HOMILY 30
HOMILY 30
"The whole world had the same language, and everyone used the same words.""!
0, [273] AT LONG LAST we have reached the end of the holy season of Lent, we have completed the voy- = age of fasting and now, thanks to God's grace, we have put into port. Don't become careless on that account, however; instead, let that be an occasion for our giving evidence of so much the greater enthusiasm and vigilance. Navigators, too, when they are on the point of entering port after crossing countless seas, with full sails and cargo brought out of the hold, then most of all exercise great concern and anxiety lest the ship crash on to some reef or rock and render their previous trouble useless. Runners behave in this way, too; when they approach the end of the course, then most of all they exert their keenest effort so as to reach the finish-line and be awarded the prize. Prize-fighters as well, despite countless fights and victories, exert the greatest effort when they are wrestling for the prize so that they may win the purse and go home. So, just as navigators, runners and prizefighters in each case stretch their enthusiasm and vigilance to the limit at the point when they are close to success, well, in just the same way ought we too, now that we have arrived at this great week, give thanks to God's grace, intensify the devotion of our prayers and give evidence of precise and thorough confession of sins, practice of good works, generous almsgiving, fair dealing, even-tempered behavior and every other virtue, so that we may arrive at the Lord's Day with these good deeds and thus enjoy the Master's generosity.
1. Gen 11.1. Chrysostom, with his moral purpose, is not likely to rush over this chapter as he did the Table of Nations.
HOMILY 30
(2) We call the week great, not because it has a greater number of hours—other weeks having many more hours, after all—nor because it has more days, there being the same number of days in this and the other weeks, of course. So why do we call this week great? Because in it many ineffable good things come our way: in it protracted war is concluded, death is eliminated, curses are lifted, [274] the devil's tyranny is relaxed, his pomps are despoiled, the reconciliation of God and man is achieved, heaven is made accessible, human beings are brought to resemble angels, those things which were at odds are united, the wall is laid low, the bar removed, the God of peace having brought peace to things on high and things on earth. This, then, is the reason we call the week great, because in it the Lord lavished on us such a plethora of gifts. This is the reason many people intensify their fasting as well as their sacred watching and vigils, and practice almsgiving, thus showing by their behavior the regard they have for the week. After all, since the Lord in this week has regaled us with such great goods, how are we too not obliged to demonstrate our reverence and regard as far as we can?
(3) Emperors, too, in fact, by their own action declare the extent of the reverence they have for these august days by ordering everyone involved in civic administration to suspend business, the doors of the courts to be closed and all kinds of strife and dispute to be eliminated so that we may have the chance to proceed to our spiritual duties in complete peace and quiet. And not only this: they also give evidence of further generosity by releasing from their chains those confined in prison, and thus imitating their Lord to the extent of human capacity. Just as he (as Scripture tells us) releases us from the harsh prison of our sins and offers us enjoyment of countless goods, in just the sarne way ought we to become imitators of the Lord's mercy as far as we can. Do you see how each of us demonstrates the reverence and regard we have for the days that have been made occasion of such great benefit for us? Hence I beseech you, now above all times let us dispel all worldly thoughts, keep the eye of our mind clear and alert, and in this fashion attend here; let no one come to
ST. JOHN CHRYSOSTOM
church cluttered up with worldly concerns if the purpose is to gain the due reward of our effort and thus go off home.
(4) So come now, let us spread before you the customary feast and regale your good selves with what we read before from blessed Moses by drawing to your attention the text itself just read and demonstrating the precision of Sacred
Scripture. When it brought the story of Noe to a close, remember, it then began the genealogy starting with Shem in the words, "Sons were born to Shem, ancestor of all the sons of Eber and younger brother of Japheth."? Then, after giving the list of names, it says, "Iwo sons were born to Eber: the name of one was Phalek because in his time the earth was divided."* Notice how by the naming of the child it gave a hint of the sign due to occur before long, so that when you see the event take place you will not be amazed now that you have previously seen the child's name foreshadowing it. You see, after it listed the children later born to these people, it adds, "The whole world had the same language, and everyone used the same words'"*—referring not to the earth but to the human race, with the intention of teaching us that all mankind had the same language. "The whole world had the same language," it says, "and everyone used the same words."
