Romans 12

Paul pleads with them through the mercy of God, by which the human race is saved.… This is a warning that they should remember that they have received God's mercy and that they should take care to worship the one who gave it to them.God's will is our sanctification, for bodies subject to sin are considered not to be alive but dead, since they have no hope of obtaining the promise of eternal life. It is for this purpose that we are cleansed from our sins by God's gift, that henceforth we should lead a pure life and stir up the love of God in us, not making his work of grace of no effect. For the ancients killed sacrifices which were offered in order to signify that men were subjected to death because of sin. But now, since by the gift of God men have been purified and set free from the second death, they must offer a living sacrifice as a sign of eternal life. For now it is no longer the case that bodies are sacrificed for bodies, but instead of bodies it is the sins of the body which must be put to death.

If the body, which is less than the soul and which the soul uses as a servant or a tool, is a sacrifice when it is used well and rightly for the service of God, how much more so is the soul when it offers itself to God? In this way, aflame in the fire of divine love and with the dross of worldly desire melted away, it is remolded into the unchangeable form of God and becomes beautiful in his sight by reason of the bounty of beauty which he has bestowed upon it.

If we display our bodies as a living sacrifice, holy and pleasing to God, he will with heavenly condescension deign to see to it that we are rewarded with the same glory as those who have given their bodies up to death for the Lord's sake.

God is Wisdom, and he wills to be loved not only sweetly but also wisely. Whence the Apostle says: "Let your worship be rational." Otherwise the spirit of error will most easily deceive your zeal, if you neglect knowledge; nor does the cunning enemy have a more effective device for removing love from the heart than if he can bring it about that one walks in it carelessly and not with reason.

That widowed continence according to the evangelical law ought to be vowed is shown by authority, as follows. Romans 12: I beseech you to present your bodies as a living sacrifice, holy, pleasing to God; but this is done most especially when the flesh is dedicated to God through the vow of continence: therefore to vow continence is pleasing to God.

But there cannot be felt any loss of either religion or faith, most beloved brethren, in the fact that now there is given no opportunity there to God's priests for offering and celebrating the divine sacrifices; yea, you celebrate and offer a sacrifice to God equally precious and glorious, and that will greatly profit you for the retribution of heavenly rewards, since the sacred Scripture speaks, saying, "The sacrifice of God is a broken spirit; a contrite and humbled heart God doth not despise." You offer this sacrifice to God; you celebrate this sacrifice without intermission day and night, being made victims to God, and exhibiting yourselves as holy and unspotted offerings, as the apostle exhorts and says, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God."

That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown. In the book of Chronicles: "The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you." In Ezekiel also: "The righteousness of the righteous shall not deliver him in what day soever he may transgress." Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved." And again: "If ye shall abide in my word, ye shall be my disciples indeed; and ye shall know the truth, and the truth shall make you free." Moreover, forewarning us that we ought always to be ready, and to stand firmly equipped and armed, He adds, and says: "Let your loins be girded about, and your lamps burning, and ye yourselves like unto men that wait for their lord when he shall return from the wedding, that when he cometh and knocketh they may open unto him. Blessed are those servants whom their lord, when he cometh, shall find watching." Also the blessed Apostle Paul, that our faith may advance and grow, and attain to the highest point, exhorts us, saying: "Know ye not, that they which run in a race run all indeed, yet one receiveth the prize? So run, that ye may obtain. And they, indeed, that they may receive a corruptible crown; but ye an incorruptible." And again: "No man that warreth for God binds himself to anxieties of this world, that he may be able to please Him to whom he hath approved himself. Moreover, also, if a man should contend, he will not be crowned unless he have fought lawfully." And again: "Now I beseech you, brethren, by the mercy of God, that ye constitute your bodies a living sacrifice, holy, acceptable unto God; and be not conformed to this world, but be ye transformed in the renewing of your spirit, that ye may prove what is the will of God, good, and acceptable, and perfect." And again: "We are children of God: but if children, then heirs; heirs indeed of God, but joint-heirs with Christ, if we suffer together, that we may also be glorified together." And in the Apocalypse the same exhortation of divine preaching speaks, saying, "Hold fast that which thou hast, lest another take thy crown; " which example of perseverance and persistence is pointed out in Exodus, when Moses, for the overthrow of Ama-lek, who bore the type of the devil, raised up his open hands in the sign and sacrament of the cross, and could not conquer his adversary unless when he had stedfastly persevered in the sign with hands continually lifted up. "And it came to pass," says he, "when Moses raised up his hands, Israel prevailed; but when he let down his hands, Amalek grew mighty. And they took a stone and placed it under him, and he sate thereon. And Aaron and Hur held up his hands on the one side and on the other side, and Moses' hands were made steady even to the going down of the sun. Anti Jesus routed Amalek and all his people. And the Lord said unto Moses, Write this, and let it be a memorial in a book, and tell it in the ears of Jesus; because in destroying I will destroy the remembrance of Amalek from under heaven."

I threw away my cigar. Something that is as old as man and has to do with all mourning and ceremonial told me to do it. There was something unnecessarily horrible, it seemed to me, in the idea of there being only two men in that train, and one of them dead and the other smoking a cigar. And as the red and gold of the butt end of it faded like a funeral torch trampled out at some symbolic moment of a procession, I realised how immortal ritual is. I realised (what is the origin and essence of all ritual) that in the presence of those sacred riddles about which we can say nothing it is more decent merely to do something. And I realised that ritual will always mean throwing away something; DESTROYING our corn or wine upon the altar of our gods.

As the fullness of God's mercies toward us is limitless, I am obliged and I challenge us all to be set apart and offered to God as a complete sacrifice. For the present sacrifice does not lead to death, as did that under the law, but by making us holy it leads to eternal life, because it is pleasing to God and the offering of rational creatures is much more valuable than that of dumb ones.

How can you obey Paul when he exhorts you "to present your body a living sacrifice, holy, acceptable unto God," when you are "conformed to this world," and not transformed by the renewing of your mind, when you are not "walking" in this "newness of life," but still pursuing the routine of "the old man"? How can you be a priest unto God, anointed though you are for this very office, to offer a gift to God; a gift in no way another's, no counterfeited gift from sources outside yourself, but a gift that is really your own, namely, "the inner man," who must be perfect and blameless, as it is required of a lamb to be without spot or blemish? How can you offer this to God, when you do not listen to the law forbidding the unclean to offer sacrifices?

Those who have become acquainted with the secondary (i.e., under Christ) constitutions of the apostles, are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet. For, "from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;" as John also declares in the Apocalypse: "The incense is the prayers of the saints." Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips." Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; but they are according to the Spirit, for we must worship God "in spirit and in truth." And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom.

Idolatry is not confined to casting incense upon an altar with finger and thumb or to pouring libations of wine out of a cup into a bowl. Covetousness is idolatry, or else the selling of the Lord for thirty pieces of silver was a righteous act. Lust involves sacrilege, or else men may defile with common harlots those members of Christ which should be "a living sacrifice, acceptable to God."

After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God's mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which ye were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what dost thou beseech? let me hear. "That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he forthwith added "living." Then to distinguish it from the Jewish, he calls it "holy, acceptable to God, your reasonable service." For theirs was a material one, and not very acceptable either. Since He saith, "Who hath required this at your hands?" And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he saith, "The sacrifice of praise shall glorify Me." And again, "I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs." And so in another place He rejects it, and says, "Shall I eat the flesh of bulls, or drink goat's blood?" and proceeds with, "Offer unto God a sacrifice of praise, and pay thy vows unto the Most High." So Paul also here bids us "present our bodies a living sacrifice." And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thine hand do no lawless deed, and it hath become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture. For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, "their sacrifices," it says, "are unto them as the bread of mourning." Not so ours. That presented the thing sacrificed dead: this maketh the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needeth no wood or matter under it; but our fire liveth of itself, and doth not burn up the victim, but rather quickeneth it. This was the sacrifice that God sought of old. Wherefore the Prophet saith, "The sacrifice of God is a broken spirit." And the three Children offer this when they say, "At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before Thee, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted." And observe how great the exactness wherewith he useth each word. For he does not say, offer your bodies as a sacrifice, but "present" them, as if he had said, never more have any interest in them. Ye have given them up to another. For even they that furnish the war-horses have no further interest in them. And thou too hast presented thy members for the war against the devil and for that dread battle-array. Do not let them down to selfish appliances. And he shows another thing also from this, that one must make them approved, if one means to present them. For it is not to any mortal being that we present them, but to God, the King of the universe; not to war only, but to have seated thereon the King Himself. For He doth not refuse even to be seated upon our members, but even greatly desireth it. And what no king who is but our fellow-servant would choose to do, that the Lord of Angels chooseth. Since then it is both to be presented (i.e. as for a King's use) and is a sacrifice, rid it of every spot, since if it have a spot, it will no longer be a sacrifice. For neither can the eye that looks lecherously be sacrificed, nor the hand be presented that is grasping and rapacious, nor the feet that go lame and go to play-houses, nor the belly that is the slave of self-indulgence, and kindleth lusts after pleasures, nor the heart that hath rage in it, and harlots' love, nor the tongue that uttereth filthy things. Hence we must spy out the spots on our body upon every side. For if they that offered the sacrifices of old were bid to look on every side, and were not permitted to offer an animal "that hath anything superfluous or lacking, or is scurvy, or scabbed", much more must we, who offer not senseless animals, but ourselves, exhibit more strictness, and be pure in all respects, that we also may be able to say as did Paul, "I am now ready to be offered, and the time of my departure is at hand." For he was purer than any sacrifice, and so he speaks of himself as "ready to be offered." But this will be brought about if we kill the old man, if we mortify our members that are upon the earth, if we crucify the world unto ourselves. In this way we shall not need the knife any more, nor altar, nor fire, or rather we shall want all these, but not made with the hands, but all of them will come to us from above, fire from above, and knife also, and our altar will the breadth of Heaven be. For if when Elijah offered the visible sacrifice, a flame, that came down from above consumed the whole water, wood, and stones, much more will this be done upon thee. And if thou hast aught in thee relaxed and secular, and yet offerest the sacrifice with a good intention, the fire of the Spirit will come down, and both wear away that worldliness, and perfect the whole sacrifice. But what is "reasonable service?" It means spiritual ministry, conversation according to Christ. As then he that ministereth in the house of God, and officiateth, of whatever sort he may be, then collects himself, and becomes more dignified; so we ought to be minded all our whole life as serving and ministering. And this will be so, if every day you bring Him sacrifices, and become the priest of thine own body, and of the virtue of thy soul; as, for example, when you offer soberness, when alms-giving, when goodness and forbearance. For in doing this thou offerest "a reasonable service", that is, one without aught that is bodily, gross, visible.

Since throughout the whole text of the Epistle the Apostle had taught in the preceding sections how the sum of religion has been transferred from the Jews to the Gentiles, from circumcision to faith, from the letter to the spirit, from the shadow to the truth, from carnal observance to spiritual observance, and had shown by prophetic utterances that these things were foretold as destined to come about: now at last he undertakes to establish the customs and institutions of this spiritual observance, to which he taught that the rite of God's worship had been transferred, and he says: I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service. Since, he says, we have shown that one must withdraw from carnal sacrifices — according to what the Prophet also says: Sacrifices and oblation you did not desire, nor were they pleasing to you — now, he says, I teach you in what sacrifices God delights: and I teach these things not as one commanding, for the command of the law accomplishes nothing, but as one who has undertaken the office of reconciling you to God, I beseech you, brethren; and I beseech you not through power, but through the mercy of God. For because, as I showed above, all have been shut up under sin, now human salvation consists no longer in merits, but in the mercy of God. But what is it that I beseech of you? That you present your bodies a living sacrifice, holy, pleasing to God, that it may be your reasonable service. By "service" he here means the worship of God. And since this worship formerly consisted in the bodies of dumb beasts, now, he says, let it be offered in the body of a rational human being, and let your bodies rather than those of cattle become a sacrifice to God, and be placed upon the sacred altars. For those who mortify their members from the incitement of lust and rage, and who keep the acts of their body pleasing to God, offer a living sacrifice, holy, pleasing, reasonably to God, and they fulfill according to spiritual understanding the law of sacrifices that was laid down in Leviticus. For example, as there they offered in the first place a calf, or in the second a ram, or in the third a he-goat, or in the fourth turtledoves or even young pigeons, so that in these the soul of each one might be purified according to the quality of his deeds: these things each one now purifies in his own body, and discerning them by a spiritual sense, offers a living sacrifice to God with reasonable service. Concerning each of these, when we were saying some things on the book of Leviticus, we attempted to explain as best we could how each one, by the reasonable service of God's worship, immolates a calf if he conquers the pride of his body; slaughters a ram if he overcomes anger; offers a he-goat as a holocaust if he conquers lust; sacrifices doves and turtledoves if he cuts off the wandering and slippery flights of his thoughts. But these things, as I have said, anyone who thinks them worth knowing will find discussed there more fully. But now Paul beseeches those who believe in Christ to present their bodies a living sacrifice, holy, pleasing to God. He calls it a living sacrifice, one which bears life — that is, Christ — within itself, and he says: We carry about the death of Jesus in our body, so that the life of Jesus Christ also may be made manifest in our body. He calls it holy, one in which the Holy Spirit dwells, according to what he said in another place: Or do you not know that you are the temple of God, and the Spirit of God dwells in you? Pleasing to God, inasmuch as it is separated from sins and vices. And all these things are the reasonable worship of God. For a reason can be given for such worship, and it can be shown that it is worthy that such sacrifices be immolated to God; but no right and honorable reason will admit that rams and he-goats and calves be offered to the immortal and incorporeal God. Therefore the Apostle not only teaches those who have believed in Christ so to act and so to worship God, but he also beseeches them by the mercy of God: so that by this he may show that for the human race (since it is prone to sin) sacrifices of this kind have been provided by God's compassion, by which, if ever a fall should occur, the soul may be able through reasonable service and through sacrifices immolated in the manner we have described above to be repaired and restored to salvation. And that the mercies of God are many, Paul indicates in the second letter to the Corinthians, saying: Blessed be God and the Father of our Lord Jesus Christ, the Father of mercies. You hear that God, just as he is the Father of Christ, and the father of wisdom, and the father of justice — all of which Christ is — so also is he the father of mercies. Therefore Christ, just as he is all the rest, is himself also mercy, and mercy that is manifold, not single: that is, just as the treasures of wisdom and knowledge are in him, but are hidden, so also the treasure of mercy is in him, but is hidden — lest perhaps, if it were brought forth suddenly and before the time, it should make me, and anyone who might wish to be like me in sloth, negligent. It will seem, then, that the living and holy sacrifice, pleasing to God, is above all an uncontaminated body. But since we see that some of the saints, and even some of the apostles, had wives, we cannot altogether understand this of virginity alone, although virginity may hold the first rank among sacrifices of this kind: just as in the law also one sacrifice was that of the priest, another that of the ruler, another that of the Synagogue, and another that of a single soul. And although in the Church the first sacrifice after the apostles appears to be that of the martyrs, the second that of virgins, the third that of the continent, yet I think that not even those who are placed in marriage and who by mutual consent devote themselves for a time to prayer, as though fulfilling the vows of the Nazirites — if in other respects they act holily and justly — are to be denied the ability to present their bodies a living sacrifice, holy, pleasing to God; nor, on the other hand, are the bodies of virgins or of the continent, if they are polluted either by the stain of pride, or by the filth of avarice, or by a slanderous tongue, or by the uncleanness of lying, to be thought to have offered a sacrifice holy and pleasing to God on the ground of bodily virginity alone: because in the law too, when a sacrifice was offered, it was inspected rather carefully by the priest, not only whether it was from clean animals, but also lest it should have a defect either in its eye, or in its ears, or in its feet, lest a lame, or one-eyed, or deaf animal be brought to the divine altar. So therefore through all its members the living, holy sacrifice, pleasing to God, which is to be offered reasonably, is examined and scrutinized.

Because Paul has already mentioned the mind of the Lord, he now instructs them how they ought to conduct themselves so that they are worthy to have the mind of the Lord. They possessed nothing greater than the mercy of God because they had been set free by it. They were to present their bodies, not those of animals, as under the law, which (in spite of the fact that they were a symbolic offering) were nevertheless offered up healthy and unblemished. The living sacrifice was to be pure and free from the total death of sin. It should be pleasing only to God, not to other people. Every good work pleases God if it is done in a reasonable manner. For one is deprived of one's reward if, for example, one fasts for public notice, for then one is performing a good deed in a foolish way. And the same applies to all vices that border on virtues.

Just as with the former law of Moses, all the priests … must first offer a rational sacrifice to God for themselves, and only then for the people. In his prayer, the priest asks in the first place for forgiveness of his own sins and a cleansing of his own soul and body from all sinful thoughts and actions. Then each priest offers these prayers to God in accordance with the measure of his own purity of soul.

These must be "the bodies" which he "beseeches" the Romans to "present" as "a living sacrifice, holy, acceptable unto God." But how a living sacrifice, if these bodies are to perish? How a holy one, if they are profanely soiled? How acceptable to God, if they are condemned? Come, now, tell me how that passage (in the Epistle) to the Thessalonians-which, because of its clearness, I should suppose to have been written with a sunbeam-is understood by our heretics, who shun the light of Scripture: "And the very God of peace sanctify you wholly.

For matters of this kind belong not to religion, but to superstition, being studied, and forced, and of curious rather than rational ceremony; deserving of restraint, at all events, even on this ground, that they put us on a level with Gentiles.

Paul has already exhorted us to make our members instruments of righteousness and to present ourselves before God as if we had risen from the dead. But here he exhorts us to make our members a sacrifice, and one which he describes as "living." He does not command us to kill our bodies but demands that they should be dead to sin.

Having discussed doctrines sufficiently, he finally turns to moral teaching. Since he has shown the ineffable economy concerning us and the goodness of God, he beseeches "by the mercies of God," that is, he presents the very mercy of God itself as beseeching, so that they might at least be ashamed before it and display nothing unworthy of it. What does he beseech about? That we present our bodies, that is, give them over, for battle. This is how it is commonly expressed in ordinary speech: a commander presented his troops for war. In another sense: we must present our members to God, as to a king, blameless and of the highest quality, for such are those who stand before a king. Then, we must present them as a living sacrifice, for when we put them to death, then we live according to the spirit. Thus, the Jewish sacrifice is not well-pleasing to God. "To what purpose is the multitude of your sacrifices to Me?" (Isa. 1:11). But the sacrifices of believers, that is, of rational worship, God strongly requires. "Offer to God," it says, "a sacrifice of praise" (Ps. 49:14), and: "whoever offers a sacrifice of praise glorifies Me" (Ps. 49:23). Rational worship consists not only in turning to God by means of words, but also in living in a Christian manner, so that no irrational passion reigns in us, but reason governs all things, and so that each person is, as it were, a high priest for himself, slaying the evil hidden within, presenting himself as always standing before God, and trembling with fear at every deed and word, like a high priest standing at the altar of God.

Having shown the need for virtues and the origin of grace, here the Apostle teaches how grace should be used, a subject pertaining to moral instruction.

And he does two things in this regard. First, he sets out a general moral teaching; Second, he descends to more particular questions related to the recipients of his letter, at and I myself also (Rom 15:14).

And regarding the first, he does two things. First, he teaches how one should use grace to be a perfect man; Second, how the perfect man should sustain the imperfect, at now him that is weak (Rom 14:1).

Concerning the first, he does three things. First, he offers instruction about that perfection of life relating to the sanctity by which a man serves God; second, relating to just dealings with one's neighbor, at let every soul (Rom 13:1); third, relating to that purity a man must preserve within himself, at and that, knowing the season (Rom 13:11).

Regarding the first, he does two things. First, he admonishes that a man should present himself holy to God; second, he teaches how one should use the gifts of God's grace that make one holy, at for I say, by the grace.

Regarding the first, he does two things. First, he teaches how one should present oneself to God as regards the body; Second, as regards the soul, at and be not conformed.

Regarding the first, he does two things. First, he leads them to heed what he has taught, and this in two ways. First, on his own account, when he says, I beseech you therefore, brethren, as though to say: God's judgments were described as beyond all comprehension, and his ways as beyond all investigation, and so I beseech you, brethren, that you heed what you have been taught.

Now he resorts to beseeching them for three reasons. First, to show his humility: with supplication speaks the poor man (Prov 28:23), namely, the one who puts no trust in his own wealth, and on this account attempts to compel men to good deeds not by what belongs to him but by what belongs to God. For to beseech is to call on sacred things as witnesses. Second, to move his readers more by asking than by fear, by commanding as one in authority: accordingly, though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal to you (Phlm 1:8ff.); you who are spiritual, instruct such a one in a spirit of gentleness (Gal 6:1). Third, out of reverence for the Romans, to whom he wrote: do not rebuke an older man but exhort him as you would a father (1 Tim 5:1).

Next he leads them to heeding on God's account when he says, by the mercy of God, that mercy by which you are saved: according to his mercy he saved us (Titus 3:5). And so when we consider God's mercy we should do what we have been taught: should you not have had mercy on your fellow servant, as I had mercy on you? (Matt 18:33). Or it could mean by the mercy of God, i.e., in virtue of the apostolic authority mercifully entrusted to me: I give my opinion as one who by the Lord's mercy is trustworthy (1 Cor 7:25).

Second, he gives the admonition when he says: that you present your bodies. Here it should be noted that, as Augustine says in the tenth book of The City of God, a visible sacrifice offered outwardly to God is a sign of an invisible sacrifice, whereby one offers himself and all he possesses for God's service.

Now man possesses three goods. First, he has the soul, which is presented to God by humble devotion and contrition: the sacrifice acceptable to God is a contrite spirit (Ps 51:17). Second, a man has external goods, which he presents to God by giving alms: do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (Heb 13:16). Third, a man has the good which is his own body. In regard to this he says: present, i.e., to God, your bodies, as a spiritual sacrifice. Now an animal offered to God was called a sacrifice, either because it was offered for victory over enemies or for protection from enemies or because it was offered in the entrance of the Tabernacle.

