TwoHomiliesonAlmsgivingbyGregoryofNyssa:

ConcerningAlmsgiving
and
AsYouDidIttoOneofThese,YouDidItToMe

Introduction

Thesetwohomilies(1)arepublishedtogetherbecausetheyhaveastheircommonthemealmsgivingorshowingkindness
bothtowardsthepoorandpersonsafflictedwithbodilysufferings.Thefirstsermonconsidersbeggars,whilethesecond
describesinconcretedetailpersonsbannedfromsocietyduetoleprosy.WemaysafelyassumethatGregoryofNyssa
deliveredthefirsthomilytowardsthebeginningoftheLentenseasonduetoitsreferencetofasting:"Thereisafasting
(nesteia)withanincorporealorspiritualeffect,thesoul'srejectionofevil,andisameansbywhichwetemperourattraction
forfood.Hence,fastfromevil,refrainfromthedesireforanythingharmful,donotseekgaininunjustactions,slayavarice
formoney,anddonottakewealththroughforceandrape"(J.94.612).InGregory'sview,fastinghasnovalueunlessitis
accompaniedbyworksofcharity.
JeanDanielouestimatesthefirstsermonashavingbeendeliveredduringtheLentenseasonof382.Hepointsoutitsclose
continuitywithanothersermon,OnCorrection,deliveredinJanuary382whereGregorydevelopsthesamecomparison
betweenthepedagogyofschoolmastersandtheoneusedbytheclergyofhisday(2).Danieloucomparesthekeypassages
asfollows:
TheleaderofthisChurch,includingthoseof
sincerepietyandteachersofvirtue,closely
resembleeducatorsandinstructorswithregardto
thefundamentalsofknowledge.Theyarealso
comparabletopersonscaringforinfantsand
childrenwhodonotyethavetheabilityto
clearlyenunciatewords.Parentsstill
maintainresponsibilityfortheupbringingof
theirchildrenbecausetheyarenotexpectedto
beginschoolallatonce.Instead,theyarefirst
taughttoinscribelettersinwax,knowtheir
names,andthentotracethemout.Soonthey
progresstosyllablesandthepronunciationof
words.Insimilarfashion,theChurch'sleaders
firstinstructtheirhearersinfundamental
knowledgeandthenproceedtomoreadvanced
lessons.

ConcerningAlmsgiving(J.93.316)
Thechilddoesnotapplyhimselftocharacters
andletterswhichthemasterimpressesinwax
hedoesnotinventthemwiththeabsurdpretension
offindingnewletters.Instead,hefirst
applieshishandtothewritingaftertheteacher's
exampleanddoesnotformanynameswiththese
lettersexceptthosehehasbeentaught.
OnCorrection,46.309d312a
Bothpassagesclearlyhavethesamethemeandimage,thenecessityofsupplyingtheChristianfaithfulwithaprogressive
pedagogy(3).Danieloualsopointsoutthatthetwosermonsalludetoman'srationalcapacity,logikos,whichisafavorite
subjectofGregoryaswellastheotherGreekFathers(4).
JeanDanielousuggeststhatthestyleofthesecondsermondiffersfromthefirstandcontainsnomaterialbywhichtodateit
withcertainty.However,hepositstheLentenseasonof384asthetimeofitsdeliverysincewepossessnootherhomiliesby
Gregoryforthisperiod.Danielouadmitsthathisconjectureishypothetical(5),andJeanBernardicriticizeshimforoffering
thisdate.Althoughthedescriptionofthepoorisnotaccompaniedbyharshwordsregardingwealthypersonsasinthecase
ofthefirsthomily,Danielousays,"Onpeutsedemandersiprecisementiln'yapasuneindicationquecesermonfaisait
suiteaundiscoursqu'ilnefaisaitqueprologeretcompleter"(6).Furthermore,Bernardibelievesthatbothhomilieswere
deliveredinrelativelyclosesuccession.HedisagreeswithDanielou'sassessmentthatthewordlogikosisimportantfor
assigningadatetothefirsthomily,thatis,itsproximitytoOnCorrection.Althoughtheconceptoflogikosisnotfoundin
thesecondsermon,itisneverthelesspresentinsuchapassageas,"Man,madeinGod'simage,wassetasruleroverthe
earthwithanimals(alogon)placedathisservice"(J.116.911).ThisconceptofbeingmadeinGod'simage(eikon)runs
throughoutallGregory'swritings.AsRogerLeyshaspointedout,eikonhasastaticsensewhereastheothertermGregory
frequentlyuses,homoiosisorlikeness,representstheprogressiverealizationofeikon(7).Withthisdistinctioninmind,we
maysaythatinthecontextofthetwohomiliesonalmsgiving,ouractsofcharitybelongtoourlikeness(homoiosis).These
deeds,inturn,servetoequallyenhanceoureikonandtheonebelongingtothosepersonswhoarelessfortunate.Such
royalty"overtheearth"isthusnotintendedbyGodasdominationbutasservicegladlyperformed(8),foritdivinizesman
(cf.J.103.10,theousinauton).
JeanBernardisuggestsfurtherevidencewhichindicatesthatGregoryofNyssapresentedbothhishomiliesinrelativeclose
succession.FortheirpointofdeparturethesermonstakethesamepassageofSt.Matthew'sGospel.Althoughthesecond
homilylacksclearreferencetofasting,itsuseofthepassagefromMatthewmusthavebeenfreshintheearsofpersonswho
haverecentlyheardthefirsthomily.Furthermore,theChristianfaithfulwereusedtohearingthesameGospelproclaimed
eachyeartowardsthebeginningoftheLentenseason.Bernardialsosaysthatthefirstsermoncontainstwocategoriesofthe
poor,wanderersandsickpersonswhilethesecondcompletesthelistbymentioninglepers(9).
InConcerningAlmsgivingandAsYouDidittoOneofThese...(10)
weseeGregoryathisbestasapastorandbishopconcernedforthewellbeingoftheflockentrustedtohim.Wehavehere
neitherallegoricalflightsoffancynordeeptheologicalandphilosophicalspeculationsocharacteristicofhistreatisesand
commentariesonScripture.Instead,GregoryisverymuchconcernedabouthowChristiansofhisdayshouldrelateto
personssufferingfromcorporealafflictionsandhomelessness.Abriefhistoricalbackgroundisinordertoputthesetwo
sermonsinperspective.Aroundtheyear377theGothsinvadedThraceundertheemperorValenswhichcausedmany
personstobedisplaced.MostlikelyGregoryisreferringtosuchuprootedpersonswhowerewanderingaboutthe
countrysideandleftdestitutebecauseoftheGoths'invasion.Thusuppermostinhismindasapastorwashowtocarefor
theseunfortunatepersons.GregorystatesthatoneofthebestwaystomanifestChristiancharity(agape)istofast:"Thereis
afastingwithanincorporealorspiritualeffect(asomatosnesteiakaiauloseykrateia),thesoul'srejectionofevil,andisa
meansbywhichwetemperourattractionforfood"(J.94.68).Despitethebenefitofbodilyabstinence,theBishopofNyssa
isquicktopointoutthatthosewhofastcanstillfollowtheirinclinationstowardsgreedasinthecaseofJudas"whofasted
withtheeleven[Apostles]butdidnotrefrainfromgreedhelostsalvationdespitehisfasting"(J.94.1619).Gregoryis