"Lips," literally meaning language, and "words" likewise has the same meaning, so that it is saying that everyone had the same language and idiom. For proof that the reference is to language [275] in the verse, "The whole world had the same language," listen to the words of Scripture elsewhere: "Venom of asps is on their lips."> Scripture is accustomed to refer in this way to language by the word "lips."
(5) "When they travelled from the east, they found open country in the land of Sennar and settled there."® Notice how the human race, instead of managing to keep to their own boundaries, always longs for more and reaches out for greater things. This is what the human race has lost in particular, not being prepared to recognize the limitations of their own con2. Gen 10.21 in Chrysostom's variant of the LXX.
By Gen Orne 4 Gena in, 5. Ps 140.3.
6. Gen 11.2.
HOMILY 30
dition but always lusting after more and entertaining ambitions beyond their capacity. In this regard, too, when people who chase after the things of the world acquire for themselves much wealth and status, they lose sight of their own nature, as it were, and aspire to such heights that they topple into the very depths. You could see this happening every day without others being any the wiser from the sight of it; instead, they pause for a while, but immediately lose all recollection of it and take the same road as the others and fall over the same precipice. This is exactly what you can see happening to these people in the present instance: "When they travelled from the east, they found open country in the land of Sennar and settled there." See how in gradual stages it teaches us the instability of their attitude: when they saw the open country (the text says), they packed up and left their previous dwelling and settled down there.
(6) Then it says, "Each one said to his neighbor, 'Come, let us make bricks and bake them in the oven.' Brick acted as stone for them, and their mortar was bitumen. They said,
'Come, let us build ourselves a city and a tower with its peak reaching to heaven; let us make a name for ourselves lest we be scattered over the whole earth.'"' See how they failed to take proper advantage of their common language, their vain plan for this life proving the source of their troubles.
""Come,'" the text says, "'let us make bricks and bake them in the oven.' Brick acted as stone for them and their mortar was bitumen." Notice how much security they wanted to be able to count on in their building, unaware that "unless the Lord build the house, in vain do its builders labor."* "'Let us build a city for ourselves," the text says—not for God but ""for ourselves." See the intensity of their wickedness: despite having a fresh memory of that recent disaster, they fell into such terrible folly. ""Let us build ourselves a city,'" the text says, "'and a tower with its peak reaching to heaven.'"
By the mention of heaven Sacred Scripture meant to bring to our attention the excess of their temerity. "'Let us make a cee 7, Gen 11.3=4.
Oo Psa 27ial:
ST. JOHN CHRYSOSTOM
name for ourselves,'" the text says: do you see the root of their wickedness? So that we may enjoy an undying reputation, the meaning is, so that we may be in a position to be remembered in perpetuity; such will be our performance and achievement that we will never pass into oblivion. Let us do this "'lest we be scattered over the face of the whole earth.'"®
While we are still in this situation, the meaning is, let us put into effect what we have resolved, to leave an indelible memory for ourselves with succeeding generations.
(7) There are many people even today who in imitation of them want to be remembered for such achievements, by building splendid homes, baths, porches and avenues. I mean, if you were to ask each of them why they toil and labor and lay out such great expense [276] to no good purpose, you would hear nothing but these very words—so as to ensure their memory survives in perpetuity and to have it said that "this is the house belonging to so-and-so," "this the property of so-and-so." This, on the contrary, is worthy not of commemoration but of condemnation: hard upon those words come other remarks equivalent to countless accusations—"belonging to so-and-so the grasping miser, despoiler of widows and orphans." So such behavior is calculated not to earn remembrance but to encounter unremitting accusations, achieve notoriety after death, and incite the tongues of onlookers to calumny and condemnation of the person who acquired these goods. But if you're quite anxious for undying reputation, I will show you the way to succeed in being remembered for every achievement and also, along with an excellent name, to provide yourself with great confidence in the age to come.
