HOMILY IV

Against the Jews and the trumpets of their Pasch

Delivered at Antioch in the Great Church

AGAIN THE JEWS, the most miserable and wretched of all men, are going to fast, and again we must make secure the flock of Christ. As long as no wild beast disturbs the flock, shepherds, as they stretch out under an oak or pine tree and play their flutes, let their sheep go off to graze with full freedom. But when the shepherds feel that the wolves will raid, they are quick to throw down the flute and pick up their slingshots; they cast aside the pipe of reeds and arm themselves with clubs and stones. They take their stand in front of the flock, raise a loud and piercing shout, and oftentimes the sound of their shout drives the wolf away before he strikes.

(2) I, too, in the past, frolicked about in explicating the Scriptures, as if I were sporting in some meadow; I took no part in polemics because there was no one causing me concern. But today the Jews, who are more dangerous than any wolves, are bent on surrounding my sheep; so I must spar with them and fight with them so that no sheep of mine may fall victim to those wolves.

(3) That fast will not be upon us for ten days or more. But do not be surprised that from today on I am taking up my tools and building a fence around your souls. This is what the hard-working farmer does. When he has a rushing stream nearby which may wash away the fields he has tilled, he does not wait for winter. Long beforehand he fences in the banks, builds tip dikes, digs ditches, and makes every preparation against the flood. While the stream runs quietly and is low in its bed, it is a simpler matter to restrain it; when it has become swollen and is swept along with a violent rush of waters, it is no longer so simple to oppose the flood. And so it is that long beforehand the farmer anticipates the surge of the torrent and contrives by every means to keep his fields secure in every way.

(4) As well as farmers, every soldier, sailor, and reaper makes it a practice to prepare ahead. Before the hour of battle, the soldier cleans off his breastplate, examines his shield, makes ready the bridle and bit, feeds and cares for his horse, and sees to it that he is well prepared in every way. Before the sailor launches his ship into the harbor's waters, he prepares the keel, repairs the sides, hews and shapes the oars, stitches together the sails, and makes ready all the other equipment of his ship. Many days before the harvest, the reaper sharpens his sickle. gets ready the threshing-floor, his oxen, his wagon, and everything else which may help him in the harvest. Indeed you can see men everywhere making preparations for their business beforehand so that, when the time does come, it is an easy matter for them to carry on their enterprise.

(5) I am following the example of these men. Many days beforehand I am making your souls secure by exhorting you to flee from that accursed and unlawful fast. Do not tell me that the Jews are fasting; prove to me that it is God's will that they fast. If it be not God's will, then their fasting is more unlawful than any drunkenness? For we must not only look at what they do but we must also seek out the reason why they do it.

(6) What is done in accordance with God's will is the best of all things even if it seems to be bad. What is done contrary to God's will and decree is the worst and most unlawful of all things-even if men judge that it is very good. Suppose someone slays another in accordance with God's will. This slaying is better than any loving-kindness. Let someone spare another and show him great love and kindness against God's decree. To spare the other's life would be more unholy than any slaying. For it is God's will and not the nature of things that makes the same actions good or bad.

II

Listen to me so that you may learn that this is true. Ahab once captured a king of Syria and, contrary to God's decree, saved his life. He had the Syrian king enjoy a seat by his side and sent him off with great honor. About that time a prophet came to his companion and "said to him: 'In the word of the Lord, strike me.' But his companion was not willing to strike him. And the prophet said to him: 'Because you would not hearken to the word of the Lord, behold, you will depart from me and a lion will strike you.' And he departed from him, and the lion found him and struck him. Then the prophet found another man and said: 'Strike me.' And the man did strike him and wounded him, and the prophet bandaged up his face."

(2) What greater paradox than this could there be? The man who struck the prophet was saved; the one who spared the prophet was punished. Why? That you may learn that, when God commands, you must not question too much the nature of the action; you have only to obey. So that the first man might not spare him out of reverence, the prophet did not simply say: "Strike me" but said: "Strike me in the word of God. That is, God commands it; seek no further. It is the King who ordains it; reverence the rank of him who commands and with all eagerness heed his word. But the man lacked the courage to strike him and, on this account, he paid the ultimate penalty. But by the punishment he subsequently suffered, he encourages us to yield and obey God's every command.

(3) But after the second man had struck and wounded him, the prophet bound his own head with a bandage, covered his eyes, and disguised himself. Wily did he do this? He was going to accuse the king and condemn him for saving the life of the king of the Syrians. Is Now Ahab was an impious man and always a foe to the prophets. The prophet did not wish Ahab to recognize him and then drive him from his sight; if the king drove him away, he would not hear the prophet's words of correction. So the prophet concealed his face and any statement of his business in the hope that this would give him the advantage when he did speak and that he might get the king to agree to the terms he wanted.

(4) "When the king was passing by, the prophet called aloud to him and said: 'Your servant went forth to the campaign of war. Behold, a man brought another man to me and said to me: "Guard this man for me. If he shall leap away and bound off, it will be your life for his life, or you will pay a talent of silver." And it happened that as your servant turned his eyes this way and that, the man was not there.' And the king of Israel said to him: 'This is your judgment before me: You slew the man.' And the prophet hurried to take the bandage from his eyes, and the king of Israel recognized that he was one of the sons of the prophets. And he said to the king: 'So says the Lord: "Because you let go from your hand a man worthy of death, it will be your life for his life, and your people for his people.' ....

