For gentleness is everywhere a great good: gentleness, I say, not stupid indifference; gentleness, not adulation: for between these there is a vast difference. Nothing ruffled Paul, nothing discomposed Peter. When you have convincing proofs, why lose your temper, to render these of none effect? It is impossible for one who is out of temper ever to persuade. Yesterday also we discoursed about anger; but there is no reason why we should not today also; perchance a second exhortation coming directly after the first will effect somewhat. For indeed a medicine though of virtue to heal a wound, unless it be constantly renewed, mars all. And think not that our continual discoursing about the same things is a condemning of you: for if we condemned you, we should not discourse; but now, hoping that you will gain much, we speak these things. Would indeed that we did speak constantly of the same things: would that there were no other subject of our discourses, than how we might overcome our passions. For is it not contrary to all reason, that while emperors, living in luxury and so great honor, have no subject of discourse either while sitting at table, or at any other time, save only how to overcome their enemies — and therefore it is that they hold their assemblies each day, and appoint generals and soldiers, and demand taxes and tributes; and that of all state affairs, the moving causes are these two, the overcoming of those who make war upon them, and the establishing of their subjects in peace— we have no mind for such themes as this, nor ever even dream of conversing upon them: but how we may buy land, or purchase slaves, and make our property greater, these are subjects we can talk about every day, and never be tired of them: while concerning things in ourselves and really our own, we neither wish to speak ourselves, nor so much as dream of tolerating advice, nor of enduring to hear others speaking about them? But answer me, what do you talk about? About dinner? Why that is a subject for cooks. Of money? Nay, that is a theme for hucksters and merchants. Of buildings? That belongs to carpenters and builders. Of land? That talk is for husbandmen. But for us, there is no other proper business, save this, how we may make wealth for the soul. Then let not the discourse be wearisome to you. Why is it that none finds fault with the physician for always discoursing of the healing art, nor with people of other crafts for talking about their peculiar arts? If indeed the mastery over our passions were really achieved, so that there were no need of putting us in mind, we might reasonably be taxed with ambition and display: or rather, not then either. For even if it were gained, for all that, there would be need of discoursing, that one might not relapse and remain uncorrected: as in fact physicians discourse not only to the sick, but also to the whole, and they have books on this subject, on the one part how to free from disease, on the other how to preserve health. So that even if we are well, still we must not give over, but must do all in order to the preserving of our health. And when we are sick there is a twofold necessity for advice: first, that we may be freed from the disease; secondly, that having been freed, we may not fall into it again. Well then, we are discoursing now by the method of treating the sick, not by the rules for the treatment of the healthy.
How then may one root out this evil passion? How subdue (ὑ ποσκελίσειε) this violent fever? Let us see whence it had its birth, and let us remove the cause. Whence is it wont to arise? From arrogance and much haughtiness. This cause then let us remove, and the disease is removed together with it. But what is arrogance? Whence does it arise? For perhaps we are likely to have to go back to a still higher origin. But whatever course the reason of the thing may point out, that let us take, that we may go to the bottom of the mischief, and pluck it up by the roots. Whence then comes arrogance? From our not looking into our own concerns, but instead of that, busying ourselves about the nature of land, though we are not husbandmen, and the nature of gold, though we are not merchants, and concerning clothing, and everything else: while to ourselves and our own nature we never look at all. And who, you will say, is ignorant of his own nature? Many: perhaps all, save a few: and if you will, I will show the proof of it. For, tell me, what is man? If one were asked, will he be able to answer outright to the questions, In what he differs from the brutes, in what he is akin to the heavenly inhabitants, what can be made of man? For as in the case of any other material, so also in this case: man is the subject-matter, but of this can be made either an angel or a beast. Does not this seem a strange saying? And yet you have often heard it in the Scriptures. For of certain human beings it was said, “he is the angel of the Lord”: and “from his lips,” says it, “they shall seek judgment”: and again, “I send My angel before Your face:” but of some, “Serpents, generation of vipers.” So then, it all depends upon the use. Why do I say, an angel? The man can become God, and a child of God. For we read, “I have said, You are gods, and all of you are children of the Most High.” And what is greater, the power to become both God and angel and child of God is put into his own hands. Yea, so it is, man can be the maker of an angel. Perchance this saying has startled you? Hear however Christ saying: “In the Resurrection they neither marry nor are given in marriage, but are like the angels.” And again, “He that is able to receive it, let him receive it.” In a word, it is virtue which makes angels: but this is in our power: therefore we are able to make angels, though not in nature, certainly in will. For indeed if virtue be absent, it is no advantage to be an angel by nature; and the Devil is a proof of this, who was an angel once: but if virtue be present, it is no loss to be a man by nature; and John is a proof of this, who was a man, and Elias who went up into heaven, and all those who are about to depart there. For these indeed, though with bodies, were not prevented from dwelling in heaven: while those others, though without bodies, could not remain in heaven. Let no one then grieve or be vexed with his nature as if it were a hindrance to him, but with his will. He (the Devil) from being incorporeal became a lion: for lo! It says, “Our adversary, as a roaring lion, walks about, seeking whom he may devour”: we from being corporeal, become angels. For just as if a person, having found some precious material, should despise it, as not being an artificer, it will be a great loss to him, whether it be pearls, or a pearl shell, or any other such thing that he has seen; so we likewise, if we are ignorant of our own nature, shall despise it much: but if we know what it is, we shall exhibit much zeal, and reap the greatest profits. For from this nature is wrought a king's robe, from this a king's house, from this nature are fashioned a king's members: all are kingly. Let us not then misuse our own nature to our hurt. He has made us “a little lower than the angels,”, I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming near to the angels, if we will. Let us then will it, let us will it, and having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and the Holy Spirit, now and ever, world without end, Amen.
Source: Homilies on Acts (New Advent)