A person can present his body to God as a sacrifice in three ways. First, when he exposes his body to suffering and death for God's sake, as it is said of Christ: he gave himself up for us, a fragrant offering and sacrifice to God (Eph 5:2); and as the Apostle says of himself: even if I am to be poured as a libation upon the sacrificial offering of your faith, I rejoice (Phil 2:17). Second, when he weakens his body by fasts and watchings in the service of God: I pummel my body and subdue it (1 Cor 9:27). Third, when he uses his body to perform acts of justice and of divine worship: yield your members to serve justice unto sanctification (Rom 6:19).

Moreover, one should recall that the offering sacrificed to God had four features. First, the thing offered was to be sound and unimpaired; hence Malachi: cursed be the cheat who has a male in his flock and vows it, and yet sacrifices to the Lord what is blemished (Mal 1:14). And this is why he says living, i.e., that the offering we make to God of our body be living by faith formed by love: the life I now live in the flesh I live by faith in the Son of God (Gal 2:20). Note here that a natural sacrificial offering previously alive was killed and immolated to show that death as yet ruled the human race so long as sin reigned, as was said above (Rom 5:12ff.). But this spiritual sacrificial offering is always alive and increasing in vigor, in accord with John: I came that they may have life and have it abundantly (John 10:10), because sin has now been removed through Christ; unless we say that the sacrificial offering of our body is something alive to God through the justice of faith but is dead to the desires of the flesh: mortify therefore your members which are upon the earth (Col 3:5).

Second, the sacrificial offering presented to God was sanctified in its very immolation. Hence it is written: every man of your race who, having an uncleanness, approaches these things that are consecrated, and that the children of Israel offer to the Lord, shall perish before the Lord (Lev 22:3). Therefore, he adds holy, made so by the devotion with which we bind our bodies to the service of God: consecrate yourselves, therefore, and be holy, because I the Lord your God am holy (Lev 20:7). Now holiness in the proper sense bespeaks a relation to God, insofar as one does what is just before God.

Third, when the sacrifice was consummated, it was described as a sacrifice pleasing and acceptable to God: the priest shall burn the whole on the altar as a burnt offering, an offering by fire, a pleasing odor to the Lord (Lev 1:9). Hence, he says: pleasing to God, by reason of a right intention: that I may be pleasing to God in the light of the living (Ps 56:13).

Fourth, in the preparation of the sacrifice, salt was added: you shall season all your offerings with salt (Lev 2:13); every victim shall be salted with salt (Mark 9:49). Now salt signifies a wise discretion; hence he says: conduct yourselves wisely toward outsiders. Let your speech always be gracious, seasoned with salt (Col 4:5). Hence, he continues: your reasonable service, i.e., be discreet in presenting your bodies to God as a sacrifice whether by martyrdom or abstinence or any other just work, because all things should be done decently and in order (1 Cor 14:40); the king's honor loves judgment (Ps 99:4).

The just man is related one way to internal acts, by which he serves God, and another way to external acts. For a man's good and his justice consist mainly in the internal acts, by which he believes, hopes, and loves. Hence it says in Luke, the kingdom of God is within you (Luke 17:21). For it does not consist principally of exterior works, as is said below, the kingdom of God is not food and drink (Rom 14:17). Hence, internal acts stand as an end sought for its own sake, whereas external acts, in which our bodies are presented to God, stand as means to the end.

No limit is set on something sought as an end; rather, the greater it is the better it is. But on what is sought as a means to an end, a limit is set in accord with its proportion to that end. Thus, a doctor seeks as much health as possible, but he does not give as much medicine as he can; rather, he limits it to the amount required for restoring health. Similarly, a person should set no limit on his faith, hope, and love; rather, the more he believes and hopes and loves, the better he is. Hence it is stated in Deuteronomy: you shall love the Lord your God with all your heart (Deut 6:4).

But in external acts a discreet limit is imposed by the requirements of love. Hence Jerome says: does not rational man lose his dignity, if he chooses to fast and watch at the expense of his bodily health or incur the marks of madness or sadness from singing the Psalms and office?

This is what the prophet Jeremiah meant when he talked about writing the law of God on the heart. For in the pursuit of God the spiritually minded heart will know what is good and acceptable and perfect, and it will only like the things which are pleasing to God. Filled with the goodness of the good Father it will want to do his will and will try to encourage everyone to do good.However, it is not enough merely to do good; one must resist evil as well. For it is the rejection of evil which represents true progress toward the good.

We therefore, who have been vouchsafed the favour of being the witnesses of His appearance, together with James the brother of our Lord, and the other seventy-two disciples, and his seven deacons, have heard from the mouth of our Lord Jesus Christ, and by exact knowledge declare "what is the will of God, that good, and acceptable, and perfect will" which is made known to us by Jesus; that none should perish, but that all men with one accord should believe in Him, and send unanimously praise to Him, and thereby live for ever.

Those who are moved … to turn again to the Lord out of that state of deformity wherein worldly desires conformed them to this world must receive from the Lord their reformation.

In another way, that is called right which conforms itself to the one directing it. And according to this, in the consideration of rectitude the order of living is discerned. For he lives rightly who is directed according to the rules of divine law. And this is when the will of man assents to necessary precepts, salutary admonitions, and perfect counsels, so that man may prove what is the good and acceptable and perfect will of God. And then there is a right order of living, in which no crookedness can be found.

Exterior humiliation ought to proceed from interior humility according to the dictate and rule of the divine gift; and this can be done according to the law of divine precept, or of divine good pleasure, or of divine counsel. Precept regards all universally: good pleasure regards those to whom the divine will is specially inspired: counsel indeed regards those who ascend to the summit of perfection. And concerning these three it is said to the Romans: that you may prove what is the good, well-pleasing, and perfect will of God. Rightly therefore does he humble himself who conforms himself to the divine will according to any one of these three modes, according to which the spirit of true humility inclines different persons to different kinds of humiliations.

[On conformity to the world as the natural default — specifically, the drift toward becoming an "inner ringer" that will happen to every man who does nothing to prevent it, because the desire to be inside is one of the great permanent mainsprings of human action]

My main purpose in this address is simply to convince you that this desire [the desire to be inside an Inner Ring] is one of the great permanent mainsprings of human action. It is one of the factors which go to make up the world as we know it—this whole pell-mell of struggle, competition, confusion, graft, disappointment and advertisement, and if it is one of the permanent mainsprings then you may be quite sure of this. Unless you take measures to prevent it, this desire is going to be one of the chief motives of your life, from the first day on which you enter your profession until the day when you are too old to care. That will be the natural thing—the life that will come to you of its own accord. Any other kind of life, if you lead it, will be the result of conscious and continuous effort. If you do nothing about it, if you drift with the stream, you will in fact be an "inner ringer". I don't say you'll be a successful one; that's as may be. But whether by pining and moping outside Rings that you can never enter, or by passing triumphantly further and further in—one way or the other you will be that kind of man.

Again, many of us have had the experience of living in some local pocket of human society--some particular school, college, regiment or profession where the tone was bad. And inside that pocket certain actions were regarded as merely normal ("Everyone does it") and certain others as impracticably virtuous and Quixotic. But when we emerged from that bad society we made the horrible discovery that in the outer world our "normal" was the kind of thing that no decent person ever dreamed of doing, and our "Quixotic" was taken for granted as the minimum standard of decency. What had seemed to us morbid and fantastic scruples so long as we were in the "pocket" now turned out to be the only moments of sanity we there enjoyed. It is wise to face the possibility that the whole human race (being a small thing in the universe) is, in fact, just such a local pocket of evil--an isolated bad school or regiment inside which minimum decency passes for heroic virtue and utter corruption for pardonable imperfection.

People often think of Christian morality as a kind of bargain in which God says, 'If you keep a lot of rules I'll reward you, and if you don't I'll do the other thing.' I do not think that is the best way of looking at it. I would much rather say that every time you make a choice you are turning the central part of you, the part of you that chooses, into something a little different from what it was before. And taking your life as a whole, with all your innumerable choices, all your life long you are slowly turning this central thing either into a heavenly creature or into a hellish creature: either into a creature that is in harmony with God, and with other creatures, and with itself, or else into one that is in a state of war and hatred with God, and with its fellow-creatures, and with itself. To be the one kind of creature is heaven: that is, it is joy and peace and knowledge and power. To be the other means madness, horror, idiocy, rage, impotence, and eternal loneliness. Each of us at each moment is progressing to the one state or the other.

And akin to love is hospitality, being a congenial an devoted to the treatment of strangers. And those are strangers, to whom the things of the world are strange. For we regard as worldly those, who hope in the earth and carnal lusts. "Be not conformed," says the apostle, "to this world: but be ye transformed in the renewal of the mind, that ye may prove what is that good, and acceptable, and perfect, will of God."

My correspondent also says that the habit of dining out in restaurants, etc., is growing. So, I believe, is the habit of committing suicide. I do not desire to connect the two facts together. It seems fairly clear that a man could not dine at a restaurant because he had just committed suicide; and it would be extreme, perhaps, to suggest that he commits suicide because he has just dined at a restaurant. But the two cases, when put side by side, are enough to indicate the falsity and poltroonery of this eternal modern argument from what is in fashion. The question for brave men is not whether a certain thing is increasing; the question is whether we are increasing it.

The perfect will of God is that the soul be changed by reverence, having been brought to the full flower of its beauty by the grace of the Spirit, which attends to the sufferings of the person who undergoes the change.

"And be not fashioned after this world; but be ye transformed by the renewing of your mind."

For the fashion of this world is grovelling and worthless, and but for a time, neither bath ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then thou wouldest walk upright, figure not thyself after the fashion of this life present. For in it there is nought abiding or stable. And this is why he calls it a fashion; and so in another passage, "the fashion of this world passeth away." For it hath no durability or fixedness, but all in it is but for a season; and so he calls it this age, hereby to indicate its liableness to misfortune, and by the word fashion its unsubstantialness. For speak of riches, or of glory, or beauty of person, or of luxury, or of whatever other of its seemingly great things you will, it is a fashion only, not reality, a show and a mask, not any abiding substance. But "be not thou fashioned after this, but be transformed," he says, "by the renewing of your mind." He says not change the fashion, but "be transformed", to show that the world's ways are a fashion, but virtue's not a fashion, but a kind of real form, with a natural beauty of its own, lacking not the trickeries and fashions of outward things, which no sooner appear than they go to nought. For all these things, even before they come to light, are dissolving. If then thou throwest the fashion aside, thou wilt speedily come to the form. For nothing is more strengthless than vice, nothing so easily wears old. Then since it is likely that being men they would sin every day, he consoles his hearer by saying, "renew thyself" from day to day. This is what we do with houses, we keep constantly repairing them as they wear old, and so do thou unto thyself. Hast thou sinned to-day? hast thou made thy soul old? despair not, despond not, but renew it by repentance, and tears, and confession, and by doing of good things. And never fail of doing this. And how are we to do this?

"That ye may prove what is that good, and acceptable, and perfect will of God."

Either he means by this, be renewed, that ye may learn what is more expedient for you, and what the will of God. Or rather, that ye can get so renewed if ye learn the things expedient, and what God may will. For if thou see this, and know how to distinguish the nature of things, thou art in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God willeth what things are expedient for us, and what God willeth, that is also expedient for us. What then are the things which God willeth? to live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He hath given us laws. But the generality do even think these things of ill omen; so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue's sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have our judgments uncorrupted. For so as we advance on our road, we shall be able to lay hold on the realities. This then is why he also bids you be renewed, "that ye may prove what is the will of God." But here he seems to me to be attacking the Jews too, who cling to the Law. For the old dispensation was a will of God, yet not the ultimate purpose, but allowed owing to their feebleness. But that which is a perfect one, and well-pleasing, is the new conversation. So too when he called it "a reasonable service," it was to set it in contrast with that other that he gave it such a name.

And be not conformed to this world; but be reformed by the renewal of your mind, that you may prove what is the will of God, what is good, and well-pleasing, and perfect. It should be known that in the Greek it reads: That you may prove what is the good and well-pleasing and perfect will of God. But we, since one and the same sense can be seen in both, follow the custom of the Latins. Be not conformed, therefore, he says, to this world. In this he shows that there is a certain form of this world, and another of the world to come: and if there are any who love the present world and the things that are in this world, they are fitted to the form of the present world; but those who look not at the things that are seen, but at the things that are not seen and are eternal, are transformed and renewed to the form of the world to come: and hence it comes about that this world does not recognize them, but holds them in hatred, and persecutes them.

But the angels of God, who belong to that age to come, do recognize that form. And this seems to me to be like that saying in which he says: As we have borne the image of the earthly, let us bear also the image of the heavenly. See therefore lest perhaps, when anger comes into your heart, it make you conformed to this age; and likewise also evil concupiscence, and avarice, and the remaining vices in which the present age delights, impose upon you the form of the present age. But if, on the contrary, meekness, patience, gentleness, continence, faith, truth, and the remaining virtues dwell in your mind, they will make you conformed to the age to come, and will render the beauty of your soul so fair that the Word of God, who has betrothed her to himself in mercy and in faith, will say to her: You are wholly beautiful, my beloved, and there is no spot in you. But attend more carefully to what he says: But be reformed in the newness of your mind, so that he may show that the earlier form was indeed blameworthy. For every soul previously had the form of wickedness. But from this the apostolic word exhorts us that, when that form has been cast off, we should be reformed to the beauty of each of the several virtues, and so at last be able, with the face of the heart unveiled, to behold the glory of the Lord, being transformed from an image of this kind. But how we are to be transformed into these things he himself teaches, saying: By the renewal of your mind. Now our mind is renewed through the exercises of wisdom, and the meditation of the word of God, and the spiritual understanding of his law; and the more a man daily makes progress by the reading of the Scriptures, the more deeply his understanding penetrates, the more he is made ever new and daily new. But I do not know whether that mind can be renewed which is sluggish toward the divine Scriptures and toward the exercises of spiritual understanding, by which it might be able not only to understand the things that are written, but also to expound them more openly and to set them forth more carefully. Yet it can come about that not every mind can be renewed in this respect, so as to be enlarged by the recognition of knowledge. For a mind can be renewed unto justice, unto continence, unto mercy, faith, and patience. But see what, in what follows, the Apostle joins to this renewal of the mind. That you may prove, he says, what is the will of God, what is good, and well-pleasing, and perfect. And assuredly, unless the mind has been renewed unto all knowledge, and wholly illuminated by the wisdom of God, it cannot prove what the will of God is. For in many things the will of God is thought to be present, and it is not. In this, certainly, those who do not have a renewed mind err and are deceived. But it belongs in truth not to just any mind, but to one greatly renewed and (so to speak) already reformed to the image of God, to prove in each single thing that we do, that we say, that we think, whether it be the will of God; and to do or say or think absolutely nothing which it has not perceived to accord with the will of God. What is the will of God, he says, what is good, and well-pleasing, and perfect. If we read according to what we find in the Latin codices, this will be the sense: that the will of God is whatever is good, and well-pleasing, and perfect; nor can God will anything other than what is good; and certainly what is good and perfect, this without doubt is pleasing to God. But if according to what we said is found among the Greeks, that is, that you may prove what is the good and well-pleasing and perfect will of God, the same thing which we said above can indeed be seen, namely that every will of God is good, and well-pleasing, and perfect. But something of this sort also can be perceived in these words: that the will of God is indeed always good, but we do not always deserve to be governed by his good will, nor by the well-pleasing and the perfect. For example, that Saul should be anointed king was indeed the will of God, but not the well-pleasing, nor the perfect. For being angry with the people, who had refused to have God as king over them, he commanded a man to be appointed king for them. But the Prophet also says in the person of God: I let them go according to the desires of their heart, that they might walk in their own lusts. Thus, therefore, the will of God is sometimes done in those things which we covet and desire; but he who has been renewed in mind ought to prove whether this will of God is good, and well-pleasing, and perfect, and not such as indulges our desires rather than consults our advantage. But let us now turn to what follows.

Do not be like the children of the world, you who have been made children of God, but renew your mind, by which the body is governed and all the members are directed. Thus even the movements of the body will be renewed, so that you may be able to recognize the will of God and his mind, for these are revealed only to a renewed mind.

Paul calls the things of this present life "forms," e.g., wealth, power and every other splendor. But reality is what is yet to come, which will be stable and eternal.

He presents a way in which we can perform our rational service. It consists in our not being conformed to this age, for in it there is nothing constant or enduring, but everything is temporary and has only an outward form (σχήμα), and not essence or abiding existence. So do not be conformed, he says, to "this age" either, which has no permanent essence, that is, do not set your mind on the things in it. "But be transformed by the renewing of your mind," that is, always be renewed. Have you sinned? Your soul has grown old? Renew it. Have you partly corrected your way of life? Endeavor to correct it more and more, and you will become new, always being transformed for the better. Note then that the world he called an outward form (σχήμα), signifying by this its easy destructibility and temporariness, while virtue he called an essential form (μορφή), since it possesses a natural beauty and has no need of outward masks and adornments. The world has an outward appearance in order to deceive us, but virtue shows its essential form without masks. Therefore we must always be transformed according to virtue, renewing ourselves from evil to good and from lesser virtue to greater. Having said that we should always be renewed, becoming new, he shows what benefit comes from this renewal of the mind. It is, he says, useful "so that you may discern what is the will of God." He whose mind has grown old does not know what the will of God consists of, does not know that God wants us to live in humility, to love poverty, to weep, and to fulfill everything else that God has commanded us. On the contrary, whoever is renewed in spirit knows what the will of God consists in, knows it just as well as the Jews who hold to the law. The law was also the will of God, but not the well-pleasing and not the perfect will; because it was given not as the primary will, but as one adapted to the weakness of the Jews. The perfect and well-pleasing will of God is the New Testament. However, according to Basil the Great, you may also understand it this way. There are many things that God wills. Some things He wills for our benefit: this is called good, as being full of goodness; other things He wills as one provoked by our sins: this is called evil, as grieving us, although its purpose too is good. Therefore, what God wills for our benefit, we also ought to imitate, but what arouses a feeling of sorrow, we ought not to do; for we are not ministers of evil, but the evil spirits are. Therefore, first of all, discern the will of God, whether it is good; then, when you have learned this, see whether this will is pleasing to God. For there is much that is good which is not well-pleasing to God, because it is done either not at the right time or not by the right person, as it ought to be. For example: it is good to offer incense to God; but when Uzziah did this, it was not well-pleasing to God (2 Chr. 26:16). Again: it was good for the disciples to know the mysteries, but for them to know them before the proper time was not well-pleasing: "you," He says, "cannot bear them now" (Jn. 16:12). And when something proves to be both good and well-pleasing, then take care that it be carried out without deficiencies as well, exactly as is required, without deviation from it. For example: one should give "with simplicity" (Rom. 12:8), that is, with generosity; but if this is done with stinginess, then the giving does not precisely accord with what is required of it.

Then when he says, be not conformed and so on, he explains how one should present himself to God as regards the soul.

And first he forbids conformity to the age, when he says be not conformed to this age, i.e., to things that pass with time. For the present age is the measure of things that slide past in time. And a person is conformed to temporal things when he clings to them with love: they became detestable, like the things they loved (Hos 9:10); religion clean and undefiled before God and the Father, is this . . . to keep oneself unspotted from this world (Jas 1:27). The one who imitates worldly lifestyles is also conformed to this age: I testify in the Lord, that henceforward you walk not as also the gentiles walk in the vanity of their mind (Eph 4:17).

Second, he tells them to reform their minds inwardly, when he says: but be reformed in the newness of your sense. Man's sense is here called his reason, because with the senses man forms judgments about what is to be done. When man was created, this sense was sound and vigorous: he filled their hearts with sense, and showed them good and evil (Sir 17:7); but by sin it was corrupted and, as it were, grown old: you have grown old in a foreign land (Bar 3:10). As a consequence, it lost its beauty and charm: from the daughter of Zion has departed all her charm (Lam 1:6).

Therefore, the Apostle tells us to be reformed, i.e., to take up again that beauty and elegance which the mind once had. This is accomplished by the grace of the Holy Spirit. If a person does not share in this grace, he should desire to do so, and if he does share in it, he should desire to progress in it: be renewed in the spirit of your minds (Eph 4:23); your youth shall be renewed like the eagle's (Ps 103:5).

Or, interpreting in another way, be renewed in your outward actions in the newness of your sense, i.e., in the newness of grace, which you have received in your mind.

Third, he gives a reason for this admonition when he says: that you may perceive. Here it should be noted that just as a person with a diseased palate misjudges the taste of foods and sometimes recoils from the tasty but approves the disgusting, whereas a person with a healthy palate judges tastes correctly; so a person whose affections are corrupted by conformity to worldly things misjudges the good, whereas a person whose affections are upright and sound, his sense having been renewed by grace, judges the good correctly.

That is why he said: be not conformed to this world, but be reformed in the newness of your sense, that you may perceive—i.e., know by experience: taste and see that the Lord is sweet (Ps 34:8)—what is the will of God, by which he wills that you be saved: this is the will of God, your sanctification (1 Thess 4:3). That will is good, i.e., he wills that we will the honorable good and by his precepts leads us to it: I will show you, O man, what is good, and what God requires of you (Mic 6:8). And acceptable, inasmuch as what God wills that we will is pleasant to a well-disposed person: the precepts of the Lord are right, rejoicing the heart (Ps 19:8). Indeed, what God wills is not only useful for attaining our end but also perfect, uniting us, as it were, with the end: you must be perfect as your heavenly Father is perfect (Matt 5:48); walk before me and be perfect (Gen 17:1).

God's will is experienced as good, acceptable, and perfect by those who are not conformed to this age, but are reformed in the newness of their sense. On the other hand, those who continue in their oldness, being conformed to this age, judge that God's will is not good but burdensome and unprofitable: wisdom seems very harsh to the uninstructed (Sir 6:20).

Here Paul teaches us that we ought to know that the bounds of righteousness must not be transgressed, so that not only will it be of service to us but it will not harm anyone else either.

Paul clearly allots to each one the form of ministry which is right for him and forbids him to encroach on another's territory when he says this.

Faith itself is the basis of all supernatural illuminations as long as we are pilgrims from the Lord, both the foundation that stabilizes, the lamp that directs, and the gate that introduces; and according to its measure the wisdom divinely given to us must also be measured, lest anyone be wise beyond what is fitting to be wise, but unto sobriety, and to each one as God has divided the measure of faith.