How, then, will you manage both to be remembered day after day and also become the recipient of tributes even after passing from one life to the next? If you give away these goods of yours into the hands of the poor, letting go of precious stones, magnificent homes, properties and baths. This is undying reputation, this remembrance proves for you provider g. Chrysostom's text of vv. 3-4 at these places shows the variations that one would expect of a preacher's less than perfect recall.
HOMILY 30
of countless treasures, this remembrance relieves you of the burden of sins, and procures for you great confidence with the Lord. After all, consider, I ask you, even the very words everybody would be likely to say about the dispenser of such largesse—so generous and kind, so gentle and good. Scripture says, remember, "He distributed his goods as gifts to the poor; his righteousness lasts forever."!° That, after all, is what material wealth is like: the more it is given away, the more it remains, whereas if it is clung to and locked up in safe keeping, it destroys even the people who cling to it. "He distributed his goods as gifts to the poor," it says, remember. But listen to what follows as well: "His righteousness lasts forever."
It took one day for him to distribute his wealth, and his goodness continues for all time and earns an undying remembrance.
(8) Do you see reputation extending to the end of time? Do you see reputation accompanied by great and ineffable blessings? Let it therefore be our concern to be remembered for edifices of this kind. I mean, those made of stone, far from bringing us any advantage, even mock us more loudly than an imperishable memorial. Whereas we take our leave with the sins accruing from them upon us, the buildings themselves we leave here, nor do we win from them even the slightest reputation of any value; rather, we incur slander, while the title immediately passes to someone else. This, you see, is the way things are: property passes from one person to another, from him to someone else, and so on. Today the house is said to belong to so-and-so, tomorrow to somebody else, and later to someone else again. We deceive ourselves quite deliberately to think that we have complete ownership, unmindful that we enjoy only use of things and willy-nilly must pass them on to other people; the fact that these are people we would prefer not to have them, I will pass over for the time being. In short, though, if you long for remembrance, this is what you must concentrate on: listen to how the widows remembered Tabitha, and how they surround Pe-
LOS 12:0;
ST. JOHN CHRYSOSTOM
ter, weeping and showing him tunics and cloaks which Dorcas had made while she was with them. Do you see the buildings pulsing with life, emitting cries and possessed of such virtue as even to bring back from death to life? In fact, when they surrounded Peter and gave a vent to a flood of hot tears by way of begging for the means of subsistence, Peter (the text says) sent everyone outside and fell on his knees in prayer; then he raised her up, called the faithful [277] including the widows and set her in their midst as large as life.'! If you want to be remembered and are anxious for true repute, imitate her, and build edifices like that, not going to expense on lifeless matter but displaying great generosity in regard to your fellow human beings. This is the remembrance that is worth admiring and brings great benefit.
(g) Let us, however, return once more to our theme and see the temerity of the men of that period; their vices, in fact, will prove a lesson for us, provided we are prepared to be on the alert. "'Let us build a city for ourselves,'" the text says,
"'and a tower with its peak reaching to heaven; let us make a name for ourselves lest we be scattered over the earth.'" Do you see how in all cases they give evidence of the depravity of their attitude: "'Let us build a city for ourselves.'" Notice, however, even after such a terrible disaster how they put their hand to evils that are no less grave. So what will happen?
How will they be shaken loose of this folly? Out of fidelity to his characteristic love God promised never again to inflict a deluge; these people, on the contrary, were not brought to their senses even by his punishments nor were they improved by his kindnesses.
(10) Hence, listen to what follows so as to learn the magnitude of God's ineffable love. "The Lord God descended," the text goes on, "to see the city and the tower that the sons of men were building."!? See how human a fashion Scripture uses in narration! "The Lord God descended," the text says— not for us to think in human fashion, but so that in this way
11. Cf. Acts 9.36—41.
12. Gen 1125. Dhe anthropomorphism prompts Chrysostom, as usual, to a warning of the true purpose of such "considerateness" in language.
