516 HOMIL. topics. Men's common Irreverence in Church; For neither towards him shall we want reasons XXXVI. of power to stir him up throughly, and cause him to soar. Thou then who knowest not these things, when thou shalt hear the prophet saying, Thus saith the Lord, quit the earth, ascend thou also unto heaven, consider who it is that by him discourses with thee. But as things are, for a buffoon who is moving laughter, or for a whorish and abandoned woman, so vast an assemblage of spectators is set, listening in entire quietness to what is spoken, and this when none commands silenced; and there is neither tumult, nor cry, nor any the least noise: but when God is speaking from heaven on subjects so awful, we behave ourselves more impudently than dogs, and even to the harlot women we pay greater respect than to God. (7.) Doth it make your flesh creep to be told of these things? Nay then, much rather let it creep when ye do them. 11. 22. [9.] That which Paul said of them that despised the poor, and feasted alone, What, have ye not houses to eat and to drink in? or despise ye the Church of God, and shame them that 11 Cor. have not1?-the same allow me also to say of those who make a disturbance and hold conversations in this place. "What? have ye not houses to trifle in? or despise ye the Church of God,and corrupt those even who would be modest and quiet?" "But it is sweet and pleasant for you to converse with your friends." I do not forbid this, but let it be done in the house, in the market, in the baths. For the church is not a place of conversation, but of teaching. But now it differs not from the market; nay, if it be not too bold a word, haply not even from the stage; in such sort do the women who assemble here adorn themselves more wantonly than the unchaste who are to be found there. Accordingly we see that even hither many profligates are enticed by them; and Because the Catechumens and others, as it seems, were allowed to hear the Lessons read, though not to be present at what was strictly called the Communion Service. See Bingham, xiv. iii. 1. d An allusion to the injunctions for silence used by the Deacon occasionally in the Church: see Bingham, ii. 20. 14; and the Apost. Constit. ii. 57. as quoted by him: "Let the Deacon oversee the people, that none whisper, or doze, or laugh, or nod:" and after wards in the time of the offering, "Let not excused by Difficulty of hearing. 517 14. 33. if any one is trying or intending to corrupt a woman, there 1 COR. is no place, I suppose, that seems to him more suitable than the church. And if any thing be to be sold or bought, the church appears more convenient than the market. For on such subjects also there is more talk here, than in the shops themselves. Or if any wish to say or to hear any scandal, you will find that this too is to be had here, more than in the forum without. And if you wish to hear any thing of political matters, or the affairs of private families, or the camp, go not to the judgment-hall, nor sit in the apothecary's shop; for here, here I say are those who report all these things more accurately; and our assemblies are any thing rather than a church. Can it be, that I have touched you to the quick? I for my part think not. For while ye continue in the same practices, how am I to know, that you are touched by what hath been said? Therefore I must needs handle the same topics again. Are these things then to be endured? Are these things to be borne? We weary and distract ourselves every day, that ye may not depart without having learned something useful: and none of you goes away at all the better, but rather injured the more. Yea, and ye come together unto condemnation, having no longer any cloke for your sin, and ye thrust out the more modest, disturbing them with your fooleries on every side. But what do the multitude say? "I do not hear what is read," saith one, 66 nor do I know what the words are which are spoken." Because thou makest a tumult and confusion, because thou comest not with a reverent soul. What sayest thou? "I know not what things are said." Well then, for this very reason oughtest thou to give heed. But if not even the obscurity stir up thy soul, much more if things were clear wouldest thou hurry them by. Yea, this is the reason why neither all things are clear, lest thou shouldest indulge 1 Acts 8. indolence; nor obscure, lest thou shouldest be in despair. 20. And whereas that eunuch and barbarian1 said none of these 2 ravaγινώσκον. things, but surrounded as he was with a crowd of so important axoraffairs, and on his journey, had a book in his hands, and was haps, reading: dost thou, both abounding in teachers, and having ing what others to read to thee privately, allege to me thine excuses is read in Tas, per "repeat a lower tone." XXXVI. 518 Dreams of Wealth, how better than Actual Wealth. HOMIL. and pretexts? Knowest thou not what is said? Why then pray that thou mayest learn: but sure it is impossible to be ignorant of all things. For many things are of themselves evident and clear. And further, even if thou be ignorant of all, even so oughtest thou to be quiet, not to jostle out them that are attentive; that God, accepting thy quietness and thy reverence, may make the obscure things also plain. But canst thou not be silent? Well then, go out, not to become a mischief to others also. For in truth there ought to be but one voice in the church always, even as there is but one body. Therefore both he that reads, utters his voice alone, and the Bishop himself is content to sit in silence; and he who chants, chants alone; and though all utter the response, the voice is wafted as from one mouth. And he that pronounces a homily, pronounces it alone. But when there are many, conversing on many and diverse subjects, why do we disturb you for no good? since surely unless ye thought that we are but disturbing you for no good, ye would not, in the midst of our speech on such high matters, discourse on things of no consequence. [10.] Therefore not in your conduct only, but in your very estimation of things, there is great perversion. And ye gape after superfluities, and leaving the truth, pursue all sorts of shadows and dreams. Are not all present things a shadow and dreams, and worse than a shadow? For both before they appear, they fly away; and before they are flown, the trouble they give is much, and more than the pleasure. Let one acquire in this world and bury in the earth ever such abundance of wealth, yet when the night is past, naked he shall depart hence, and no wonder. Since they too who are rich but in a dream, on rising from their couch, have nothing of what they seemed to have while sleeping. So also are the greedy of gain or rather not so, but in a much worse condition. For he that dreams of being rich, neither hath the money which he fancied he had, nor is any other mischief found to have accrued to him from this phantasy when he arises, but this man is both deprived of his riches, and hath also to depart, filled with the sins which arise out of them; and in his wealth having but enjoyed a phantasy, the evils resulting from his wealth he sees not in fancy any more, but Evils in Accumulation of Wealth. 519 14. 33. in the very truth of things: and his pleasure was in dreams, 1 Cor. but the punishment ensuing on his pleasure turns out no more a dream, but is matter of actual experience. Yea rather, even before that punishment, even here he pays the heaviest penalty, in the very collecting of his wealth wearing into himself innumerable sadnesses, anxieties, accusations, calumnies, tumults, perturbations. In order therefore that we may be delivered both from the dreams and from the evils that are not in dreams, instead of covetousness let us choose almsgiving, instead of rapine, mercy to mankind. For thus we shall obtain the good things both present and to come, through the grace and mercy of our Lord Jesus Christ, with Whom, to the Father, with the Holy Ghost, be glory, power, honour, now and ever, and world without end. Amen. HOMILY XXXVII. 1 COR. xiv. 34. Let your women keep silence in the churches: for it is not permitted unto them to speak; but to be under obedience, as also saith the law. HAVING abated the disturbance both from the tongues, and from the prophesyings; and having made a law to prevent confusion, that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, rooting out their unseasonable boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose. Therefore he represses their babbling, and that with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here, or giving counsel, but he even laying his commands on them vehemently, by the recitation of an ancient law on that subject. For having said, Let your women keep silence in the churches; and, it is not permitted unto them to speak, but to be under obedience, he added, as also saith the law. And where doth the law say this? Thy desire 1 Gen. shall be to thy husband, and he shall rule over thee1. Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet. Wherefore also having himself said, it is not permitted unto them to speak, he 3. 16. |