forwardness for boldness, cowardice for gentleness. 643 XXIII. What is boldness? Again the same, when others are the ACTS persons for whom we contend. What forwardness? When 1-5. it is in our own cause that we are willing to fight. So that magnanimity and boldness go together, as also (mere) forwardness and (mere) cowardice. For he that (does not) resent on his own behalf", will hardly but resent on behalf of others: and he that does not stand up for his own cause, will hardly fail to stand up for others. For when our habitual disposition is pure from passion, it admits virtue also. Just as a body when free from fever admits strength, so the soul, unless it be corrupted by the passions, admits strength. It betokens great strength, this gentleness: it needs a generous and a gallant soul, and one of exceeding loftiness, this gentleness. Or, think you, is it a small thing to suffer ill, and not be exasperated? Indeed, one would not err if in speaking of the disposition to stand up for our neighbours, one should call it the spirit of manly courage. For he that has had the strength to be able to overcome so strong a passion (as this of selfishness), will have the strength to dare the attack on another. For instance, these are two passions, cowardice and anger: if thou have overcome anger, it is very plain that thou overcomest cowardice also: but thou gettest the mastery over anger, by being gentle: therefore (do so) with cowardice also, and thou wilt be manly. Again, if thou hast not got the better of anger, thou art become forward (and pugnacious); but not having got the better of this, neither canst thou get the better of fear; consequently, thou wilt be a coward too: and the case is the same as with the body; if it be weak, it is quickly overcome both by cold and heat for such is the ill temperament, but the good temperament is able to stand all (changes). Again, greatness of soul is a virtue, and hard by it stands prodigality: economy is a virtue, the being a good manager; hard by it stands parsimony and meanness. Come, let us • All our Mss. ὁ γὰρ ὑπὲρ ἑαυτοῦ μὴ ἀλγῶν, δυσκόλως ὑπὲρ ἑτέρων ἀλγήσει, but Sav. marg. οὐκ ἀλγήσει: which we adopt as indispensable to the sense. In the next sentence, C. omits the μὴ Tt 2 XLVIII. 644 So, prodigality must not be mistaken for generosity. HOMIL. again collate and compare the virtues (with their vices). Well then, the prodigal person is not to be called greatminded. How should he? The man who is overcome by numberless passions, how should he be great of soul? For this is not despising money; it is only the being ordered about by other passions: for just as a man, if he were at the beck and bidding of robbers to obey their orders, could not be free; (so it is here.) His large spending does not come of his contempt of money, but simply from his not knowing how to dispose of it properly: else, were it possible both to keep it and to lay it out on his pleasure, this is what he would like. But he that spends his money on fit objects, this is the man of high soul: for it is truly a high soul, that which is not in slavery to passion, which accounts money to be nothing. Again, economy is a good thing: for thus that will be the best manager, who spends in a proper manner, and not at random without management. But parsimony is not the same thing with this. For the former indeed, not even when an urgent necessity demands, touches the principal of his money: but the latter will be brother to the former. Well then, we will put together the man of great soul, and the prudent economist, as also the prodigal and the mean man: for both of these are thus affected from littleness of soul, as those others are (from the opposite). Let us not then call him high-souled, who simply spends, but him who spends aright: nor let us call the economical manager mean and parsimonious, but him who is unseasonably sparing of his money. What a quantity of wealth that rich man spent, Lukele, who was clothed in purple and fine linen? But he was not 19. * Ἐκεῖνος μὲν γὰρ οὐδὲ ἀναγκαίας ἀπαιτούσης χρείας, τῆς οὐσίας ἅπτεται τῶν χρημάτων, οὗτος δὲ ἐκείνου γένοιτο av ådeλpós. We leave this as it stands, evidently corrupt. Something is wanting after οὗτος δὲ, "The former, the oikovoμikos, is careful not to touch his principal or capital, but will confine his outlay within his income: the latter, &c." But ovde avayк. аπ. χρείας is hardly suitable in the former case, and should rather come after οὗτος δέ· “ the latter, the niggard, though the need be ever so urgent, has not the heart to touch either principal or income"- or something to that effect. Then perhaps, πῶς οὖν οὗτος ἐκείνου yévoiтo av ådeλpós; Mod. t. "For the former spends all upon proper objects; the latter, not even when urgent need requires, touches the principal of his money. The oikov. therefore will to brother to the μεγαλοψ.” The prodigal is a slave to his own lusts. 645 XXIII. high-souled for his soul was possessed by an unmerciful Acts disposition and by numberless lusts: how then should it be 15. great? Abraham had a great soul, spending as he did for the reception of his guests, killing the calf, and, where need was, not only not sparing his property, but not even his life. If then we see a person having his sumptuous table, having his harlots and his parasites, let us not call him a man of a great mind, but a man of an exceedingly little mind. For see how many passions he is enslaved and subject to―gluttony, inordinate pleasure, flattery: but him who is possessed by so many, and cannot even escape one of them, how can any one call magnanimous? Nay, then most of all let us call him little-minded, when he spends the most: for the more he spends, the more does he shew the tyranny of those passions: for had they not excessively got the mastery over him, he would not have spent to excess. Again, if we see a person, giving nothing to such people as these, but feeding the poor, and succouring those in need, himself keeping a mean table-him let us call an exceedingly highsouled man: for it is truly a mark of a great soul, to despise one's own comfort, but to care for that of others. For tell me, if you should see a person despising all tyrants, and holding their commands of no account, but rescuing from their tyranny those who are oppressed and evil entreated; would you not think this a great man? So let us account of the man in this case also. The passions are the tyrant: if then we despise them, we shall be great: but if we rescue others also from them, we shall be far greater, as being sufficient not only for ourselves, but for others also. But if any one, at a tyrant's bidding, beat some other of his subjects, is this greatness of soul? No, indeed: but the extreme of slavery, in proportion as he is great. And now also1 there is1 póset before us a soul that is a noble one and a free: but this KELTAL. the prodigal has ordered to be beaten by his passions: the man then that beats himself, shall we call high-souled? By no means. Well then **, but let us see what is greatness of soul, and what prodigality; what is economy, and what meanness; what is gentleness, and (what) dulness and cowardice; what boldness, and what forwardness: that having distinguished these things from each other, we may XLVIII. 646 Prove all things, hold fast the good. HOMIL. be enabled to pass (this life) well-pleasing to the Lord, and to attain unto the good things promised, through the grace and mercy of our Lord Jesus Christ, to Whom be the glory for ever and ever. Amen. HOMILY XLIX." ACTS xxiii. 6-8. But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. AGAIN he discourses simply as man, and he does not on all occasions alike enjoy the benefit of supernatural aid. [I am a Pharisee, the son of a Pharisee:] both in this, and in what comes after it, he wished to divide the multitude, which had an evil unanimity against him. And he does not speak a falsehood here either: for he was a Pharisee by descent from his ancestors. Of the hope and resurrection of the dead I am called in question. For since they would not say for what reason they arraigned him, he is compelled therefore to declare it himself. This Homily is wanting in C. The mod. t. swarms with interpolations. b καὶ ἐν τούτῳ, viz. in saying I am a Pharisee, kal èv TỶ μetà Taura, i. e. Of the hope of resurrection, &c. But the Pharisees, it says, Mod. t. "but is also permitted to contribute somewhat of himself, which also he does and καὶ ἐν τ., καὶ ἐν τῷ μ. T. both on this occasion and on that which followed (?) he pleads for himself, wishing, &c." |