Homily 2
1 John 2. 12-17
"I write to you, little children, because your sins are forgiven through
His name. I write to you, fathers, because you have known Him that is
from the beginning. I write to you, young men, because you have
overcome the wicked one. I write to you, children, because you have
known the Father. I write to you, fathers, because you have known
Him who is from the beginning. I write to you, young men, because
you are strong, and the word of God abides in you, and you have
overcome the wicked one. Love not the world, neither the things that
are in the world. If any man love the world, the love of the Father is
not in him. For all that is in the world, is the lust of the flesh, and the
lust of the eyes, and the pride of life, which is not of the Father, but is
of the world. And the world passes away, and the lust thereof: but he
who does the will of God abides for ever (even as God also abides for
ever).
1. All things that are read from the Holy Scriptures in order to our
instruction and salvation, we should hear with earnest heed. Yet most
of all must those things be commended to our memory, which are of
most force against heretics; whose insidious designs cease not to
circumvent all that are weaker and more negligent. Remember that
our Lord and Saviour Jesus Christ both died for us, and rose again;
died, to wit, for our offences, rose again for our justification. Even as
you have just heard concerning the two disciples whom He met with
in the way, how "their eyes were dimmed that they should not know
Him:" and He found them despairing of the redemption that was in
Christ, and deeming that now He had suffered and was dead as a man,
not accounting that as Son of God He ever lives; and deeming too that
He was so dead in the flesh as not to come to life again, but just as one
of the prophets: as those of you who were attentive have just now
heard their own words. Then "He opened to them the Scriptures,
beginning at Moses," and going through all the prophets, showing
them that all He had suffered had been foretold, lest they should be
more staggered if the Lord should rise again, and the more fail to
believe Him, if these things had not been told before concerning Him.
For the firmness of faith is in this, that all things which came to pass in
Christ were foretold. The disciples, then, knew Him not, save "in the
breaking of bread." And truly he who eats and drinks not judgment to
himself in the breaking of bread knows Christ. Afterward also those
eleven "thought they saw a spirit." He gave Himself to be handled by
them, who also gave Himself to be crucified; to be crucified by
enemies, to be handled by friends: yet the Physician of all, both of the
ungodliness of those, and of the unbelief of these. For you heard when
the Acts of the Apostles were read, how many thousands of Christ's
slayers believed. If those believed afterwards who had killed, should
not those believe who for a little while doubted? And yet even in
regard of them, (a thing which you ought especially to observe, and to
commit to your memory, because that which shall make us strong
against insidious errors, God has been pleased to put in the Scriptures,
against which no man dares to speak, who in any sort wishes to seem
a Christian), when He had given Himself to be handled by them, that
did not suffice Him, but He would also confirm by means of the
Scriptures the heart of those who believe: for He looked forward to us
who should be afterwards; seeing that in Him we have nothing that we
can handle, but have that which we may read. For if those believed
only because they held and handled, what shall we do? Now, Christ is
ascended into heaven; He is not to come save at the end, to judge the
quick and the dead. Whereby shall we believe, but by that whereby it
was His will that even those who handled Him should be confirmed?
For He opened to them the Scriptures and showed them that it was
necessary for Christ to suffer, and that all things should be fulfilled
which were written of Him in the Law of Moses, and the Prophets, and
the Psalms. He embraced in His discourse the whole ancient text of
the Scriptures. All that there is of those former Scriptures tells of
Christ; but only if it find ears. He also "opened their understanding
that they might understand the Scriptures." Whence we also must
pray for this, that He would open our understanding.