This wisdom results from many mysteries of the Scriptures, as out of many mirrors there results a multiplication of light rays and fires. This wisdom is given according to the measure of faith, "according as God has apportioned to each one the measure of faith." For in the measure in which a man seizes the mind, in that measure does he become wiser—and faith is obtained through humility.

Wisdom is neither disclosed nor obtained except through faith. For you should not "be more wise than it behooveth to be wise,... according as God hath divided to every one the measure of faith." For faith is not had except through the grace of the Holy Spirit.

The fourth need is good measure, so that a man seek not to savor beyond his means, but that he do so according to moderation. Do not extend yourself beyond the point your intelligence can reach; but neither remain short of it. Wherefore, in order to make this point, as Dionysius says, the Seraphim flew with their intermediate wings, showing that man should not remain short of his possibilities nor rise beyond them. Likewise, those who sing beyond their range never produce harmony. And Augustine says that those who do not order their studies properly are like colts gamboling hither and thither, while the mare with a steady step goes just where it is good for her to go. This example may be applied to a man of slow intelligence who is able to organize his studies well, as opposed to a man of brilliant intelligence who studies in a disorderly manner.

You must therefore conceal from the patient the true end of Humility. Let him think of it not as self-forgetfulness but as a certain kind of opinion (namely, a low opinion) of his own talents and character. Some talents, I gather, he really has. Fix in his mind the idea that humility consists in trying to believe those talents to be less valuable than he believes them to be. No doubt they are in fact less valuable than he believes, but that is not the point. The great thing is to make him value an opinion for some quality other than truth, thus introducing an element of dishonesty and make-believe into the heart of what otherwise threatens to become a virtue. By this method thousands of humans have been brought to think that humility means pretty women trying to believe they are ugly and clever men trying to believe they are fools. And since what they are trying to believe may, in some cases, be manifest nonsense, they cannot succeed in believing it and we have the chance of keeping their minds endlessly revolving on themselves in an effort to achieve the impossible. To anticipate the Enemy's strategy, we must consider His aims. The Enemy wants to bring the man to a state of mind in which he could design the best cathedral in the world, and know it to be the best, and rejoice in the fact, without being any more (or less) or otherwise glad at having done it than he would be if it had been done by another. The Enemy wants him, in the end, to be so free from any bias in his own favour that he can rejoice in his own talents as frankly and gratefully as in his neighbour's talents--or in a sunrise, an elephant, or a waterfall. He wants each man, in the long run, to be able to recognise all creatures (even himself) as glorious and excellent things. He wants to kill their animal self-love as soon as possible; but it is His long-term policy, I fear, to restore to them a new kind of self-love--a charity and gratitude for all selves, including their own; when they have really learned to love their neighbours as themselves, they will be allowed to love themselves as their neighbours. For we must never forget what is the most repellent and inexplicable trait in our Enemy; He really loves the hairless bipeds He has created and always gives back to them with His right hand what He has taken away with His left.

A hermit said to a brother, 'When a proud or vain thought enters your mind, examine your conscience to see if you are keeping God's commandments; ask yourself if you love your enemies; if you rejoice in your enemy's triumph, and if you are sad at his downfall; do you know yourself to be an unprofitable servant and a sinner beyond all others? But not even then must you think that you have corrected all your faults; to entertain such a thought as that would undo all the other good you have done.'

Paul said this in criticism of those brothers who were running after charismatic gifts. God did not give us his gift in order that we should hate each other or that spiritual things should become an excuse for warfare, but so that we should enjoy harmony and friendship and the common salvation of all. None of you has anything by right, but the one who is worthy of the greatest, as well as the one who is worthy of the least of the charismatic gifts, has been given it by God. Knowing this he ought to use it according to the measure of his faith.

Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, inharmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," that we be not cast forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life.

"For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith."

After saying above, "I beseech you by the mercies," here he says again, "by the grace." Observe the teacher's lowliness of mind, observe a spirit quite subdued! He means to say that he is in no respect worthy to be trusted in such an exhortation and counsel. But at one time he takes the mercies of God along with him, at another His grace. It is not my word, he would say, that I am speaking, but one from God. And he does not say, For I say unto you by the wisdom of God, or, for I say unto you by the Law given of God, but, "by the grace," so reminding them continually of the benefits done them, so as to make them more submissive, and to show that even on this account, they were under an obligation to obey what is here said. "To every man that is among you." Not to this person and to that merely, but to the governor and to the governed, to the slave and to the free, to the unlearned and to the wise, to the woman and to the man, to the young and to the old. For the Law is common to all as being the Lord's. And by this he likewise makes his language inoffensive, setting the lessons he gives to all, even to such as do not come under them, that those who do come under them may with more willingness accept such a reproof and correction. And what dost thou say? Let me hear. "Not to think more highly than he ought to think." Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, "Blessed are the poor in spirit"; so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, "not to think more highly of one's self than one ought to think," (for this is His will), "but to think soberly." But what he means is about this. We have received wisdom not that we should use it to make us haughty, but to make us sober-minded. And he does not say in order to be lowly in mind, but in order to sobriety, meaning by sobriety here not that virtue which contrasts with lewdness, nor the being free from intemperance, but being sober and healthful in mind. And the Greek name of it means keeping the mind safe. To show then that he who is not thus modest, cannot be sober either, that is, cannot be staid and healthful minded (because such an one is bewildered, and out, of his wits, and is more crazed than any madman), he calls lowliness of mind, soberness of mind.

"According as God hath dealt to every man the measure of faith." For since having gifts given them had made many unreasonably elated, both with these and with the Corinthians, see how he lays open the cause of the disease, and gradually removes it. For after saying that we should think soberly, he proceeds, "according as God hath dealt to every man the measure of faith," meaning here the gift by faith: and by using the word "dealt," he solaces him who had the less, and humbles him who had the greater share. For if God dealt it, and it is no achievement of thine, why think highly of thyself? But if any one says that faith here does not mean the gift, this would only the more show that he was humbling the vain boasters. For if that which is the cause of the gift, that faith by which miracles are wrought, be itself from God, on what ground dost thou think highly of thyself? If He had not come, or been incarnate, then the things of faith would not have fared well either. And it is from hence that all the good things take their rise. But if it is He that giveth it, He knoweth how He dealeth it. For He made all, and taketh like care of all. And as His giving came of His love towards man, so doth the quantity which He giveth. For was He Who had shown His goodness in regard to the main point, which is the giving of the gift, likely to neglect thee in regard to the measure? For had He wished to do thee dishonor, then He had not given them at all. But if to save thee and to honor thee was what He had in view (and for this He came and distributed such great blessings), why art thou confounded and disturbed, and abusest thy wisdom to foolishness, making thyself more disgraceful than one who is by nature so? For being foolish by nature is no ground of complaint. But being foolish through wisdom, is at once bereaving one's self of excuse, and running into greater punishment.

Such then are those, who pride themselves upon their wisdom, and fall into the excess of recklessness. For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But "the fool," he says, "shall speak folly." But that you may see the folly of him from his own words, hear what he says. "Above the stars of heaven will I place my throne, and I will be like the Most High." "I will take hold of the world as a nest, and as eggs that are left will I take them away." Now what can be more foolish than these words? And every instance of haughty language immediately draws on itself this reproach. And if I were to set before you every expression of them that are reckless, you would not be able to distinguish whether the words are those of a reckless man or a fool. So entirely the same is this failing and that. And another of a strange nation says again, "I am God and not man"; and another again, "Can God save you, or deliver you out of my hand?" And the Egyptian too, "I know not the Lord, neither will I let Israel go." And the foolish body in the Psalmist is of this character, who hath "said in his heart, There is no God." And Cain, "Am I my brother's keeper?" Can you now distinguish whether the words are those of the reckless or those of the fool? For recklessness going out of due bounds, and being a departure from reason (whence its name recklessness), maketh men both fools and vainglorious. For likewise, "the beginning of wisdom is the fear of the Lord", so then the beginning of folly is surely not knowing the Lord. If then knowing be wisdom, and not knowing Him folly, and this ignorance come of haughtiness (for the beginning of haughtiness is the not knowing of the Lord), then is haughtiness the extreme of folly.

First it must be known that where we have to all who are among you, in the Greek it stands to everyone who is in you. This saying certainly indicates that the word is addressed to those who, whereas before they were not, have now begun to be. For God, as the same Apostle says, calls the things that are not as though they were. But those are not who are not partakers of him who truly is, who said to Moses: Say to the children of Israel: He who is has sent me to you. Therefore, when Paul says: For I say to all who are among you; or, as we said it is found in the Greek, to everyone who is in you, it is as if he were saying: For I say to everyone who is in God, not to be more wise than one ought to be wise. Nevertheless it must be observed that Paul, as he says also in other places, speaks not in the persuasive words of fleshly wisdom, but through the grace which has been given to him. For there is a great difference between one who speaks through grace and one who speaks through human wisdom. And indeed it has often been discovered by experience itself that certain eloquent and learned men, powerful not only in speech but also in ideas, though they have said many things in the churches and received immense applause and praise, yet none of the hearers received compunction of heart from the things that were said, nor made progress toward faith, nor was stirred to the fear of God by the recollection of the things that were said; but people depart with their ears captivated by a certain sweetness and delight alone. But often men of no great eloquence, and not devoted to the composition of speech, by simple and unpolished words convert many of the unbelieving to faith, bend the proud to humility, and drive into sinners the goad of conversion. And this certainly is the sign, as the Apostle says in the present passage, of speaking through the grace which has been given to them. But I think that grace is present not only in those who teach the Church in the word of God, if their discourse be such as we described above — one which does not so much delight the hearer as goad him and lead him to some advance in virtue — but you will find that it is so in nearly all the things that are done in life. For there is one man who both in what he does and in what he says has grace; and another who at times speaks more prudently, and acts more carefully and more laboriously, and yet finds grace neither in his words nor in his deeds. Indeed, as we have already said in other places, it is written that Joseph found grace in the sight of the keeper of the prison, and that Esther found grace with the king. Now we have found it written in a certain more secret little book that there is, as it were, a certain angel of grace, who even draws his name from grace: for he is called Ananehel, which is interpreted "the grace of God." This, then, that writing contained: that this angel was sent by the Lord to Esther, that he might give her grace with the king. So then the power of a discourse that is spoken through grace is one thing, and the force of the authority of teaching is another. But another kind of discourse comes from common learning, which, although it be elegant and artfully composed, nevertheless, if it is neither spoken nor written through grace, can perhaps delight the reader, but cannot lead the hearer to advancement. Paul therefore not only himself says through grace the things he says, but also prays that grace be given to his hearers; and not only grace, but a multitude of grace. For thus he writes: Grace be multiplied to you; and in all his Epistles he says: Grace to you, and peace. But let us see what it is that the Apostle says, through the grace given to him, to all who are among the Romans. Not to be more wise, he says, than one ought to be wise, but to be wise unto sobriety. He seems still to be fitting this saying also to the proud branches of the wild olive, who insult the branches that were broken off from the good olive, and to be telling them that they ought not to be more wise than they ought to be wise: which is like that saying which he uttered: Do not be haughtily wise; for this is to be more wise than one ought. Yet it must be known that other learned men also employ this definition, so as to place the nature or cause of sin in this: if something be either added to the virtues or taken away from them. For example, justice is a virtue; and if anyone does something less than justice allows, he is without doubt unjust. But if anyone, under the appearance of justice, becomes excessive in regard to punishments, and pursues vengeance too savagely, he has slid from justice into cruelty. Whence Solomon also says: Do not become overly just. Similarly, freedom of speech too, if it be within its own measure, is a virtue; if it have less, it is timidity; if more, it is called rashness. In like manner prudence also, if it be in its own measure, is a virtue; if it have less, it is imprudence; if more than it ought, it is called malice. Hence I think that the serpent in paradise was said to be more prudent than the rest of the beasts — that is, exceeding the measure of prudence, and slipping into the parts of malice. Hence too the sons of this age are said to be more prudent than the sons of light; for they are more wise than they ought to be wise. And thus in each and every virtue someone can be more wise than he ought to be wise. Even in chastity someone can be more wise than he ought to be wise, as are those who give heed to seducing spirits and to doctrines of demons, speaking falsehood in hypocrisy, having their conscience seared, forbidding to marry, and abstaining from foods which God created. These are more wise concerning chastity than they ought to be. But the lustful and incestuous man is less wise than he ought to be. And I say that heretics too are more wise concerning Christ than they ought to be wise, who deny that he is the Son of God the Creator, but of some other, I know not what, better God. And those also are more wise concerning Christ than they ought to be wise, who deny that he came in the flesh and was born of the Virgin, but assign to him a heavenly body. In all these things, therefore, Paul wishes us not to be more wise than we ought to be wise, but to be wise unto sobriety — which in Greek is called σωφροσύνη (sōphrosynē), but in our codices, that is, in the divine Scriptures, has been translated by our predecessors as "sobriety," while by other learned men it is rendered "temperance," which temperance is reckoned as one of the four general virtues. And so in this passage too the Apostle's words would shine more clearly if we also had it written according to the force of the Greek expression, but to be wise unto temperance: that is, that in all things — whether what we do, or what we say, or what we think — we should maintain temperance.

In those things which we enumerated above, temperance alone knows how to preserve the measure, so that neither more nor less be done than ought. After this he says: To each one as God has apportioned the measure of faith: that is, that each one may know and understand what measure of God's grace is in him, which he has deserved to obtain through faith. For sometimes a man receives from God to be wise in the work of charity, or to be wise in the office of visiting, or with respect to acts of mercy toward the poor, or concerning the care of the infirm, or with respect to the defense of widows and orphans, or with respect to the solicitude of hospitality. These things, then, God has apportioned singly to each according to the measure of faith. But if he who has received grace to be wise concerning some one of these does not understand the measure of the grace given to him, but wishes to be wise concerning the wisdom of God, concerning the word of doctrine, concerning the account of deeper knowledge — in which he has not received grace — and wishes not so much to learn as to teach the things he does not know: such a man, while he is wise about less, wishes to be wise about more than he ought. For he is not wise unto temperance, so as to keep for each one the measure of faith as God has apportioned it.

Since Paul is about to disallow human wisdom that goes beyond the law, he declares that he is not speaking his own mind but by the authority of a spiritual gift. He is writing to all those who are priests or teachers, whose example the others follow.One who searches into matters of which the law does not speak is trying to be wiser. That is why Solomon says: "Do not enquire after things higher than yourself and do not search after things greater than yourself but think always on the things that God has commanded you." Note that Paul calls the Holy Spirit God, for to the Corinthians he declares that the Holy Spirit apportions gifts to each person as he wishes. A charismatic power, which only believers receive, is to be regarded as a measure of faith.

In the Gospel the Lord decreed that those who possessed humility were first among the blessed: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Paul laid this command on everyone, rich and poor, servant and master.

Paul, being humble-minded, never considers his own words sufficient, but in confirmation of them presents now the mercy of God, now grace. I, he says, do not offer the word from myself, but from God, inspired in me by His grace. "Do not think of yourselves more highly than you ought to think," he says to everyone, both the common person and the ruler; and he reasons first of all about humility, imitating the Lord, who began with it: "Blessed are the poor in spirit" (Matt. 5:3). The meaning of his words is this: one ought to "think," that is, to have lofty thoughts, but for the purpose of thinking about heavenly things and rising above earthly things, not for the purpose of exalting oneself above one's neighbors: this is what it means to "think more highly than one ought to think." We received prudence not in order to turn it into high-mindedness, but "into sobriety," that is, into humility of mind. He said this in order to show that the high-minded man acts foolishly and has gone out of his mind, while the humble-minded man has sound thoughts and is therefore called sober-minded. Having said that we must not think highly of ourselves, he now indicates how one should think of oneself humbly, and says that one should think of oneself humbly, considering that God has allotted to each a measure of faith. Since many fell into conceit on account of spiritual gifts, he says that one should think of oneself humbly because God has allotted to each a measure of faith. For this does not depend on your own achievement, but is a divine gift: whether great or small, God has bestowed it. By "gift" he means here that faith by which miracles were performed. For faith is of two kinds: one belongs to us, for example: "your faith has saved you" (Matt. 9:22), and the other is a gift of God: this is the faith by which miracles are accomplished, for example: "if you have faith as a grain of mustard seed and say to this mountain: move from here to there, and it will move" (Matt. 17:20).

Then when he says, for I say, by the grace that is given me, he teaches how God's gifts should be used. First, he teaches this in regard to gifts that are not common to all, such as the graces freely given; second, in regard to the gift of charity, which is common to all, at let love be without dissimulation (Rom 12:9).

In regard to the first he does two things. First, he teaches in general how one ought to use graces freely given; second, he follows this up in the parts, at having gifts (Rom 12:6). Concerning the first, he does two things. First he sets out the instruction; second, he gives the reason for it, there at for as in one body (Rom 12:4).

In regard to the first he does three things. First, he warns against excess, saying: I have encouraged you to be renewed by the newness of your sense, but you should do this in moderation, for I say, i.e., I command, by the grace of the apostleship and the apostolic authority given to me: when they perceived the grace that was given to me among the gentiles (Gal 2:9); to me, the least of all the saints, this grace was given (Eph 3:8). To all that are among you, because it is profitable to every one: I wish that all were as I myself am (1 Cor 7:7).

This, I say, I command: not to be more wise than is fitting to be wise, i.e., no one should presume, relying on his own sense or wisdom beyond his limitations: be not wiser than is necessary (Eccl 7:16); I have not walked among great things, nor among marvels above me (Ps 131:1).

Second, he exhorts them to a middle course, saying but be wise unto sobriety, i.e., I direct you to be wise commensurate with the grace given to you. For sobriety implies a measure. And although the word taken in its proper sense has to do with drinking wine, it can be used in regard to any matter in which a person should observe a due measure: training us to live sober, upright, and godly lives in this world (Titus 2:12).

Third, he teaches how the middle course should be gauged when he says: and this, I say, as God has divided, i.e., distributed, to each one the measure of faith, i.e., the measure of his gifts, which are given for the building up of the faith: to each is given the manifestation of the Spirit for the common good (1 Cor 12:7).

For God does not give such gifts the same to all, but distributes different ones to different persons: there are varieties of gifts (1 Cor 12:4). Nor does he give them equally to all, but to each according to a definite measure: grace was given to each of us according to the measure of Christ's gift (Eph 4:7). That is why the Apostle, thinking with sober judgment according to this measure, said: we will not boast beyond measure, but will keep to the measure of the rule by which God has measured out to us (2 Cor 10:13). To Christ alone has the Spirit been given without measure (John 3:34).

God gives not only the graces freely given according to a measure, but even that faith which works through love. Hence the apostles said to Christ: Lord, increase our faith (Luke 17:15).

By using the example of the body, Paul teaches that it is impossible for any one of us to do everything on our own, for we are members of each other and need one another. For this reason we ought to behave toward one another with care, because we need each other's gifts.

We are members of one body, but differentiated members, each with his own vocation. A man's upbringing, his talents, his circumstances, are usually a tolerable index of his vocation. If our parents have sent us to Oxford, if our country allows us to remain there, this is prima facie evidence that the life which we, at any rate, can best lead to the glory of God at present is the learned life.

"For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another."

Again he uses the same ensample as he does to the Corinthians, and that to allay the same passion. For great is the power of the medicine, and the force of this illustration for the correcting of this disease of haughtiness. Why (he means) dost thou think highly of thyself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why dost thou by thy haughtiness separate thyself? Why dost thou put thy brother to shame? For as he is a member of thee, so art thou also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. "Therefore be not high-minded." For it was given thee of God; thou didst not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, "having then gifts," not less and greater, but, "differing." And what if thou art not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed; and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace.

But that the Apostle might designate these matters still more evidently, he introduces an example and says: For as in one body we have many members, but all the members have not the same function: so we, being many, are one body in Christ, and severally members one of another: composing through these words the whole body of the Church in the most orderly fashion; so that just as the several members of the body have their own proper functions, and each one serves its own offices, and yet it is not possible that they should not yield to one another by mutual consent: so, he says, also in the Church, which is the body of Christ, we severally have diverse functions. For example: one man devotes all his zeal to the wisdom of God and to the teaching of the word, and persists in meditation upon the divine law day and night; and he is the eye of this great body. Another, as we said above, cares for the ministry of the brethren and of the needy; and he is the hand of this holy body. Another is a diligent hearer of the word of God; and he is the ear of the body. Another is untiring in visiting those who lie sick, and in seeking out those in tribulation, and in rescuing those set in necessities; and he without doubt is called the foot of the ecclesiastical body. And thus you may find each one inclined more strongly toward some one office, and giving his labor to it more particularly; yet holding the rest in a following place. For we do not say this, that one alone ought to suffice, but according to the form of the example set forth. Just as, for instance, the eye has the special office of seeing, yet it is one out of all and among all the members, and with the several members it does all things, and with it each several member does all things: so also he who through the grace of faith has merited some one special gift, administers that indeed principally; but in all the activities he is held to be a partner and sharer with the rest. But how this body is in Christ — that is, in truth, and wisdom, and justice, and sanctification, all of which Christ is — we have already often said. But now, if in this body it be, for example, that someone is an eye, which is the nobler thing in the whole body; or a hand, which may be held in the place following; or an ear, or a tongue, or any of the rest which seem to be more honorable: and again, that someone is some other member of those which seem to be less honorable; whether he himself has furnished some cause for this, or whether by the will of God, without any causes whatsoever, this man has been appointed that member and that man this one — I think to be above our understanding. But lest those who assert that there are diverse natures of souls, established by diverse creators, should seem to find a place for confirming their doctrine, let the things which were discussed by us in the earlier parts concerning the vessels of honor and the vessels of dishonor suffice also for the present passage. For it must never be conceded that, whether in the present age, or in ages past, or even in ages to come, divine Providence does not so dispense to each one that the merit of each, gathered by the freedom of choice, has furnished the matter to the one who dispenses. For God is just, and there is no injustice with him.