clearlymoreconcernedwithmoderationasopposedtoabstinence,for"Whatadvantageisthereincorporealfastingunless
themindiscleansed"(anmekathareuehonous,J.95.14)?Suchkatharsisiscentraltohisteachingforthe"moreadvanced
lessons"mentionedintheopeningparagraphfastingthusprovides"thefoundationofvirtue"(nesteiathemeliosaretes,
J.95.1718).Thoseresponsibleforprovidingthisfoundation,are,inthesermon'sopeningwords,"TheleaderofthisChurch,
includingthoseofsincerepietyandteachersofvirtue."
CentraltoGregory'sdoctrineonfastingisthepassagefromIsaiah,"Doyoufastinordertoquarrelandtofightandtosmite
thelowlywithwickedfist?Loosenallthebondofwickedness,undothethongsoftheyoke,shareyourbreadwiththe
hungry,andbringthehomelesspoorintoyourhouse"(58.67).Thusanecessarybiblicalparallelisdrawnbetweenfasting
andalifedevotedtocomfortofthepoor.Thistextnowsetsthetonefortherestofthehomilywhichproceedstodescribein
vividdetailtheplightofthedestitute.Gregoryremindsusagainthatweareplacedbetweentwooftenconflictingaffections,
"yoursatietyandyourbrother'shunger"(J.97.16).WithinthiscontexthestressesthatChristiansshouldconcentrateupon
moderationofsuchthingsastheintakeoffoodanduseofwealth,aswehavealreadymentioned,andshouldgivefromthe
excessalreadyintheirpossession.Inotherwords,Gregorydoesnotadvocatedescendingtothesamelevelasdestitute
personsinstead,herealizesthatGodprovidesforanenlightenedChristianwhocanthereforeaffordtobegenerous.The
bishopofNyssaplacesJesusChristascentraltoanyalmsgiving:"OurSaviorassumedahumanform.Helovedmankind
andbestoweduponushisownpersontoshametheindifferentandthosewholoathethepoor"(J.98.2499.2).
ThehumilityofChristsetsthestageforthefinaljudgmentwhere"theSonofManiscomingfromheavenandwalkingon
theairasthoughitweretheearthwhileacountlessmyriadofangelsattendhim"(J.99.1316).AtChrist'ssecondcomingall
mankindwillbejudgedandrewardedaccordingtoeachperson'sdeeds(11).GregorylocatesthispassagefromSt.Matthew
inthemiddleofhisfirsthomilywhichhelaterusestointroducethesecondhomily.Shortlyafterwardsthesecondsermon
elaboratesuponChrist'swords(whichformthetitletothishomily),"Iwashungry,thirsty,astranger,naked,sickandin
prison.""Whateveryoudidforoneofthese,youdidtome"(J.113.1214).Inotherwords,Gregorydevoteshimselftothe
practicalapplicationoftheChristianlifewhichisfoundeduponthemysterious,closeidentityofChristwithpersonsin
need.HeelaboratesuponthisthemebyquotingthepassagefromSt.LukewhichdescribestheGoodSamaritanwhoshowed
mercytothemaninjuredbyrobbers(J.114)(12).NotethatthesecondhomilyspeaksofChrist'sidentitywiththehuman
race,especiallythosewhoarelessfortunate:"TheLordofangels,themostblessedKingofheaven,becamemanforyou
andassumedthisfoulsmelling,contemptiblefleshendowedwithasoulinordertocureyourillnessthroughhisowntouch"
(J.115.1519).ThisuniversalcondensationwhereChristuniteshimselfwithhumanityprovidesapatternonwhichwe
shouldshowcompassion,forGregorycounselsus"tomakeasoundjudgmentregardingthiscompletelyuncertainnaturein
whichyouparticipate,eventhoughitiscommontoeveryone"(J.115.2528).
ThefirsthomilyelaboratesupontheidentityofChristwiththepoorbysayingthatalmsgivingrouseseveryoneasatrumpet
summonscontestantsinawrestlingschooltothedistributionofprizes(J.100).InGregory'swords,"This[almsgiving]is
indeedthehighestofallpraises,foritisassociatedwithGod(theouparedros),lovedbygoodness,andmanifestskinship
withit.InthismannerGodhimselfshowsthatheisthesourceofallourvirtueandkinddeedstowardseveryone"(J.100.18
22).GregorythenproceedstospeakofGod'sbountybothtomanandbeastafterwhichhementionshumangreedfor
"corporealconcerns"whichtendstoblurourimitationof"theLordandCreatorinsofarasmortalbeingscanemulatehis
blessednessandimmortality"(hetoumakarioukaiathanatoumimesis,J.102.1516).Notethanweareencouragednotonly
toimitateChristbutGodasCreatorwholavishlybestowsmaterialblessingsuponhumankind(J.102).Mercyandkindness
(eleoskaieupoiia,J.103.8)arethemostimportantcharacteristicsofthisimitationwhich"bringstolifeouroriginal,
immortalimage(eikon)whichtranscendsconception"(l.1011).Gregorythentypicallyproceedstoaddthatthisimage
consistsin"thatunending,incorruptibleblessedlifewhosejoysandpleasureswecannotnowcomprehend"(l.1517).We
shouldkeepinmindthattheaimofthishomilyissimplytoeducatepersonsintheknowledgeofthisimagewhichis
attainablethroughsuchpracticalmeansasfastingandalmsgiving.Gregorymakesanappealthatwerealizeourmembership
inoneandthesamehumanrace(l.2324)whichshouldprecludeanytemptationtoselfaggrandizement,theconsequences
ofwhichareenumeratedonJ.105.AtthispointhementionsthebeggarLazarustakenfromSt.Luke'sGospelwhonowrests
inAbraham'sbosomwhiletherichmansufferstheconsequencesinhellofhisgreed.
Thenotionofincorruptibility(aphtharsia)isacentralteachingforGregoryofNyssa.InJeanDanielou'swords,"
[Aphtharsia]estproprementlaqualitedecequin'estpassujetalacorruptiondelaviebiologique...Dansl'hommeelleest
uneparticipationalaviedivine"(13).AphtharsiahasitsrootintheGreekphilosopherPlotinos,yetGregoryhasendowed
thistermwiththeologicalsignificance.OneoftheprimarysourcesforscripturalinspirationhereisSt.PaulwhomGregory
oftenemploysashismouthpiece:"Whatarewestrivingafter?Itisawonderful,hopeful,anticipationofjoy.Havingtaken
offthisfleshwhichaboundwithcorruption,weputonimmortality(1Cor15.53)orthatunending,incorruptibleblessedlife
whosejoysandpleasureswecannotnowcomprehend"(J.105.1217).WefindasimilarreferencetoaphtharsiainGregory's
treatise,ConcerningThoseWhoHaveDied:
Thuswheneveryouexamineyourcorruptibility,

youfailtolookatyourself(That[nature]is
freefromcorruptionwhenitsmortalityand
tendencytowardsdisintegrationisregenerated
andtransformedintoanimmortalnaturenot
subjecttodisintegration.Instead,external
realityisinflux,fallsawayanddissolves).
Wearenolongerobligedtofixourattention
uponthisnaturebecauseitissimplynotworthy
ourwhile(J.40).
Thetwohomiliesonalmsgivingdescribeingraphicdetailallthosecharacteristicsinimicaltoincorruptibilitysuchashuman
greedandcovetousnesswhichhavetheirrootin"thepassing,unstablenatureoftimewhich,likeateemingriver,carries
everythingawaytodestruction[phthora]"(J.107.1618).SuchinstabilityplacestheChristianinadilemmaofhowtoresolve
thepredicamentofhumanmiseryresultingfromegocentereddesires.Ontheotherhand,wehavetheequaldilemmaof
Christ'spresenceandourincapacitytoperceivehimclearly:"'Behold,Iamwithyoualways'(Mt28.20).Ifwebelievethat
[Christ]iswithusnow,howwillhecomesinceheisproclaimedasnotbeingpresent?If'inhimweliveandmoveandhave
ourbeing'(Acts17.28),astheApostle[Paul]says,oureffortswithinthelimitationsoftimecanneithergraspnorembrace
himwhocontainseverything"(J.112.1421)(14).However,itisnotthedivinetranscendencewhichtroublesGregoryhe
offersusthescripturalexampleofChristas"theroadoflife"(J.113.1011)whichismanifestedinthehungry,thirsty,
stranger,naked,sickandimprisoned.Inotherwords,theparadoxbetweenhumanmiseryandGod'stranscendenceis
resolvedthrough"observanceofthecommandments"(l.16).GregoryofNyssathusgivestheChristianapracticalmeansto
realizehisorherdivineoriginwhichismanifestedthroughactsofmercysince"wearemembersofthesamerace"
(homophuloi,J.103.24).
Gregoryconcludeshisfirsthomilywithreferencetothetransitorynatureofhumanlifeonearth.Hiswishesthathishearers
attain"theunblemishedexistenceofthatcity(theheavenlyJerusalem,J.108.11)."Comparethisconclusionwiththatofthe
secondhomilywhichequatesourfinalhomelandtoaharboror"thelandoftheGospelwhichcontainsthegreatcitywhose
architectandbuilderisourGod"(J.126.30127.1).Notethattheconclusionofthefirsthomilywithreferencetothe
heavenlyhomelandservesasanintroductiontothesecondhomilywhichbeginswiththesceneofthelastjudgmentfromSt.
Matthew'sGospel.FailuretoliveinaccordingwiththenormsofChristianliferesultincondemnationbeforethejudgment
seat(bema)ofGod.
GregoryrecommendstohislistenersthattheycontemplatedeathbyquotingWisdom7.6(J.120.1516)andcompares
humanexistencetoabubblewhichtemporarilyhousesourimmortalspirit.Althoughcorporealexistenceis"mobileand
unstable"(rheustekaiastatos,l.29),weshouldnotremaincontentwithremotephilosophicalspeculationaboutthehuman
condition.ThebishopofNyssaisprompttoremindusofChrist'sidentitywiththeoutcastsofsocietybyquotingMt.25.41,
thepassagewhichformsthetitletothissecondhomily.Suchmutualresponsibilityisperceivedintermsofa"yokeoflove"
(J.122.10)whichenablesustoseethroughthetransitorynatureofcorporealafflictions:"Butwhenthesoulisfreedfrom
thiscorruptible,earthyentanglement,itwillshinewithitsownbeauty(toidiokalleienoraizetai,l.29)(15).Atthispoint
GregoryreferstotheexampleofthebeggarLazaruswhomtherichmanbesoughtforassistance.Heisclearthatthis
exampleofamanwhosufferedmuchinlifeandwasneglectedbyanprosperousmanbeintendedasawarningforusto
showmercytowardstheafflicted"thattheirabundanceafterlifemaysupplyyoursalvation"(J.123.22).