HOMILY 30
we may be instructed never to condemn our brother idly nor convict them on hearsay unless we gain some clinching evidence beforehand. You see, this is the reason why everything happens, on God's part, and why he employs such wonderful considerateness with a view to the instruction of the human race. "The Lord God descended," the text says, "to see the city and the tower." Notice him not checking their folly at the outset but employing much longsuffering and waiting for them to put into effect all their wickedness, and only then thwarting their attempt. You see, lest anyone should be able to say that, while they had made plans, they had not put their designs into effect, he waits until they implemented their plans and only then shows them how vain their exploits are.
"The Lord God descended," the text says, "to see the city and the tower that these creatures were building." See the excess of loving kindness: he let them toil and labor so that experience of these matters might prove a lesson for them.
(11) When he saw the wickedness developing and the disease intensifying, he did not allow it to reach its goal; instead, he revealed his characteristic goodness and, like an excellent doctor who sees the complaint becoming aggravated and the ulcer turning incurable, he performs an immediate excision so as to remove completely the source of the complaint. "The Lord God said," the text goes on, "'Lo, they are all of one race and tongue (that is, one language and one idiom). They have begun this exploit, and now they will leave undone none of the things they have planned to do.'"!? See the Lord's loving kindness: since he is on the point of putting a stop to their exploit, he first offers an explanation and, as it were, demonstrates the magnitude of their sin and the excess of their ingratitude, as well as the fact that they had abused their common language. "'Lo, they are all of one race and one tongue," the text says, remember. ""They have begun this exploit, and [278] now they will leave undone none of the things they have planned to do.'" This, you see, is his custom, when he is on the point of inflicting punishment, to show first
13. Gen 11.6.
ST. JOHN CHRYSOSTOM
of all the magnitude of the sins as if offering an explanation, and only then to apply the corrective. In the case of the deluge, too, remember, when he was about to put into effect that awful threat of punishment, Scripture says, "Now, the Lord
God saw that men's vices were multiplied, and everyone gave himself up wholly to pondering evil from his youth."'* Do you see how he first showed the excess of their wickedness, and only then says, "'I will destroy the human being'"?!° In like manner in this case too, "'Lo, they are all of one race and tongue, and have begun this exploit.'" If despite their advantage of such similarity of thought and language they rushed headlong into such awful folly, how would they avoid worse crimes with the passage of time? ""They will leave undone,' " the text says, remember, "'none of the things they have planned to do:'" nothing will succeed in checking their impulse—rather, they will be anxious to put into operation everything planned by them in case they should shortly be punished for things already perpetrated.
(12) You will find the same thing happening in the case of the first formed human: in that case, too, when God was on the point of expelling him from life in the garden, he said,
""Who told you that you are naked?'" and again, "Lo, Adam has become like one of us in knowing good and evil. Now there is risk that at some time he may put out his hand and pick fruit from the tree of life, eat it and live forever.' The Lord God sent him out of the garden."'® In this case he says,
""Lo, they are all of one race and tongue. They have begun this exploit, and now they will leave undone none of the things they have planned to do. Come, let us go down there and confuse their speech, so that they will be unable to understand one another's language.'""!" Notice once again the considerateness of the expressions; "'Come,'" it says, "'let us go down.'" What is the force of these words? Does the Lord
14. Gen 6.5, Chrysostom quoting from memory and adding a phrase not found in his text in Homily 22, though his commentary there seems to suppose such an addition.
15. Gen 6.7.
16. Gen 3.11, 22-23.
17. Gen 11.6—7.
HOMILY 30
need assistance for making correction? or help in their destruction? No, not at all; on the contrary, just as Scripture had already said, "The Lord descended," to teach us through this means that he saw in precise detail the excess of their wickedness, in this text too in the same way it says, "'Come, let us go down.'" This remark, however, is made as if to those of equal status: "'Come, let us go down and confuse their speech, so that they will be unable to understand one another's language.'" Like an everlasting memorial, he says, I am setting in place for them such terrible punishment that would last forever and no length of time would suffice to bring them forgetfulness of it. In other words, since they abused their similarity of language, I intend them to come to their senses through their difference in language.