Paul exhorts them to live in harmony by comparing them with the body, in case they are not roused by the fact that they have received different gifts. For as individuals they could not have had all the gifts, for then they might have become proud.… Nor could they all have the same gift, for then the likeness of the body of Christ would not be present among us.

By the example of the body and its members, he overthrows the great exaltation of pride. The body is one, but it has various members performing various functions. In exactly the same way, we who believe comprise one body in Christ as the head, while individually we are members one of another — not only the lesser for the greater, but also the greater for the lesser. Therefore, do not exalt yourselves over one another: as members, you have need of one another.

After this admonition the Apostle assigns a reason based on the mystical body's likeness to a natural body. First, he touches on three things in a natural body; first, its unity when he says: for as in one body; second, the multiplicity of members when he says: we have many members; for the human body is an organism consisting of various members; third, the variety of functions when he says: all the members do not have the same act. For the variety of members would serve no purpose unless they were ordered to different functions.

This is what it means to love Christ, that we should encourage one another to live in a way which corresponds to the way in which the body is made perfect in Christ.

Why do we divide and tear to pieces the members of Christ and raise up strife against our own body, and why have we reached such a height of madness as to forget that "we are members one of another?"

The bond of our unity cannot be firm unless the bond of charity has tied us together in indivisible solidarity.… It is the connection of the entire body which makes for one health, one beauty. And this connection requires the unanimity of the entire body, but especially it demands harmony among the bishops.

Then he likens these three aspects to the mystical body of Christ, which is the Church: he made him the head over all things for the Church, which is his body (Eph 1:22).

Concerning which he touches on three things. First, he touches on the number of members, i.e., of believers when he says: so we, being many: a man once gave a great banquet and invited many (Luke 14:16); many are the children of the desolate (Isa 54:1). For although they are few compared to the unfruitful multitude of the damned, according to Matthew, narrow is the way that leads to life, and few there are who find it (Matt 7:14), yet absolutely speaking, they are many: after this he looked, and behold, a great multitude which no man could number (Rev 7:9).

Second, he touches on the unity of the mystical body when he says we are one body: that he might reconcile us both to God in one body through the cross (Eph 2:16). This mystical body has a spiritual unity through which we are united to one another and to God by faith and love: there is one body and one spirit (Eph 4:4). And because the Spirit of unity flows into us from Christ—anyone who does not have the Spirit of Christ does not belong to him (Rom 8:9)—he adds in Christ, who unites us to one another and to God by his Spirit whom he gives us: that they may be one even as we are one (John 18:22).

Third, he touches on the variety of functions, which is rooted in the common utility, when he says: and every one members one of another. For any given member has its own function and power. Therefore, inasmuch as the function and power of one member aids another, it is said to be the other's member; thus, the foot is called the eye's member, inasmuch as it carries the eye, and the eye is called the foot's member, inasmuch as it directs the foot: the eye cannot say to the hand: I have no need of you (1 Cor 12:21).

So, too, in the mystical body one who has received the gift of prophecy needs the one who has received the gift of healing, and so on for all the others. Hence, as long as each believer uses the grace given him to help another, he becomes the other's member: bear one another's burdens (Gal 6:2); as each has received a gift, employ it for one another (1 Pet 4:10).

Paul begins with prophecy, which is the first proof that our faith is rational, for believers prophesied when they received the Spirit. This is given in proportion to the recipient, that is, as much as is necessary for the purpose for which it is given.

Paul is saying here that if someone has the gift of prophecy, then he has the greatest gift, after that of apostleship. For God placed in the church first apostles and second prophets, and thus such a person, knowing that the apostleship comes first, ought to recognize the limitations of prophecy and accept that he is a servant who must follow the rule of service laid down by his superiors, just as the hands must do the bidding of the head.

No one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each one.

A brother asked a hermit, 'Tell me something good that I may do it and live by it.' The hermit said, 'God alone knows what is good. But I have heard that one of the hermits asked the great Nesteros, who was a friend of Antony, 'What good work shall I do?' and he replied, 'Surely all works please God equally? Scripture says, Abraham was hospitable and God was with him; Elijah loved quiet and God was with him; David was humble and God was with him.' So whatever you find you are drawn to in following God's will, do it and let your heart be at peace.'

"Prophecy" means primarily the explanation of things which are unclear, whether future or past, whether present or hidden. "Prophecy" may also refer to the interpretation of a prophet's words.

"In proportion to our faith" not only applies to prophecy but may be extended by analogy to all the gifts.

"Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith."

Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, "according as God hath dealt to every man the measure of faith;" and again, "according to the grace given unto us") that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he saith, "covet earnestly the gifts," he shows that they were themselves the cause of the differences in what was given. But when he says, "Now all these things worketh one and the selfsame Spirit, dividing to every man severally as he will", he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, "Whether prophecy, let us prophesy according to the proportion of faith." For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it letteth as much flow as it may find the vessel of faith that is brought to be capable of.

When he had said that each of the believers were members of the one body of Christ, now he enumerates, as it were, the diversity of work of the diverse members; and for example, as sight to the eye, so to the mind, which is the interior eye, he assigns the office of prophecy; and to another, as to the hand, he ascribes ministry; and to another, as to the tongue, he attributes doctrine: and likewise also the rest. He also resolves that which seemed to us ambiguous in the earlier passage, where we were asking whether each member came to the honorable, or less honorable, offices of the body by furnishing some cause from itself; or whether from no causes, but by the will of God alone, it was assigned to each to be an honorable or a less honorable member. What therefore was there less clear to us, the Apostle has here evidently opened up, saying that whether prophecy, or ministry, or the remaining gifts of graces are given according to the proportion of faith: although this phrase — that is, according to the proportion of faith — seems among the Latins to be translated less properly. For ἀναλογία (analogia) in Greek can be rendered not so much "proportion" (ratio) as "fitting measure," so that, since it cannot be done by one word, it may be explained by two. He declares, therefore, that the diversities of graces are given according to the measure of faith of each one, so that, for example, when a man has received grace, he becomes this or that member in the body of Christ. And here indeed he has set down the measure of faith as the cause of receiving graces; but writing to the Corinthians he says: But to each one is given the manifestation of the Spirit unto that which is expedient; and after a few words he adds: But all these things works one and the same Spirit, dividing to each one as he wills. Whence it seems to me that, writing both to the Romans and to the Corinthians, he teaches three modes of receiving grace, so as to show that something in it is done by us, yet that the most part consists in God's bounty. He posits, then, that there is a measure of faith through which one receives grace; he posits also that it is given unto that which is expedient; and that the Spirit divides as he wills. That, therefore, so great a faith be found in us as may be able to merit a more sublime grace, seems to belong to our work and zeal: but that it be given unto that which is expedient, and be useful to the receiver, is God's judgment; or, altogether, whether he will give it at all lies in him. Therefore also in another place the same Apostle says: But now God has set each member in the body as he willed. And God willed according to the proportion or measure of the faith which is in us; or he willed unto that which is expedient. Unless perhaps someone should wish to understand this also in this way, that God has set each member in the body as he willed, so that the "he willed" is referred rather to the member — that is, as it willed, as it chose, as it gave its labor; lest the power of choice should seem to be taken away from man. Nevertheless, from the fact that he says grace is given unto that which is expedient, it may come about that even though there be in someone so great a measure of faith as would deserve to receive a loftier grace, yet if the Holy Spirit, foreseeing things to come, should judge it not expedient for the receiver, he necessarily divides to each one as he wills and as is expedient. And indeed we see that some have received the grace of teaching or of exhortation to the people, and from this very thing, being lifted up and turned to pride, have fallen into the judgment of the devil: and that others have indeed received grace, but have corrupted it by negligence of mind and slothfulness of life: of which sort was he also who bound up the denarius he had received in a napkin, and would not work anything from it. Therefore, finally, the Apostle also writes to his most beloved son, saying: Do not neglect the grace that is in you; as knowing that grace can perish through negligence. But as to what he said, according to the proportion or measure of faith, I think it has already been fully set forth in the earlier parts what that faith is which is required of us, and what that faith is which is given by God through grace, according to what the same Apostle says: To another, faith, in the same Spirit: and likewise where the apostles say to the Lord: Increase our faith: namely, that the faith which hopes and believes and trusts without any doubting is in us; but the account of that faith itself, and the knowledge, and the perfect understanding of the things we believe, is granted by God. But let us not omit in this place that which seems to belong to a more secret mystery. For if in the present age God gives to each one grace according to the measure of faith, without doubt in the age to come also he will give to each one grace in proportion to the measure of merits; and if in the present age such is God's dispensation, and such it will also be in the age to come, how shall it not be believed that in the ages past, which were before us, a like dispensation of God existed toward every rational creature? But let us now see what the gifts are which he enumerates as given according to grace. Prophecy, he says, and ministry, and doctrine, and exhortation, and giving — that is, bestowal — and ruling, and showing mercy. To these he joins also charity, and the rest. Concerning which someone might perhaps say: If all these things are given through grace, a man will not be in fault if he does not prophesy, or does not minister, or does not teach, or does not exhort, or does not give, or does not rule, or does not show mercy, or does not love, because he has not received the grace of all these things. But to this we shall say: Just as there is a faith which we have taught to be in us, and again there is a faith which is given through grace, as we said above that it is written, To another, faith, in the same Spirit; so also in each one of those things which we enumerated above as given by God through grace, there is something in us too, according to whose measure or proportion each one merits the grace. For that which is written is not to be taken of wisdom alone — namely, that even if one be perfect among the sons of men, if the wisdom that is from you be lacking to him, he shall be reckoned as nothing. For in the same way we can say: Even if someone be perfect in faith among the sons of men, if the faith that is from your grace be lacking to him, he shall be reckoned as nothing. So too, even if a man be perfect in ministry, if the grace of ministry from God be lacking to him, he shall be reckoned as nothing. So too, even if a man be perfect in doctrine, and the grace of doctrine which is from God be lacking to him, he shall be reckoned as nothing. And thus in all these things which have been enumerated, there is a certain perfection among the sons of men which they attain by their own labor and zeal, whether in wisdom, or in doctrine, or in the other offices: which nevertheless, if they have not grace given from God, will be nothing: because if the grace of the Spirit be lacking to them, they cannot even be members of Christ's body.

But in these matters it is asked whether there can be in us, or from us, some kind of prophecy which does not have the whole of itself from God, but takes some little part also from human endeavors. To others, indeed, this will seem utterly impossible; in Paul, however, it is plainly proved, when he says: But be zealous for the greater gifts, and rather that you may prophesy. In this, just as one is zealous for ministry, and for teaching, and for exhortation, and the rest, by the fact that he applies zeal and labor toward these things, so also the Apostle shows that it ought to come about with regard to prophecy. Hence this prophecy which the Apostle teaches must be understood as not being that through which it is said: Thus says the Lord — for that one stood until John, according to what is written in the Gospel: The Law and the Prophets were until John — but rather that of which the same Apostle says: He who prophesies speaks to men unto edification, and exhortation, and consolation. Prophecy, therefore, is spoken of in Paul when someone speaks to men unto edification, and when he speaks unto exhortation and consolation; and therefore it is possible for us to apply zeal toward prophecy of this kind, and it is within our power that, as we give our effort to these things, if we do them according to the reason or the measure of faith, there be added also that prophecy which is from God. But according to the Apostle there is also another kind of prophecy, of which he says: But if you prophesy, and there enter someone unbelieving or unlearned, he is convicted by all, he is judged by all, the hidden things also of his heart are made manifest, and then, falling upon his face, he will declare that God is truly among you. For just as the Spirit of God searches all things, so also the Word of God searches through all things, even those that are in secret — especially since the Word is living, and effectual, and more piercing than any two-edged sword, reaching unto the division of the soul and the spirit, of the joints also and the marrow. And indeed, when a moral discourse is being handled in the Church, then the conscience of each one within himself is goaded, as he recognizes his own sins from the things that are said, and calls to mind whether he has perhaps committed anything in secret. And sometimes the very discernment of prudent men, who gather each person's conscience either from the countenance, or from the character, or from the bearing, holds a kind of prophecy. Let these things be said by us concerning the grace of prophecy.

The gift does not depend upon us but upon the one who gives it. The glory to come is promised to all who believe, but the person who has a heart so pure that he deserves it receives the charismatic power which God has chosen for him even in this life.If we receive prophecy, it is according to faith, not the law. Or perhaps this means that faith deserves it. For each one receives as much as he believes.

Much more aptly would they have matched the Christian with the elder, and the Jew with the younger son, "according to the analogy of faith," if the order of each people as intimated from Rebecca's womb permitted the inversion: only that (in that case) the concluding paragraph would oppose them; for it will he fitting for the Christian to rejoice, and not to grieve, at the restoration of Israel, if it he true, (as it is), that the whole of our hope is intimately united with the remaining expectation of Israel.

It is to be understood that … we each must use our gifts for the benefit of one another.… Prophecy does not refer only to the prediction of future events but also to the knowledge of things which have been hidden.

He did not say: having gifts greater or lesser, but "different." Thus by the very name he humbles those who exalt themselves! And he does not call them virtues, but "gifts." What you received, he says, is a gift of God, and not your own doing: "grace" gave this to you. So, to humble those who exalt themselves, he says that this is given by God and calls them gifts; but to rouse the lazy, he shows, on the other hand, that for receiving gifts we also contribute something, and says: "prophesy according to the measure of faith." Although this is grace, it is not poured out indiscriminately, but pours out as much as the vessel of faith presented to it can hold. Why does he mention prophecy first? Perhaps without any particular reason, but probably because some were exalting themselves on account of this gift. But if they were exalting themselves, then why did God not deprive them of the gift? For the benefit of people, and for our instruction, so that we would not condemn those who have gifts even when they sin. If I, says God, do not take away My grace, then who are you to despise the one who has a gift?

Then when he says, having gifts, he explains in more detail the previous general admonition to use grace in a sober and moderate way. First, he sets out the variety of graces: we are, I say, members one of another, not on account of the same grace, but by having different gifts; and this is not due to differing merits but according to the grace given to us: each has his own special gift from God, one of one kind and another of another (1 Cor 7:7); he called his servants and gave to each his goods, and to one he gave five talents, to another two, and to another only one (Matt 25:14).

Second, he touches on the use of different graces, and first with respect to knowledge of divine things, saying: if prophecy, the one among us who has it should use it according to the rule of faith.

Prophecy is a kind of apparition arising from the divine revelation of things far remote. Hence it is said in 1 Samuel: he who is now called a prophet was formerly called a seer (1 Sam 9:9). Among matters far remote from our knowledge some are remote of their very nature, as future contingents, which are not knowable, because their causes are indeterminate; but divine matters are remote from our knowledge not of their very nature, for they are knowable in the highest degree, because God is light and there is no darkness in him (1 John 1:5), but on account of the weakness of our intellect, which is related to matters most evident as the eye of an owl to sunlight. And because something is said to be thus and so in a truer sense, when it is thus and so on its own account rather than on account of something else, future contingents are in a truer sense said to be far from our knowledge. For this reason they are the proper concern of prophecy: surely the Lord God does nothing without revealing his secret to his servants the prophets (Amos 3:7). But prophecy in a general sense includes the revelation of any secret things.

This gift of prophecy existed not only in the Old Testament but in the New as well: I will pour out my spirit on all flesh: your sons and daughters shall prophesy (Joel 2:28). In the New Testament those who explained prophetic statements were also called prophets, because Sacred Scripture is explained in the same spirit as it is written: I shall pour out teaching like prophecy (Sir 24:46).

The gift of prophecy, as all the other charismatic graces, is ordained to the building up of faith: to each is given the manifestation of the Spirit for the common good (1 Cor 12:7); It was declared, i.e., the doctrine of faith, by the Lord, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit (Heb 2:30). Consequently, prophecy should be used according to the rule of faith, i.e., not in vain but in order that faith be strengthened, not opposed, by it: if a prophet arises among you and says 'let us go after other gods,' you shall not listen to the words of that prophet (Deut 13:1), because he is not prophesying in proportion to the faith.

The minister is strengthened for the service of the church to the extent that he believes he ought to serve, lest he labor beyond his faith and exhaust himself in serving to his ruin.… Likewise Paul says that the teacher is aided in his teaching so that he will be inspired to transmit the divine doctrine to the extent that he has the faith to teach.

The teacher must remain in subjection to the prophets, according to the established order, for the prophets are second (after the apostles) and the teachers are third. In fact, teachers are interpreters of the prophetic word, because they have heard and understood it with their ears and seen it with their eyes. For the prophets themselves called those whom they had taught to serve in the ministry of teaching.

"Or ministry, let us wait on our ministering."

Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. "Or he that teacheth, on teaching." See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.

After these there follows: Or ministry, in ministering. We can recall all these things to that rule which was stated above, that is: Not to be wise beyond what one ought to be wise; so that, for example, we may say that he who ministers ought not, in ministering, to be wise beyond what he ought to be wise; and he who teaches, in teaching, not to be wise beyond what he ought to be wise; and he who exhorts, in exhortation, not to be wise beyond what he ought to be wise. For many, having received a ministry, or having received a teaching office, have been wise beyond what they ought to have been wise; and, lifted up into arrogance, or dissolved into luxuries, they have fallen headlong.

"Service" refers to the office of elder or deacon.

"Service" means the preaching of the Word; "teaching" means instruction in the commands of God.

There is a ministry and a special gift in the church order, such as the ministry of the seven deacons. But here by the name "ministry" understand generally every spiritual work. Whatever ministry, he says, you have received, "abide" in the fulfillment of it (this word must be supplied here), do not seek anything greater, and do not exalt yourself above another, but be content with what you have received. If one takes ministry in a general sense, then what follows is an enumeration of its types. But if one understands ministry in a special sense (diaconal), then note how he first mentioned the lower, and then placed the higher, that is, teaching, not observing order, and thereby instructing us not to be proud or to exalt ourselves over what seems to us to be higher.

In regard to administering the sacraments he adds: or ministry, in ministering, i.e., if one has received the grace or office of the ministry, such as the bishop or priest who are called God's ministers—you shall be called the priests of the Lord, the ministers of our God (Isa 56:6)—let him perform his office diligently in ministering: fulfill your ministry (2 Tim 4:5).

Second, he touches on matters pertinent to human affairs in which one person can help another: first, with respect to knowledge both speculative and practical. With respect to speculative knowledge he says: or he who teaches, i.e., who has the office or grace of teaching, let him use it in teaching, i.e., teach diligently and faithfully: behold, you have taught man (Job 4:3); go, therefore, and teach all nations (Matt 28:19).

The exhorter is helped in the same way as the above and is prepared by the Spirit to have the grace to provoke, for he stirs up the brethren to do good and unbelievers to accept the faith. The contributor is likewise given a spirit of generosity so that he will not stop giving.He who takes care of his brethren will receive vigilance and authority in proportion to his faith.… Likewise, he who does acts of mercy according to his intention will do it with a cheerful heart and not as if somebody was twisting his arm to do it.

"Exhortation" means the type of sermon in which we call those who are still in ignorance to faith in Christ. We do not at that point lay out the full meaning of the Christian life but give them the hope that if they believe in Christ they will enjoy everlasting blessings.

"Or he that exhorteth, on exhortation."

And this is a species of teaching too. For "if ye have any word of exhortation," it says, "speak unto the people." Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, "He that giveth, let him do it with simplicity." For it is not enough to give, but we must do it with munificence also, for this constantly answereth to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. "He that defendeth, with diligence;" for it is not enough to undertake the defence. "He that showeth mercy, with cheerfulness." For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, "He that soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully." But to correct their temper he added, "Not grudgingly or of necessity." For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why dost thou bemoan thyself of giving alms? Why dost thou grieve at showing mercy, and lose the advantage of the good deed? For if thou grievest thou dost not do mercy, but art cruel and inhuman. For if thou grievest, how shalt thou be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when thou art giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look thou removest the suspicion, and showest that thou art receiving rather than giving, thou wilt even cast down the receiver rather than raise him up. This is why he says, "He that showeth mercy, with cheerfulness." For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continueth of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that soweth rejoiceth though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, thou wilt be giving much; even as how much soever thou givest with a sad countenance, thou wilt have made thy much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and thou wilt hear the way, and wilt know that it is not poverty that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent, and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding, that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he bringeth in the mother of them, love.

He who exhorts, in exhorting. Exhortation is a kind of teaching and of discourse, by which afflicted souls are relieved through the words of the divine Scriptures prudently fitted together and gathered into one. For often despair befalls the soul from the excess of its tribulations; nor can it easily be restored or refreshed by just any words, however polished and plausible they may be. But if a discourse having the power of the grace of God be applied, then it penetrates the heart of that soul, and offers consolation, and calls back hope with despair removed, according to that which was said by the Lord through the prophet: Priests, speak to the heart of Jerusalem.

He who gives and supplies to the needy ought, he says, to do this in simplicity of heart; that is, that he not merely appear to do good to the needy while in his heart he seeks praise from men. It is not simplicity, therefore, if one thing seems to be done in the hands and another is sought in the heart. But he who presides over the brethren, or who presides over the Church, ought to be in solicitude — not of human affairs, nor of secular matters (for this solicitude ought to be foreign to those who preside over the Church) — but let him take up such solicitude as the Apostle speaks of: My daily press of business, the solicitude for all the Churches. Who is weak, and I am not weak? Who is scandalized, and I am not set on fire? He, therefore, who presides over the Churches ought to have such solicitude, and ought by no means to have that other, secular one. He who shows mercy, in cheerfulness. It may perhaps seem that what he said above, He who gives, in simplicity, and this, He who shows mercy, in cheerfulness, are one and the same. But to me it seems that the work is perhaps one, yet the disposition of the work itself is not likewise one. For it is one thing to give to the needy, and another to share with the needy out of an affection of mercy; and therefore he does not wish there to be sadness in such a work. For he who lays out his money, if he is unbelieving and despairs of receiving it back, is necessarily saddened, as one who has lost it. But he who does this with faith and hope does it in cheerfulness and gladness, being certain that these small things which he expends for the commandment of God will confer upon him vast stores of heavenly riches, and beyond that, eternal life as well.

