It does appear to be, but is not really so affected. Neither then let us be affected, even if we appear to be so. For as in a storm, most men know not the beauty of [heaven,] but think that it is changed, while philosophers know that it is not affected at all, so with regard to ourselves also in afflictions; most men think that we are changed with them, and that affliction has touched our very heart, but philosophers know that it has not touched us.
[8.] Let us then become heaven, let us mount up to that height, and so we shall see men differing nothing from ants. I do not speak of the poor only, nor the many, but even if there be a general there, even if the emperor be there, we shall not distinguish the emperor, nor the private person. We shall not know what is gold, or what is silver, or what is silken or purple raiment: we shall see all things as if they were flies, if we be seated in that height. There is no tumult there, no disturbance, nor clamor.
And how is it possible (one says) for him who walks on the earth, to be raised up to that height? I do not tell it thee in words, but I show thee in fact those who have attained to that height. Who then are they?
I mean such as Paul, who being on earth, spent their lives in heaven. But why do I say "in heaven"? They were higher than the Heaven, yea than the other heaven, and mounted up to God Himself. For, "who" (he says) "shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" ( Rom. viii. 35.) And again, "while we look not at the things which are seen, but at the things which are not seen." ( 2 Cor. iv. 18.) Seest thou that he did not even see the things here? But to show thee that he was higher than the heavens, hear him saying himself, "For I am persuaded that neither death, or life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of Christ." ( Rom. viii. 38, 39.)
Seest thou how thought, hurrying past all things, made him higher not than this creation only, not than these heavens, but even [than any other also] if any other there were? Hast thou seen the elevation of his mind? Hast thou seen what the tent-maker became, because he had the will, he who had spent his whole life in the market-place?
[9.] For there is no hindrance, no not any, but that we may rise above all men, if we have the will. For if we are so successful in arts that are beyond the reach of the generality, much more in that which does not require so great labor.
For, tell me, what is more difficult than to walk along a tight rope, as if on level ground, and when walking on high to dress and undress, as if sitting on a couch? Does not the performance seem to us to be so frightful, that we are not even willing to look at it, but are terrified and tremble at the very sight? And tell me, what is more difficult than to hold a pole upon your face, and when you have put up a child upon it, to perform innumerable feats and delight the spectators? And what is more difficult than to play at ball [3096] with swords? And tell me what is harder than thoroughly to search out the bottom of the sea? And one might mention innumerable other arts.
But easier than all these, if we have the will, is virtue, and the going up into Heaven. For here it is only necessary to have the will, and all [the rest] follows. For we may not say, I am unable, neither accuse the Creator. For if He made us unable, and then commands, it is an accusation against Himself.
[10.] How is it then (some one says) that many are not able? How is it then that many are not willing? For, if they be willing, all will be able. Therefore also Paul says, "I would that all men were even as I myself" ( 1 Cor. vii. 7 ), since he knew that all were able to be as himself. For he would not have said this, if it had been impossible. Dost thou wish to become [such]? only lay hold on the beginning.
Tell me now, in the case of any arts, when we wish to attain them, are we content with wishing, or do we also engage with the things themselves? [3097] As for instance, one wishes to become a pilot; he does not say, I wish, and content himself with that, but he also puts his hand to the work. He wishes to become a merchant; he does not merely say, I wish, but he also puts his hand to the work. Again he wishes to travel abroad, and he does not say, I wish, but he puts his hand to the work. In everything then, wishing alone is not sufficient, but work must also be added; and when thou wishest to mount up to heaven, dost thou merely say, "I wish"?
How then (he says) saidst thou that willing is sufficient? [I meant] willing joined with deeds, the laying hold on the thing itself, the laboring. For we have God working with us, and acting with us. Only let us make our choice, only let us apply ourselves to the matter as to work, only let us think earnestly about it, only let us lay it to heart, and all follows. But if we sleep on, and as we snore expect to enter into heaven, how shall we be able to obtain the heavenly inheritance?
Let us therefore be willing, I exhort you, let us be willing. Why do we carry on all our traffic with reference to the present life, which to-morrow we shall leave? Let us choose then that Virtue which will suffice us through all eternity: wherein we shall be continually, and shall enjoy the everlasting good things; which may we all attain, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.
[3074] "of him that made it."
[3075] "in the case of the dead."
[3076] "whence."
[3077] "inaugurated." [e nkekainistai. It cannot be denied that the word in the classics bears both the closely related meanings of inaugurate and consecrate. The English editor has adopted the former throughout this homily; but as the common meaning in the LXX. is consecrate, and as the common name of the festival of the dedication of the restored temple was e nkainia, it seems better to keep to the word adopted both by the A.V. and the Revision.--F.G.]
[3078] hu podeigma
[3079] This is not a citation of any words of our Lord: but probably John xv. 27. which is substantially equivalent, was the passage intended; the words are those of 1 Tim. v. 21 [I charge thee before God, Diamarturomai enopion tou Theou ] thrown into the imperative form.
[3080] [diaporthmeuon, see above, p 379, note 1.]
[3081] Mr. Field points the passage thus: "we could never have been saved; if our Lord had not died for us, the Law would not have had power," &c. The translation follows the Bened. pointing, as giving the meaning most in accordance with St. Chrys.'s teaching. [This pointing of the English edition is allowed to stand as making the sense more obvious to the English reader; but Mr. Field's pointing gives essentially the same sense and is more in St. Chrysostom's style.--F.G.]
[3082] ho then. so Hom. v. 5, p. 69 on c. iii. 1.
[3083] kratetikon. The common text, besides other additions, adds the explanatory words tou haimatos "of the blood."
[3084] The common editions add o n, determining the meaning to be "he [or it] shows that blood and water are the same thing."
[3085] See above on ch. vi. 6.
[3086] or, "and we may almost say that according," &c.
[3087] Or as the position of phesi after haima would seem to imply was the interpretation of St. Chrys.: "This blood is that of the New Testament," &c.
[3088] hu podeigmata
[3089] or, "samples," "means of showing."
[3090] The Greek is ta hemetera, including all our sacraments, services, relations, life and conversation. See Hom. xiv. [3]. [S. Chrys. there describes the heavenly things as "spiritual," and here, in accordance with the whole context, he must refer more to the spiritual than to the outward and ceremonial side of our religion.--F.G.]
[3091] [There is a paronomasia here which is difficult of expression in English; lit. "our citizenship is in heaven, yet we live as citizens here." --F.G.]
[3092] [This passage is obscure; but the meaning seems to be, "This teaching, given above, is the philosophy of those Christians who are called to such studies." --F.G.]
[3093] thusias. Mr. Field adopts the reading of the later mss. (and common editions) ousias, "substance," or "possession." But the three mss. which he usually follows and the old translation read thusias, which has been followed in the translation. [There are, however, as many mss. on the other side, and whether ousias be translated "possession" or "reality," it would give an excellent sense and one well in accordance with the context.--F.G.]
[3094] topo apokleiomenos
[3095] schesei kai oikeiosei
[3096] sphairizein
[3097] ha ptometha ton pragmaton. The expression (tou pragmatos haptetai) is repeated in each of the three instances that follow: in the translation it is varied.