(5) Do you see how not only God but men make this kind of judgment because both God and men heed the end and the causes rather than the nature of what is done? Certainly even the king said to him: "This is your judgment before me: you slew the man." You are a murderer, he said, because you let an enemy go. The prophet put on the bandage and presented the case as if it were not the king but somebody else on trial, so that the king might pass the proper sentence. And, in fact, this did happen. For after the king condemned him, the prophet tore off the bandage and said: "Because you let go from your hand a man worthy of death, it will be your life for his life, and your people for his people."

(6) Did you see what a penalty the king paid for his act of kindness? And what punishment he endured in return for his untimely sparing of his foe? The one who spared a life is punished; another, who slew a man, was held in esteem. Phinehas certainly slew two people in a single moment of time-a man and his wife; and after he slew them, he was given the honor of the priesthood. His act of bloodshed did not defile his hands; it even made them cleaner.

(7) So you see that he who struck the prophet goes free, while he who refused to strike him perishes; you see that he who spared a man's life is punished, while he who refused to spare a life is held in esteem. Therefore, always look into the decrees of God before you consider the nature of your own actions. Whenever you find something which accords with His decree, approve that-and only that.

III

Let us examine the matter of fasting and apply this rule to it. Suppose we should not apply this rule but merely take the act of fasting and consider it with no reference to anything else. The result will be great tumult and confusion. It is true that highwaymen, grave-robbers, and sorcerers have their sides torn to pieces; it is also true that the martyrs undergo this same suffering. What is done is the same, but the purpose and reason why it is done is different. And so it is that there is a great difference between the criminals and martyrs.

(2) In these cases we not only consider the torture but we first look for the intention and the reasons why the torture is inflicted. And this is why we love the martyrs-not because they are tortured but because they are tortured for the sake of Christ. But we turn our backs on the robbers-not because they are being punished but because they are being punished for their wickedness.

(3) So, too, in the matter of fasting, you must pass a judgment. If you see people fasting for the sake of God, approve what they do; if you see that they do this against God's will, turn your back on them and hate them more than you do those who drink, revel, and carouse. And in the case of this fasting we must inquire not only into the reason for fasting but we must consider also the place and the time.

(4) But before I draw up my battle line against the Jews, I will be glad to talk to those who are members of our own body, those who seem to belong to our ranks although they observe the Jewish rites and make every effort to defend them. Because they do this, as I see it, they deserve a stronger condemnation than any Jew. Not only the wise and intelligent but even those with little reason and understanding would agree with me in this. I need no clever arguments, no rhetorical devices, no prolix periodic sentences to prove this. It is enough to ask them a few simple questions and then trap them by their answers.

(5) What, then, are the questions? I will ask each one who is sick with this disease: Are you a Christian? Why, then, this zeal for Jewish practices? Are you a Jew? Why then, are you making trouble for the Church? Does not a Persian side with the Persians? Is not a barbarian eager for what concerns the barbarians? Will a man who lives in the Roman empire not follow our laws and way of life? Tell me this. If ever anyone living among us is caught in collusion siding with the barbarians, is he not immediately punished? He is given neither hearing nor examination, even if he has ten thousand arguments in his own defense. If ever anyone living among the barbarians is clearly following Roman custom and law, again, will he not suffer the same punishment? How, then, do you expect to be saved by defecting to that unlawful way of life?

(6) The difference between the Jews and us in not a small one, is it? Is the dispute between us over ordinary, everyday matters, so that you think the two religions are really one and the same? Why are you mixing what cannot be mixed? They crucified the Christ whom you adore as God. Do you see how great the difference is? How is it, then, that you keep running to those who slew Christ when you say that you worship him whom they crucified? You do not think, do you, that I am the one who brings up the law on which these charges are based, nor that I make up the form which the accusation takes? Does not the Scripture treat the Jews in this way?

(7) Hear what Jeremiah says against those same Jews: "Go off to Kedar and see; send off to the islands of the Kittim and find out if such things have happened. What things? "If the gentiles will change their gods, and indeed they are not gods, but you have changed your glory and from it you will derive no profit." He did not say: "You have changed your God," but, "your glory." What he means is this. Those who worship idols and serve demons are so unshaken in their errors that they choose not to abandon them nor desert them for the truth. But you, who worship the true God, have cast aside the religion of your fathers and have gone over to strange ways of worship. You did not show the same firmness in regard to the truth that they did in regard to their error. That is why Jeremiah says: "Find out if such things have happened, if the gentiles will change their gods, and indeed they are not gods; but you have changed your glory and from it you will derive no profit." He did not say: "You have changed your God," for God does not change. But he did say: "You have changed your glory." You did no harm to me, God says, because no harm has come to me. But you did dishonor yourselves. You did not make my glory less, but you did diminish your own.

(8) Let me also say this to those who are our own-if I must call our own those who side with the Jews. Go to the synagogues and see if the Jews have changed their fast; see if they kept the pre-Paschal fast with us; see if they have taken food on that day. But theirs is not a fast; it is a transgression of the law, it is a sin, it is trespassing. Yet they did not change. But you did change your glory and from it you will derive no profit; you did go over to their rites.

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