And again Paul also commanded the Jews that simplicity should be found with them in their gifts. "He that giveth let him do it with simplicity; and he that standeth at the head, let him rule with diligence." For if cunning be found among those who give they become spies of the affairs of those who receive, and for this cause the gift which simplicity would give without thought is kept back. Now it is the custom of simplicity not to think and then to give, but to all men it divideth and giveth abundantly.

This service, then, if accomplished in simplicity, is glorious with God. He, therefore, who thus ministers in simplicity, will live to God.

Exhortation is a form of teaching. For teaching is generally called reasoning about any subject, while exhortation is properly when someone calms with a word souls disturbed by grief or anger. So, he says, let the exhorter remain in exhortation, doing his own work, and not exalt himself above another. Having spoken about teaching and exhortation, that is, about what pertains to the care of souls, he now speaks about the bodily, as occupying second place. By "simplicity" he means generosity; consequently, he teaches to distribute with generosity. For no virtue is a virtue if it is performed in an improper manner. So too the virgins, although they had oil, did not have enough of it, which is why they were rejected. And a leader must carry out his service carefully and without laziness. "To lead" means to assist the one who needs help, by word and deed. Since he spoke about the distribution of possessions, and not all abound in possessions, he adds: be a leader in another way, and help those in need, only with diligence. He said above that one must give with simplicity or with generosity. But many give much, yet grudgingly and with sorrow, therefore he teaches that generosity must be without sorrow, even with pleasure and joy. You should rejoice that for a small price you receive heaven; understand, then, what the difference is between one who distributes and one who does good. The one who distributes gives alms from what he has received from another, while the one who does good gives from his own possessions.

With respect to practical knowledge he says: he who exhorts, i.e., has the office and grace of exhorting, let him use it in exhorting: our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3); declare these things; exhort with all authority (Titus 2:15).

Then he mentions those that pertain to external works in which a person sometimes helps another by giving a gift. In this regard he says, he who contributes, i.e., has the power and grace to contribute, should do this in simplicity, namely, with no evil ulterior motive, such as enticing men to evil with gifts, and with no intention of obtaining a great deal more from the small amount given: a stupid man's gift will bring you no advantage, his eyes look for seven times as much in return. He gives little and reviles much (Sir 20:14); the simplicity of the just shall guide them (Prov 11:3).

Sometimes one helps another, because he has charge of him. In regard to this he says: he who rules, i.e., has been entrusted with the office of prelate, should use that office in carefulness: obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give an account (Heb 13:17); my anxiety for all the churches (2 Cor 11:28).

Again, sometimes one helps another by easing his misery. In regard to this he says: he who does acts of mercy, i.e., has the means and a merciful heart, should do this in cheerfulness, as doing it gladly: not reluctantly or under compulsion, for God loves a cheerful giver (2 Cor 9:7); in every gift make your countenance cheerful (Sir 35:11).

And persons are brought to sameness by consent, which is the knowledge of the good things that are enjoyed in common. For community of sentiment is harmony of opinions. "Let your love be without dissimulation," it is said; "and abhorring what is evil, let us become attached to what is good, to brotherly love," and so on, down to "If it be possible, as much as lieth in you, living peaceably with all men." Then "be not overcome of evil," it is said, "but overcome evil with good."

For, in order that men should resist injustice, something more is necessary than that they should think injustice unpleasant. They must think injustice absurd; above all, they must think it startling. They must retain the violence of a virgin astonishment. ... But the optimist sees injustice as something discordant and unexpected, and it stings him into action. The pessimist can be enraged at wrong; but only the optimist can be surprised at it.

Let us then, by all means, be proud of the virtues that we have not got; but let us not be too arrogant about the virtues that we cannot help having. It may be that a man living on a desert island has a right to congratulate himself upon the fact that he can meditate at his ease. But he must not congratulate himself on the fact that he is on a desert island, and at the same time congratulate himself on the self-restraint he shows in not going to a ball every night.

One of the wise and awful truths which this brown-paper art reveals, is this, that white is a colour. It is not a mere absence of colour; it is a shining and affirmative thing, as fierce as red, as definite as black. When, so to speak, your pencil grows red-hot, it draws roses; when it grows white-hot, it draws stars. And one of the two or three defiant verities of the best religious morality, of real Christianity, for example, is exactly this same thing; the chief assertion of religious morality is that white is a colour. Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell. Mercy does not mean not being cruel or sparing people revenge or punishment; it means a plain and positive thing like the sun, which one has either seen or not seen. Chastity does not mean abstention from sexual wrong; it means something flaming, like Joan of Arc.

"Let love be without dissimulation," he says.

If thou hast this, thou wilt not perceive the loss of thy money, the labor of thy person, the toil of thy words, thy trouble, and thy ministering, but thou wilt bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that thou art to assist thy neighbor. As then he doth not ask for giving only, but that with simplicity, nor aiding, but that with diligence, nor alms, but that with cheerfulness; so even love too he requires not alone, but that without dissimulation. Since this is what love is. And if a man have this, everything else follows. For he that showeth mercy does so with cheerfulness (for he is giving to himself): and he that aideth, aideth with diligence; for it is for himself he is aiding: and he that imparteth doth this with largeness; for he is bestowing it on himself. Then since there is a love even for ill things, such as is that of the intemperate, that of those who are of one mind for money, and for plunder's sake, and for revels and drinking clubs, he clears it of all these, by saying, "Abhor that which is evil." And he does not speak of refraining from it, but of hating it, and not merely hating it, but hating it exceedingly. For this word "apo" is often of intensive force with him, as where he speaks of "earnest expectation, looking out for," "redemption." For since many who do not evil things still have a desire after them, therefore he says, "Abhor." For what he wants is to purify the thought, and that we should have a mighty enmity, hatred and war against vice. For do not fancy, he means, because I said, "Love one another," that I mean you to go so far as to cooperate even in bad actions with one another; for the law that I am laying down is just the reverse. Since it would have you an alien not from the action only, but even from the inclination towards vice; and not merely an alien from this same inclination, but to have an excessive aversion and hatred of it too. And he is not content with only this, but he also brings in the practice of virtue. "Cleave to that which is good."

He does not speak of doing only, but of being disposed too. For this the command to "cleave to" it indicates. So God, when He knit the man to the woman, said, "For he shall cleave to his wife." Then he mentions reasons why we ought to love one another.

Love without pretense. I think that every love which is not according to God is feigned and not true. For God, the creator of the soul, implanted in it, along with the other virtues, the affection of love as well, so that it might love God and the things that God wills. Since, then, he has given the soul this work of love, whoever loves anything other than God and the things that please God — the love in that person must be called false and pretended. Moreover, if someone loves his neighbor and yet, when he sees him going astray, does not admonish him, does not correct him, that love must be called pretended. And therefore love ought to have nothing of flattery in it, nothing painted over, just as the same Apostle says elsewhere: Love from a pure heart, and a good conscience, and faith unfeigned.

Hating evil, clinging to good. It may perhaps seem strange that among the other goods of the virtues hatred too is taken up, and is set down by the Apostle as something necessary. From this it is certain that the affection of hatred is present in the soul: for it is praiseworthy to hate vices, to hate sins. For unless one holds vices in hatred, he cannot love, nor preserve, the virtues. For example, if someone proposes to guard chastity, he cannot keep it safely unless he takes up a certain hatred and abhorrence against unchastity. For difficult, and exceedingly difficult, is that continence in which the very thing one abstains from is still desired, and the soul's craving is restrained by fear alone of the judgment to come. These things are perilous, and exceedingly perilous, unless, according to the Apostle's counsel, hating evils and waging against them, as it were, unappeasable wars of hatred, we thus cling to good. This too is to be observed, that just as he says in another place: He who clings to the Lord is one spirit, so here too he says: Let us cling to good, doubtless so that it may come about that we are one with the good.

Complete purity should dwell in the Christian, just as God is pure light, for it is typical of slaves to dissemble. And let us love not only in word but in deed and in truth, so that if it were necessary we would even die for one another.

This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: "Who hath known the mind of the Lord? or who hath been His counsellor? Who hath first given to Him, and it shall be recompensed to him again? " Now, (Marcion, ) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: "Abhor that which is evil, and cleave to that which is good." Well, is the precept different in the Creator's teaching? "Take away the evil from you, depart from it, and be doing good.

Like deed involves like merit. How shall we observe that principle, if in our loathing we shall not loathe revenge? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt -earthen vessels.

He shows what brings to completion everything said before, and says: "let love be without hypocrisy." For such is true love, and with it everything will be easily accomplished: the benefactor will do good willingly, providing for his neighbor as for himself; the ruler will govern with diligence, striving for his neighbor as for himself, and so on. Above he spoke of love. But since love can also be harmful, for example, among people who conspire together for robbery and the like, he adds: "abhor" (ἀποστυγούντες) evil, that is, hating evil from the soul; for the prefix (από) indicates a hatred that is strong and with the whole heart. There are not a few who, although they do not do evil, nevertheless desire it. Therefore, he says, I require that they hate evil with their whole heart, so that the soul may be purified. Since I, he says, have commanded you to love one another, do not think that I am urging you to assist one another in wicked deeds as well. Quite the contrary, I desire that you shun not only the wicked deed itself, but also every disposition of the soul toward it. It is not enough to turn away from evil; one must also devote oneself to doing good. Therefore he said: "cling to what is good," that is, have a disposition and love toward it. It is in this sense that God, joining husband and wife, said: "he shall cleave to his wife" (Gen. 2:24).

Then when he says, let love be without dissimulation, he shows how to use a gift which is common to all, namely, charity. First, he states what pertains to charity in general; second, charity toward special classes of persons, at communicating to the necessities of the saints.

With respect to the first he does three things: first, he describes the qualities of charity as it exists in the one possessing it; second, the qualities of charity toward one's neighbor, at loving one another with the charity of brotherhood; third, toward God, at in carefulness, not slothful.

In regard to the qualities of charity he teaches three things. First, that charity should be true. Hence he says: let love be without dissimulation, so that it consist not in word or outward appearance but in a genuine affection of heart and in efficacious works: let us not love in word or speech, but in deed and in truth (1 John 3:18); nothing can compare to a faithful friend (Sir 6:15).

Second, he teaches that love should be pure when he says: hating evil. Love is pure when a person does not consent to his friend in evil, but so loves him that he hates his vices: it does not rejoice at wrong, but rejoices in the truth (1 Cor 13:6); I hate the impious (Ps 119:113).

Third, he teaches that love should be honorable when he says: cleaving to good, so that one adheres to another because of his virtuous goodness: always emulate the good in his goodness (Gal 4:18). This is fair love, about which it is said: I am the mother of fair love (Sir 24:24).

Brotherly love is useless unless it is mutual.

I have fulfilled the word of peace. For I have taught that in honour they should prefer one another.

In the father is understood the notion of friendliness: and in this we understand that by reason of origin every person is lovable and ought to be loved, and every person is bound to honor another. Whence the Apostle: In honor anticipating one another; and again: Render to all what is owed; to whom honor, honor. Owe no one anything, except to love one another. For a person ought to love another, willing good to each one with respect to affection, with respect to deed, and with respect to outward expression.

"Be kindly affectioned one to another with brotherly love."

Ye are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, "Ye are brethren, why do ye wrong one to another?" When then he is speaking of those without, he says, "If it be possible, as much as in you lieth, live peaceably with all men." But when he is speaking of his own, he says, "Be kindly affectioned one to another with brotherly love." For in the other case he requires abstinence from quarrelling, and hatred, and aversion: but here loving too, and not merely loving, but the loving of relatives. For not only must one's "love be without dissimulation," but intense also, and warm, and glowing. Because, to what purpose would you love without fraud, and not love with warmth? Whence he says, "kindly affectioned one towards another, that is, be friends, and warm ones too. Do not wait to be loved by another, but leap at it thyself, and be the first to begin it. For so wilt thou reap the wages of his love also. Having mentioned the reason then why we ought to love one another, he tells us also the way in which the affection may grow unchangeable. Whence he proceeds, "In honor preferring one another." For this is the way that affection is produced, and also when produced abideth. And there is nothing which makes friends so much, as the earnest endeavor to overcome one's neighbor in honoring him. For what he had mentioned before comes of love, and love of honor, as honor does too of love. Then that we may not honor only, he looks for something besides...

Loving one another with brotherly love. This commandment, that we love one another as God also loved us, though it is the first after the first (for the first is to love God; and again, among human beings, this is first, that we love one another), is somehow despised as though it were the last and least necessary thing among human beings; and the hatred which we said was implanted in us for this purpose, that we might hold evils in hatred, we exercise in a backwards order upon good things, and, loving the vices of the flesh and sins, we hold our brothers in hatred. Nor does it happen otherwise that we hate what we ought not, except because we love what we ought not. We are commanded, then, to love our brothers, not to judge them. For if you think someone is ungodly, and therefore judge that he is not to be loved, hear that Christ died for the ungodly. Or if, because your brother is a sinner, you therefore think he is not to be loved, hear that Christ Jesus came into this world to save sinners. But if he is righteous, he is much more worthy of love, for the Lord loves the righteous.

Anticipating one another in honor. This is what the Lord also taught, when he marked the Scribes and Pharisees claiming for themselves the first places at banquets, and taught that, when you have been invited to a dinner, you should recline in the last place.

You should love one another as if you had been born of the same mother. If we always observed this injunction we would maintain love and patience. For if we considered ourselves less than everyone else we would neither insult anyone gratuitously nor be deeply hurt if someone insulted us.

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Then again: "Be kindly affectioned one to another with brotherly love." Now is not this of the same import as: "Thou shalt love thy neighbour as thy self? " (Again, your apostle says: ) "Rejoicing in hope; " that is, of God.

I, he says, have taught you love, and it is very natural for you to fulfill this, for you are brethren, born from one womb, that is, from the font of baptism; consequently, by this very fact you are already obliged to love one another, because the sign and manifestation of brotherhood is friendship, and friendship is produced and strengthened by brotherly love. He teaches how to preserve brotherly love, namely by respecting one another and mutual preference; for "to be kindly affectioned" means to anticipate one another in showing honor.

Then when he says, loving one another with the charity of brotherhood, he shows how charity should be shown to one's neighbor.

And first as regards interior affection, when he says loving one another with the charity of brotherhood i.e., so that through charity we not only love the brethren but even love the very charity by which we love them and are loved by them. For if we regard charity as such a great treasure, we will not allow it to be dissolved so easily: let brotherly love continue (Heb 13:1); if a man offered for love all the wealth of his house, it would be utterly scorned (Song 8:7).

Second, with respect to its outward effect when he says: with honor anticipating one another. Three things are designated here. First, that a person should hold the neighbor in reverence. This pertains to the very notion of honor, for no one can truly love a person he despises: in humility, count others better than yourselves (Phil 2:3). This is realized when one considers his own shortcomings and the good qualities of his neighbor. Under the heading of honor are included not only honor but the provision of necessities, for when it is commanded in Exodus: honor your father and your mother (Exod 20:12), the provision of necessities is commanded. This is clear from the fact that our Lord in Matthew rebuked the Pharisees for violating this precept by hindering children from helping their parents (Matt 5:3ff.).

Second, it designates that the effect of love should be shown mutually, i.e., a person should desire not only to receive benefits but also to grant them: let not your hand be stretched out to receive and clenched when it is time to give (Sir 4:31); in dividing by lot, give and take (Sir 14:15). He refers to this when he says: one another.

Third, he designates that the effect of love should be prompt and swift, when he says: anticipating, so that one should anticipate a friend in doing favors: every friend declares his friendship (Sir 37:1).

This means that we should not be lukewarm in doing God's work or the law, as God says in the Revelation of John: "Because you are lukewarm, I shall spit you out of my mouth." Daily meditation removes laziness and makes people vigilant.

Rowlandson and Gilray did not fight merely because they were naturally pothouse pugilists; they fought because they had something to fight about. It is easy enough to be refined about things that do not matter; but men kicked and plunged a little in that portentous wrestle in which swung to and fro, alike dizzy with danger, the independence of England, the independence of Ireland, the independence of France. ... Perhaps some great virtues have to be generated, as in men like Nelson or Emmet, before we can have these vices at all, even as temptations.

The curse of the Nonconformists is their universal refinement. They dimly connect being good with being delicate, and even dapper; with not being grotesque or loud or violent; with not sitting down on one's hat. Now it is always a pleasure to be loud and violent, and sometimes it is a duty. Certainly it has nothing to do with sin; a man can be loudly and violently virtuous—nay, he can be loudly and violently saintly, though that is not the type of saintliness that we recognise in Dr. Horton.

"Not backward in zeal."

For this also gendereth love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought. For to love is not enough, but there must be this also: or rather this also comes of loving, as also loving has its warmth from this, and they are confirmative one of another. For there are many that love in mind, yet reach not forth the hand. And this is why he uses every means to build up love. And how are we to become "not backward in zeal?"

"Fervent in spirit." See how in every instance he aims after higher degrees; for he does not say "give" only, but "with largeness;" nor "rule," but do it "with diligence;" nor "show mercy," but do it "with cheerfulness;" nor "honor," but "prefer one another;" nor "love," but do it "without dissimulation;" nor refrain from "evil" things, but "hate" them; nor hold to "what is good," but "cleave" to it; nor "love," but to do it "with brotherly affection;" nor be zealous, but be so without backwardness; nor have the "Spirit," but have it "fervent," that is, that ye may be warm and awakened. For if thou hast those things aforesaid, thou wilt draw the Spirit to thee. And if This abide with thee, It will likewise make thee good for those purposes, and all things will be easy from the Spirit and the love, while thou art made to glow from both sides. Dost thou not see the bulls that carry a flame upon their back, how nobody is able to withstand them? So thou also wilt be more than the devil can sustain, if thou takest both these flames. "Serving the Lord." For it is possible to serve God in all these ways; in that whatever thou doest to thy brother passes on to thy Master, and as having been Himself benefited, He will reckon thy reward accordingly. See to what height he has raised the spirit of the man that worketh these things! Then to show how the flame of the Spirit might be kindled...

The expression "aglow with the Spirit" proves that the Word of God is hot and fiery.

In diligence not slothful. Above he admonished that the one who presides ought to be in diligence; but now he gives this commandment to all in common, lest any of us hear from the Lord: Wicked and slothful servant.

Fervent in spirit. This too has to do with being unslothful and diligent. For he wills that we, who live under the law of the spirit, should have nothing slack in us, nothing lukewarm, but should carry out everything with fervor of spirit and warmth of faith.

Serving the Lord. That person serves the Lord who can say: To us there is one Lord Jesus Christ, through whom are all things, and we through him, and over whom neither lust, nor greed, nor empty glory any longer holds dominion. But I know that in some Latin copies it reads serving the time, which does not seem to me to have been fittingly inserted — unless perhaps one supposes it was said in the way the same Apostle says elsewhere: The time is short; it remains that those who have wives should be as though they had none; or as that saying goes: Redeeming the time, for the days are evil.

Do not become slow and lazy in God's work out of concern for the world. The Lord does not love those who are unresponsive and is nauseated by those who are lukewarm. If we are resistant to the world we then manifestly glow with the Spirit, doing all things not for the world or its vices but for the Lord.

Spirit is the word Paul uses here for "grace." … He does the same thing elsewhere when he says: "Do not quench the Spirit." The Spirit is quenched in those who are unworthy of grace.

Since many, it would seem, honor and love one another in their souls, but do not extend their hands to them, he teaches us to care for one another and to help others by deed itself. An objection is anticipated: how can we "not be slothful in zeal"? If, he answers, we are fervent in spirit, that is, if we are diligent and zealous. Note also that "be fervent in spirit" is said after the enumeration of many kinds of virtue; for whoever has fulfilled the above attracts the grace of the Spirit and is kindled by His fire. When you are brotherly in love, when you have love and the other virtues spoken of before, then you are serving the Lord. For He regards as done to Himself what you do for your brother.

Then when he says, in carefulness, he shows the qualities surrounding charity's love of God.

First, he starts with reason's attentiveness when he says: in carefulness, not slothful, when it is a question of worshiping God: he has shown you, O man, what is good; and what does the Lord require of you, and he continues: but to walk carefully with your God? (Mic 6:8); do your best to present yourself to God as one approved (2 Tim 2:15).

Second, the affections when he says: be fervent in the spirit, namely, in loving God. Being fervent comes from an abundance of heat; hence it is called fervor of spirit, because the whole person is fervent toward God on account of the abundance of his love: Apollos, being fervent in spirit, spoke and taught concerning Jesus (Acts 18:25); do not quench the Spirit (1 Thess 5:19).

Third, the outward homage when he says: serving the Lord, namely, with the worship of latria, which is paid to God alone: the Lord your God shall you adore and him alone shall you serve (Deut 6:13); serve the Lord with fear (Ps 2:11).

Or according to another text, serving the time, namely that we should perform our service of God at the fitting time: there is a time and an opportunity for every affair (Eccl 8:6).

Even if the times do not allow us to speak publicly about our faith, nevertheless we must rejoice in tribulation, for this sadness brings joy.… With the joy of hope we can endure tribulation, knowing that the things which are promised to those who suffer are much greater. Prayer is essential if we are to survive tribulation!

We rejoice in hope in order to look forward to the rest to come and so conduct ourselves cheerfully in the midst of toils.

But shall the hope of so great a joy be without joy? Rejoicing in hope, says the Apostle. And David said not that he would rejoice but that he had rejoiced, because he hoped he would go into the house of the Lord. He did not yet hold life, but he had assuredly reaped the hope of life; and he was experiencing in himself the truth of the Scripture that testifies that not only the reward but the very expectation of the just is joy.

"Rejoicing in hope; patient in tribulation; continuing instant in prayer. Given to hospitality; communicating to the necessities of the saints." Such are a few injunctions out of many, for the sake of example, which the Instructor, running over the divine Scriptures, sets before His children; by which, so to speak, vice is cut up by the roots, and iniquity is circumscribed.

God's mercy does not abandon you in these circumstances, but you are constantly and everywhere helped by him in all things.

"Rejoicing in hope, patient in tribulation, continuing instant in prayer."