ConcerningAlmsgiving

[M.453&J.93]TheleaderofthisChurch,includingthoseofsincerepietyandteachersofvirtue,closelyresemble
educatorsandinstructorswithregardtothefundamentalsofknowledge.Theyarealsocomparabletopersonscaringfor
infantsandchildrenwhodonotyethavetheabilitytoclearlyenunciatewords.Parentsstillmaintainresponsibilityforthe
upbringingoftheirchildrenbecausetheyarenotexpectedtobeginschoolallatonce.Instead,theyarefirsttaughtto
inscribelettersinwax,knowthetheirnames,andthentracethemout.Soontheyprogresstosyllablesandthepronunciation
ofwords.Insimilarfashion,theChurch'sleadersfirstinstructtheirhearersinfundamentalknowledgeandthenproceedto
moreadvancedlessons.
Twodaysagowereproachedthatpleasureasitpertainstothethroatandstomach.Today,however,youarenotpaying
attentiontomyobservationsonthebenefitofabstentionfrommeatandwinewhichinduceslaughteranddebaucheryand
thecravingafterfoodand[J.94]strongdrink.Ihavealreadysaidenoughaboutsuchmatters,andyouhaveheededmy
counselthroughyouractions.Becauseyouhavetakenmyfirstinstructionstoheart,letusnowproceedtomoreadvanced

lessons.
Thereisafastingwithanincorporealorspiritualeffect,thesoul'srejectionofevil,andisameansbywhichwetemperour
attractionforfood.Hence,fastfromevil,[M.456]refrainfromthedesireforanythingharmful,donotseekgaininunjust
actions,slayavariceformoney(cf.Mt6.24),anddonottakewealththroughforceandrape.Whatprofitistherebynot
eatingmeatwhenyouhurtyourbrother?Thesameappliestoactingunjustlytowardsthepoor.Whatkindofpietydoyou
manifestbydrinkingwateryetatthesametimeyouplotharmanddrinkthebloodofiniquity?Judasfastedwiththeeleven
[apostles]butdidnotrefrainfromgreedhelostsalvationdespitehisfasting.Eventhedevilwhodoesnoteat(foraspiritual
beinglacksabody)hadlosthisdignitythroughtransgression.Similarly,noneofthedemonstakesfoodnordrinkstoexcess
noriscondemnedbystrongdrink(fortheir[incorporeal]natureimpliesnoneedfornourishment)rather,theyspeed
throughtheairnightanddayaszealousservantswhocontriveagainstus.[J.95]Butifwehumanbeingsuniteourselvesto
Godandthegoodafterwehaverejectedtheirassaults,theyfadeawaythroughjealousyandenvy.
Christiansshouldthereforebeinstructedbyaloveofwisdom,andthesoulshouldfleeanyharmwhichspringsfromevil.
Byshowingmoderationwithrespecttowineanddrink,weavoidoccasionsofsin.Ipublicallyattestthatnothingwhich
delightsussuchaswater,oilandanyothernourishmentwithoutbloodcanresemble[thesoul],fortheyhaveanoutside
appearanceandinsidecomposition.Fastingisordainedforthesoul'spurity.Ifapersondefileshimselfbychoiceandother
similaractions,whydowewasteourtimebydrinkingthoroughlypollutedwater(cf.Lev8.21)?Whatadvantageistherein
corporealfastingunlessthemindiscleansed?Aswiftchariotwithfourhorsesisuselesswithoutreins.Whatprofitisaswift
vesselunlessthehelmsmanissober?Fastingisthefoundationofvirtue.Justasahouse'sfoundationandaship'skeelis
ineffectiveandnogoodunlesstheyarebothverystrongandskillfullyconstructed,abstinenceisdeficientifitlacks
appropriateethicalvalues.LetthefearofGodteachthetonguetospeakatthepropertimeandnotuttervanity.Inthisway
wewillknowthetime,measure,necessarywordand[J.96]properresponseaswellastheoccasiontospeakmodestlyand
notrantagainstpersonsusingpolitelanguage.Wecancontrolthatsmallbodilymember,thetongue,byinsertingabridle
intothemouththenitwillnolongerspeakinadisorderly,incoherentfashion.Letthemouthutterpraise,notcalumnyletit
sing,notblasphemeshoutpraise,notchatter.LettherashhandbeboundstronglytothememoryofGod(cf.Mk14.65,Jn
18.22).ForthesereasonsletusfastbecauseourLamb[Christ]wasabused,struckontheface,andtreateddisrespectfully
[M.457]bybeingnailed[onthecross].AsChrist'sdisciples,letusnotexhibitthesamemistakenzealastheJews,butifwe
do,Isaiah'swordsapplytous:"Doyoufastinordertoquarrelandtofightandtosmitethelowlywithwickedfist"(Is
58.4)?Leanfromthatprophetthesincere,pureworksoffasting:"Loosenallthebondsofwickedness,undothethongsof
theyoke,shareyourbreadwiththehungry,andbringthehomelesspoorintoyourhouse"(Is58.67).
Nowistheopportunetimetobeungrudgingtowardsthenakedandunclothedsinceamultitudeofcaptivesisatourdoor.
Thereisnolackofstrangersandwanderers,andtheseekinghandisalwaysextended.Forallthesepeopletheirhome
includestheopensky,inns,plazas,streetsanddesertedmarketplaces.Theydwellincaveslikenightravensandowls(cf.Ps
102.6),andtheirclothingistornrags.Thefarmertakesnoticeofthemandshowsmercy.[J.97]Ifanyfoodfallstheirway,
theyjumpuponit.Springsprovidewaterforanimals,andholesinthegroundactsastheirstorehousefromwhichtheydo
notallowanythingtoescapebutkeepcloseguardoverthem.Kneesheldtogetherformatableandthegroundistheirbed.A
riverorpoolfreelybestowedbyGodformsabathwhichdoesnotrequireconstruction.Awandereroutinthefieldsdidnot
livelikethisfromthebeginningbutonlyasaresultofcalamitiesandnecessity.
Apersonwhofastsissuppliedwithlife'snecessitiesissufficientreasonwhyweshouldbegeneroustowardsourunfortunate
brethren.Givetothepooranythingyourgreedilyconsume.LetthejustfearofGodprovideforyourcompensation.Exercise
ahealthyselfcontrolbyshowingdiscretionbetweentwoconflictingaffections,yoursatietyandyourbrother'shunger.
Doctorsperformtheirworkinasimilarfashion.Theydrainsomepatientsoffluidsandgivethemtoothersinorderto
preservethehealthofbothbyadditionanddischarge.Payattentiontosoundadvise.Letreasonopenwideyourgates.Allow
advicecomingfromthoseinwanttoaffectthewealthy.Donotenrichtheimpoverishedbyargumentation.Whentheyhear
theeternalWordofGod,letitgivethemahome.Providetheneedyfromyourownabundance.
Therearemanyotherpooranddestitutepersonsbesidesthosewehavejustmentioned.Leteachofustakepainstoour
assistneighbor.Donotallowanotherpersontakeyourtreasure,andembracemisfortuneasifweregold.Takeintoyour
armsthecalamity[ofthepoor]likeyourownhealthandprovideforthesafetyofwife,children,servantsandyourentire
[J.98]household.[M.460]Theneedyandsickpersonisdoublypoor.Helplesspersonsofgoodhealthmoveaboutfrom
doortodoortheycarefullyapproachaffluentpersonsandbeseecheveryoneatcrossroads.However,thoseafflictedby
illnessarerestrainedinconfiningsheltersandareputincornersasDanielwascastintothepit(Dan14.32).Heretheylook
forwardtoyourtendernessandconcernforthepoorasawaitingAmbakoum(16).Theprophet'smercyprovidesuswitha
friendbecauseheunhesitatinglybringsswiftrelieftothoseinprison.Becausehisgiftisnotapunishmentwehaveno
reasontofear,forthefruitofmercyyieldsmuchfruit.Sowandthusfillyourhousewithanimmensemultitudeofbenefits.