2. But what did the Lord show written of Him in the Law of Moses, and
the Prophets, and the Psalms? What did He show? Let Himself say. The
evangelist has put this briefly, that we might know what in all that
great compass of the Scriptures we ought to believe and to
understand. Certainly there are many pages, and many books; the
contents of them all is this which the Lord briefly spake to His
disciples. What is this? That "it was necessary for Christ to suffer, and
to rise again the third day." You have it now concerning the
Bridegroom, that "it was necessary for Christ to suffer, and to rise
again:" the Bridegroom has been set forth to us. Concerning the Bride,
let us see what He says; that you, when you know the Bridegroom and
the Bride, may not without reason come to the marriage. For every
celebration is a celebration of marriage: the Church's nuptials are
celebrated. The King's Son is about to marry a wife, and that King's
Son is Himself a King: and the guests frequenting the marriage are
themselves the Bride. Not, as in a carnal marriage, some are guests,
and another is she who is married; in the Church those who come as
guests, if they come to good purpose, become the Bride. For all the
Church is Christ's Bride, of which the beginning and first fruits is the
flesh of Christ: there was the Bride joined to the Bridegroom in the
flesh. With good reason when He would betoken that same flesh, He
brake bread, and with good reason "in the breaking of bread," the eyes
"of the disciples were opened, and they knew Him." Well then, what
did the Lord say was written of Him in the Law and Prophets and
Psalms? That "it was necessary for Christ to suffer." Had He not added,
"and to rise again," well might those mourn whose eyes were dimmed;
but "to rise again" is also foretold. And wherefore this? Why was it
necessary for Christ to suffer and to rise again? Because of that Psalm
which we especially commended to your attention on the fourth day,
the first station, of last week. Why was it necessary for Christ to suffer
and to rise again? For this reason: "All the ends of the earth shall be
reminded and converted to the Lord, and all the kindreds of the
nations shall worship before Him." For that you may know that it was
necessary for Christ to suffer and to rise again; in this place also what
has He added, that after setting forth the Bridegroom He might also
set forth the Bride? "And that there be preached," says He, "in His
name, repentance and remission of sins throughout all nations,
beginning at Jerusalem." You have heard, brethren; hold it fast. Let no
man doubt concerning the Church, that it is "throughout all nations:"
let no man doubt that it began at Jerusalem, and has filled all nations.
We know the field where the Vine is planted: but when it is grown we
know it not, because it has taken up the whole. Whence did it begin?
"At Jerusalem." Whither has it come? To "all nations." A few remain: it
shall possess all. In the mean time, while it is taking possession of all,
it has seemed good to the Husbandman to cut off some unprofitable
branches, and they have made heresies and schisms. Let not the
branches that are cut off induce you to be cut off: rather exhort those
who are cut off that they be grafted in again. It is manifest that Christ
has suffered, is risen again, and is ascended into heaven: made
manifest also is the Church, because there is "preached in His name
repentance and remission of sins throughout all nations." Whence did
it begin? "Beginning at Jerusalem." The man hears this; foolish and
vain, and (how, shall I express it?) worse than blind! so great a
mountain, and he does not see it; a candle set upon a candlestick, and
he shuts his eyes against it!
3. When we say to them, If you are Catholic Christians, communicate
with that Church from which the Gospel is spread abroad over the
whole earth: communicate with that Jerusalem: when this we say to
them, they make answer to us, we do not communicate with that city
where our King was slain, where our Lord was slain: as though they
hate the city where our Lord was slain. The Jews slew Him whom they
found on earth, these scorn Him that sits in heaven! Which are the
worse; those who despised Him because they thought Him man, or
those who scorn the sacraments of Him whom now they confess to be
God? But they hate, forsooth, the city in which their Lord was slain!
Pious men, and merciful! they much grieve that Christ was slain, and
in men they slay Christ! But He loved that city, and pitied it: from it He
bade the preaching of Him begin, "beginning at Jerusalem." He made
there the beginning of the preaching of His name: and you shrink back
with horror from having communion with that city! No marvel that
being cut off you hate the root. What said He to His disciples? "Sit still
in the city, because I send my promise upon you." Behold what the city
is that they hate! Haply they would love it, if Christ's murderers dwelt
in it. For it is manifest that all Christ's murderers, i.e., the Jews, are
expelled from that city. That which had in it those who were fierce
against Christ, has now those who adore Christ. Therefore these men
hate it, because Christians are in it. There was it His will that His
disciples should tarry, and there that He should send to them the Holy
Ghost. Where had the Church its commencement, but where the Holy
Ghost came from heaven, and filled the hundred and twenty sitting in
one place? That number twelve was made tenfold. They sat, a hundred
and twenty persons, and the Holy Ghost came, "and filled the whole
place, and there came a sound, as it were the rushing of a mighty
wind, and there were cloven tongues like as of fire." You have heard
the Acts of the Apostles: this was the lesson read today: "They began
to speak with tongues as the Spirit gave them utterance." And all who
were on the spot, Jews who were come from divers nations,
recognised each his own tongue, and marvelled that those unlearned
and ignorant men had on the sudden learned not one or two tongues,
but the tongues of all nations whatever. There, then, where all tongues
sounded, there was it betokened that all tongues should believe. But
these men, who much love Christ, and therefore refuse to
communicate with the city which killed Christ, so honour Christ as to
affirm that He is left to two tongues, the Latin and the Punic, i.e.
