69. He confessed that he was overcome when he asked them to change their determination, but they thought their pen stronger than swords of iron. Then it was unbelief which was wounded so that it fell, not the faith of the saints; they did not desire a tomb in their own country, for whom was reserved a home in the heavens. They wandered over the whole earth, "having nothing and yet possessing all things." [3747] Wherever they were sent, they esteemed it a place full of delights, for nothing was wanting to them in whom the riches of faith abounded. Lastly, they enriched others, being themselves poor as to earthly means, rich in grace. They were tried but not killed, in fasting, in labours, in watchings, in vigils. Out of weakness they came forth strong. They did not wait for the enticements of pleasure who were satiated by fasting; the burning summer did not parch those whom the hope of eternal grace refreshed, nor did the cold of icy regions break them down, whose devotion was ever budding afresh with glowing devotion; they feared not the chains of men whom Jesus had set free; they desired not to be rescued from death, who expected to be raised again by Christ.
70. And at last holy Dionysius requested in his prayers, that he might end his life in exile, for fear that he might, if he returned home, find the minds of the people or the clergy disturbed through the teaching or practice of the unbelievers, and he obtained this favour, so that he bore with him the peace of the Lord with a quiet mind. Thus as holy Eusebius first raised the standard of confessorship, so blessed Dionysius in his exile gave up his life with honour higher even than martyrs.
71. Now this patience in holy Eusebius grew strong by the discipline of the monastery, and from the custom of hard endurance he derived the power of enduring hardships. For who doubts that in stricter Christian devotion these two things are the most excellent, the offices of the clergy and the rule of the monks? The former is a discipline which accustoms to courteousness and good morals, the latter to abstinence and patience; the former as it were on an open stage, the latter in secret; the one is visible, the other hidden. And so he who was a good athlete said: "We are made a spectacle to this world and to Angels." [3748] Worthy indeed was he to be gazed upon by Angels, when he was striving to attain the prize of Christ, when he was striving to lead on earth the life of Angels, and overcome the wickedness of spirits in heaven, for he wrestled with spiritual wickedness. [3749] Rightly did the world gaze upon him, that it might imitate him.
72. The one life, then, is on the open arena, the other hidden as in a cave; the one is opposed to the confusion of the world, the other to the desires of the flesh; the one subdues, the other shuns the pleasures of the body; the one was more agreeable, the other more safe; the one ruling, the other restraining itself, in order to be wholly Christ's, for to the perfect it is said: "He who will come after Me, let him deny himself, and take up his cross and follow Me." [3750] Now he follows Christ who is able to say: "It is no longer I that live, but Christ liveth in me." [3751]
73. Paul denied himself, when, knowing that chains and tribulations awaited him in Jerusalem, he willingly offered himself to danger, saying: "Nor do I count my life dear to myself, if only I can accomplish my course, and the ministry of the Word, which I have received of the Lord Jesus." [3752] And at last, though many were standing round, weeping and beseeching him, he did not change his mind, so stern a censor of itself is ready faith.
74. The one then contends, the other retires; the one overcomes incitements, the other flees from them; by the one the world is triumphed over, the other rejoices over it; to the one the world is crucified, or itself is crucified to the world, [3753] to the other it is unknown; the one endures more frequent temptations, and so has the greater victory, the other falls less often, and keeps guard more easily.
75. Elijah himself too, that the word spoken by his mouth might be confirmed, was sent by the Lord to hide himself by the brook Cherith. [3754] Ahab threatened, Jezebel threatened, Elijah was afraid and rose up, and then "went in the strength of that spiritual meat forty days and forty nights unto Horeb the mount of God;" [3755] and entered into a cave and rested there; and afterwards was sent to anoint kings. He was then inured to patience by dwelling in solitude, and, as though fed to the fatness of virtue by the homely food, went on more strong.
76. John, too, grew up in the desert, and baptized the Lord, and there first practised constancy, that afterwards he might rebuke kings.
77. And since in speaking of holy Elijah's dwelling in the desert, we have passed by without notice the names of places which were not given without a purpose, it seems well to go back to what they signify. Elijah was sent to the brook Cherith, and there the ravens nourished him, bringing him bread in the morning, for it "strengthens man's heart." [3756] For how should the prophet be nourished except by mystical food? At evening flesh was supplied. Understand what you read, for Cherith means "understanding," Horeb signifies "heart" or "as a heart," Beersheba also is interpreted "the well of the seventh," or "of the oath."
78. Elijah went first to Beersheba, to the mysteries and sacraments of the divine and holy Law, next he is sent to the brook, to the stream of the river which makes glad the City of God. [3757] You perceive the two Testaments of the One Author; the old Scripture as a well deep and obscure, whence you can only draw with labour; it is not full, for He Who was to fill it was not yet come, Who afterwards said: "I am come not to destroy but to fulfil the Law." [3758] And so the Saint is bidden of the Lord to pass over to the stream, for he who has drunk of the New Testament, not only is a river, but also "from his belly shall flow rivers of living water," [3759] rivers of understanding, rivers of meditation, spiritual rivers, which, however, dried up in the times of unbelief, lest the sacrilegious and unbelieving should drink.