(13) This, in fact, is the way the Lord is accustomed to behave. This is what he did in the beginning in the case of the woman as well: she had abused the status conferred on her, and for that reason he subjected her to her husband.
Again, too, in the case of Adam, since he drew no advantage from the great ease he enjoyed and from life in the garden, but rather rendered himself liable to punishment through the Fall, God drove him out of the garden and inflicted on him everlasting punishment in the words, ""Thorns and thistles let the earth yield you.'"!* So when the people in the present case, who had been dignified with similarity of language, used the privilege given them for evil purposes, he put a stop to the impulse of their wickedness through difference in language. " 'Let us confuse their speech,'" he says,
"'so that they will be unable to understand one another's language,'" his purpose being that, just as [279] similarity of language achieved their living together, so difference in language might cause dispersal among them. How could people lacking the same language and converse live in conformity with one another?
"The Lord God dispersed them from there across the face of the whole earth, and they stopped building the city and the tower."!® See God's loving kindness in the extent of the helpsee
18. Gen 3.18.
19. Gen 11.8.
ST. JOHN CHRYSOSTOM
lessness to which he reduced them; from then on they resembled lunatics: when one gave a direction, another responded in different fashion. Hence "they stopped building the city and the tower. That is why it was given the name Confusion, because there it was that the Lord God confused the languages of the whole earth, and from there the Lord God dispersed them in all the earth."?° Notice the extent of the action taken to ensure remembrance of it would last for all time: first the conflict of tongues, or rather prior to this the giving of the name—the name Phalek, remember, which Eber gave his son, means division. Next, the place name: the place was called Confusion, which is what Babylon means. Then,
Eber kept the same language as he had had before, so that this too should prove an unmistakable sign of the conflict.??
Do you see how many means he wanted to use to keep the memory fresh and prevent the present event from being consigned to oblivion? You see, from that time on a father was obliged to tell his child the reason for the difference in languages, and a child would want to know the reason for the place name; the reason, of course, why the place was called
Babylon, which means "confusion," was the fact that it was there that the Lord God confused the languages of the whole earth and from there he dispersed them. I think the place name implies both things, that he confused the languages and from there they felt the effects of dispersal.
(14) Dearly beloved, you have heard what gave rise to their dispersal and the conflict of tongues. Let us, I beseech you, avoid imitating them, and make proper use of advantages provided for us by God; let us have human nature in mind and keep our ambitions on the level that is proper for human beings, being mortal as we are. With our thoughts on the evanescence of this present life and how short is our time in 20. Gen 11.9. The LXX does not attempt to parallel the word play in the Hebrew on "Babylon," though Chrysostom shows his awareness of it.
21. This gratuitous comment of Chrysostom's gives rise to some perplexity in his editors. But perhaps Chrysostom is just stating, as do modern commentators, "Eber is the eponymous ancestor of the Hebrews" (Speiser,
Genesis, 70).
HOMILY 30
20 1 this life, let us store up for ourselves abundant grounds for confidence through the performance of good deeds by giving evidence not only of the severity of our fasting in keeping with these days of Lent but also of the generosity of our almsgiving and our ardent prayers. Prayer, you see, ought always be joined to fasting. For the truth of this, listen to Christ's words, "This kind leaves only in response to prayer and fasting"; and again in the case of the apostles Scripture says,
"With prayer and fasting they commended them to the Lord, in whom they were believers;"?? the Apostle further says,
"Don't deny each other, except in prayer and fasting."*4 Do you see how fasting needs help from this quarter? Then it is, you see, that prayers are raised with devotion, when the mind becomes more elevated, is burdened with nothing, and is encumbered by no evil weight of lechery. Prayer, in fact, is a wonderful shield, great security, a rich treasure, a mighty harbor, safe refuge, provided we approach the Lord with attention, [280] withdraw our mind from distraction on all sides and press our suit without allowing our soul's enemy any inroads. I mean, since he knows that at that time we have the power to discuss matters relevant to our good, confess our sins, show our wounds to the physician and come by efficacious healing, then it is especially that he goes on the offensive and tries every strategem to trip us up and force us into indifference.