African. Christ possess only two tongues! For there are but these two
tongues on the side of Donatus, more they have not. Let us awake, my
brethren, let us rather see the gift of the Spirit of God, and let us
believe the things spoken before concerning Him, and let us see
fulfilled the things spoken before in the Psalm: "There are neither
speeches nor discourses, but their voices are heard among them." And
lest haply the case be so that the tongues themselves came to one
place, and not rather that the gift of Christ came to all tongues, hear
what follows: "Into all the earth is their sound gone out, and to the
ends of the world their words." Why this? Because "in the sun has He
set His tabernacle," i.e., in the open light. His tabernacle, His flesh: His
tabernacle, His Church: "in the sun" it is set; not in the night, but in the
day. But why do those not acknowledge it? Return to the lesson at the
place where it ended yesterday, and see why they do not acknowledge
it: "He who hates his brother, walks in darkness, and knows not
whither he goes, because the darkness has blinded his eyes." For us
then, let us see what follows, and not be in darkness. How shall we not
be in darkness? If we love the brethren. How is it proved that we love
the brotherhood? By this, that we do not rend unity, that we hold fast
charity.
4. "I write to you, little children, because your sins are forgiven you
through His name." Therefore, "little children," because in forgiveness
of sins you have your birth. But through whose name are sins
forgiven? Through Augustin's? No, therefore neither through the name
of Donatus. Be it your concern to see who is Augustin, or who
Donatus: no, not through the name of Paul, not through the name of
Peter. For to those who divided to themselves the Church, and out of
unity essayed to make parties, the mother charity in the apostle
travailing in birth with her little ones, exposes her own bowels, with
words as it were rends her breasts, bewails her children whom she
sees borne out dead, recalls to the one Name those who would needs
make them many names, repels them from the love of her that Christ
may be loved, and says, "Was Paul crucified for you? Or were you
baptized in the name of Paul?" What says he? "I would not that you be
mine, that so you may be with me: be with me; all we are His who died
for us, who was crucified for us": whence here also it is said, "Your sins
are forgiven you through His name," not through the name of any man.
5. "I write to you, fathers." Why first sons? "Because your sins are
forgiven you through His name," and you are regenerated into a new
life, therefore sons. Why fathers? "Because you have known Him that
is from the beginning:" for the beginning has relation to fatherhood.
Christ new in flesh, but ancient in Godhead. How ancient think we?
how many years old? Think we, of greater age than His mother?
Assuredly of greater age than His mother, for "all things were made by
Him." If all things, then did the Ancient make the very mother of whom
the New should be born. Was He, think we, before His mother only?
Yea, and before His mother's ancestors is His antiquity. The ancestor
of His mother was Abraham; and the Lord says, "Before Abraham I
am." Before Abraham, say we? The heaven and earth, ere man was,
were made. Before these was the Lord, nay rather also is. For right
well He says, not, Before Abraham I was, but, "Before Abraham I Am."
For that of which one says, "was," is not; and that of which one says,
"will be," is not yet: He knows not other than to be. As God, He knows
"to be:" "was," and "will be," He knows not. It is one day there, but a day that is for ever and ever. That day yesterday and tomorrow do not
set in the midst between them: for when the 'yesterday' is ended, the
'to-day' begins, to be finished by the coming tomorrow.' That one day
there is a day without darkness, without night, without spaces,
without measure, without hours. Call it what you will: if you will, it is a
day; if you will, a year; if you will, years. For it is said of this same,
"And your years shall not fail." But when is it called a day? When it is said to the Lord, "To-day have I begotten You." From the eternal Father
begotten, from eternity begotten, in eternity begotten: with no
beginning, no bound, no space of breadth; because He is what is,
because Himself is "He who Is." This His name He told to Moses: " You
shall say to them, He who Is has sent me to you." Why speak then of
"before Abraham"? why, before Noe? why, before Adam? Hear the
Scripture: "Before the day-star have I begotten You." In fine, before
heaven and earth. Why? Because "all things were made by Him, and
without Him was nothing made." By this know you the "fathers:" for
they become fathers by acknowledging "That which is from the
beginning."
6. "I write to you, young men." There are sons, are fathers, are young
men: sons, because begotten; fathers, because they acknowledge the
Beginning; why young men? "Because you have overcome the wicked
one." In the sons, birth: in the fathers, antiquity: in the young men,
strength. If the wicked one is "overcome" by the young men, he fights
with us. Fights, but not conquers. Why? Because we are strong, or
because He is strong in us who in the hands of the persecutors was
found weak? He has made us strong, who resisted not His persecutors.