Butyousay,"Iampoor."Evenso,givewhatyouhave.Goddoesnotseekthatwhichisbeyondyourstrength.Giveyour
breadtoone,giveadrinkofwineandtoanother,agarment.Inthiswaythecharityofmanydissolvesthemisfortuneofone
person.Mosesdidnotreceivemoneyforthetentofworshipfromoneindividualbutfromeveryone(Ex35.5).Some
broughtmuchgoldandothersbroughtsilver,whilethepoorbroughtskinsorgoathair.Doyounotseethattheofferingof
thewidowsurpassestheonefromrichman?Shegaveeverythinginherpossession(Mk12.42).
Donotdespisetheofferingsofpoorasunworthy.Takethemintoaccountandrealizehowvaluabletheyare.OurSavior
assumedahumanform.He[Christ]lovedmankindand[J.99]bestoweduponushisownpersontoshametheindifferent
andthosewholoathethepoor.Inthiswayheresemblespersonswhoshowimperialimagesagainsttheviolentinorderto
shamethembyashowofpower.Thegoodwhichweexpectisstoredupthedoorkeepersofthekingdom[ofheaven]open
thegatesofdivinegoodnessandclosethemtowickedevildoers.Theyarebothsevereaccusersandtrustworthyadvocates,
offeringpleasandaccusationsnotbywordsbutfromtheevidenceofjudgment,for[Christ]scrutinizestheheartsofmen
andcriesouthismessagewiththeutmostclarity(Acts1.2415.8).
Thedivinepreachingwhichyouhaveoftenheardprescribesafearfuljudgment.ItenablesmetoseetheSonofMancoming
fromheavenandwalkingontheairasthoughitweretheearthwhileacountlessmyriadofangelsattendhim(Mt25.31+).
OncethethroneofgloryhasbeensetupandtheKinghasseatedhimself,theneverytribeandnationunderthesunisledto
theairanddividedintotwo[M.461]groupsafterwhichtheentiremultitudeisbroughtbeforethejudgmentseat.Ihave
heardthatthoseat[Christ's]rightarecalledlambsandthoseonhisleft,goats,forourhumanmannerofspeakingenablesus
todrawthiscomparison.Therethejudgespeaks,[J.100]andtheKinganswersthosewhohavebeengenerous.Herewards
personswhohaveconductedthemselveswellduringtheirlivesinthekingdom[ofheaven]whilethewickedandevilenter
eternalfire.
Scripturehascarefullyexplainedallthesematterstousbyusingtheexampleofacourtinorderthatwemightlearn
generositybygooddeeds.Afittinglifeisthemotherofthepoor,teacheroftherich,apatternfortheyoung,refugeforthe
aged,treasurefortheneedy,gateforthedestitute,andcaretopersonsofeveryagewhosuffermisfortune.Justasthe
trumpetblastofvanitystirspersonstoambitionandannouncesthedistributionofprizestothoseinwrestlingschool,so
doesalmsgivingsummoneveryone.Itshowsgenerositytowardstheafflictedandavertsplagueswhileatthesametimeit
dispensesrelief.Thisisindeedthehighestofallpraises,foritisassociatedwithGod,lovedbygoodnessandmanifests
kinshipwithit.InthismannerGodhimselfshowsthatheisthesourceofallourvirtueandkinddeedstowardseveryone.
Godcreatedtheearth,thebeautyoftheheavens,thewellorderedchangeofhours,thesun'sheatandthecold[J.101](He
doesnotneedthesethings),andworkscontinuouslyforman'swellbeingasaninvisibleprovider,atimelysoweranda
wonderfulirrigator.AccordingtoIsaiah,[God]givesseedforthesower,sendswaterfromthecloudstotheearth,andpours
itabundantlyintofurrows(Is55.10).Whencropsincreaseandvegetationappears,hepartsthecloudsofheavenwhichhave
hungoverus,andthesunextendsitswarm,intenseraystobringthelovelyshootstomaturity.[God]bountifullyprovides
foodformanbynourishingthevineandgivingdrinkindueseasontoalltypesofanimals.Healsoprovideswoolenskins
forprotectionandcoveringourfeet.YoucanseethatGodistheCreatorofthesebenefitsbygivingnourishmentanddrink
tothehungryandbyclothingthenakedaswehavealreadysaid.
[M.464]Ifyouwishunderstandhow[God]curesthepersonafflictedbyevil,thenpayheadtoourfollowingwords.Who
hastaughtthebeetolaborwithwaxandmakehoney?Whohasdistilledoilfromthepine,terebinthandmastictrees?Who
hasmadedry,aromaticfruitimportedfromIndia?Whohascreatedoil[J.102]bystrenuousbodilylabor?Whohas
discernedrootsandherbsandknowstheirqualities?Whohascreativelyinventedremediesforhealing?Whohasopened
springsofwarmwaterfromtheearthandhasmadecoldandwarmwatergushoutforustodissipatedrynessorburning?At
thispointwemayborrowthetimelywordsofBaruch:"He[God]foundthewholewayofknowledgeandhasgivenitto
JacobhisservantandtoIsraelhisbeloved"(Bar3.6).Therefore,skillsbothrelatedandnotpertainingtofire,aswellas
thoseconcerningwaterandamyriadofothertechniques,areintendedtoserveusinmanyways.Godisthusthesourceof
generosityandrichproviderforournecessities.
ScriptureteachesustozealouslyimitatetheLordandCreatorinsofarasmortalbeingscanemulatehisblessednessand
immortality.However,weshowcontempttowardseverythingbyappropriatingthemforourownenjoymentwechoose
themforourownendandselfishlystorethemup.Wehavenoconcernforthemisfortunatenorcareforthepoor.Whata
miserableattitude!Amanseessomeoneelsewithoutfoodandlacksincentiveforgivinghimnourishment.Suchaperson
doesnotprovideforothersnorisheconcernedabouthissecurityrather,heallowsthistenderplanttopitifullydryupfrom
lackofwater.Instead,heiswelloffanddoesnotgiveittheneedy.Justastheseasonofonespring[J.103]watersagreat
manyfields,thewealthofonehouseholdsufficestosustainthepoor.Asparing,grudgingmindthusresemblesasingle
stonewhichcheckstheflowofthecourseofwater.
Corporealconcernsshouldnottroubleus,forweshouldliveforGod.Foodofferspleasurebyenteringthroughonesmall
partofthebody,thethroat.Itentersthestomach,decaysandevacuatesthebody(Mt15.17).Ontheotherhand,mercyand

