HOMILY XII. PHIL. iii. 13, 14. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. NOTHING renders our excellencies vain and puffs them 1aroqurg away', so much as the memory of the good deeds we have done; for this produces two evils, it both renders us remiss, and raises us to haughtiness. Wherefore see how Paul, since he knew our nature to be easily inclined to remissness, though he had given great praise to the Philippians, now subdues their mind by many other things above, but chiefly by his present words. And what are they? Brethren, I count not myself to have apprehended. But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not even succeeded in the smallest proportion with him. And what he says is this, I consider that I have not as yet apprehended all virtue, speaking as if one should say of a runner, he hath not yet apprehended. Not as yet, saith he, 2 Tim. have I completed all. And if in another place he saith, have fought the good fight, but here, I count myself not as yet to have apprehended; any one who reads both these places, will well know the reason of those, and of the present words. For it is not necessary to dwell continually on the same point, and to be ourselves teaching you every thing, 4, 7. I Low opinion of ourselves leads to earnest striving. 139 XII. and that he spoke these words at an earlier date, but the Hoм. others near his death. I count not myself to have apprehended, saith he, but I am solely engaged on this one thing, in reaching forth unto the things which are before. For that is the meaning of this one thing-forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus; behold how in speaking thus, he shews what it was which made him reach forward unto the things which are before. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease from running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease to run. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, saith he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance; thus too we should act, we should forget our successes, and throw them behind us, for the runner reckons not up how many circuits he hath finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what doth that which is finished profit us, when that which is deficient is not added? Moreover he did not say, do not reckon, nor remember, but forgetting, to make us more zealous, for we then become eager, when we apply all diligence to what is left, when we give to oblivion every thing else. Reaching forth, saith he; before we arrive, we strive to obtain. For he reacheth forth, who endeavours to outstrip his feet, though running with the rest of his body, stretching himself forward, and reaching out his hands, that he may accomplish somewhat more of the course. But this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation. As far as one who so runs differs from him who lics supine, so far doth Paul differ from us. He died daily, he was reproved daily, there 140 Looking to the prize the way to run well. PHIL. was no season, there was no time in which his course ad3,13-14. vanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who giveth the prize standeth on high, the prize is laid up on high. (2) See how great a distance this to run over! See how great is the ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed. For our conversation is in heaven, there is the prize; seest thou the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palæstra, under a master, and by rule? Do thou too imitate them, or rather exhibit greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax a. your strength; make it' agile' for thy feet: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach thy feet to be sure, for there are many slippery places, and if thou fallest, straightway thou losest much. But yet if thou fall, rise up again. Even thus mayest thou obtain the victory. Never attempt slippery things, and thou wilt not fall; walk upon firm ground, up with thy head, up with thine eyes; these commands the trainers give to those who run. Thus thy strength is supported; but if thou stoopest downward, thou fallest, thou art relaxed. Look upward, where the prize is; the sight of the prize increaseth the determination of our will; this hope suffereth not to perceive toil or distress, it maketh the distance appear short; and what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who hath it alone knoweth it, and he who is about to receive it. It is not of gold, it is not of jewels, it is far more precious. Gold is mire, mus. ai. e. thy strength, or rather b Ben. and B. Taxúrnrı, which the This is the sense of Edd. (reading for,) but B. is better, reading an for Jaisws, The hope of winning suffereth not to perceive toil.' Christ crowns above. Perfection in humility. 141 XII. in comparison with that prize, precious stones are mere Hoм. bricks in comparison with its beauty. If thou hast this, and takest thy departure to heaven, thou wilt be able to walk there with great honour; the angels will reverence thee, when thou bearest this prize, with much confidence wilt thou approach them all. In Christ Jesus, see the humility of his mind; this I do, saith he, in Christ Jesus, for it is impossible without His assistance to pass over so vast an interval: we have need of much aid, of a mighty alliance; He hath willed that thou shouldest struggle below, on high He crowns thee. Not as in this world; the crown is not there, where the contest is; but this crown is in that bright place. See ye not, even here, that the most honoured of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven thou receivest the prize. Ver. 15. Let us therefore, as many as be perfect, be thus minded, saith he. And if in any thing ye be otherwise minded, God will reveal even this unto you. What meaneth the word this? That we should forget those things which are behind. Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore sayest thou, as many as are perfect? For tell me, are we minded as thou art? For if thou hast not attained nor art perfected, how dost thou command those that are perfect to be so minded as thou art, who art not yet perfect? Yea, for this, saith he, is perfection. And if ye are in any thing otherwise minded, God shall reveal even this unto you. That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what saith he? If in any thing ye be otherwise minded, God shall reveal even this unto you. See how humbly he saith this! God shall teach you, i. e. God shall persuade you, not simply teach you, for Paul indeed taught, but God led them on. And he said not, shall lead you on, but shall reveal, that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he hath apprehended all, hath nothing. d Al. 'look to heaven, where thou.' • i. e. succeed in persuading. PHIL. 3,16. 17. MORAL. 142 Practice necessary to good teaching. Ver. 16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Nevertheless, whereto we have attained. What means this? Let us hold fast, he saith, that in which we have succeeded; love, concord, and peace: for in this we have succeeded'. Whereto we have already attained: to walk by the same rule, to mind the same thing. Whereunto we have attained, i. e. in this we have already succeeded. Seest thou, that he wills that precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. By the same rule, i. e. by the same faith, within the same limits. Ver. 17. Brethren, be followers of me, and mark them that walk so as ye have us for an ensample. He had said above, beware of dogs, from such he had led them away; to these he brings them near, whom they ought hereafter to imitate. If any one, saith he, will imitate us, if any one will walk the same road, take heed to them, for though I am not present, ye know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition. The Apostles therefore were a type, and kept throughout (3) a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in writing, they manifested to all in their actions. This is the best teaching; thus the teacher will be able to carry on his disciple. But if he indeed speaks as a philosopher, but in his actions doth the contrary, he is no longer a teacher. For mere verbal wisdom is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this maketh the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering wisdom in words, he will say he commands impossibilities; that they are impossibilities, the teacher is f He applies this to walking by the same rule with each other, &c. |