Let us not then be offended on account of the heretics. For look, here at the very outset of the preaching, how many offenses there were: I speak not of those which arose from them that were without; for these were nothing: but of the offenses which were within. For instance, first Ananias, then the “murmuring,” then Simon the sorcerer; afterwards they that accused Peter on account of Cornelius, next the famine, lastly this very thing, the chief of the evils. For indeed it is impossible when any good thing has taken place, that some evil should not also subsist along with it.
Let us not then be disturbed, if certain are offended, but let us thank God even for this, because it makes us more approved. For not tribulations only, but even temptations also render us more illustrious. A man is no such great lover of the truth, only for holding to it when there is none to lead him astray from it: to hold fast to the truth when many are drawing him away, this makes the proved man. What then? Is this why offenses come? I am not speaking as if God were the author of them: God forbid!
But I mean, that even out of their wickedness He works good to us: it was never His wish that they should arise: “Grant to them,” He says, “that they may be one”: but since offenses do come, they are no hurt, to these, but even a benefit: just as the persecutors unwillingly benefit the Martyrs by dragging them to martyrdom, and yet they are not driven to this by God; just so is it here. Let us not look (only at this), that men are offended: this very thing is itself a proof of the excellence of the doctrine— that many stimulate and counterfeit it: for it would not be so, if it were not good.
And this I will now show, and make on all hands plain to you. Of perfumes, the fragrant spices are they which people adulterate and counterfeit; as, for instance, the amomum leaf. For because these are rare and of necessary use, therefore there come to be spurious imitations likewise. Nobody would care to counterfeit any common article. The pure life gets many a false pretender to it: no man would care to counterfeit the man of vicious life; no, but the man of monastic life.— What then shall we say to the heathen?
There comes a heathen and says, “I wish to become a Christian, but I know not whom to join: there is much fighting and faction among you, much confusion: which doctrine am I to choose?” How shall we answer him? “Each of you” (says he) “asserts, ' I speak the truth.'” (b) No doubt: this is in our favor. For if we told you to be persuaded by arguments, you might well be perplexed: but if we bid you believe the Scriptures, and these are simple and true, the decision is easy for you.
If any agree with the Scriptures, he is the Christian; if any fight against them, he is far from this rule. (a) “But which am I to believe, knowing as I do nothing at all of the Scriptures? The others also allege the same thing for themselves. What then (c)if the other come, and say that the Scripture has this, and you that it has something different, and you interpret the Scriptures diversely, dragging their sense (each his own way)?” And you then, I ask, have you no understanding, no judgment?
“And how should I be able (to decide),” says he, “I who do not even know how to judge of your doctrines? I wish to become a learner, and you are making me immediately a teacher.” If he say this, what, say you, are we to answer him? How shall we persuade him? Let us ask whether all this be not mere pretence and subterfuge. Let us ask whether he has decided (κατέγνωκε) against the heathen (that they are wrong). The fact he will assuredly affirm, for of course, if he had not so decided, he would not have come to (enquire about) our matters: let us ask the grounds on which he has decided, for to be sure he has not settled the matter out of hand.
Clearly he will say, “Because (their gods) are creatures, and are not the uncreated God.” Good. If then he find this in the other parties (αἰρέσεις), but among us the contrary, what argument need we? We all confess that Christ is God. But let us see who fight (against this truth), and who not. Now we, affirming Him to be God speak of Him things worthy of God, that He has power, that He is not a slave, that He is free, that He does of Himself: whereas the other says the reverse.
Again I ask: if you would learn (to be) a physician, * * *? And yet among them are many (different) doctrines. For if you accept without more ado just what you are told, this is not acting like a man: but if you have judgment and sense, you shall assuredly know what is good. We affirm the Son to be God, we verify (ἐ παληθεύομεν) what we affirm: but they affirm indeed, but (in fact) confess not.— But to mention (something) even plainer: those have certain persons from whom they are called, openly showing the name of the heresiarch himself, and each heresy in like manner: with us, no man has given us a name, but the faith itself.
However, this (talk of yours) is mere pretence and subterfuge. For answer me: how is it that if you would buy a cloak, though ignorant of the art of weaving, you do not speak such words as these— “I do not know how to buy; they cheat me”— but do all you can to learn, and so whatever else it be that you would buy: but here you speak these words? For at this rate, you will accept nothing at all. For let there be one that has no (religious) doctrine whatever: if he should say what you say about the Christians— “There is such a multitude of men, and they have different doctrines; this a heathen, that a Jew, the other a Christian: no need to accept any doctrine whatever, for they are at variance one with another; but I am a learner, and do not wish to be a judge” — but if you have yielded (so far as) to pronounce against (καταγινώσκειν) one doctrine, this pretext no longer has place for you.
For just as you were able to reject the spurious, so here also, having come, you shall be able to prove what is profitable. For he that has not pronounced against any doctrine at all, may easily say this: but he that has pronounced against any, though he have chosen none, by going on in the same way, will be able to see what he ought to do. Then let us not make pretexts and excuses, and all will be easy. For, to show you that all this is mere excuse, answer me this: Do you know what you ought to do, and what to leave undone?
Then why do you not what you ought? Do that, and by right reason seek of God, and He will assuredly reveal it to you. “God,” it says, “is no respecter of persons, but in every nation he that fears Him, and works righteousness, is accepted with Him.” It cannot be that he who hears without prejudice should not be persuaded. For just as, if there were a rule, by which everything behooved to be put straight, it would not need much consideration, but it would be easy to detect the person who measures falsely (τὸν παραμετροὕντα λαβἕιν), so is it here.
“Then how is it they do not see it at a glance?” Many things are the cause of this: both preconceived opinion, and human causes (αἰτίαι). The others, say you, say the same thing about us. How? For are we separated from the Church? Have we our heresiarchs? Are we called after men— as one of them has Marcion, another Manichæus, a third Arius, for the author and leader (of his sect)? Whereas if we likewise do receive an appellation from any man, we do not take them that have been the authors of some heresy, but men that presided over us, and governed the Church.
We have no “masters upon the earth”— God forbid— we have “One Master that is in heaven.” “And those also,” says he, “say the same.” But there stands the name set over them, accusing them, and stopping their mouths.— How is it, there have been many heathen, and none of them asked these questions: and among the philosophers there were these (differences), and yet none of those holding the right party (αἵρεσιν) was hindered (thereby)?— Why did not (those believers) say, when (the others) raised these questions, “Both these and those are Jews: which must we believe?”
But they believed as they ought. Then let us also obey the laws of God, and do all things according to His good pleasure, that having virtuously passed this life present, we may be enabled to attain unto the good things promised to them that love Him, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father and the Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen.
Source: Homilies on Acts (New Advent)