(15) Hence, I beg you, let us be on the alert, realize his wiles and at that time especially show so much zeal for driving him off as if we saw him before us with our own eyes, for expelling every thought that disturbs our peace of mind, and for devoting ourselves completely to raising attentive prayers so that not only the tongue may speak but also the mind may be in step with the words. I mean, if the tongue pronounces the words but the mind is miles away, busy with some domestic concerns and concentrating on other public affairs, we gain no advantage at all—instead we possibly incur greater
22. Matt 17.21.
29. Acts 14.23.
24. 1 Cor 7.5 elliptically.
ST. JOHN CHRYSOSTOM
condemnation. After all, if in our approach to a mere human being we display such concentration as frequently to have eyes for no others nearby, but concentrate our attention and fix our eyes on him alone, much more should we do this in the case of God and persevere in prayer unremittingly and without interruption. This, in fact, is the reason Paul wrote in these words, "With a prayer for every occasion let us pray in spirit."*5—not only in word and with untiring persistence, he says, but also in our very soul, "in spirit." In other words, let your requests be spiritual, he says, let your mind be alert, let your attention be concentrated on the words. Ask for the kind of things it is usual to ask of God so that you may gain what you ask; to the same end maintain your constant vigil, alert, keeping your attention undimmed, no yawning or switching your mind in one direction and another, but working out your salvation in fear and trembling. "Blessed is the person,"
Scripture says, remember, "whose piety puts him in awe of everything."?° (16) Prayer is a great good: someone conversing with a virtuous person gains no little advantage from the experience, so how much good will the one communing with God be granted? Prayer, after all, is conversing with God. For proof of this, listen to the words of the inspired author: "Let my conversation be pleasing to God,"?' that is, may my converse seem acceptable to God. I mean, he is able to offer help before we ask for it, isn't he? Still, he waits so as to take occasion from us for daily bestowing on us providential care from himself. Accordingly, whether we have our requests granted or not, let us persist in asking, and render thanks not only when we gain what we ask but also when we fail to. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks. Why are you surprised that we don't know what is to our advantage?
25. Eph 6.18.
26. Prov 28.14.
27. Ps 104.34.
HOMILY 30
Paul, a man of such quality and stature, judged worthy of ineffable blessings, did not know what was advantageous in his requests: when he saw himself beset with trouble and diverse tribulations, he prayed to be rid of them, not once or twice but many times. "Thrice I besought the Lord,"?* he says, remember. "Thrice" means he besought them frequently
[281] without success. So let us see how he was affected by it: surely he didn't take it badly? He didn't turn fainthearted, did he? He didn't become dispirited, did he? Not at all. On the contrary, what? God said, " 'My grace is sufficient for you; my power has its full effect in infirmity.'"?° Not only did he not free him of the troubles besetting him, but he even allowed him to persevere in them. True enough; but how does it emerge that he did not take it badly? Listen to Paul's own words when he learnt what the Lord had decided: "I will gladly boast of my infirmities."°° Not only, he says, do I no longer seek to be rid of them, but I even boast of them with greater satisfaction. Do you see his grateful spirit? Do you see his love for God? Listen to what he says: "You see, as for praying for what we ought, we are at a loss."*! It is not possible, he says, for us—human beings that we are—to have a precise knowledge of everything. So we ought yield to the Creator of our nature, and with joy and great relish accept those things that he has decided on, and have an eye not to the appearance of events but to the decisions of the Lord.
After all, he who knows better than we what is for our benefit also knows what steps must be taken for our salvation.
(17) Accordingly, let it be our concern to persevere constantly in prayer and, far from being depressed by a slow response, let us give every sign of longsuffering. He postpones response to our requests not to deny us but with the intention of instructing us in the way of entreaty and out of a wish to draw us to him uninterruptedly. Likewise when a loving father is entreated many times by his child, he does not accede immediately—not from any unwillingness to give but 28. 2 Cor 12.8.
29. 2 Cor 12.9. go. Ibid.
