Homilies on the First Epistle of John

^1. You remember, beloved, that of the epistles of John the apostle the last past remains to be handled by us and expounded to you, as the Lord vouchsafes. Of this debt then we are mindful: and you ought to be mindful of your claim. For indeed this same charity, which in this epistle is chiefly and almost alone commended, at once makes us most faithful in paying our debts, and you most sweet in exacting your rights. I have said, most sweet in exacting, because where charity is not, he that exacts is bitter: but where charity is, both he that exacts is sweet, and he of whom it is exacted, although he undertakes some labor, yet charity makes the very labor to be almost no labor, and light. Do we not see how, even in dumb and irrational animals, where the love is not spiritual but carnal and natural, with great affection the mother yields herself to her young ones when they will have the milk which is their right: and however impetuously the suckling rushes at the teats, yet that is better for the mother than that it should not suck nor exact that which of love is due? Often we see great calves driving their heads at the cow's udders with a force that almost lifts up the mother's body, yet does she not kick them off; nay, if the young one be not there to suck, the lowing of the dam calls for it to come to the teats. If then there be in us that spiritual charity of which the apostle says, “I became small in the midst of you even as a nurse cherishing her young ones;” we love you the more when you are exacting. We like not the sluggish, because for the languid ones we are afraid. We have been obliged, however, to intermit the continuous reading of this epistle, because of certain stated lessons coming between, which must needs be read on their holy days, and the same preached upon. Let us now come back to the order which was interrupted; and what remains, holy brethren, receive ye with all attention. I know not whether charity could be more magnificently commended to us, than that it should be said, “Charity is God.” Brief praise, yet mighty praise: brief in utterance, mighty in meaning! How soon is it said, “Love is God!” This also is short: if you count it, it is one: if you weigh it, how great is it! “Love is God, and he that dwells,” says he, “in love, dwells in God, and God dwells in him.” Let God be your house, and be an house of God; dwell in God, and let God dwell in you. God dwells in you, that He may hold you: you dwell in God, that you may not fall; for thus says the apostle of this same charity, “Charity never falls.” How should He fall whom God holds?

2. “Herein is our love made perfect in us that we may have boldness in the day of judgment: because as He is, so are we in this world.” He tells how each may prove himself, what progress charity has made in him or rather what progress he has made in charity. For if charity is God, God is capable neither of proficiency nor of deficiency: that charity is said to be making proficiency in you, means only that you make proficiency in it. Ask therefore what proficiency you have made in charity, and what your heart will answer you, that you may know the measure of your profiting. For he has promised to show us in what we may know Him, and has said, “In this is love made perfect in us.” Ask, in what? “That we have boldness in the day of judgment.” Whoso has boldness in the day of judgment, in that man is charity made perfect. What is it to have boldness in the day of judgment? Not to fear lest the day of judgment should come. There are men who do not believe in a day of judgment; these cannot have boldness in a day which they do not believe will come. Let us pass these: may God awaken them, that they may live; why speak we of the dead? They do not believe that there will be a day of judgment; they neither fear nor desire what they do not believe. Some man has begun to believe in a day of judgment: if he has begun to believe, he has also begun to fear. But because he fears as yet, because he has not yet boldness in the day of judgment, not yet is charity in that man made perfect. But for all that, is one to despair? In whom you see the beginning, why do you despair of the end? What beginning do I see? (do you say.) That very fear. Hear the Scripture: “The fear of the Lord is the beginning of wisdom.” Well then, he has begun to fear the day of judgment: by fearing let him correct himself, let him watch against his enemies, i.e. his sins; let him begin to come to life again inwardly, and to mortify his members which are upon the earth, as the apostle says, “Mortify your members which are upon the earth.” By the members upon earth he means spiritual wickedness: for he goes on to expound it, “Covetousness, uncleanness,” and the rest which he there follows out. Now in proportion as this man who has begun to fear the day of judgment, mortifies his members which are upon the earth, in that proportion the heavenly members rise up and are strengthened. But the heavenly members are all good works. As the heavenly members rise up, he begins to desire that which once he feared. Once he feared lest Christ should come and find in him the impious whom He must condemn; now he longs for Him to come, because He shall find the pious man whom He may crown. Having now begun to desire Christ's coming, the chaste soul which desires the embrace of the Bridegroom renounces the adulterer, becomes a virgin within by faith, hope, and charity. Now has the man boldness in the day of judgment: he fights not against himself when he prays, “Your kingdom come.” For he that fears lest the kingdom of God should come, fears lest his prayer be heard. How can he be said to pray, who fears lest his prayer be heard? But he that prays with boldness of charity, wishes now that He may come. Of this same desire said one in the Psalm, “And you, Lord, how long? Turn, Lord, and deliver my soul.” He groaned at being so put off. For there are men who with patience submit to die; but there are some perfect who with patience endure to live. What do I mean? When a person still desires this life, that person, when the day of death comes, patiently endures death: he struggles against himself that he may follow the will of God, and in his mind desires that which God chooses, not what man's will chooses: from desire of the present life there comes a reluctance against death, but yet he takes to him patience and fortitude, that he may with an even mind meet death; he dies patiently. But when a man desires, as the apostle says, “to be dissolved and to be with Christ,” that person, not patiently dies, but patiently lives, delightedly dies. See the apostle patiently living, i.e. how with patience he here, not loves life, but endures it. “To be dissolved,” says he, “and to be with Christ, is far better: but to continue in the flesh is necessary for your sakes.” Therefore, brethren, do your endeavor, settle it inwardly with yourselves to make this your concern, that you may desire the day of judgment. No otherwise is charity proved to be perfect, but only when one has begun to desire that day. But that man desires it, who has boldness in it, whose conscience feels no alarm in perfect and sincere charity.