For all these things are fuel for that fire. For when he had required the expenditure of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious occupations, he again supplies the wrestler with love, with the Spirit, through hope. For there is nothing which makes the soul so courageous and venturesome for anything as a good hope. Then even before the good things hoped for, he gives another reward again. For since hope is of things to come, he says, "patient in tribulation." And before the things to come, in this life present thou wilt gain a great good from tribulation, that of becoming hardy and tried. And after this he affords them another help, when he says, "continuing instant in prayer." When therefore love maketh things easy, and the Spirit assisteth, and hope lighteneth, and tribulation maketh thee tried and apt for bearing everything nobly, and thou hast along with these another very great weapon, to wit, "prayer" and the aidances that come of prayer, what further grievousness can there be in what he is enjoining? Surely none. You see how in every way he gives the wrestler firm footing and shows that the injunctions are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above when he says, "he that showeth mercy with cheerfulness," he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking.

Rejoicing in hope, patient in tribulation. He rejoices in hope who does not look at the things that are seen, but awaits the things that are not seen; and who knows that the sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us. That same person will also be patient in tribulation; because tribulation works patience, patience proof, and proof hope — provided, however, that we fulfill the words that follow, that is, persevering in prayer. For where human frailty is not sufficient, God's help must be implored through prayers.

Bear everything for the sake of the joy of the hope to come.

Now is not this of the same import as: "Thou shalt love thy neighbour as thy self? " (Again, your apostle says: ) "Rejoicing in hope; " that is, of God.

"Patient in tribulation." You have (this in) the Psalm: "The Lord hear thee in the day of tribulation.

"Bless, and curse not," (says your apostle.

Since what the Apostle demands is something great and difficult, he now teaches that which makes the fulfillment of this easy — he teaches action based on hope. For hope makes the soul more courageous and bold in dangers. Hope relates to the future. But, he says, even in the present you can receive a great good; for endurance in afflictions will make you patient and experienced. This, I mean – prayer, is a great help toward the accomplishment of all the aforementioned. And he did not simply say: pray, but be "constant in prayer." If you do not receive anything immediately, be constant, and you will attain what you desire.

Fourth, the reward of serving when he says: rejoicing in hope, namely of a reward which is the enjoyment of God: I, the Lord, am your reward exceedingly great (Gen 15:2); we rejoice in our hope of sharing the glory of sons of God (Rom 5:2). But hope rejoices a man by reason of its certainty, but it afflicts him by reason of its delay: hope deferred makes the heart sick (Prov 13:12).

Fifth, the difficulty a person endures in the service of God when he says: in tribulation, which you endure for God, patient: tribulation produces patience (Rom 5:3).

Sixth, in the light of all the foregoing he says: constant in prayer, in which is indicated continuance in prayer: we ought always to pray and not lose heart (Luke 18:1); pray constantly (1 Thess 5:17).

For by prayer carefulness is aroused in us and fervor kindled, we are stimulated to serve God, the joy of hope is increased, and we win help in tribulation: in my distress I called on the Lord and he answered me (Hos 120:1).

The imitator and lover of the saints will practice hospitality following the examples of Abraham and Lot as righteous men.

Our brotherhood, considering all these things according to your letter, and sorrowfully examining, have all promptly and willingly and liberally gathered together supplies of money for the brethren, being always indeed, according to the strength of their faith, prone to the work of God, but now even more stimulated to salutary works by the consideration of so great a suffering. For since the Lord in His Gospel says, "I was sick, and ye visited me," with how much greater reward for our work will He say now, "I was captive, and ye redeemed me!" And since again He says, "I was in prison, and ye came unto me," how much more will it be when He begins to say, "I was in the dungeon of captivity, and I lay shut up and bound among barbarians, and from that prison of slavery you delivered me," being about to receive a reward from the Lord when the day of judgment shall come! Finally, we give you the warmest thanks that you have wished us to be sharers in your anxiety, and in so great and necessary a work-that you have offered us fruitful fields in which we might cast the seeds of our hope, with the expectation of a harvest of the most abundant fruits which will proceed from this heavenly and saving operation. We have then sent you a sum of one hundred thousand sesterces, which have been collected here in the Church over which by the Lord's mercy we preside, by the contributions of the clergy and people established with us, which you will there dispense with what diligence you may.

The point here is that we should honor the saints and take care of their needs until they no longer have them.

Paul calls the believers "saints" because they have been called to be holy.

"Sharing with the necessity of the saints."

He does not say, Bestow upon, but "share with the necessity of the saints," to show that they receive more than they give, that it is a matter of merchandise, because it is a community. Do you bring in money? They bring you in boldness toward God. "Given to hospitality." He does not say doing it, but "given" to it, so to instruct us not to wait for those that shall ask it, and see when they will come to us, but to run to them, and be given to finding them.

Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, "My Lord, if now I have found favor in Thy sight, pass not away from Thy servant." Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will. Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also, whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him. And if thou art always so scrupulous, many a time wilt thou pass by a man of esteem, and lose thy reward from him. And yet he that receiveth one that is not of esteem, hath no fault found with him, but is even rewarded. For "he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward." But he who out of this ill-timed scrupulousness passeth one that should be admired, shall even suffer punishment. Do not then busy thyself with men's lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man's entire life. For if this person be a murderer, if a robber, or what not, does he therefore seem to thee not to deserve a loaf and a few pence? And yet thy Master causeth even the sun to rise upon him! And dost thou judge him unworthy of food even for a day?

Sharing in the needs of the saints. I recall that in the Latin copies it more often stands: Sharing in the memorials of the saints. But we neither disturb custom nor prejudge the truth, especially since both readings suit edification. For to contribute to the needs of the saints honorably and becomingly — not as though handing out a dole to the needy, but rather holding our means in a certain way in common with them — and likewise to remember the saints, whether in solemn assemblies or so that we may profit from the recollection of them, seems fitting and appropriate.

Pursuing hospitality. How worthily does he embrace in a single word the generosity of the one who pursues hospitality! For in saying that hospitality is to be pursued, he shows not merely that we are to receive the guest who comes to us, but that we are to seek him out, to be anxious about it, to pursue and search everywhere for guests, lest perchance any sit in the streets, lest any lie without a roof. Recall Lot, and you will find that it was not the guests who sought him out, but he who sought the guests; and this was to pursue hospitality.

Provide for those who need the services of others for a while, because they neglect their own affairs for the sake of Christ. Practice hospitality, because the saints did this too, e.g., Abraham and Lot, who detained even guests who were reluctant to stay.

Paul says that it is right for us always to remember the saints, to regard their needs as our own, and thus to lighten their suffering.

It is not just guests that Paul calls saints but also those (wherever they may come from) who are in any kind of need.

Having said above: "he who shows mercy, with cheerfulness," he opened his hand to all in general, but now he teaches about almsgiving to the faithful: for he calls them saints. And he did not say: help them in their needs, but: "share in them," showing thereby that assistance is a transaction and a common profit; for you give money, and they repay you with heaven. He also did not say: in great expenses, but: "in needs," so as to satisfy the needs of the saints. How then are they not cruel and like beasts, those who do not help the saints in their essential necessities? He did not say: be hospitable, but: "pursue hospitality," teaching us not to wait for those in need to come to us, but to run to them ourselves and overtake them, as Abraham and Lot did.

Then when he says, communicating to the necessities of the saints, he discusses charity with regard to certain particular persons. First, as regards the needy; second, as regards enemies, at bless those who persecute you (Rom 12:14).

Concerning the first he does two things. First, he urges in general that the benefits of charity be afforded to the needy, when he says: communicating to the necessities of the saints. Three things should be noted here: first, that alms be given out of charity to the poor and needy: let him labor, doing honest work with his hands, so that he may be able to give to others in need (Eph 4:28).

Second, that upright and saintly persons should be helped before others; hence he says: to the necessities of the saints: give to the good man; refuse the sinner (Sir 12:4). This does not mean that sinners should not be helped in their needs, but that they should not be helped so as to nourish sin. Yet it is more useful to help the just, because such an alms is fruitful not only for the giver but also from the prayers of the recipient: make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations (Luke 16:19), namely, by their prayers.

Then he urges them to be hospitable when he says: pursuing hospitality, because the other works of mercy are included in this one. For a host offers not only his home as a shelter, but provides for other needs as well: do not neglect to show hospitality to strangers (Heb 13:12); practice hospitality ungrudgingly to one another (1 Pet 4:9).

God makes Christians new people in every respect, so that here too he wants to take away from us the habits of anger which are common to everyone, so that instead of cursing others in anger, which we once did so easily, we might rather overcome our anger and bless them, so that the Lord's teaching might be praised.

How can the Scriptures, which forbid us to curse, contain so many curses themselves? Those curses are not spoken by a person who desires their fulfillment but merely foretell the fact. They do not want this to befall sinners, but because they will doubtless come to pass these curses are proved to be prophecies.

"With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved." There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are "to bless those who persecute us. Bless, and curse not." "For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God" by this inconsiderable instance exhibiting the work of love, that "not in fleshly wisdom, but by the grace of God, we have had our conversation in the world."

That we must not curse. In Exodus: "Thou shalt not curse nor speak ill of the ruler of thy people." Also in the thirty-third Psalm: "Who is the man who desires life, and loveth to see good days? Restrain thy tongue from evil, and thy lips that they speak no guile." Of this same thing in Leviticus: "And the Lord spoke to Moses, saying, Bring forth him who hath cursed abroad outside the camp; and all who heard him shall place their hands upon his head, and all the assembly of the children of Israel shall stone him." Of this same thing in Paul's Epistle to the Ephesians: "Let no evil discourse proceed out of your mouth, but that which is good for the edification of faith, that it may give grace to the hearers." Of this same thing to the Romans: "Blessing, and not cursing." Of this same thing in the Gospel according to Matthew: "He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire." Of this same matter, according to the same Matthew: "But I say unto you, That every idle word which men shall speak, they shall give account for it in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned."

Paul wants them to exhibit such brotherly love that those who want to persecute them will have no excuse for doing so.

"Bless them which persecute you; bless, and curse not."

After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point. For as he who hath not managed things well with those of his own side, will find more difficulty in arranging affairs with strangers, so he, that has practised himself duly among these, will with the more ease have the advantage of those without also. Hence then Paul also as he goes on in his journey, after the one places the other, and says, "Bless them that persecute you." He did not say, be not spiteful or revengeful, but required something far better. For that a man that was wise might do, but this is quite an angel's part. And after saying "bless," he proceeds, "and curse not," lest we should do both the one and the other, and not the former only. For they that persecute us are purveyors of a reward to us. But if thou art sober-minded, there will be another reward after that one, which thou wilt gain thyself. For he will yield thee that for persecution, but thou wilt yield thyself the one from the blessing of another, in that thou bringest forth a very great sign of love to Christ. For as he that curseth his persecutor, showeth that he is not much pleased at suffering this for Christ, thus he that blesseth showeth the greatness of his love. Do not then abuse him, that thou thyself mayest gain the greater reward, and mayest teach him that the thing is matter of inclination, not of necessity, of holiday and feast, not of calamity or dejection. For this cause Christ Himself said, "Rejoice when men speak all manner of evil against you falsely." Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. For besides what I have mentioned, there will be another gain, and that no small one, that you will make, both the abashing of your adversaries hereby, and instructing of them by your actions that you are travelling to another life; for if he see thee joyous, and elevated, from suffering ill, he will see clearly from the actions that thou hast other hopes greater than those of this life. So that if thou dost not so, but weepest and lamentest, how is he to be able to learn from that thou art tarrying for any other life? And besides this, thou wilt compass yet another thing. For provided he see thee not vexed at the affronts done thee, but even blessing him, he will leave harassing thee. See then how much that is good comes from this, both a greater reward for thyself and a less temptation, and he will forbear persecuting thee, and God too will be glorified: and to him that is in error thy endurance will be instruction in godliness. For this reason it was not those that insult us only, but even those that persecute us and deal despitefully with us, that he bade us requite with the contrary. And now he orders them to bless, but as he goes on, he exhorts them to do them good in deeds also.

He must not receive a gift from a poor man; so that if he himself has afforded anything, it may be good, inasmuch as it is gratuitous. If any one reviles, he must answer him with a blessing;

Bless those who persecute you; bless, and do not curse. The Apostle, pursuing the moral topic more broadly, orders the deeds, the mind, the purpose, and also the very mouth and tongue of the disciples. He does not wish those who believe in Christ to bring forth a curse out of their mouth, but to speak well, to bless, to pray well, so that from this they may be believed both to be servants of a good Lord and disciples of a good Master. Yet it must be known that this word "blessing" is found placed in the Scriptures in various senses. For God is found to bless either human beings or the other things he had created; and human beings, or the other creatures, are commanded to bless God. But God's blessing always imparts some gift to those who are blessed by him, whereas human beings are said to bless God in the sense of praising him and returning thanks. Here, however, the Apostle, in saying Bless, and do not curse, admonishes that when we are provoked by enemies, or goaded by injuries, we should not return curses for curses, but should do what he writes of himself where he says: We are cursed, and we bless.

After the teaching on brotherly love and love for one's own, he finally offers instruction also on how we ought to treat our enemies. He did not say: do not remember wrongs, do not take revenge, but what is far more: "bless," and added: "do not curse," so that we would not curse, but only bless. Whoever blesses those who persecute him for Christ's sake shows that he endures with joy for the sake of the Beloved; but whoever curses shows that he does not rejoice, and thereby makes it known that he does not love the One for whose sake he is persecuted.

Above, the Apostle showed that charity should be practiced toward the needy; now he shows how it should be practiced even toward enemies: first, he gives the admonition; second, he proves what he said, at for it is written.

With respect to the first it should be noted that three things pertain to charity: first, benevolence, which consists in willing good to another and not willing evil; second, concord, which consists in friends willing the same thing and rejecting the same thing; third, beneficence, which consists in doing good and causing no injury to the one loved.

First, therefore, he touches on matters pertaining to benevolence; second, to concord, at rejoice with those who rejoice; third, to beneficence, at to no man rendering evil for evil.

In regard to the first he does two things. First, he urges that benevolence be broad enough to include enemies when he says: bless those who persecute you. Here it should be noted that to bless is to say something good. This can happen in three ways: first, by asserting a good, as when one person praises another's good points: the lips of many shall bless him that is liberal of his bread; and the testimony of his truth is faithful (Sir 31:28). Second, by commanding: to bless in this way belongs to God by whose command something good comes to creatures, or it belongs to his ministers who invoke the Lord's name upon the people: thus shall you bless the sons of Israel and say to them: the Lord bless you and guard you. The Lord show his face to you and have mercy on you. The Lord turn his countenance toward you and give you peace (Num 6:22–26); they shall invoke my name upon the people of Israel and I will bless them (Num 6:27). Third, one blesses by desiring: nor did they who passed by say: the blessing of the Lord be upon you (Hos 129:8). To bless in this way is to will someone's good and, as it were, to pray for his good. This is the way it is taken here.

Hence, this directive, to bless those who persecute you, shows that we must have good will even toward enemies and persecutors by desiring their welfare and praying for them: love your enemies and pray for those who persecute you (Matt 5:44).

This directive can be interpreted in one way as a precept and in another as a counsel. For we are commanded to love our enemies in such a way as not to exclude them from our general love of neighbor and from the prayer one makes for all believers. We are also obliged to show the effect of this love of one's enemies in particular cases of critical need. Hence it says in Exodus: if you meet your enemy's ox or ass going astray, rescue it (Exod 23:4).

But for anyone to give his enemies the benefit of his help beyond cases of manifest need or to say special prayers and indicate a feeling of love in a special way pertains to the perfection of the counsels, because it shows that a person's love of God is so advanced that it triumphs over all human hatred. However, one who repents and seeks forgiveness should no longer be reckoned an enemy or persecutor; hence, there should be no difficulty in showing him marks of charity: forgive your neighbor if he has hurt you: and then your sins shall be forgiven when you pray (Sir 28:2).

Second, he teaches that good-will should be pure, i.e., not mixed with its opposite. Hence he says: bless, and curse not, i.e., so bless that in no way do you curse. This is against those who bless with their mouth and curse in their heart: they speak words of peace to their neighbor, but have evil in their hearts (Ps 27:3). It is also against those who sometimes bless and sometimes curse, or bless some and curse others: from the same mouth come blessing and cursing. My brethren, this ought not to be so (Jas 2:10); do not return reviling for reviling (1 Pet 3:9).

But the fact that many curses are found in Sacred Scripture seems to be against this. For Deuteronomy says: cursed be he that does not abide in the words of this law and does not fulfill them in work (Deut 27:26).

The answer is that to curse is to say something evil. As with blessing, this can happen in three ways, namely, by asserting, by commanding, and by desiring; and in each of these ways something good can be done and something evil.

For something materially evil can be called evil in any of these ways. If it is called evil but has a good aspect, this is blessing rather than cursing and is not illicit. For a thing is judged more according to its form than its matter. But if someone says evil under the aspect of evil, he is speaking evil formally; hence it is altogether illicit.

Both of these cases occur when someone makes known an evil by asserting it. For sometimes a person asserts that something is evil, in order to make known a necessary truth. Hence, he asserts evil under the aspect of a necessary truth, which is something good; hence it is licit. This is the way Job is said to have cursed his day, when he asserted the evil of the present life (Job 3:1), just as the Apostle did in Ephesians: making the most of the time, because the days are evil (Eph 5:17).

But sometimes a person asserts someone's evil under the aspect of evil, namely, to detract from his good name; and this is illicit. For it is stated in 1 Corinthians: the evil-tongued shall not possess God's kingdom (1 Cor 6:10).

Similarly, when one says something evil by commanding, it can happen that he says something materially evil but under a good aspect. For example, it is licit for a person in authority to command that someone undergo the evil of punishment, when it is just. In this way violators of the law are cursed, i.e., justly subjected to punishment.

But when someone commands another's evil unjustly, for example from hatred and revenge, such a curse is illicit: he that curses his father or mother shall die the death (Exod 21:17).

It is the same with regard to saying something evil by desiring. For if the evil is desired under the aspect of good, for example, that through adversity a person may make spiritual progress, it is licit: I have seen a fool with a firm root: and at once I cursed his beauty (Job 5:3).

But if this is done from hatred and revenge, it is altogether illicit: the Philistine cursed David by his gods (1 Sam 17:43).

If you weep with an unbeliever, you may provoke him to accept the Lord's teaching.

The mouth of Paul is a mighty and unfailing fountain, ever open to us all; and as I have often done before, so now too I draw from its resources in my attempt to interpret the breasts of the bride. "Rejoice," he said, "with those who rejoice, and be sad with those who sorrow." In these few words we find the description of a mother's affections, because she shares both health and sickness with her children. She cannot avoid being conformed to them in the depths of her being in these experiences. Therefore, following Paul's guidance, I shall assign these two affective movements to the bride's two breasts, compassion to one, joyful sympathy to the other. For if she were not prompt to rejoice with those who rejoice, and ready to be sad with those who sorrow, her breasts would still be undeveloped; she would be no more than a girl too immature to marry. Should a person devoid of these affective qualities be confided with the direction of souls, or the work of preaching, he will do no good to others and great harm to himself.

"Rejoice with them that do rejoice, and weep with them that weep."

Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. For this nature itself fulfils perfectly: and there is none so hard-hearted as not to weep over him that is in calamity: but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem. And this is why he placed it first. For there is nothing that ties love so firmly as sharing both joy and pain one with another. Do not then, because thou art far from difficulties thyself, remain aloof from sympathizing too. For when thy neighbor is ill-treated, thou oughtest to make the calamity thine own. Take share then in his tears, that thou mayest lighten his low spirits. Take share in his joy, that thou mayest make the joy strike deep root, and fix the love firmly, and be of service to thyself rather than to him in so doing, by thy weeping rendering thyself merciful, and by thy feeling his pleasure, purging thyself of envy and grudging. And let me draw your attention to Paul's considerateness. For he does not say, Put an end to the calamity, lest thou shouldest say in many cases that it is impossible: but he has enjoined the easier task, and that which thou hast in thy power. For even if thou art not able to remove the evil, yet contribute tears, and thou wilt take the worst half away. And if thou be not able to increase a man's prosperity, contribute joy, and thou wilt have made a great addition to it. Therefore it is not abstaining from envy only, but what is a much greater thing that he exhorts us to, namely, joining in the pleasure. For this is a much greater thing than not envying.

To rejoice with those who rejoice, to weep with those who weep. Here too a suitable and fitting distinction must be maintained. For the joys of Christians are not to be joined to just any joys, nor are our tears to be joined to just any weeping. For if I should see someone rejoicing over a gain of money, or over the extent of his possessions, or over the eminence of worldly honor, I ought not to congratulate such people, since I know that mourning and tears follow joys of this kind. Indeed, so far is one from rejoicing over such things, that the Lord did not permit his disciples to rejoice even over the fact that they saw the demons subject to them, but said to them: Do not rejoice that the demons are subject to you; but rejoice, he says, that your names are written in the book of life. We too, then, if we see such a work done by anyone as is worthy to be written in heaven — whether a work of justice, or of charity, or of peace, or of mercy — and so done that it deserves to be recorded in the book of life, we ought to rejoice with such people. And also, if we see anyone converted from error, and having left the darkness of ignorance come to the light of truth, and having obtained the remission of sins and the grace of the Holy Spirit, we ought to rejoice with such people. Similarly, we are commanded to weep with those who weep — not with those who weep for their dead, or who weep over worldly losses, since we know that the sorrow of this world works death. Our tears, therefore, are not to be joined with such people; but we must weep with those of whom the Lord says: Blessed are those who weep, for they shall be comforted. If anyone weeps for his sins, if anyone after an offense turns to repentance and washes away his error with tears, if anyone groans even while placed in this dwelling and desires to return to Christ, and consoles his holy longing by the pouring out of tears — let us join our tears with such people, and let us share their groanings; for the sorrow that is according to God works a lasting salvation through repentance.

The Lord was brought to tears by the tears of Mary, to give us an example. For do not suppose that he wept for Lazarus, whom he would bring back to life, nor because of the unbelief of those who again and again did not believe him when he performed wonders. But now we do the opposite—we weep over those who rejoice and rejoice over those who weep. For if someone has been praised, we are unhappy. If someone has fallen, we leap for joy. When we behave in this way we show that we do not belong to the body of Christ, we who do not grieve for a member who has been cut off but are enemies of our own side and friends of the opposite side, who do not grieve when the strongest men of our battle line fall and do not rejoice if we see them fighting bravely, even though we ourselves are not mighty in battle.