79. At that place the ravens recognized the Prophet of the Lord, whom the Jews did not recognize. The ravens fed him, whom that royal and noble race were persecuting. What is Jezebel, who persecuted him but the Synagogue, vainly fluent, vainly abounding in the Scriptures, which it neither keeps nor understands? What ravens fed him but those whose young call upon Him, to whose cattle He gives food as we read; "to the young ravens that call upon Him." [3760] Those ravens knew whom they were feeding, who were close upon understanding, and brought food to that stream of sacred knowledge.
80. He feeds the prophet, who understands and keeps the things that are written. Our faith gives him sustenance, our progress gives him nourishment; he feeds upon our minds and senses, his discourse is nourished by our understanding. In the morning we give him bread, who, being placed in the light of the Gospel, bestow on him the settled strength of our hearts. By these things he is nourished, by these he is strong, with these he fills the mouths of those who fast, to whom the unbelief of the Jews supplied no food of faith. To them every prophetic utterance is but fasting diet, the interior richness of which they do not see; empty and thin, such as cannot fatten their jaws.
81. Perhaps they brought him flesh in the evening, as it were stronger food, such as the Corinthians, whose minds were weak, could not take, and were therefore fed by the Apostle with milk. [3761] So, stronger meat was brought in the evening of the world, in the morning bread. And so, because the Lord commanded this food to be supplied, that word of prophecy may be suitably addressed to Him in this place: "Thou wilt give joy in the outgoings of morning and evening;" [3762] and, farther on: "Thou hast prepared their food, for so is its preparation." [3763]
82. But I think that enough has been said of the Master, let us now go on to the lives of the disciples, who have given themselves to His praise and celebrate it with hymns day and night. For this is the service of the Angels, to be always occupied in the praises of God, to propitiate and entreat the Lord with frequent prayers. They attend to reading, or occupy their minds with continual labours, and separated from the companionship of women, afford safe protection to each other. What a life is this, in which is nothing to fear, much to imitate! The pain of fasting is compensated by tranquillity of mind, is lightened by practice, aided by leisure, or beguiled by occupation; is not burdened with worldly cares, nor occupied with uncongenial troubles, nor weighed down with the distractions of the city.
83. You perceive what kind of teacher must be found for the preservation or teaching of this gift, and we can find him, if you assist by unanimity, if you forgive one another should any one think himself injured by another. For it is not the only kind of justice, not to injure him who has not injured us, but also to forgive him who has most injured us. We are often injured by the fraud of another, by the guile of a neighbour; do we consider it a mark of virtue, to avenge guile by guile, or to repay fraud by fraud? For if justice is a virtue it should be free from offence, and should not repel wickedness by wickedness. For what virtue is it that the same thing should be done by you which you yourself punish in another? That is the spreading of wickedness not its punishment, for it makes no difference whom one injures, whether a just man or an unjust, seeing one ought not to injure anyone. Nor does it make any difference in what way one bears ill will, whether from a desire of revenging oneself, or from a wish to injure, since in neither case is ill will free from blame. For to bear ill will is the same thing as to be unjust, and so it is said to thee: "Bear not ill will amongst those that bear ill will, and emulate not those that do unrighteousness;" [3764] and above; "I have hated the congregation of them that bear ill will." [3765] He clearly comprehends all and makes no exception, he lays hold of ill will and asks not the cause.
84. But what better pattern can there be than that of Divine justice? For the Son of God says: "Love your enemies;" [3766] and again: "Pray for those that persecute you and speak against you." [3767] So far does He remove the desire of vengeance from the perfect that He commands charity towards those who injure them. And since He had said in the Old Testament: "Vengeance is Mine, I will repay." [3768] He says in the Gospel, that we are to pray for those who have injured us, that He Who has said that He will avenge, may not do so; for it is His will to pardon at your desire with which according to His promise He agrees. But if you seek for you know that the unjust is more severely punished by his own convictions than by judicial severity.
85. And since no one can be without some adversities, let us take care that they do not happen to us through our own fault. For no one is more severely condemned by the judgment of others, than a foolish man, who is the cause of his misfortunes, is condemned by his own. For which reason we should decline matters which are full of trouble and contention, which have no advantage, but cause hindrances. Although we ought to take care not to have to repent our decisions or acts. For it is the part of a prudent man to look forward, so as not often to have to repent, for never to repent belongs to God alone. But what is the fruit of righteousness, but tranquillity of mind? Or what is to live righteously but to live with tranquility? Such as is the pattern of the master, such is the condition of the whole house. But if these things are requisite in a house, how much more in the Church, "where we, both rich and poor, bond and free, Greek and Scythian, noble and common, are all one in Christ Jesus." [3769]