"For He was crucified of weakness, but He lives by the power of God."
7. "I write to you, children." Whence children? "Because you have
known the Father. I write to you fathers:" he enforces this, and
repeats, "Because you have known Him who is from the beginning."
Remember that you are fathers: if you forget "Him that is from the
beginning," you have lost your fatherhood. "I write to you, young men."
Again and again consider that you are young men: fight, that you may
overcome: overcome, that you may be crowned: be lowly, that you fall
not in the fight. "I write to you, young men, because you are strong,
and the word of God abides in you, and you have overcome the wicked
one."
8. All these things, my brethren, - "because we have known that which
is from the beginning, because we are strong, because we have known
the Father," - do all these, while they in a manner commend
knowledge, not commend charity? If we have known, let us love: for
knowledge without charity saves not. "Knowledge puffs up, charity
edifies." If you have a mind to confess and not love, you begin to be
like the demons. The demons confessed the Son of God, and said,
"What have we to do with You?" and were repulsed. Confess and
embrace. For those feared for their iniquities; love you Him that
forgives your iniquities. But how can we love God, if we love the
world? He prepares us therefore to be inhabited by charity. There are
two loves: of the world, and of God: if the love of the world inhabit,
there is no way for the love of God to enter in: let the love of the world
make way, and the love of God inhabit; let the better have place. You
loved the world: love not the world: when you have emptied your
heart of earthly love, you shall drink in love Divine: and thenceforth
begins charity to inhabit you, from which can nothing of evil proceed.
Hear you therefore his words, how he goes to work in the manner of
one who makes a clearance. He comes upon the hearts of men as a
field that he would occupy: but in what state does he find it? If he
finds a wood, he roots it up; if he finds the field cleared, he plants it.
He would plant a tree there, charity. And what is the wood he would
root up? Love of the world. Hear him, the rooter up of the wood! "Love
not the world," (for this comes next,) "neither the things that are in
the world; if any man love the world, the love of the Father is not in
him."
9. You have heard that "if any man love the world, the love of the
Father is not in him." Let not any say in his heart that this is false,
brethren: God says it; by the Apostle the Holy Ghost has spoken;
nothing more true: "If any man love the world, the love of the Father is
not in him." Would you have the Father's love, that you may be joint-
heir with the Son? Love not the world. Shut out the evil love of the
world, that you may be filled with the love of God. You are a vessel;
but as yet you are full. Pour out what you have, that you may receive
what you have not. Certainly, our brethren are now born again of
water and of the Spirit: we also some years ago were born again of
water and of the Spirit. Good is it for us that we love not the world,
lest the sacraments remain in us to damnation, not as means of
strengthening to salvation. That which strengthens to salvation is, to
have the root of charity, to have the "power of godliness," not "the
form" only. Good is the form, holy the form: but what avails the form, if
it hold not the root? The branch that is cut off, is it not cast into the
fire? Have the form, but in the root. But in what way are you rooted so
that you are not rooted up? By holding charity, as says the Apostle
Paul, "rooted and grounded in charity." How shall charity be rooted
there, amid the overgrown wilderness of the love of the world? Make
clear riddance of the woods. A mighty seed you are about to put in: let
there not be that in the field which shall choke the seed. These are the
uprooting words which he has said: "Love not the world, neither the
things that are in the world. If any man love the world, the love of the
Father is not in him."
10. "For all that is in the world, is the lust of the flesh, and the lust of
the eyes, and the pride of life," three things he has said, which are not
of the Father, but are of the world. And the world passes away, and the
lust thereof: but he who does the will of God abides for ever, even as
He abides for ever." Why am I not to love what God made? What do
you want? Whether will you love the things of time, and pass away
with time; or not love the world, and live to eternity with God? The
river of temporal things hurries one along: but like a tree sprung up
beside the river is our Lord Jesus Christ. He assumed flesh, died, rose
again, ascended into heaven. It was His will to plant Himself, in a
manner, beside the river of the things of time. Are you rushing down
the stream to the headlong deep? Hold fast the tree. Is love of the
world whirling you on? Hold fast Christ. For you He became temporal,
that you might become eternal; because He also in such sort became
temporal, that He remained still eternal. Something was added to Him
from time, not anything went from His eternity. But you were born
temporal, and by sin were made temporal: you were made temporal
by sin, He was made temporal by mercy in remitting sins. How great
the difference, when two are in a prison, between the criminal and
him who visits him! For upon a time a person comes to his friend and
enters in to visit him, and both seem to be in prison; but they differ by
a wide distinction. The one, his cause presses down: the other,
humanity has brought thither. So in this our mortal state, we were
held fast by our guiltiness, He in mercy came down: He entered in to
the captive, a Redeemer not an oppressor. The Lord for us shed His
blood, redeemed us, changed our hope. As yet we bear the mortality of
the flesh, and take the future immortality upon trust: and on the sea
we are tossed by the waves, but we have the anchor of hope already
fixed upon the land.