The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. "To rejoice with the rejoicing, and grieve with the grieving," is said.

(And how worthy a thing is this, that, under the auspices of faith, men should congregate from all quarters to Christ! "See, how good and how enjoyable for brethren to dwell in unity!" This psalm you know not easily how to sing, except when you are supping with a goodly company!) But those conclaves first, by the operations of Stations and fastings, know what it is "to grieve with the grieving," and thus at last "to rejoice in company with the rejoicing." If we also, in our diverse provinces, (but) present mutually in spirit, observe those very solemnities, whose then celebration our present discourse has been defending, that is the sacramental law.

A great spirit is needed not only to not envy, but also to rejoice with those who rejoice. This shows a soul completely free from envy, and it means much more than to weep with those who weep; because nature itself, which draws us to compassion, impels us to weep. Thus, he teaches us both the one and the other, that is, both compassion and a disposition free from envy toward all, even toward persecutors.

Then when he says: to rejoice with those who rejoice, he teaches about concord: first, he sets out nature of concord; second, the obstacles to it, at not minding high things.

Concord can be considered in two ways. In one way, as regards the effect it produces in reacting to good and evil. In regard to good it makes one rejoice in the good of others; hence he says: rejoice with those who rejoice: I am glad and rejoice with you all (Phil 2:17). But this refers to rejoicing with one who rejoices in the good. For there are some who take joy in evil: some are glad when they have done evil, and rejoice in things most wicked (Prov 2:17). In such cases one must not rejoice with others, for in 1 Corinthians it is said of charity that it does not rejoice over wickedness but rejoices in the truth (1 Cor 13:6).

In regard to evil the effect of concord is that it makes one grieve over another's evil. Hence, he says: weep with those who weep: I wept for him who was afflicted (Job 30:25); comfort them that weep, and walk with them that mourn (Sir 7:38).

For the compassion of a commiserating friend itself brings consolation in two ways: first, because it is convincing proof of friendship: in a man's adversity his friend is known (Sir 12:9), and that itself is a joy, namely, to know that one has a true friend. Second, because the condolence of a friend implies that he is offering to carry the burden which causes the sorrow, and it is easier when a burden is carried by two than by one person alone.

To be haughty is pride, which is how the devil fell.… Solomon says that "God resists the proud." Put pride aside and make other people's cares your own so that you might be acceptable to God.

For knowledge is a virtue, but humility is the guardian of virtue. It remains therefore that in all that it knows the mind should humble itself, lest the wind of pride carry away what the virtue of knowledge has gathered. When you do good things, brothers, always recall to memory the evil things you have done, so that while fault is carefully observed, the mind may never carelessly rejoice in good work. Consider as your superiors one another, especially those who are not committed to your charge, your neighbors, because even those whom you see doing certain wicked things—you do not know what good things may lie hidden in them. Therefore let each one strive to be great, but yet in some way not know that he is, lest while he arrogantly attributes greatness to himself, he lose it. For hence it is said through the prophet: "Woe to you who are wise in your own eyes, and prudent before yourselves." Hence Paul says: "Be not wise in your own eyes." Hence against the proud Saul it is said: "When you were little in your own eyes, you were made head among the tribes of Israel." As if it were openly said: When you saw yourself as little, I made you great above others. But because you now see yourself as great, you are esteemed little by me. On the contrary, when David despised the power of his kingdom by dancing before the ark of the Lord's covenant, he said: "I will play and become more vile than I have become, and I will be humble in my own eyes." For whom would it not exalt to break the jaws of lions, to tear apart the arms of bears, to be chosen while his elder brothers were passed over, to be anointed to the governance of the kingdom when the previous king was rejected, to strike down Goliath—fearsome to all—with a single stone, to bring back the numerous foreskins proposed by the king after slaying the foreigners, to receive the kingdom by promise, and afterward to possess the entire Israelite people without any opposition? And yet in all these things he despises himself, who confesses that he is humble in his own eyes. If therefore holy men, even when they do mighty deeds, think lowly of themselves, what will those say in their own excuse who swell with pride without any virtuous work? But even if any good works are present, they are nothing unless they are seasoned with humility. For a wondrous deed accompanied by pride does not elevate but weighs down. For he who gathers virtues without humility carries dust in the wind; and from the very source whence he seems to carry something, he is more grievously blinded. In all things that you do, therefore, my brothers, hold fast to humility as the root of good work; and look not to those to whom you are already superior, but to those to whom you are still inferior, so that while you set before yourselves the examples of better persons, you may always be able to ascend to greater things through humility.

He taught by His commandment that we who have been set free should, when hungry, take that food which is given by God; and that, when placed in the exalted position of every grace [that can be received], we should not, either by trusting to works of righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand [this saying], "Thou shall not tempt the Lord thy God." As also the apostle taught, saying, "Minding not high things, but consenting to things of low estate;" that we should neither be ensnared with riches, nor mundane glory, nor present fancy, but should know that we must "worship the Lord thy God, and serve Him alone," and give no heed to him who falsely promised things not his own, when he said, "All these will I give thee, if, falling down, thou wilt worship me." For he himself confesses that to adore him, and to do his will, is to fall from the glory of God.

"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate."

Here again he insists much upon lowliness of mind, the subject he had started this exhortation with. For there was a probability of their being full of high-mindedness, both on account of their city, and from sundry other causes; he therefore keeps drawing off the morbid matter, and lowers the inflammation. For there is nothing that makes such schisms in the Churches as vanity does. And what does he mean by "Be of the same mind one towards another?" Has a poor man come into thy house? Be like him in thy bearing, do not put on any unusual pompous air on account of thy riches. There is no rich and poor in Christ. Be not then ashamed of him because of his external dress, but receive him because of his inward faith. And if thou seest him in sorrow, do not disdain to comfort him, nor if thou see him in prosperity, feel abashed at sharing his pleasure, and being gladdened with him, but be of the same mind in his case, that thou wouldest be of in thine own. For it says, "Be of the same mind one towards another." For instance, if thou thinkest thyself a great man, therefore think him so likewise. Dost thou suspect that he is mean and little? Well then, pass this same sentence upon thyself, and cast aside all unevenness. And how is this to be? By thy casting aside that reckless temper. Wherefore he proceeds: "Mind not high things, but condescend to men of low estate." That is, bring thyself down to their humble condition, associate with them, walk with them, do not be humbled in mind only, but help them also, and reach forth thy hand to them, not by means of others, but in thine own person, as a father taking care of a child, as the head taking care of the body. As he says in another place, "being bound with them that are in bonds." But here he means by those of low estate not merely the lowly-minded, but those of a low rank, and which one is apt to think scorn of.

"Be not wise in your own conceits." This is, do not think that you can do for yourselves. Because the Scripture saith in another place besides, "Woe to them that are wise in their own eyes, and prudent in their own sight." And by this again, he secretly draws off recklessness, and reduces conceit and turgidity. For there is nothing that so elates men and makes them feel different from other people, as the notion that they can do by themselves. Whence also God hath placed us in need one of another, and though thou be wise thou wilt be in need of another: but if thou think that thou art not in need of him, thou wilt be the most foolish and feeble of men. For a man of this sort bares himself of all succor, and in whatever error he may run into, will not have the advantage either of correction or of pardon, and will provoke God by his recklessness, and will run into many errors. For it is the case, aye, and often too, that a wise man does not perceive what is needful, and a man of less shrewdness hits upon somewhat that is applicable. And this happened with Moses and his father-in-law, and with Saul and his servant, and with Isaac and Rebecca. Do not then suppose that you are lowered by needing another man. For this exalts you the more, this makes you the stronger, and the brighter too, and the more secure.

Being of the same mind toward one another. This saying has been made obscure not by its own nature, but by the translation. For what he says is this: that we should feel toward a brother as toward our very selves, and should will for our neighbor what we will for ourselves; as the Lord also says in the Gospel: Whatever you wish that people should do to you, do the same also to them. Not being high-minded, but consenting to the humble. He teaches that pride is in every way to be fled; for this is what "to be high-minded" means. And rightly is pride to be fled, since Scripture says that the beginning of departing from God is pride. And well has he set forth the training in humility in a single word; for to consent to the humble, and to love the humble, and to bend oneself down to them — this is to accustom oneself to imitate him who, though he was in the form of God, took the form of a servant, and humbled himself even unto death.

Be not wise in your own eyes. He who seems wise to himself is, along with his arrogance, a fool; nor can he know the true wisdom of God, who cultivates his own folly as if it were wisdom. And indeed, in what has gone before, Paul himself taught that this was the cause of unbelief for the Jews, saying of them that, being ignorant of the righteousness of God, and seeking to establish their own righteousness, they were not made subject to the righteousness of God. So then, he too who is wise in his own eyes cannot be wise in God's eyes.

Regard one another as you regard yourselves. The person who desires to avenge his wrongs by himself thinks proud thoughts and does not agree to things humble, i.e., to humiliation. Do not boast of human wisdom, but be fools to the world so that you may be wise in the Lord.

For those who first, when the persecution waxed warm, leaped forth, standing around the judgment-seat, and beholding the holy martyrs who were hastening to the "prize of their high calling," then, fired with a holy zeal, gave themselves up to this, using much boldness, and especially when they saw those who were drawn aside and lapsed, on their account they were roused mightily within, and, as it were by some inward voice, impelled to war down and subdue the adversary who was exulting; for this they earnestly contended, that he might not seem "to be wise in his own conceit," on account of those things in which by reason of his subtlety they appeared to be inferior to him, even though it escaped his observation that he was overcome by those who with constancy endured the torments of the lash and scourge, and the sharp edge of the sword, the burning in the fire, and the immersion in the water.

But what better teacher of this will you find than Him who created all things, and blessed them? "Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." For against such a disposition Isaiah pronounces a woe.

"Never be conceited" means: Be ready to accept the advice of others.

Again he discusses humble-mindedness, for naturally in Rome, as the capital city, there was the disease of pride. The meaning of what is said is this: do you consider yourself a great person? Consider your brother the same. Do you suspect that he is small and lowly in heart? Pronounce the same judgment about yourself as well, and in this way you will humble every lofty-mindedness and will not disdain him as though you were better than him, but will honor him as your equal, just as you honor yourself. He teaches how one can fulfill what was said before, namely: if we do not think highly of ourselves, but follow the lowly, that is, imitate the humbled and despised, that is, condescend and adapt ourselves to them. That is, do not think that you can satisfy yourselves in everything on your own, and that you have no need of another's counsel or of someone who suggests what is proper. Moses conversed with God; yet he had need of counsel from his father-in-law.

Second, concord consists in unity of opinion. In regard to this he says: being of one mind one towards another, i.e., agree on the same matters: that all of you agree and that there be no dissensions among you (1 Cor 1:10); complete my joy by being of the same mind (Phil 2:2).

Yet it should be noted that there are two kinds of opinion: one pertains to the intellect's judgment about speculative matters, such as are considered in geometry and astronomy. Disagreement here does not militate against friendship or love, because love exists in the will, whereas judgments about these matters do not arise from the will but from the necessity of reason.

The other opinion pertains to reason's judgment about actions. Disagreement in these is contrary to love, because such dissension involves contrariety of will. And because faith is not only speculative but also practical inasmuch as it functions through love, as is stated in Galatians, dissent from correct faith is contrary to love (Gal 5:6).

Then when he says, not minding high things, he removes the two obstacles to concord.

The first is pride, which inclines one to pursue his own excellence inordinately and to refuse subjection, at the same time desiring to subject someone else and impede his excellence. From this follows discord: among the proud there are always quarrels (Prov 13:10). Hence to remove this obstacle he says: not minding high things, so that you seek inordinately your own excellence: be not highminded, but be afraid (Rom 11:20). But consenting to the humble, i.e., accept humble things, i.e., when it is fitting, do not refuse what seems to be lowly: I prefer to be one of no account in the house of my God (Ps 83:11); humble yourselves under the mighty hand of God (1 Pet 5:6).

The second obstacle to concord is over-confidence in one's wisdom or one's prudence, so that the opinion of others is not believed. To remove this he says: do not be prudent among you yourselves, so that you judge as prudent only what seems so according to you: woe to you that are wise in your own eyes and prudent in your own conceits (Isa 5:21); lest you be wise to you yourselves (Rom 11:25).

The law said: "Love your neighbor and hate your enemy," but the Lord says: "Unless your righteousness exceeds the righteousness of the scribes and the Pharisees, you will not enter the kingdom of God." Therefore, in order for this to be the case, it is taught that we should not repay evil with evil.

That evil is not to be returned for evil. In the Epistle of Paul to the Romans: "Rendering to no man evil for evil." Also in the same place: "Not to be overcome of evil, but overcome evil with good." Of this same thing in the Apocalypse: "And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds."

"Recompense to no man evil for evil."

For if thou findest fault with another who plots against thee, why dost thou make thyself liable to this accusation? If he did amiss how comest thou not to shun imitating him? And observe how he puts no difference here but lays down one law for all. For he does not say, "recompense not evil" to the believer, but to "no man," be he heathen, be he contaminated, or what not. "Provide things honest in the sight of all men."

Rendering to no one evil for evil. If to inflict evil is to sin, then to render evil back is not, as it seems to some, just, but is a like sin — or, as I judge, even a graver one. For he who first inflicted the evil perhaps did not perceive that what he did was evil. But he who rendered evil back, by the very fact that he was moved to take vengeance, has confessed that he perceived that what he rendered was evil. And therefore one must always look to him who said: Vengeance is mine, I will repay, says the Lord.

Providing good things before all men. A man provides good things before all men if he does not seek to please the vices or the manners of individuals. Otherwise that saying of the Apostle himself will be contrary to this, which says: If I wished to please men, I should not be the servant of Christ. But he who so holds the balance of his life, his manners, and his acts that he cannot be reproved by any man — he it is who provides good things before all men. But let us also notice this, how the Apostle did not say "that we may please all men," but "that we may provide good things before all men" — that is, that we may do good things before all men, whether the things that are good please them or do not please them.

It is human wisdom if you seek to repay your enemies in turn, for it is foolishness in this world if, having been struck, you offer the other cheek as well. But if you have such great patience and humility, you will be found praiseworthy not only in the Lord's eyes but also in the eyes of all people. Take care not to act so that you seek to please not God but only other people.

This precept is absolute.

"Recompense to no man evil for evil." (Like unto which is the Creator's precept: ) "Thou shalt not remember thy brother's evil against thee.

In evil doing there is no account taken of order, nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. Like deed involves like merit.

(That) we all know; provided, however, we remember what the same (God) has said through the apostle: "Let your probity appear before men." For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.

If you reproach another for having done evil, then why do you imitate him and do evil yourself? He did not say: do not do evil to a believer, but: "to no one," whether he be a pagan or anyone else. He says this not so that we live for vainglory, but so that we do not give occasion to reproach us to those who desire it. For he requires that we live without causing offense and without stumbling, because many are watching us and what concerns us.

Then when he says, to no man rendering evil for evil, he teaches what pertains to beneficence by excluding its contrary: first, he teaches not to do evil to another for revenge; second, he teaches not to do evil for the sake of defense, at revenge not yourselves.

In regard to the first he does three things: first, he forbids revenge when he says: to no man rendering evil for evil: if I have returned evil for evil (Ps 7:5); do not repay evil with evil (1 Pet 3:9).

But this must be understood in a formal sense, as was said above of evil. For we are forbidden to return evil for evil when it is inspired by hatred or envy, so that we take pleasure in another's evil. But if in return for the evil of guilt which someone commits, a judge pronounces an evil of punishment in a just way to compensate for malice, he does, indeed, return evil materially, but formally and in itself he returns a good. Hence, when a judge hangs a criminal for murder, he does not return evil for evil but good for evil. This is the way the Apostle handed over to Satan the man guilty of incest, for the destruction of the flesh, that his spirit may be saved (1 Cor 5:5).

Second, he shows that even good things must be provided for our neighbor, saying: providing, i.e., you should be, good things, not only in the sight of God, so that you take care to satisfy your consciences before God, but also in the sight of all men, so that you do things pleasing to men: give no offense to Jews or to Greeks, or to the church of God, just as I try to please all men in everything I do (1 Cor 11:32). Providing good things not only before God, but also before men (2 Cor 8:21).

But this can be done properly and improperly. For if it is done for human approval, it is not proper conduct: beware of practicing your piety before men in order to be seen by them (Matt 6:1). But it is proper, when it is done for the glory of God: let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).

Paul wants everyone who serves God's righteousness to be peaceful.… The person who is not peaceful is the one who has rejected the law of God and who follows his own law instead.… Even if the other person is not a lover of peace, you should want to be peaceful insofar as you can be.

Two hermits lived together for many years without a quarrel. One said to the other, 'Let's have a quarrel with each other, as other men do.' The other answered, 'I don't know how a quarrel happens.' The first said, 'Look here, I put a brick between us, and I say, "That's mine." Then you say, "No, it's mine." That is how you begin a quarrel.' So they put a brick between them, and one of them said, 'That's mine.' The other said, 'No; it's mine.' He answered, 'Yes, it's yours. Take it away.' They were unable to argue with each other.

Paul says that he wants Christians to have the right spirit, even if others think differently.

"If it be possible, as much as lieth in you, live peaceably with all men."

This is that: "let your light shine before men", not that we are to live for vanity, but that we are not to give those who have a mind for it a handle against us. Whence he says also in another place, "Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God." And in what follows he limits his meaning well, by saying, "If it be possible." For there are cases in which it is not possible, as, for instance, when we have to argue about religion, or to contend for those who are wronged. And why be surprised if this be not universally possible in the case of other persons, when even in the case of man and wife he broke through the rule? "But if the unbelieving depart, let him depart." And his meaning is nearly as follows: Do thine own part, and to none give occasion of war or fighting, neither to Jew nor Gentile. But if you see the cause of religion suffering anywhere, do not prize concord above truth, but make a noble stand even to death. And even then be not at war in soul, be not averse in temper, but fight with the things only. For this is the import of "as much as in you lieth, be at peace with all men." But if the other will not be at peace, do not thou fill thy soul with tempest, but in mind be friendly as I said before, without giving up the truth on any occasion.

If it be possible, as much as lies in you, having peace with all men. The Apostle knew that peace, among those between whom peace is held, consists not of one party but of both; therefore, lest another's disposition — should it happen to prove unpeaceable — should seem to hinder us from the good of peace, he gave a most measured precept: that meanwhile our own mind should always be prepared for peace, and that the fault of discord should rest not with us but with the other. But perhaps someone may say: How can it come about that we have peace with all men? And what shall we do with the Scripture which says: You saw a thief, and you ran with him, and with adulterers you set your portion? Well, therefore, did the Apostle add: As much as lies in you, that is, what accords with your purpose and your faith. For to have peace and fellowship with the wicked does not accord with our faith and our purpose — although in another place a further distinction may be drawn. For it is one thing to love men, another to love crimes. He who loves men loves the creature of God; he who loves crimes follows after the devil's inventions. Those, therefore, who are perfect love the very men in whom they hate the crimes; and while holding in hatred that in them which sins, they do not cease to love that which God created.

Inasmuch as you can, be at peace with everybody … desiring their conversion and salvation.

"Live peaceably with all men." The retaliation of the law, therefore, permitted not retribution for an injury; it rather repressed any attempt thereat by the fear of a recompense.

If someone blesses those who persecute him and does not harm those who do him harm, how will he attract hatred or revenge on himself?

He said well: "if it be possible, as much as lieth in you." For sometimes it is impossible to be at peace, for example, when there is a struggle for piety or for those who have been wronged. So he suggests: fulfill your duties and give no one occasion for enmity and disturbance. But if you see that piety is being insulted, then rise up courageously, fighting for the truth, yet not warring against the person, but against the impiety, while on the contrary pitying and sparing the person. In this way, what previously seemed impossible becomes possible; for as far as it concerns you, you are at peace with him, and you wage war against the impiety alone.

Third, he gives the reason for this advice. For we should refrain from returning evil and should provide good things in the sight of all, in order that we might be at peace with men; therefore, he adds: have peace with all men. Follow peace with all men (Heb 12:14).

But he qualifies this when he says: if possible. For sometimes other people's malice prevents us from having peace with them, namely, because no peace is possible with them unless we consent to their malice. Such peace, of course, is illicit: I came not to send peace but the sword (Matt 10:34).

Another qualifier is added when he says: as much as is in you, i.e., even if they act against peace, we should do all in our power to preserve peace with them: I am for peace; but when I speak, they are for war (Ps 120:7). And elsewhere: seek after peace and pursue it (Ps 33:15).

This is written lest another's wrath draw you into sin when you want to offer resistance, when you want to be avenged. You can take the fault from him and from yourself if you decide to yield to the other.

Paul warns us to avoid anger, especially because so often anger is the chief cause of sin. Someone who is motivated by wrath will demand more than the cause of the sin merits or will put himself out to do more harm while seeking revenge.… In the end he will destroy someone when he could have corrected and restored him instead.Paul forbids us to seek revenge not only from those under us but also from those who are our equals or superiors.… We are not to seek to avenge ourselves against brethren who may have sinned against us but rather to commit everything to God's judgment, so that an enemy will find no way of promoting or advancing what is against our interest while we are too angry to notice what is happening. Paul quotes Proverbs [25:22] to back up his point. If we do not do what God teaches, he will show us contempt. But if we give revenge over to God it benefits us in two ways: it overcomes our anger and tends toward our perfection and justification in God's sight.

On yet a third level we get vindictive passion--the thirst for revenge. This, of course, is evil and expressly forbidden to Christians. But it has perhaps appeared already from our discussion of Sadism and Masochism that the ugliest things in human nature are perversions of good or innocent things. The good thing of which vindictive passion is the perversion comes out with startling clarity in Hobbes's definition of Revengefulness; "desire by doing hurt to another to make him condemn some fact of his own". Revenge loses sight of the end in the means, but its end is not wholly bad--it wants the evil of the bad man to be to him what it is to everyone else. This is proved by the fact that the avenger wants the guilty party not merely to suffer, but to suffer at his hands, and to know it, and to know why. Hence the impulse to taunt the guilty man with his crime at the moment of taking vengeance: hence, too, such natural expressions as "I wonder how he'd like it if the same thing were done to him" or "I'll teach him". For the same reason when we are going to abuse a man in words we say we are going to "let him know what we think of him".