kindnessarebelovedqualitiesbelongingtoGod.Theyinhabitaperson,divinizehimandstamphimwithimitationofthe
goodinorderbringtolife[M.465]ouroriginal,immortalimagewhichtranscendsconception.Whatarewestrivingafter?It
isawonderful,hopeful,anticipationofjoy.Havingtakenoffthisfleshwhichaboundswithcorruption,weputon
immortality(1Cor15.53)orthatunending,incorruptibleblessedlifewhosejoysandpleasureswecannotnowcomprehend.
Youwhoarebestowedwithreasonandamindtointerpretdivinethings,donotbeenticedbywhatistransitory.Measure
yourlifebymakingwisechoices.WedonotpossesseverythingbutshouldallowaportionforthepoorwhomGodloves.
God,theFatherofusall,possessesallthingsandwearemembersofthesamerace.Itismoreadmirablethatbrothers
equallysharethebestoftheirinheritance.Inanothercase,ifonebrotherortheotherusurpswealth,therest[J.104]indeed
profit.Shouldanyonewishtobethelordofallandexcludebrothersfromthethirdorfifthpart,heisacrueltyrant,an
irreconcilablebarbarian,oraninsatiablebeastwhichtakesdelightbydevouringitsfoodalonerather,heisevenmore
ruthlessthananybeast.Thisinsatiablepersonallowsnooneelsetoparticipateinhiswealthandresemblesawolfwhich
joinswithotherwolves,orislikeagroupofdogswhichtogetherripapartabody.Foodinmoderationshouldbesufficient.
Donotfallintothethatinsatiableseaofgreed.Asailorinagrievoussituationdoesnotdemolish[hisship]uponsubmerged
rocksbutescapesthisterribledangerfromwhichhecanneverescapeifhefallsintoit.
InaccordwithwhatPaulhastaughtyou(1Cor7.31),use[whatthislifeoffers]anddonotabuseit.Applyyourselfto
suitableenjoyment.Donottakepleasureinindecency,andavoidthesamedestructionasanimals,smallfourfootedbeasts,
birds,andfish,whethertheyareeasyorhardtofind,contemptibleorvaluable.Youcannotfillonestomachbygoingona
huntjustasgreatmanualeffortcannotblockadeepwell.Oursearchforpleasuredoesnotallowthesea'sdepthtoremain
undisturbed.Notonlydoweonlygoafterfish,wedrawoutotherlivingthingsfromthedepthsandbringthemontoland
andtheair.Thustheirsmallskeletalstructureisrevealed[J.105],andwecatchtheseaurchin,creepingcuttlefish,themulti
footedcreaturesclingingtorocks,thesmallsnailsfromthedepthsbelow,andeverytype[M.468]oflivingthingwhich
swimsuponthesea'sbillows.Inourgreedweemployeverymeanstodrawnoutthesecreaturesandbringthemtolight.
Whataretheconsequencesofthissearchforselfgratification?Evilnecessarilyfollowswhen,likeadisease,itentersto
drawawaywhateverremains.Thuspersonswhospreadoutatablefilledwithsensuousdelightsareimpelledtoconstruct
magnificenthousesandsparenoexpenseontheirimmensityandbeauty.Theyarefondofplacestorecline,brightlycolored
clothing,areanxiousforhouseholdfurnishings,adorntheirtableswithallsortsofsilverornaments,someofwhichare
delicatelypolishedandothersareintricatelycarvedtopresentafeastforthethroatandeyebystoriesofhowtheywere
made.Someexamplesarebowls,tripods,watercontainers,beakers,foodplatters,variousdrinkingcups,aswellasactors,
harpists,singers,elegantspeakers,maleandfemalesingers,dancinggirls,everysortoflicentiousperformances,effeminate
youngboyswithlonghair,andshamelessgirls.TheirimmodestymakesthemsistersofHerodias(Mt14.6,Lk3.19)who
killJohn[theBaptist]orthedivinitywithineachofusandthemindwhichloveswisdom.
[J.106]Whilesuchactivityistranspiringwithinthehouse,innumerableLazarusesareseatedoutsideatthegates.Someare
grievouslyafflictedwithsores(Lk16.19)andothersareblind.Stillotherpersonsarebesetwithlamefeetwhileafewdrag
themselvesaroundbecausetheyhavenolimbs.Theycryoutbutareignored.Thesoundofmusicdrownsthemouttogether
withsongsfromvocalistsandmuchexcitedlaughter.Shouldtheycausecommotionatthedoor,theporterleapsup,
vehementlythrowsthesedogsoutwhileinflictingthemwithblowsandwounds.ThenthefriendsofChristwhoaresatisfied
withthebestofthecommandmentsdepartinsteadofbeingfilledwithbreadandmeat,theyreceiveassaultsandblows.But
insidethehousewealthypersonsgoabouttheirbusinesswhileothersresemblingoverloadedshipsdisgorgefoodstillother
personssleepatthetablewiththeirdrinkingcupsnearby.Adoublesinofshameresideshere:onepersoniscompletely
drunkandatthesametimesomehungrywretchiscastout.
IfGodtakesclosenoticeofthesethings,howcanyouconsiderthedespicablelotofthepoor?Youwonderwhythiscanbe
soandaskthatitcannothappenbecausethesacredGospeltestifiesagainstallthesedreadfulexamples.Thebellowingand
groansinthedepthsincreaseand[God]takesnoteoftheseevildeedscomingfromsuchanabyssof[J.107]wickedness.
Another[M.469]examplecondemnsapersontosuddendeathbecausehedesiredtohavehismorningmealintheevening
anddoesnotseetheraysofdawn(Lk12.20).Asamortalsubjecttodeath,donotrejectfaithandtakenopleasurein
enjoymentbecauseweresemblethosewhowishtoflatterthefleshineverypossibleway.Suchpersonsarelordswithout
successorsandsovereignsholdingswayupontheearth,thatistosay,weshouldbeverycarefulatharvestandlookforward
tothejoyofharvestatthetimeforplanting.Weplantaplanetreeandanticipatetheshadowofitsloftybranchesand
anticipatethesweetnessoffruitfromdarklybedolivetrees.Oftenwhentheseplantsmatureatautumnanddeathapproaches
atwinter,theydonotlastforanumberofyearsbutforonlythreeorfourdays.
Letusthereforeconsiderourtransitorylifeandthepassing,unstablenatureoftimewhich,likeateemingriver,carries
everythingawaytodestruction.Wouldthatthisbrief,perishablelifebewithoutguilt!Becausewearesubjecttoperilateach
hour,wemustberesponsibletotheincorruptibleJudgenotthroughwords,aswehavealreadysaid.Theblessedpsalmist
nowgivesvoicetothissentimentinhisdesiretohaveforeknowledgeoflife'send.HebeseechesGodtoknowthenumber

ofdaysleft[J.108]tohimthathemightbereadyatdeathandnotbedistressedasanunpreparedtravellerinthemidstofhis
journeyandtroublesroundabout."Lord,letmeknowmyend,andwhatisthemeasureofmydaysinorderthatImayknow
whatIlack.Behold,youhavemademydaysafewhandbreadths,andmylifeisasnothinginyoursight"(Ps39.45).
Considertheconstitutionofthegoodsoulanditsroyaldignity.CloselyreflectupontheKingofKingsandJudgeofJudges
(1Tm6.15)andseektoliveandbehavewellinaccordwiththecommandments.Inthiswaywemayallattainthe
unblemishedexistenceofthatcitythroughthegraceandloveofourLordJesus,towhombegloryforever.Amen(cf.Rom
16.27).
AsYouDidItToOneOfThese,YouDidItToMe

[M.472&J.111]InowturnmyattentiontocontemplatethecomingofthefearfulKingdescribedintheGospel(Mt
25.31+).Thesoulcowersandistransfixedbythesedreadfulwordswhenitconsidersthefearfuldescriptionoftheheavenly
Kingseateduponthethroneofglory.Thethroneismagnificentwithacountlessmyriadofangelsstandingaboutitbecause
itholdshimwhocannotbecontained(Rev7.11).Thisgreatandterriblekingbendsdownfromhisinexpressiblegloryto
humannature.Hereweseeallgenerations:thosewhohaveexistedfromthebeginningrightuptowheneveryoneis
gatheredforthatfearfulmanifestationwheretheyarejudgedaccordingtotheworthinessof[J.112]theirlives.Thosewho
havelivedwellareathisrightandrejoice,whilethoseathisleftaredeprivedoftheirinheritanceandarerejected.Ihave
heardasweet,gentlevoicesayingtoonegroup,"Come,blessed,"andadreadfulrejectiontotheotherswhichsays,"Depart,
evildoers"(Mt25.34,41).
Ireadherethatthesoulisfullofapprehensionattheprospectinstoreforthislattergroupbecausetheydonotseemaware
oftheirdeedsandfailtoperceivetheirpredicament.Thesoulhasnotimetoexploreorcontemplateanythingelsehowever,
thesemattersarenotinsignificantnorunworthyofourexamination,thatis,toknowhimwhoexistseternally."Behold,Iam
withyoualways"(Mt28.20).Ifwebelievethat[Christ]iswithusnow,howwillhecomesinceheisproclaimedasnot
beingpresent?If[M.473]"inhimweliveandmoveandhaveourbeing"(Acts17.28),astheApostle[Paul]says,ourefforts
withinthelimitationsoftimecanneithergraspnorembracehimwhocontainseverything.Thisappliestothepresentaswell
astothefuture.Iseethatanybeingnearorsurroundingthethronesurpasseswhateverbelongstothepresentage.Thuswe
declinetospeakofthisorder[J.113],regardlessofwhatitcontains,andturnourattentiontothecommongood.
Brethren,Iamverymuchtroubledanddonotdenytheforebodingofmysoul.Idesirethatyoudonotdreadrejection,for
blessedisthemanwhofears[theLord]asWisdomsays(Prov28.14).Butaccordingtoawisewordofscripture(cf.Lev
26.15,Dt28.15,Mal2.2),anyonewhodespiseshisdeedsisinturndespisedbyhim.Therefore,weshouldnotgivewaytoa
broodingstateofmind.
Whyshouldwerejectfear?Becausescripturetellsustoadvanceontheroadoflifewhichtrulyinvigoratesandvivifiesus
(Heb10.20).Whatisthisroad?[Christ]said,"Iwashungry,thirsty,astranger,naked,sickandinprison"(Mt25.35).
"Whateveryoudidforoneofthese,youdidtome"(vs.40).Thushesays,"Come,blessedofmyFather"(vs.34).These
wordsteachusthatblessednessconsistsinobservanceofthecommandmentsandtheirrejectioneffectscondemnation.Let
uslovetheblessingandavoidcondemnation.Weshouldmakehasteandnotsubjectourselvestosuchadiresentenceby
choosing[thecurse].LetusnowaccepttheLordofblessingsandshowconcernfortheneedy.Thisisespeciallyurgent
becausehisinjunctionpertainstosomanypersonswholackbasicnecessitieswithregardtotheirbodiesandwhoare
consumedbypainfulillnesses.LetuspaycloseattentiontothegoodnewsontheirbehalfbecauseIamspeakingabout
personswhosufferfromseveresickness.Sincetheir[J.114]afflictionissogreat,weshouldobtainablessingforthemby
observing[God's]commandment.
ThetasksetbeforeusconsistsinnotopposingtheSpirit'sinjunction.Wemustnotbecountedamongthosewhoare
estranged,normustweimitatepersonswhomtheGospelrejects,ImeanthepriestandLevitewhopassedby[M.476]that
unfortunatemanwithoutshowinghimmercy.TheGospeltellsusthatrobberslefthimhalfdead(Lk10.30+).Shouldwe
imitatetheirresponsibilityofthosepersonswhoarechargedintheirneglectofbodilyafflictions?Furthermore,whatdoes
thissightimplywhichpertainstothemanwhofellpreytothievesandwhowasbesetbysuffering?Hereyouseeaman
remodelledthroughweaknessandreducedtoafourfootedforminsteadofhandshehashoovesandtalonsbywhichhe
makesscratchesonhumanfootpaths.Howcanweknowfromhisprintsthatahumanbeinghasmadethem?Amanin
uprightposturewholookstoheavenalthoughhisnaturehasendowedhimwithhands,hehasnowinclinedtotheearthand
hasbecomefourfootedlikeanirrationalbeast.Heisthickwithhair,makeshoarsenoiseswithviolentbreathingfrom
withinasthoughheweresubmergedbywaterwemayevensaythatthismanismorewretchedthananirrationalbeast.He
retainsallthe[J.115]characteristicsfrombirthuntilnowandnotoneofthemhavechangedintoanalienform.Hisnature
hasbeenalteredintoaformwhichdoesnotatallresemblewhatweareaccustomedtosee.Forexample,feettaketheplace
ofhandshegoesaboutonhiskneeswhicharelikemalletseithertaperingoffaltogetherorareappendagesforrandomly