11. But let us "not love the world, neither the things that are in the
world. For the things that are in the world, are the lust of the flesh,
and the lust of the eyes, and the pride of life." These three are they:
lest haply any man say, "The things that are in the world, God made:
i.e. heaven and earth, the sea: the sun, the moon, the stars, all the
garniture of the heavens. What is the garniture of the sea? all creeping
things. What of the earth? animals, trees, flying creatures. These are in
the world, God made them. Why then am I not to love what God has
made?" Let the Spirit of God be in you, that you may see that all these
things are good: but woe to you if you love the things made, and
forsake the Maker of them! Fair are they to you: but how much fairer
He who formed them! Mark well, beloved. For by similitudes you may
be instructed: lest Satan steal upon you, saying what he is wont to say,
Take your enjoyment in the creature of God; why made He those
things but for your enjoyment? And men drink themselves drunken,
and perish, and forget their own Creator: while not temperately but
lustfully they use the things created, the Creator is despised. Of such
says the apostle: "They worshipped and served the creature rather
than the Creator, Who is blessed for ever." God does not forbid you to
love these things, howbeit, not to set your affections upon them for
blessedness, but to approve and praise them to this end, that you may
love your Creator. In the same manner, my brethren, as if a
bridegroom should make a ring for his bride, and she having received
the ring, should love it more than she loves the bridegroom who made
the ring for her: would not her soul be found guilty of adultery in the
very gift of the bridegroom, albeit she did but love what the
bridegroom gave her? By all means let her love what the bridegroom
gave: yet should she say, "This ring is enough for me, I do not wish to
see his face now:" what sort of woman would she be? Who would not
detest such folly? who not pronounce her guilty of an adulterous
mind? You love gold in place of the man, love a ring in place of the
bridegroom: if this be in you, that you love a ring in place of your
bridegroom, and have no wish to see your bridegroom; that he has
given you an earnest, serves not to pledge you to him, but to turn away
your heart from him! For this the bridegroom gives earnest, that in his
earnest he may himself be loved. Well then, God gave you all these
things: love Him that made them. There is more that He would fain
give you, that is, His very Self that made these things. But if you love
these - what though God made them - and neglect the Creator and love
the world; shall not your love be accounted adulterous?
12. For "the world" is the appellation given not only to this fabric
which God made heaven and earth, the sea, things visible and
invisible: but the inhabitants of the world are called the world, just as
we call a "house" both the walls and those who inhabit therein. And
sometimes we praise a house, and find fault with the inhabitants. For
we say, A good house; because it is marbled and beautifully ceiled: and
in another sense we say, A good house: no man there suffers wrong,
no acts of plunder, no acts of oppression, are done there. Now we
praise not the building, but those who dwell within the building: we
call it "house," both this and that. For all lovers of the world, because
by love they inhabit the world, just as those inhabit heaven, whose
heart is on high while in the flesh they walk on earth: I say then, all
lovers of the world are called the world. The same have only these
three things, "lust of the flesh, lust of the eyes, vain glory of life." For
they lust to eat, drink, cohabit: to use these pleasures. Not surely, that
there is no allowed measure in these things, or that when it is said,
Love not these things, it means that you are not to eat, or not to drink,
or not to beget children? This is not the thing said. Only, let there be
measure, because of the Creator, that these things may not bind you by
your loving of them: lest you love that for enjoyment, which you ought
to have for use. But you are not put to the proof except when two
things are propounded to you, this or that: Do you want righteousness
or gains? I have nowhere to live, have nothing to eat, have nothing to
drink. But what if you can not have these but by iniquity? Is it not
better to love that which you lose not, than to lose yourself by
iniquity? You see the gain of gold, the loss of faith you see not. This
then, says he to us, is "the lust of the flesh," i.e. the lusting after those
things which pertain to the flesh, such as food, and carnal
cohabitation, and all other such like.
