Uncleanness tends to make men cruel. 657 he. For such is the nature of the unchaste among women; Matt. none so audacious and so savage as they. For if we shudder at hearing these things, what must we suppose of the effect of that sight at the time? what of the feeling of those who sat with him at meat, on seeing blood dropping from a newly-severed head in the midst of the revel? But as for that blood-thirsty woman, and fiercer than furies, she had no feeling at that spectacle, but even took delight in it; yet if nothing else, surely the mere sight, it was to be expected, would effectually turn her cold. But no such feeling had she, the murderess, and full of thirst after prophets' blood. For such is the nature of whoredom. It makes men not wanton only, but murderous also. Those women at all events, who desire to commit adultery, are prepared even for the slaying of their injured husbands, and not one only, nor two, but ten thousand murders are they ready to venture upon. And of this sort of tragic plots there are many witnesses. XIV. 6-9. Which thing she also did at that time, looking to be concealed after this, and to hide her crime. The very contrary whereunto was the result; for John's cry was heard more loudly after these things. But wickedness looks to the present only, like fevered persons unseasonably asking for cold water. For in fact, if she had not slain her accuser, her crime would not have been so completely discovered. His disciples at least, when she had thrown him into prison, said nothing of the kind; but when she had slain him, then they were compelled to mention the cause also. For willing as they were to have concealed the adulteress, and not inclined to expose their neighbour's calamities; yet when they found themselves compelled to give an account of it, then they tell the whole crime. For lest any one should suspect that the cause of his slaughter was a discreditable one, as in the case of Theudas and Judas', 1 Acts 5, they are constrained to tell the occasion also of the murder. 36. 37. So that the more thou wouldest dissemble a sin in this way, so much the more dost thou expose it. For sin is not hidden by the addition of sin, but by repentance and confession. XLVIII. 658 The Gentleness of the Gospel Narrative. HOMIL. [7.] But see the Evangelist, how he relates all without in7, 8. vidiousness, and as far as he can, absolutely makes out an excuse. Thus first in behalf of Herod he saith, For the oaths' sake, and them which sat with him at meat, and that he was sorry; then of the damsel, Being before instructed of her mother, and that she brought the head to her mother; as though he had said, it was her command that she was fulfilling. Since not for the sufferers but for the wrongdoers do all righteous men grieve, since in fact these are they who properly speaking suffer ill. For neither was John injured, but these the contrivers of such proceedings. Them let us also imitate, and not trample upon our neighbours' sins, but so far as is right, shadow them over. Let us take to ourselves a soul severe in goodness. For so the very Evangelist, speaking of a harlot and a bloodstained woman, avoided harshness, as far as might be. For neither did he say, "by the blood-stained and accursed woman," but being before instructed of her mother, using such names as have rather an innocent sound. But thou dost even insult and revile thy neighbour, and couldest never endure to make mention of a brother that had grieved thee in such terms, as he hath done of the harlot, but with much brutal fierceness, and reproaches, calling him the wicked one, the malefactor, the crafty, the fool, and many other names more grievous than these. For so we make ourselves more and more like wild beasts, and talk of him as of a man of monstrous origin", vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them. [8.] This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers. bλλoysvous, which seems to be opposed to auliyous, "of genuine origin.” Covetousness and Luxury in our Feasts. 659 XIV. For thou wilt not surely tell me, that when full of wine, MATT. and drunken, and looking at a woman who is dancing and 69. uttering base words, thou dost not feel any thing towards her, neither art hurried on to profligacy, overcome by thy lust. Nay, that awful thing befals thee, that thou makest the members of Christ members of an harlot1. For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive. But if ye are able to keep clear of drunkenness, yet are ye partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray thee, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and thou wilt see that it is of vexation, and covetousness, and violence, and rapine. 11 Cor. 6, 15. “Nay, ours are not from such sources," one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, Woe to them that drink wine racked off, and anoint themselves with the chief ointments. Seest? Amos 6, 6. thou how He censures luxury too? For it is not covetous- LXX: ness which He here lays to their charge, but prodigality only. And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest Thasian wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft and embroidered bed, but He is perishing with the cold. Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for thy part thou doest all in excess, to Him thou givest not even His need; and that, living in luxury upon things that belong to Him. Why, if thou wert guardian to a child, and having taken possession of his goods, were to neglect him in extremities, thou wouldest have ten thousand accusers, and wouldest suffer the punishment appointed by the XLVIII. 660 Parasites entertained, Christ rejected.` HOMIL. laws; and now having taken possession of the goods of 8-10. Christ, and thus consuming them for no purpose, dost thou not think thou wilt have to give account? [9.] And these things I say not of those who introduce harlots to their tables, (for to them I have nothing to say, even as neither have I to the dogs,) nor of those who cheat some, and pamper others, (for neither with them have I any thing to do, even as I have not with the swine and with the wolves;) but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, wilt thou escape reproving and blame, while thy parasite is pampered, and the dog that stands by thee, but Christ's worth appears to thee even not equal to theirs? when the one receives so much for laughter's sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; This Man, who hath taught us, what if we had not learnt we should have been no better than the dogs,-is He counted unworthy of even the same treatment with such an one? Dost thou shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with thee. If He partake of thy salt, and of thy table, He will be mild in judging thee: He knows how to respect a man's table. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, Thou gavest 1 Luke Me no kiss'. I say, if He feed thee, not doing these things, much more will He reward thee, doing them. Look not at the poor man, that he comes to thee filthy and squalid, but consider that Christ by him is setting foot in thine house, and cease from thy fierceness, and thy relentless words, with which thou art ever aspersing such as come to thee, calling them impostors, idle, and other names more grievous than these. 7, 45. And think, when thou art talking so, of the parasites; what kind of works do they accomplish? in what respect do they profit thine house? Do they really make thy dinner aThat is, to respect the obligation incurred by having been a person's guest. Cruelty of encouraging Parasites. 661 XIV. pleasant to thee? pleasant, by their being beaten and saying MATT. foul words? Nay, what can be more unpleasing than this, 6-9. when thou smitest him that is made after God's likeness, and from thine insolence to him gatherest enjoyment for thyself, making thine house a theatre, and filling thy banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven? For among them too is laughter, and rude blows. These things then dost thou call pleasure, I pray thee, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, dost thou lead them on to perjuries, and disorderly language, and call the thing a delight? and that which procures hell, dost thou account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that hath understanding? And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then thou wilt see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not shew it, this also is due to thee. [10.] Let the companions of thy meals then be men that are poor and free, not perjured persons, nor stage-players. And if thou must needs ask of them a requital for their food, enjoin them, should they see any thing done that is amiss, to rebuke, to admonish, to help thee in thy care over thine household, in the government of thy servants. Hast thou c Comp. Homily xxxvii. 8. Of such parasites Juvenal says, (Sat. v. 170.) Omnia ferre Si potes, et debes. Pulsandum vertice raso Præbebis quandoque caput, nec dura timebis Flagra pati, his epulis et tali dignus |