But I should be glad to ask here, what they would say, who are repeatedly applying the term one, one, to the Father alone, to the rejection of the Only-begotten. Is the Father guide? All would declare it, and none would gainsay it. And yet "one," He saith, "is your guide, even Christ." For like as Christ, being called the one guide, casts not out the Father from being guide; even so the Father, being called Master, doth not cast out the Son from being Master. For the expression, one, one, is spoken in contradistinction to men, and the rest of the creation.
Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, "He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted." [2671]
For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, "He that abaseth himself shall be exalted."
Seest thou how He draws off the hearer right over to the contrary thing. For not only doth He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shalt thou obtain thy desire, He saith. Wherefore he that pursues his desire for the first, must follow after the last place. "For he that abaseth himself shall be exalted."
And where shall we find this humility? Will ye that we go again to the city of virtue, the tents of the holy men, the mountains, I mean, and the groves? For there too shall we see this height of humility.
For men, some illustrious from their rank in the world, some from their wealth, in every way put themselves down, by their vesture, by their dwelling, by those to whom they minister; and, as in written characters, they throughout all things inscribe humility.
And the things that are incentives of arrogance, as to dress well, and to build houses splendidly, and to have many servants, things which often drive men even against their will to arrogance; these are all taken away. For they themselves light their fire, they themselves cleave the logs, themselves cook, themselves minister to those that come there.
No one can be heard insulting there, nor seen insulted, nor commanded, nor giving commands; but all are devoted to those that are waited on, and every one washes the strangers' feet, and there is much contention about this. And he doeth it, not inquiring who it is, neither if he be a slave, nor if he be free; but in the case of every one fulfills this service. No man there is great nor mean. What then? Is there confusion? Far from it, but the highest order. For if any one be mean, he that is great seeth not this, but hath accounted himself again to be inferior even to him, and so becomes great.
There is one table for all, both for them that are served, and for them that serve; the same food, the same clothes, the same dwellings, the same manner of life. He is great there, who eagerly seizes the mean task. There is not mine and thine, but this expression is exterminated, that is a cause of countless wars.
4. And why dost thou marvel, if there be one manner of life and table and dress for all, since indeed there is even one soul to all, not in substance only (for this is with all men also), but in love? how then should it ever be lifted up itself against itself? There is no wealth and poverty there, honor and dishonor; how then should haughtiness and arrogance find an entrance? For they are indeed little and great in respect of their virtue; but, as I have said, no one seeth this. He that is little, feels not pain, as despised; for neither is there any one to despise him; and should any one spurn him, this above all are they taught, to be despised, to be spurned, to be set at nought, in word and in deed. And with the poor and maimed do they associate, and their tables are full of these guests; so that for this are they worthy of the heavens. And one tends the wounds of the mutilated, another leads the blind by the hand, a third bears him that is lamed of his leg.
There is no multitude of flatterers or parasites there; or rather they know not even what flattery is; whence then could they be lifted up at any time? For there is great equality amongst them, wherefore also there is much facility for virtue.
For by these are they of an inferior sort better instructed, than if they were compelled to give up the first place to them.
For like as the impetuous man derives instruction from him that is smitten, and submits to it; so the ambitious from him that claims not glory, but despises it. This they do there abundantly, and as the strife is great with us to obtain the first place, so great is it with them not to obtain it, but utterly to refuse it; and great is their earnest desire who shall have the advantage in honoring, not in being honored.
And besides, even their very employments persuade them to practise moderation, and not to be high-swollen. For who, I pray thee, digging in the earth, and watering, and planting, or making baskets, or weaving sackcloth, or practising any other handy works, will ever be proud? Who dwelling in poverty and wrestling with hunger, will ever be sick of this disease? There is not one. Therefore humility is easy to them. And like as here, it is a hard thing to be lowly minded, for the multitude of them who applaud and admire us, so there it is exceedingly easy.
And that man gives heed only to the wilderness, and sees birds flying, and trees waving, and a breeze blowing, and streams rushing through glens. Whence then should he be lifted up who dwells in solitude so great?
Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, "I am but dust and ashes;" [2672] and David, when in the midst of camps, [2673] "I am a worm, and no man;" [2674] and the apostle, in the midst of the world, "I am not meet to be called an apostle." [2675] What comfort shall we have then; what plea, when even, having such great examples, we do not practise moderation? For even as they are worthy of countless crowns, having been the first that went the way of virtue, even so are we deserving of countless punishments, who not even after those that are departed, and are set before us in books, no nor even after these that are living, and held in admiration through their deeds, are drawn on to the like emulation.
For what couldest thou say, for not being amended? Art thou ignorant of letters, and hast not looked into the Scriptures that thou mightest learn the virtues of them of old? To say the truth, this is itself blameworthy, when the church is constantly standing open, not to enter in, and partake of those sacred streams.
However, although thou know not the departed by the Scriptures, these living men thou oughtest to see. But is there no one to lead thee? Come to me, and I will show thee the places of refuge of these holy men; come and learn thou of them something useful. Shining lamps are these in every part of the earth; as walls are they set about the cities. For this cause have they occupied the deserts, that they may instruct thee to despise the tumults in the midst of the world.
For they, as being strong, are able even in the midst of the raging of the waters to enjoy a calm; but thou, who art leaky on every side, hast need of tranquility, and to take breath a little, after the successive waves. Go then there continually, that, having purged away the abiding stain by their prayers and admonitions, thou mayest both pass in the best manner the present life, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, by whom and with whom, be unto the Father, together with the Holy Ghost, glory, might, honor, now and ever, and world without end. Amen.
[2655] [The Greek text in this clause differs somewhat both from the received and from that followed in the R.V.--R.]
[2656] [kurou ka kurou, referring to the two uses of the word in the Old Testament passage cited in Matt. xxii. 44, but not in precise terms.--R.]
[2657] Deut. vi. 4.
[2658] Matt. xxiii. 4. ["For," as in rec. text.]
[2659] Matt. xxiii. 5.
[2660] Matt. xxiii. 5.
[2661] Deut. vi. 8; so LXX. A.V. "as frontlets between."
[2662] Numb. xv. 38, 39. [The passage is freely given from the LXX.]
[2663] [R.V., "the chief place."]
[2664] [With the oldest New Testament mss. the word "Rabbi" is not repeated.--R.]
[2665] This passage has afforded grounds for a conjecture as to the date of the Homily, but the language is too general to prove anything; see Montfaucon's Preface.
[2666] Matt. xxiii. 8.
[2667] 1 Cor. iii. 5.
[2668] Matt. xxiii. 9.
[2669] Matt. xxiii. 10. [The word kathegets is rendered "Master" in our English versions, but "guide" is more literal; "the Christ" (R.V.), is preferable, especially in view of the context here.--R.]
[2670] Matt. xxii. 42. [R.V., "the Christ."]
[2671] Matt. xxiii. 11, 12. [R.V., "humbled," and "humble." The A.V. here uses both "abase" and "humble."--R.]
[2672] Gen. xviii. 27.
[2673] Or, "courts." [stratopdoi; in earlier Greek "camps," but in Byzantine Greek applied to the suite of the Emperor.--R.]
[2674] Ps. xxii. 6.
[2675] 1 Cor. xv. 9.