13. "And the lust of the eyes:" by "the lust of the eyes," he means all
curiosity. Now how wide is the scope of curiosity! This it is that works
in spectacles, in theatres, in sacraments of the devil, in magical arts, in
dealings with darkness: none other than curiosity. Sometimes it
tempts even the servants of God, so that they wish as it were to work a
miracle, to tempt God whether He will hear their prayers in working
of miracles; it is curiosity: this is "lust of the eyes;" it "is not of the
Father." If God has given the power, do the miracle, for He has put it in
your way to do it: for think not that those who have not done miracles
shall not pertain to the kingdom of God. When the apostles were
rejoicing that the demons were subject to them, what said the Lord to
them? "Rejoice not in this, but rejoice because your names are written
in heaven." In that He would have the apostles to rejoice, wherein you
also rejoice. Woe to you truly if your name be not written in heaven! Is
it woe to you if you raise not the dead? is it woe to you if you walk not
on the sea? is it woe to you if you cast not out demons? If you have
received power to do them, use it humbly, not proudly. For even of
certain false prophets the Lord has said that "they shall do signs and
prodigies."Therefore let there be no "ambition of the world," which is
Pride. The man wishes to make much of himself in his honours: he
thinks himself great, whether because of riches, or because of some
power.
14. These three there are, and you can find nothing whereby human
cupidity can be tempted, but either by the lust of the flesh, or the lust
of the eyes, or the pride of life. By these three was the Lord tempted of
the devil. By the lust of the flesh He was tempted when it was said to
Him, "If you are the Son of God, speak to these stones that they
become bread," when He hungered after His fast. But in what way
repelled He the tempter, and taught his soldier how to fight? Mark
what He said to him: "Not by bread alone does man live, but by every
word of God." He was tempted also by the lust of the eyes concerning a
miracle, when he said to Him, "Cast yourself down: for it is written, He
shall give his angels charge concerning you: and in their hands they
shall bear you up, lest at any time you dash your foot against a stone."
He resisted the tempter, for to do the miracle, would only have been to
seem either to have yielded, or to have done it from curiosity; for He
wrought when He would, as God, howbeit as healing the weak. For if
He had done it then, He might have been thought to wish only to do a
miracle. But lest men should think this, mark what He answered; and
when the like temptation shall happen to you, say you also the same:
"Get behind me, Satan; for it is written, You shall not tempt the Lord
your God:" that is, if I do this I shall tempt God. He said what He would
have you to say. When the enemy suggests to you, "What sort of man,
what sort of Christian, are you? Have you done one miracle, or by your
prayers have the dead been raised, or have you healed the fevered? if
you were truly of any moment, you would do some miracle:" answer
and say: "It is written, You shall not tempt the Lord your God:"
therefore I will not tempt God, as if I should belong to God if I do a
miracle, and not belong if I do none: and what becomes then of His
words, "Rejoice, because your names are written in heaven"? By
"pride of life" how was the Lord tempted? When he carried Him up to
a high place, and said to Him, "All these will I give you, if you will fall
down and worship me." By the loftiness of an earthly kingdom he
wished to tempt the King of all worlds: but the Lord who made heaven
and earth trod the devil under foot. What great matter for the devil to
be conquered by the Lord? Then what did He in the answer He made
to the devil but teach you the answer He would have you to make? "It
is, written, You shall worship the Lord your God, and Him only shall
you serve." Holding these things fast, you shall not have the
concupiscence of the world: by not having concupiscence of the world,
neither shall the lust of the flesh, nor the lust of the eyes, nor the pride
of life, subjugate you: and you shall make place for Charity when she
cometh, that you may love God. Because if love of the world be there,
love of God will not be there. Hold fast rather the love of God, that as
God is for ever and ever, so you also may remain for ever and ever:
because such is each one as is his love. If you love earth, you shall be
earth. If you love God, what shall I say? you shall be a god? I dare not
say it of myself, let us hear the Scriptures: "I have said, You are gods,
and all of you sons of the Most High." If then you would be gods and
sons of the Most High, "Love not the world, neither the things that are
in the world. If any man love the world, the love of the Father is not in
him. For all the things that are in the world, is the lust of the flesh, and
the lust of the eyes, and the pride of life, which is not of the Father, but
is of the world:" i.e. of men, lovers of the world. "And the world passes
away, and the lusts thereof: but he who does the will of God abides for
ever, even as God also abides for ever."