crawlingabout.
Areyounotashamedthatafellowhumanbeingismarkedbytheseattributes?Youdonotshowmercytoamanlike
yourselfbutdespisehislotandhatehissupplicationasonetobeavoidedwhenheapproacheslikesomesavageanimal.We
shouldmakeaprecisecomparisonherebecausealthoughyouareman,youresembleanangelinyourincorporeal,spiritual
naturewhichisunitedwithfleshandblood.WhydoImentionangels?TheLordofangels,themostblessedKingof
heaven,becamemanforyouandassumedthisfoulsmelling,contemptiblefleshendowedwithasoulinordertocureyour
illnessthroughhisowntouch.You,whosenatureresemblesthatsickman,fleetheraceofman.Donot,mybrothers,allow
wickedcounseltopleaseyou.Knowthosepersonswhomyouconsultbecauseasamanamongmen,youshouldappropriate
nothingofhiscommonnature.Donotmakepredictionsaboutthefuture.Condemnthepassionsofthisalienbodyandmake
asoundjudgmentregardingthiscompletelyuncertainnatureinwhichyouparticipate,eventhoughitiscommonto
everyone.Therefore,letourremarksremaintrueineverycase.
[M.477]Whydoyounotallowyourselfbemovedtoshowmercy?[J.116]Youseemenwanderingaboutasswineinsearch
offoodwithtornragsforclothingtheyhavestaffsinhand,oneforaweaponandanotherforasupportwhichtheydonot
graspbythefingersbutbindtotheirhandswitharod.Theirpouchesarerippedandthelumpofbreadtheypossessis
thoroughlyrotten.Theirhearth,home,mattress,bed,possessions,tableandalltheirotherbelongingsareinadequate.Should
younot,then,taketheirplightintoconsideration?Man,madeinGod'simage,wassetasrulerovertheearthwithanimals
placedathisservice(Gen1.26).Hisprosperitychangestomisfortunesothattheappearancesweseeareuncertain,for
neitherwhatdistinguisheshimasalivingbeingispurenorisitcharacteristicofone.Ifyouofferaconjectureaboutman,
youwouldrejecthischaracterasunsightly.Ifyoucomparehimtoanirrationalbeast,youwillnotfindanycorrespondence.
Suchanimalsaresolelyconcernedwiththemselvesandflocktogetherbyreasonoftheirsimilarity.Thosewhohavebecome
loathsometoothersdonotperceivethemselvesinthiswayoutofnecessity.Havingbeenexpelled,theytendtokeeptheir
owncompany.Doyouseetheirsaddances,theirlamentableandpitifulcondition,andhowhavetheycausedsuchadismal
predicament?Theymakeashowoftheirplightasjugglersdisplayingtheirvariousafflictionstoonlookers.Theycompose
melancholysongs,narrategloomystories,makelyrics[J.117]ofdisastroussituations,createnovel,objectionabletragedies
whichdonotpertaintothemisfortuneofothersbuttothemselves.Whatpompandstoriestheyfabricate!Whatdowehear
themsaying?Whydonottheyrejecttheirownunjustdeeds?Whyaretheyrejectedfromcities,gatherings,feastsand
celebrations?Suchpeopleresemblemurderers,thosewhocommitpatricideorpersonscondemnedtoperpetualexilerather,
theyaremuchmoreunfortunate.Ifmurderersarepermittedtolivewithmen,theycannotbecausetheyareperceivedasa
commonfoewithoutasingledwelling,commontableorclothing.
Whatadreadfulfate!Neitherflowingstreamsnorriverscanwashawaythedefilementoftheirillness.Ifdogsgreedyfor
bloodlickupwater,beastsdonotconsiderthisrevolting.Ifasickpersonapproacheswater,menimmediatelywantnoshare
ofit.Theyspeakofsuchincidentsindetailanddeplorethemwhilethewretchedthrowthemselvesatthefeetofother
personsoutofnecessitybecausetheyhavebecomesuppliantstoeveryonetheyencounter.Oftenthisdepressingsighthas
saddenedmeIdespairattheirconditionandtheirmemory[M.480]troublesme.Ihaveseentheirpitifuldilemma,asight
whichmovesmetotears.Theyresembledeadmenbythewaysiderather,theyarenolongermenbutare[J.118]leftinthis
wretchedconditionbecausetheyhavelostrecognizablecharacteristics.Theyhatethemselves,cursethedayoftheirbirth,
anddespisethatdayonwhichtheirlivesbegan.Theyareashamedofcallingthemselveshumanandthusdonotinsult
[human]naturetheyalwaysliveinmiseryandsendupacontinuouslament.Whenlookingatthemselves,theyalwayshave
anoccasionforsorrowtheyareataloss,rather,theythinkthattheynolongerhavebodiesbecausesickness,theonlything
lefttothem,wastesthemaway.Suchunfortunatepersonsconsidertheseafflictionsanddonothavethestrengthtosee
becausetheirvisionisimpaired.Theyseektodescribetheirconditionandcannotbecausediseasehinderstheirabilityto
speak.Theywishtoeatfoodandcannotbecausetheirmouthshaveulcers.Unfortunately,theylacksensationlikethedead
becausetheirsenseshavebeendestroyed.Howdosuchpersonssee,smellortouch?Whatabouttheothersenseswhich
graduallyloosetheirpowerorbecomecompletelycorrupt?Inalltheseconditionstheywanderlikeanimalsandexchange
their[human]natureinsearchforverdantpasture.Theyendurehazardstoobtainfoodbybarterandshow[J.119]their
distresstoeveryonethroughsupplication.Afflictionleadsthem,andtheysustaineachotherindifficulty.Eachperson
supportstheotherbyusingtheirlimbsforthosemoreunfortunate.Thisdoesnotapplyforjustoneindividual,butallwisely
employhardshipasanyonecanseewhentheyaregatheredtogether.Eachoneshowsmercyanddemonstratessympathy.
Theirdistressinanoccasionforassistancewhichtheyrevealbymutualservice.Onepersonhasmutilatedhands,another
hasaswollenstomach,whileyetanother'sfaceismutilatedstillanotherpersonhasawitheredlimb.Anyonewithsucha
deprivationexhibitsseveredisability.
Whatcanwegatherfromalltheseexamples?Isthelawofnaturesinful?Canwereciteatragedyabouthumanafflictions,
extolthem,[M.481]andspeakpassionatelyoftheirmemory?Shouldweshowsympathyandconcern?Wordsareunitedto
deedswithregardtowhatistrue,andtheLorddoesnotsaythatsalvationconsistsinwordsbutindeedswhicheffect
salvation(Mt7.21).Thusweareresponsibletofollowhiscommand.Letnoonesaythatitissufficienttosendfoodto
peoplenotinvolvedinourlives.Thisdoesnotrevealmercybutanoutwardshow[J.120]inordertoremovesuchpersons
fromourpresence.Donottheirlivesputustoshameandmakeuslikedogs?Ahunterdoesnotavoidthelairsofyoung