When our ancestors referred to pains and sorrows as God's "vengeance" upon sin they were not necessarily attributing evil passions to God; they may have been recognising the good element in the idea of retribution.

For this reason it is that none of us, when he is apprehended, makes resistance, nor avenges himself against your unrighteous violence, although our people are numerous and plentiful. Our certainty of a vengeance to follow makes us patient. The innocent give place to the guilty; the harmless acquiesce in punishments and tortures, sure and confident that whatsoever we suffer will not remain unavenged, and that in proportion to the greatness of the injustice of I our persecution so will be the justice and the severity of the vengeance exacted for those persecutions. Nor does the wickedness of the impious ever rise up against the name we bear, without immediate vengeance from above attending it. To say nothing of the memories of ancient times, and not to recur with wordy commemoration to frequently repeated vengeance on behalf of God's worshippers, the instance of a recent matter is sufficient to prove that our defence, so speedily, and in its speed so powerfully, followed of late in the ruins of things, in the destruction of wealth, in the waste of soldiers, and the diminution of forts. Nor let any one think that this occurred by chance, or think that it was fortuitous, since long ago Scripture has laid down, and said. "Vengeance is mine; I will repay, saith the Lord." And again the Holy Spirit forewarns, and says, "Say not thou, I will avenge myself of mine enemy, but wait on the Lord, that He may be thy help." Whence it is plain and manifest, that not by our means, but for our sakes, all those things are happening which come down from the anger of God.

A brother who was hurt by another brother went to the Theban Sisois and said, 'I want to get back at a brother who has hurt me.' The hermit begged him, 'Don't do that, my son, leave vengeance in the hands of God.' But he said, 'I can't rest till I get my own back.' The hermit said, 'My brother, let us pray.' He stood and said, 'O God, we have no further need of you, for we can take vengeance by ourselves.' The brother heard it and fell at the hermit's feet, saying, 'I won't quarrel with my brother any longer; I beg you to forgive me.'

Paul uses the word wrath to describe God's punishment, not because it is some kind of passion in God but because men would find it difficult to understand God's judgment if they did not hear it compared to wrath. For since men respond to those who sin against them in wrath and anger, Scripture uses the same words to describe God's reaction, because then the average person can hear and understand it.

"Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine; I will repay, saith the Lord."

Unto what wrath? To the wrath of God. Now since what the injured man desires most to see is, himself having the pleasure of revenge, this very thing he gives him in full measure, that if thou dost not avenge thyself, he means, God will be thy avenger. Leave it then to Him to follow up thy wrongs. For this is the force of "give place unto wrath." Then to give further comfort, he brings the quotation forward also, and after winning him more throughly to himself in this way, he demands more Christian heroism of him.

Not avenging yourselves, dearly beloved, but give place to wrath. For it is written: Vengeance is mine, I will repay, says the Lord. In what way those who do not avenge themselves give place to wrath seems to me to be understood in two ways. For by this very fact, that (for example) they do not return blow for blow, or do not render insult for insult, they have given place to the wrath of him who did the injury to pass over and vanish away. For no one will be found so rabid that, having inflicted an injury, he rages again if he receives no requital; but, as though his fury were poured out and digested, he necessarily grows mild. There is therefore also great gain, where both the sinner's multitude of sins is checked, and the patience of him who suffered the injury becomes approved before God. But it is also possible to give place to wrath in this way: when, for the injuries they inflict, those who sin — according to Paul's own saying — treasure up for themselves wrath in the day of wrath, when God will render to each one according to his works. If, therefore, we avenge ourselves, it is no great thing that we render for the injury received — for instance, a slap for a slap, or a stone for a stone, or for the insult of a word an insult of a word none the less. But if we reserve these things for the vengeance of God, we give place, in him who has injured us, to that wrath which he beyond doubt treasures up for himself by his own evil deeds, which will exact from him in the judgment of God punishments far graver than we are able to inflict.

I will avenge the wrong, says the Lord, as my own, not as yours.

Who also has thundered through His servants, saying, "Vengeance is mine, I will repay."

To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: "Vengeance is mine; I will repay, saith the Lord." Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed.

He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, "Vengeance is mine, and I will repay," He thereby teaches that patience calmly waits for the infliction of vengeance.

(Again: ) "Avenge not yourselves; " for it is written, "Vengeance is mine, I will repay, saith the Lord.

(Again: ) "Avenge not yourselves; " for it is written, "Vengeance is mine, I will repay, saith the Lord." "Live peaceably with all men.

Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience.

Give place, he says, to the wrath of God against those who wrong you. If you avenge yourselves, then God will not avenge you; but if you forgive, then God will avenge more severely. He also brings forth a testimony, confirming his word. He says this for the encouragement of the fainthearted, because they desire nothing else than to see that their enemies have received vengeance on their behalf.

Then when he says, revenge not yourselves, he shows that we should not do evil to our neighbor in vengeance.

First, he presents the teaching: revenge not yourselves, dearly beloved, but as is said of Christ: I gave my back to the smiters, and my cheeks to those who pulled out the beard (Isa 50:6) and like a sheep that before its shearers is dumb, so he opened not his mouth (Isa 53:7). Hence, the Lord himself commanded: if anyone strikes you on the right cheek, turn to him the other also (Matt 5:39).

But, as Augustine says, the things done by holy men in the New Testament are valid examples for understanding the commands given in Scripture. For the Lord himself, when he was struck on the cheek, did not say: here is the other cheek, but if I have spoken ill, give testimony of the evil; but if well, why do you strike me. This shows that one must be prepared in the heart to offer the other cheek. For the Lord was prepared not only to offer the other cheek for man's salvation but his whole body to be crucified. And as Augustine says to Marcellinus, this commandment is rightly kept when it is believed that it will be profitable to him on whose account it is kept, to work in him correction and concord, even if another outcome follows. Thus, the precepts of patience are always to be held fast in preparation in the heart, and benevolence itself must always be completed in the will, lest evil be rendered for evil. These and many other things must be done in order to correct even the unwilling with a certain kind severity.

Second, he assigns the reason when he says: but give place unto wrath, i.e., to divine judgment. As if to say: entrust yourself to God who can defend and vindicate you by his judgment, as it says in 1 Peter: cast all your anxieties on him, for he cares about you (1 Pet 5:7).

But this applies to cases in which no opportunity is left to us to do otherwise according to justice. But because, as it says in Deuteronomy: judgment is the Lord's (Deut 1:17), when someone authorized by a judge seeks vengeance in order to repress malice and not because of hatred, or on the authority of his superior procures his own defense, he is understood to leave matters to the wrath of God, since magistrates are God's ministers. Hence even Paul obtained a bodyguard against the plots of the Jews (Acts 23:12ff.).

Then when he says, as it is written, he proves what he had said: first, by an authority; second, by reason, at do not be overcome by evil.

In regard to the first he does two things: first, he proves what he said about revenge being forbidden, saying: give place unto wrath, i.e., to divine judgment, for it is written: vengeance is mine, and I will repay, saith the Lord (Deut 32:35).

Our text has this: vengeance is mine, and I will repay in due time; God the Lord of vengeance (Ps 93:1); the Lord is a jealous God, an avenger (Nah 1:2).

Paul teaches us not just to let God take revenge but also to give good things to our enemies, so that we may demonstrate that we do not have these enemies because of anything we have done. Rather, we are trying to get them to desist from evil by doing them service. If by their ungodliness they continue in their evil ways, our service to them will lead to punishment for them.… Thus the Lord not only forbids us to repay our enemies in kind but also exhorts us to seek friendship by acts of kindness, both because that serves to mature us and because it is a means of winning others to eternal life.

This may seem to many people to contradict what the Lord teaches, that we should love our enemies and pray for those who persecute us, or the apostle's own statements [in verses 14 and 17] above. For how can it be love to feed and nourish someone just in order to heap coals of fire on his head, assuming that "coals of fire" means some serious punishment? Therefore we must understand that this means that we should provoke whoever does us harm to repentance by doing him a good turn. For the coals of fire serve to burn, i.e., to bring anguish to his spirit, which is like the head of the soul, in which all malice is burnt out when one is changed for the better through repentance. These coals of fire are mentioned in the Psalms: "What should be given to you or what appointed to you, for your deceitful tongue? Sharp arrows of the warrior with devouring burning coals."

But that this rather pertains to actual charity seems to appear most especially from this: that when the Lord had said, "Love your enemies," he at once adds concerning works: "Do good to those who hate you" (Lk 6:27). Likewise Scripture: "If your enemy is hungry, feed him; if he thirsts, give him drink" (Rom 12:20). And here you have what concerns act, not affection.

Paul is not suggesting that we do anything wicked; on the contrary, he is wisely and cleverly checking and containing the violence of the one who is angry.

He who avenges himself is not worthy of the vengeance of the Lord.

We are not to revile and condemn our enemy, as the world does, but rather we are to correct him and lead him to repentance so that, being won over by our good deeds, he may be softened by the fire of charity and may cease to be an enemy.

Therefore the apostle too says that we should give our enemies to eat and to drink. And what does he say? "Doing this," he says, "you heap coals of fire upon his head." Someone may say: Enemies do this; do I therefore do good to my adversary in order to heap coals of fire upon his head? But something else is meant. If he has done you evil, and you have done him good, you heap coals of fire upon his head: that is, you cleanse his vices, and you boil away his malice, so that he may turn to repentance.

In so doing, says the Scripture, thou shall heap coals of fire on his head. And yet, for all that this is the consequence, it bids us go and be reconciled and do good offices - not that we may heap coals of fire, but that our enemy knowing that future consequence, may be assuaged by the present kindness, that he may tremble, that he may fear our good offices rather than our hostilities, and our friendships rather than our ill designs. For one does not so hurt his hater by showing his resentment as an enemy, as by doing him good and showing kindness. For by his resentment, he has hurt both himself and perhaps the other also in some little degree: but by doing good offices, he has heaped coals of fire on his head. Why then, you will say, for fear of thus heaping coals one ought not to do this but to carry on the enmity to greater lengths. By no means: it is not you that cause this, but he with his brutish disposition. For if, when you are doing him good, and honoring him, and offering to be reconciled, he persists in keeping up the enmity, it is he has kindled the fire for himself, he has set his own head on fire; you are guiltless.

"If thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good."

Why, he means, am I telling you that you must keep peace for? I even insist upon your doing kindness. For he says, "give him to eat, and give him to drink." Then as the command he gave was a very difficult and a great one, he proceeds: "for in so doing thou shalt heap coals of fire upon his head." And this he said both to humble the one by fear, and to make the other more ready-minded through hope of a recompense. For he that is wronged, when he is feeble, is not so much taken with any goods of his own as with the vengeance upon the person who has pained him. For there nothing so sweet as to see an enemy chastised. What he is longing for, then, that he gives him first, and when he has let the venom go, then he again gives advice of a higher tone, saying, "Be not overcome of evil." For he knew that if the enemy were a very brute, he would not continue an enemy when he had been fed. And if the man injured be of ever so little a soul, still when feeding him and giving him to drink, he will not himself even have any farther craving for his punishment. Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, "thou shalt take vengeance" but, "thou shalt heap coals of fire upon his head." Then he further declares him victor, by saying, "be not overcome of evil, but overcome evil with good." And he gives a kind of gentle hint, that one is not to do it with that intention, since cherishing a grudge still would be "being overcome of evil." But he did not say it at once, as he did not find it advisable yet. But when he had disburdened the man of his anger, then he proceeded to say, "overcome evil with good." Since this would be a victory. For the combatant is rather then the conqueror, not when he brings himself under to take the blows, but when he withdraws himself, and makes his antagonist waste his strength upon the air. And in this way he will not be struck himself, and will also exhaust the whole of the other's strength. And this takes place in regard to affronts also. For when you do affronts in return, you have the worse, not as overcome by a man, but what is far more disgraceful, by the slavish passion of anger. But if you are silent, then you will conquer, and erect a trophy without a fight, and will have thousands to crown you, and to condemn the slander of falsehood. For he that replies, seems to be speaking in return as if stung. And he that is stung, gives reason to suspect that he is conscious of being guilty of what is said of him. But if you laugh at it, by your laughing you do away with the sentence against you. And if you would have a clear proof of what has been said, ask the enemy himself, when he is most vexed? when you are heated, and insult him in return? or when you laugh at him as he insults you? and you will be told the last rather. For he too is not so much pleased with not being insulted in return, as he is vexed because his abuse was not able to gain any hold upon you. Did you never see men in a passion, how they make no great account of their own wounds, but rush on with much violence, and are worse than very wild boars for seeking the hurt of their neighbor, and look to this alone, and are more given to this than to being on their guard against getting harmed? When therefore thou deprivest him of that he desires most, thou bereavest him of everything, by holding him thus cheap, and showing him to be easy to be despised, and a child rather than a man; and thou indeed hast gained the reputation of a wise man, and him dost thou invest with the character of a noisome beast.

But if your enemy hunger, feed him; if he thirst, give him drink: for in doing this you will heap coals of fire upon his head. These things indeed the Lord also commands in the Gospels. And although that understanding lies open, according to what we have said above — namely, that insofar as to enemies and to those who injure us we not only do not render requital but even bestow good things upon them, so far do we heap up their punishments in the judgment of God (for it is truly a just condemnation if they are convicted before God of having inflicted evils upon those from whom they received good things) — nevertheless let us see whether perhaps this commandment may contain some worthier meaning. For Jeremiah the prophet also says to the sinful daughter of Babylon: You have coals of fire, sit upon them, these shall be to you for a help. Perhaps, then, here too these coals of fire which are heaped upon the enemy's head are heaped up for his help. For it can come about that the enemy's savage and barbarous mind, if it perceives our kindness, if it sees our humanity, our affection, our devotion, may take on compunction of heart and bear repentance for what it has committed; and from this a certain fire may be kindled in him, which tortures and burns him for the conscience of what he has committed; and these will be the coals of fire which are heaped upon his head out of our work of mercy and devotion. But by "head" is meant the ruling part of the heart; and rightly is that called the head by whose understanding and prudence all the members are governed.

Do not deny your enemy what God denies no one, even if he is a godless blasphemer. When he realizes that coals have been heaped upon him through your undeserved mercy, he may shake them off, that is, repent, and may love you whom at one time he hated. Otherwise it is not mercy but cruelty, if you show mercy so that something worse might befall him, for whom you are called to intercede to the Lord.

Here he demands from you the highest degree of love of wisdom. What am I saying, he reasons, that one must live in peace? I even command to do good. He said, "you will heap coals of fire on his head," condescending to the faintheartedness of those who are insulted; for nothing is more pleasant for a person than to see an enemy punished. He speaks as if to say: do you wish to take revenge on him? Do good to him; in that case you will take revenge on him far more severely. Therefore he also said, "you will heap coals of fire on his head," signifying by this a severe punishment. In this sense he also said above, "give place to the wrath of God."

Second, he proves what he said about kindness to one's enemies by an appeal to authority.

First, he presents the scriptural teaching that we help enemies who are in danger of death, because this binds by a necessity of precept, as stated earlier. And this is what it says: if your enemy is hungry, feed him; if he is thirsty, give him drink: do good to those who hate you (Matt 5:44).

Second, he assigns the reason, saying: for, doing this, you will heap coals of fire upon his head. This can be given a sinister interpretation, so that the sense would be: if you do good to him, your good will turn out evil for him, because from it he will incur eternal fire by his ingratitude. But this sense is opposed to charity, against which a person would be acting, if he helped someone, so that the help would turn out evilly for him.

Therefore, it must be given a good sense, namely, doing this, i.e., helping them in time of need, coals of fire, i.e., the love of charity, of which Song of Songs says, the lamps thereof are as lamps of fire and flame; you shall heap (Song 8:6), i.e., gather together, upon his head, i.e., on his mind. For, as Augustine says: there is no greater incitement to love than to be the first to love. For the man is exceedingly hard who, though unwilling to bestow love, refuses to return love.

It will do us much good if we refrain from evil. The person who appears to be overcome by evil for a time in fact may be overcoming evil, just as the Savior overcame evil by not resisting it. Evil works against itself, and when it is overcome it thinks that it has won! Our enemy acts in such a way as to divert us from our purpose, looking for an opportunity to make us sin. Therefore if we are provoked by him and do not reply in kind, we overcome him with good. Therefore we do not resist, in order to serve the good by ignoring the demands of justice for retribution.

The evil man who is overcome by good is set free, not from an exterior, foreign evil but from an interior, personal one, by which he is more grievously and ruinously laid waste than he would be by the inhumanity of any enemy from without.

That evil is not to be returned for evil. In the Epistle of Paul to the Romans: "Rendering to no man evil for evil." Also in the same place: "Not to be overcome of evil, but overcome evil with good." Of this same thing in the Apocalypse: "And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds."

He also said, 'Evil cannot drive out evil. If anyone hurts you, do good to him and your good will destroy his evil.'

A brother asked a hermit, 'What is humility?' He answered, 'To do good to them that do evil to you.' The brother said, 'Suppose a man cannot attain that standard, what is he to do?' The hermit answered, 'He should run away, and choose silence.'

Whatever else is right, it is utterly wrong to employ the argument that we Europeans must do to savages and Asiatics whatever savages and Asiatics do to us. I have even seen some controversialists use the metaphor, "We must fight them with their own weapons." Very well; let those controversialists take their metaphor, and take it literally. Let us fight the Soudanese with their own weapons. Their own weapons are large, very clumsy knives, with an occasional old-fashioned gun. Their own weapons are also torture and slavery. If we fight them with torture and slavery, we shall be fighting badly, precisely as if we fought them with clumsy knives and old guns. That is the whole strength of our Christian civilisation, that it does fight with its own weapons and not with other people's. ... The elements that make Europe upon the whole the most humanitarian civilisation are precisely the elements that make it upon the whole the strongest. For the power which makes a man able to entertain a good impulse is the same as that which enables him to make a good gun; it is imagination. It is imagination that makes a man outwit his enemy, and it is imagination that makes him spare his enemy. It is precisely because this picturing of the other man's point of view is in the main a thing in which Christians and Europeans specialise that Christians and Europeans, with all their faults, have carried to such perfection both the arts of peace and war. ... It is precisely because the East, with all its wisdom, is cruel, that the East, with all its wisdom, is weak. And it is precisely because savages are pitiless that they are still—merely savages. If they could imagine their enemy's sufferings they could also imagine his tactics. If Zulus did not cut off the Englishman's head they might really borrow it. For if you do not understand a man you cannot crush him. And if you do understand him, very probably you will not.

Do not be overcome by evil, but overcome evil with good. He is overcome by evil who, provoked by evils, returns evil; but he overcomes evil with good who, having received evils, repays them with good things. For it is certain that this is the nature of evil, that it is increased and grows from things like itself — just as if you add fire to fire, or as if the clouding of the air is joined to the darkness of night. But if you apply good, evil is destroyed. For contraries are done away with by contraries, just as fire is extinguished by water, and darkness is put to flight by light. But perhaps someone may say that Paul, through unskillfulness of speech, has fallen away from his subject; for he had set out to speak about the gifts of graces which are given through the Holy Spirit. And indeed, as to what he says: Whether prophecy, or ministry, or teaching, or exhortation, these can pertain to spiritual gifts. Perhaps also what follows: He who gives, in simplicity; he who presides, in solicitude; he who shows mercy, in cheerfulness, can be joined to the foregoing; but as for those things which he enumerates after these — that charity be without dissimulation, hating evil, cleaving to good, loving one another with the charity of brotherhood, anticipating one another in honor, and the rest of this kind — one might say that these are precepts rather than gifts. But let us consider more carefully whether perhaps, since indeed in all these matters he has undertaken to treat the moral topic, and to make the Christian not only stable and immovable in the faith of the truth but also adorned in his morals, he therefore joins moral precepts as well to the gifts of the graces, in order to show that these too are given to Christians through the grace of God. For there are also some among the Gentiles of well-ordered and honorably formed morals, who nevertheless do not refer this very thing which they have to God, nor confess that the grace was given to them by Him; but either they ascribe it to their own diligence, or they boast about their masters and instructors. To us, however, the Apostle shows that everything which is good is from God and is given through the Holy Spirit, just as the apostle James also says: Every good gift and every perfect gift is from above, descending from the Father of lights; so that he who glories may glory in the Lord.

The commandments which Jesus spake unto him, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, and Thou shalt not bear false witness," agree with the words of David, who said, "Depart from evil, and do good"; and with those which Paul spake, "Let not wickedness overcome you." And the commandments, "Honour thy father and thy mother," and, "That which is hateful unto thee, do not unto thy neighbour," agree with, "Do ye good," and, "Overcome evil with good."

Revenge is mean-spirited. True victory is returning good for evil.

Do not feed your enemies with the thought that you will bring greater punishment upon them. The meaning of what is said is this: "be not overcome by evil," that is, do not do this with the intention of taking revenge, and do not imitate the evildoer (for that means being overcome), but strive rather to overcome him by your own benevolence and to turn him away from malice. Thus, what was said above he spoke for the encouragement of the fainthearted, but now he has set forth what is more perfect.

Then when he says, do not be overcome by evil, he proves what he had said by reason.

For it is natural to man that he wish to overcome his adversary and not be overcome by him. But that is overcome by another which is drawn to that other, as water is overcome by fire, when it is drawn to the heat of fire. Therefore, if a good man, on account of the evil done him by another, is drawn to do evil in return, the good man is overcome by the evil. If, on the other hand, on account of a favor which the good man does for his persecutor, he draws the latter to his love, the good man overcomes the evil.

He says, therefore, do not be overcome by the evil of the one who persecutes you, so as to persecute him, but with your good overcome his evil, so as to draw him from evil by doing good to him: this is the victory which overcomes the world, our faith (1 John 5:4); they shall turn to you, but you shall not turn to them (Jer 15:19).