31. Rom 8.26.
ST. JOHN CHRYSOSTOM
to encourage the child's entreaty by this means. With this in mind, then, let us never give up our effort by desisting from our approach to him or from the entreaties we make. After all, if the woman's supplication got the better of that harsh, insensitive judge who had no respect even for God, and provoked him into assisting her,*? how much more can we provoke our Lord into assisting us if we are minded to imitate that woman, since he is so gentle and loving, so compassionate and caring for our salvation? Accordingly, let us condition ourselves to be not easily distracted from the task of assailing him constantly with our prayers day and night, and especially at night, when there is no one to hinder us, when there iS great peace of mind, when there is complete repose, all hubbub left outside the house, no one likely to put us off or distract us from entreaty, when our mind happens to be set at rest and is able to propose everything precisely to the physician of souls. I mean, if blessed David, king as he was as well as inspired author and beset with so many worries, clad in mantle and crown, could say, "At midnight I rise to praise you for the rulings of your justice,"*' what should we say who, despite leading a private and carefree life, don't even do the same as he? In other words, since by day he had much on his mind, a great mass of business, terrible confusion, and could not find a suitable time for the proper kind of prayer, the time of respite which others devote to sleep, lying on soft beds, tossing and turning; on the contrary the king, though caught up in such responsibility, devoted the time to prayer, conversing privately with God, directing sincere entreaties
[282] to him of the most intense kind, and thus he achieved whatever he set his mind to: through these prayers he was successful in wars, inflicting defeat and adding victory to victory. He enjoyed, you see, an invincible weaponry, an ally from on high sufficient not merely for battles conducted by human beings, but also for the cohorts of the demons.
(18) So, let us in our turn imitate this man, the peasants the prince, we with our carefree and peaceful life the man in 32. Cf. Luke 18.2—-5.
33. Ps 119.62.
HOMILY 30
mantle and crown, but still rivalling the lifestyle of monks. I mean, listen further to his words in another place, "My tears became my bread day and night."** Do you see his soul finding itself afflicted with unremitting remorse? My nourishment, he is saying, my bread, my food was nothing other than my tears by night and day. Again, "I am distressed with my groaning, I drench my bed with tears night after night."35
What will we say for ourselves in our own defense, we who are reluctant to give evidence of the same degree of remorse as this king beset by so many affairs of state? What, after all, tell me, could be more comely than those eyes rendered so beautiful with the coursing of tears as if with some. pearls?
You have seen the king giving himself to tears and prayers both by night and by day; see, too, the world's teacher locked in prison and put into the stocks along with Silas, yet praying all night, in no way prevented from so doing either by the pain or by his bonds, but so much the more giving evidence of a more ardent love for God: "Paul and Silas," the text says, remember, "were praising God in the middle of the night."%*
David in his royal estate and kingly mantle spent all his life in tears and prayers; the Apostle, snatched to the third heaven, vouchsafed ineffable mysteries, finding himself in prison offered the Lord prayers and hymns in the middle of the night; the king rose at midnight to sing praise, the apostles offered prayers and hymns in the middle of the night.
(19) Let us too imitate these men, building a wall around our life with the habit of prayer and letting nothing ever prove an obstacle to us. There is, in fact, nothing that can be an obstacle to us provided we are on the alert. Listen, after all, once more to the words of the world's teacher: "In every place raising pure hands in prayer, without anger or conflict."7 If you keep your mind purified of improper passions, you can, whether you are in the market place, at home, on a journey, appearing in court, at sea, at the hotel or in the workplace—wherever you are, you can call on God and ob-
2A ES A203,
35. Ps 6.6.
36. Acts 16.25.
B71) im2.6.
ST. JOHN CHRYSOSTOM
tain your request. Mindful of this, I beseech you, let us give evidence of assiduity in fasting and prayer, and gain for ourselves the assistance this brings, so as to be regaled with favor from God, live out the present life in a manner pleasing to him, and in the life to come be granted some measure of his loving kindness, thanks to the grace and mercy of our Lord
Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and forever, for ages of ages.
Amen.