animalsandthefarmerknowshowtocareforcalvesmanysuchexamplesmaybeoffered.Eventhetravellerwashesthe
feetofhisass,takescareofitswounds,andcleansesitsstableofdung.Willwerefusetoneglecthumanbeingsandtheir
beasts?No,mybothers,no.Letnotusnothavethisattitudetowardsourfellowmen.
Weoughttobemindfulofwhoweareandtheadvicewegivebecausemenarenotlordsoftheirown[human]nature.
"Thereisforallmankindoneentranceintolife"(Wisd7.6),andweallmusteatanddrink.Similarly,thehumanbodyis
constitutedinonewayandhasacommonend,for"thereisacommondeparture."Everyonemustdieandsufferdissolution.
Nothingcomposedcanregainitsoriginalcondition,becauseforabrieftimethebodyappearsasabubbletohouseourspirit
afterwhichnotraceexistsofthistransitoryexpansion.Nomemoryofitremainsforeverincolumns,stonesandinscriptions.
Keepthisinmind,fortheApostle[Paul]says,"Donotbecomeproudbutstandinawe"(Rom11.20).Itisuncertainwhether
youunderstandtheharshnessofthisstatement.DoyousaythatIshouldfleeillness?Shouldamanbeincriminatedwhose
humoriscorruptandrottenbecausehisbloodhasbeenmixedwithblackbile?Weshouldpayattentiontophysicianswho
teachaboutillness.Whatwrongistherebecauseman'ssubstanceismobileandunstable[J.121]andissubjecttoillness?Do
younotseethatinadditiontopersonsingoodhealth,thereothersoundpersonswhooftensufferaffliction,boilsorwhoare
inflamedbytheseillnesseswhichdevelopintofestering,rednessandinfirmities?Whatshouldwedo?Dowenotcombat
illnesswhichafflictsabodilymember?Ontheotherhand,weturnourattentiontocureadiseasedmemberbyusingthe
healthoftheentirebody.Thusillnessisnotabominable,foracurerestoreshealthtothe[M.484]distressedmember.Why
doweshrinkfromthesethings?Weshouldnotfearthethreatofhimwhosays"Departfrommeintoeternalfire.Inasmuch
asyoudiditnottooneofthese,youdiditnottome"(Mt25.41,45).Ifweheedthesewords,peoplewouldnotfeel
resentmenttowardsthosewhoareafflictedtheywouldtakecaretorejectdefilementfromthemselvesandconsiderourzeal
forthosewhoareunfortunate.Ifwebelievethatthepromise[ofChrist]istrue,onemustobservethecommandments
withoutwhichapersoncannothavehope.Thestranger,thosewhoarenaked,withoutfood,infirmandimprisonedarethe
onestheGospelintendsforyou.Thewandererandnaked,andillpersonwithoutnecessitiesstandinneedbyreasonoftheir
hardships.Ahomelesspersonoronewithnoworklackslife'snecessitiestheyareneverthelessimprisonedbyillness.You
havethefullnessof[J.122]thecommandmentswithregardtothesepersons(Rom13.10),solendtheLordeverythingyou
havebyshowingmercy(Prov19.17).Whyareyouthensoobstinateconcerningyourownlife?Hewhodoesnotwishto
havetheGodofallasafriendpossessesnothingexceptstubbornnesstowardshimself.Justasapersonappropriatesthe
commandment,anotherseparateshimselffromitbynotshowinggenerosity."Takemyyouruponyourself"(Mt11.29).Here
thetextspeaksofobservingthecommandmentsintermsofayoke.
LetuspayattentiontohimwhosummonsusandbeunitedtoChristbyputtingontheyokeoflove.Letusnotrejectit,for
thisyokeissweetandlight,notweighingusdown.AstheApostlesays,"Letussowbountifullyinorderthatwemightreap
bountifully"(2Cor9.6).Manyearsofcornspringupfromwhatwescatter.AbundantisthefieldoftheLord's
commandments,andhighistheyieldofhisblessing.Doyouwishtounderstandtowhatheightisitsgrowth?Itreachesto
thehighestheaven.Anythingyoudointhisregardbearsfruitinthetreasurehousesofheaven(Mt6.20).Donotbe
dismayedbythesewordsnorthinkthatfriendshipwiththemistobetreatedlightly.Thehandmaybemutilatedbutisnot
ineffectivetoreachforhelp.FoodmaybeuselessbutdoesnothinderusfromrunningtoGod.Theeyemayrunwithfluids
butseesinvisiblebenefitsthroughthesoul.Thereforedonotdespisethebody'sunseemlyform.Waitawhileandyouwill
seewhatsurpasseseverywonder,foranythingmaterialisinastateoffluxanddoesnotcontinuewhilethat[invisiblegood]
remainsforever.Butwhenthesoulisfreedfromthiscorruptible,earthlyentanglement,itwillshinewithitsownbeauty.The
proofforthisis[J.123]asfollows:thewealthy,wellfedman[M.485]doesnotdespisethepoorman'shandafterthislife.
However,thepoorman'sfingerwhichsufferedcorruptionisnowworthyofadropofwatersincethewealthymanlongedto
haveadropofwaterputonhistongue(Lk16.19).Youwouldnotdesirethisiffromthedisagreeablebodyyoulookatthe
soul'scharacterabove.Canthewealthymanrecantbyachangeoflife?Howmuchcanapoor,unfortunatemanbeblessed
withinthislife?Whatlotismeasuredoutforthesoulofthewicked,wealthyman?Ifhislifeisrestored,whatwouldhe
receive?Wouldhebenumberedamongthefortunateorthemisfortunate?Hislotwouldcertainlybeamongthelattergroup.
Hebegsthatworthymessengersbesentfromthedeadtohisbrothersinorderthattheymaynotbeharmedbysuch
arrogancewhichtakesdelightinthingsoftheflesh,therebyfallingintothechasmofhellonthesmooth[path]ofpleasure.
Whydowenottaketheseexamplestoheart?WhydonotwepursuethatrewardingtaskproscribedbythedivineApostle?
"Yourabundanceshouldsupplytheirwant,sothattheirabundanceafterthislifemaysupplyyoursalvation"(2Cor8.14).If
wewishtoreceivekindness,letusbefirsttoofferitifwewishtoberecipientslateron,letusnowattendtothosein
unfortunatecircumstancesifwewishtoacquireaneverlastingdwellingfromthem,letusnowadmitthemifwewishto
cureoursins,letuscarefortheirafflictions."Blessedarethemerciful,formercywillbeshowntothem"(Mt5.7).
[J.124]Butsomeonewillaskif[God's]commandmentisbeneficialforthefuture.Nowisthetimetoshareinthesufferings
ofthepoorandnotbearthesamefateasinconsideratepersonswhofleetheirapproach.Anywords,utterances,affectations
andindifferenceconcerningGod'scommandmentsaresimplyliesandshadows.Theyarenottruebecausetheperformance
of[God'scommandmentsdoesnotentailfearevilcannotcureevil.Whatbenefitcanweseeincurespertainingtoboth
youthandoldagewhenpeopledonotstrivetofostergoodhabitswhichpertaintothebody?Perhapsnoneatall.Butcertain
afflictionssuchasplaguesandsimilarexternaltribulationsoccurwhenpollutedairorwaterstrikesanddefilespersonswho
passthemontoothers(Idonotbelievethatillnessistransmittedtohealthypersons,rather,everyonesharesitscommon
attack)becausethecauseofdiseaseextendsitselftootherpeople.Thusmisfortunesarise[M.488]fromwithinourbodies

bloodisdefiledbyanaccumulationofcorrupthumorswhichgenerateillness.Thisfactteachesusavaluablelesson:Do
healthyhabitsdeterioratetoillnessifapersonearnestlypursueshealing?Ofcoursenot.Mostlikelyafflictionisnot
transmittedfromillpersonstothoseingoodhealth.If[J.125]this[God's]commandmentisavaluablemeansforpreparing
thekingdomofheavenandifthebody'scurehasanyvalue,whatimpedesusfrompracticingthecommandoflove?
Doyouclaimthatmanypersonsabhoradversityandtoil?Thisistrue,andIadmitthatitisdifficult.Whatactionexists
withoutinvolvingadversitycanyouofferwhenitisperformedaccordingtovirtue?Thedivinelawprescribesmucheffort
andlaborwithregardtoourhopeforheavenandshowsadifficult,roughroadtolifewhichhemsusinonallsides."Strait
andnarrowisthegatewhichleadstolife"(Mt7.14).Whatmustwethendo?Shouldwerejectthatblessedhopebecauseit
isnoteasy?Letusaskyouthsifcontinenceiseasyorthefreereinofdesiresiseffortlessthenwewillclingthatwhichis
sweetandeasy.Butwillweshrinkfromthehardshipofvirtue?Itdoesnotseemthatthesenecessaryeffortshindertheway
oflifewhichisbroad,prone[toevil]andspacious.[Christ]says,"Enterthroughthestraitandnarrowgate."Oneofthe
[virtues]ordersourlifebyfidelitytoit,yetourhabitsimpelustoreject[God's]commandment.Wewillcurethenatural
rejectionfeltbyhealthypersonsprovidedthatweassiduouslyapplyourselves.Habitsareindeedpowerfulandusually
pursue[J.126]pleasure,notdifficulties.Thusnooneshouldsaythatthecommandmentishardbuthelpful.Sincethegainis
great,thelaborisinsignificantcomparedtothegain,foranythinglaboriousactionintimebecomessweetthroughpractice.
Ifthereisanythingfurthertobeadded,weshouldshowsympathytowardsmisfortunatepersonsdeprivedofgoodhealth.It
isafineideatobefirstinextendingmercythosebesetbyafflictions.Sinceallmankindsharesonehumannatureandsince
noonecanremainconstantindoinggood,weshouldalwaysbemindfuloftheGospel's[M.489]precepttocarryout
whateverisdemandedofus.Althoughwemaybewellequippedforavoyage,weshouldextendahandtoshipwrecked
persons.Weallsharethesea,wavesandsurgingbillowsalongwiththedeep,rocks,promontories,andanythingelsewhich
fillsourlife'svoyagewithfear.Whileyouremainhealthyandplytheseaoflifeinsafety,donotpassbywithoutshowing
mercytothosewhohavesufferedshipwreckbeforeyou.Whoisnearyoutoalwaysprovideasuccessfulvoyage?Youhave
notyetattainedtheharborofrest,haveexitedthebillowingwaves,norhaveyouattainedfirmground.Youstilltravel
throughlifeonthesea.Youexperiencesimilarexperienceswithpersonsindistressandassistthoseonasimilarvoyage.But
weescorteveryonethroughtheHolySpiritonthevoyageoflifeintotheharborofrest.Lettheperformanceofthe
commandmentsandlovebeourrudder.Withthosewhoareguidedaright,letusattainthelandofthe[J.127]Gospelwhich
containsthegreatcitywhosearchitectandbuilderisourGod(Heb11.20),towhombegloryandpowerforever(Rom
16.27).Amen.

1.ThecriticaltextofthesetwosermonswaspreparedbyAdrianVanHeck,GregoriiNysseniOpera,vol.ix(Leiden,1967),
pp.93108andpp.111127.Referencetothecriticaleditionsisdesignatedwithinthetranslationbytheletter"J"followedby
thepagenumber.Theletter"M,"alsofollowedbyapagenumber,referstotheeditionofJ.P.MigneinPatrologiaGraecia
46(Paris,1858),cols.543469andcols.472489.
2."LaChronologiedesSermonsdeGregoiredeNysse,"(RevuedesSciencesReligieuses29,Strasbourg,1955),p.360and
p.360.
3.Gregory'sgreatpredecessor,Origen,workedoutwhathasbecomeaclassicaltheoryofthethreestagesofthespiritual
life:purgative,illuminativeandunitive.ThesethreedivisionswereassignedtothethreebooksoftheOldTestament,
Proverbs,EcclesiastesandtheSongofSongs.InhisCommentaryontheSongofSongs,Gregorysays,"Thepurposeofthe
bookofProverbsistoteach,whilethatofEcclesiastesistopreach.ThephilosophyoftheSongofSongstranscendsbothby
itsloftierdoctrine"(J.18).Foradiscussiononthisthreefolddivision,cf.JeanDanielou,PlatonismeetTheologieMystique
(Paris,1944),pp.1726.
4.Forreferencetothetermlogikos,cf.APatristicGreekLexiconbyG.W.H.Lampe(Oxford,1961),p.805.
5.Ibid,p.364.
6.LaPredicationdesPeresCappadociens(Paris,1968),p.280.
7.L'ImagedeDieubyRogerLeys(Paris,1951),p.116.Cf.HubertMerki'sremarksonthisdistinctioninhisHomoiosis
Theo(Freiburg,1952),pp.13840.
8.WeagainquoteLeyswithregardstothisroyalty:"L'espritenl'hommefondeuneautreprerogativeenlaquelleGregoire
placesouventaussil'imagedeDieu:laroyautequ'ilexercesurlerestedelacreation.Qu'unedestineeroyaleaiteteinscrite
dansnotrenature,nosprerogativesdel'ameetlemaintienmemedenotrecorpesledemontrent.Entantqu'imagedela
naturesouverainel'hommeestroiaussitotquecree"(ibid,p.71).

Foranotherreferencetothisroyalty,refertoGregory'sCommentaryonEcclesiastes:"Godhassaid,'Letusmakeman
accordingtoourimageandlikeness."SincewearemadeaccordingtoGod'slikenessandareappointedtoruleoverthe
entireearth,tellme,whoisthepersonwhosellsandbuys?OnlyGodcandothishowever,itdoesnotpertaintohimatall,
'forthegiftsofGodareirrevocable'(Rom11.29).
"BecauseGodcalledhumannaturetofreedomwhichadbecomeaddictedtosin,heshouldnotsubjectittoservitudeagain.
ButifGoddidnotsubjectfreedomtoslavery,whocandenyhislordship?...Ifthesethings[theearthandwhatitcontains]
areinestimable,thentellme,howmuchgreatervalueisthemanwhoisoverthem?Ifyoumentiontheentireworld,you
thusfindnothingequivalenttoman'shonor...WhentheLordoftheearthboughman,heacquirednothingmoreprecious"
(J.3367).
9.Thesecondhomilyalsoreferstodestitutepersonsmentionedinthefirsthomily:"Youseemenwanderingaboutasswine
insearchoffoodwithtornragsforclothingtheyhavestaffsinhand,oneforaweaponandanotherforasupportwhichthey
donotgraspbythefingersbutbindtotheirhandswitharod.Theirpouchesarerippedandthelumpofbreadtheypossessis
thoroughlyrotten"(J.116.18).
AdrianvanHeck,thepersonresponsibleforthecriticaleditionofbothhomilies,hasseenaparallelbetweenthesecond
homilyandseveralpassagesofDiscourseXLIIbelongingtoGregoryofNazianzos(869A876Aand896A).ThusvanHeck
estimatesthatGregoryofNazianzoshasimitatedhisfriend,GregoryofNyssa.Withthisinmind,thetwosermonshave
occurredbeforeJanuary1,382.However,vanHeckseesthepossibilitythatGregoryofNyssaechoesalostletterofhis
brotherBasilwhoalsodescribesindetailthemiserablelotofpersonsafflictedwithleprosy.
10.ScholarsusuallydesignatethefirsthomilybytheLatintitle,DePauperibusAmandisIandthesecondbyDePauperibus
AmandisII.
11.Withregardtothispassage,Rev.A.S.Dunstoneremarks,"Whenthewholehumanracestandsbeforethebema
[judgmentseat]oftheChrist,he[GregoryofNyssa]expectsthatgoodwillimplantedintheirsoulswillremainwiththose
whohavepartakenofGrace.Theprisonerwithmanychargesoutstandingagainsthimfearsthejudge...butreceivesGrace.
TheverbcharizomaiisusedofthisbestowalofjudicialinnocenceatthebeginningofthesecondOratioDePauperibus
Amandis,wherethesceneistheHeavenlyCourt.Wehavealreadyreferredtothe(thoroughlybiblical)paradoxintheDe
Baptismo,wherehefirstwarnsthosewhohavemetwithGracethattheywillnotlivewiththejustunless...andthengoeson
tospeakofGraceasafreegift."Fromanarticleentitled"GraceinGregoryofNyssa"inTheScottishJournalofTheology,
vol.15,no.3(Edinburgh,Sept.1962),p.243.
12.Foranotherreferencetothispassage,refertoGregory'sCommentaryontheSongofSongs:"He[Christ]becamethe
companionofhimwhofellinamongrobbershehealedhiswoundswithoil,wineandbandsheplacedhimuponhisown
asshegavehimrestattheinnheofferedtwodenariiforstayingthereanduponhisreturn,promisedtopayforanyextra
service"(J.427).
13.PlatonismeetTheologieMystique(Paris,1944),p.55.
14.Withregardtothispassage,HansUrsVonBalthasarhasremarkedthatatensionexistsbetweenChrist'spresencehere
andnowandhiscoming:""Ilyaderrieretoutcelaunseulmysterefondamental,celuidelasourcedivinequiachaque
momentestautreetqu'onenepeutjamaisvoirtoutentiere.C'estlemysteredelaPresencequin'ajamaisfinidevenir"
(PresenceetPensee,Paris,1943),pp.1312.
15.RefertoasimilarpassagefromtheCommentaryontheSongofSongs:"Webecomelikethefoodwehaveeaten.Letus
taketheexampleofahollowvesselofcrystalanythingputinitisclearlyvisible.Similarly,byplacingthelilies'splendor
[thevirtues]inoursouls,theybecomeradiantandshowfromoutsidetheformswithin...Thepersonformedwiththesebya
goodlifemakeshimselfradiantbyshowinginhislifeeachformofvirtue"(J.44142).
16.TheSeptuagintattributesthenameofAmbakoumtotheProphetHabacuc.Heismentionedintheapocryphalbook,Bel
andtheDragon,insertedatthecloseofchaptertwelveintheBookofDaniel.However,thisidentificationischronologically
incorrect.TheangeloftheLordbidsHabacuctotakefoodtoDanielinthelions'den,vs.34.