Homilies on Acts

These sayings are not contrary, nay, they are exceedingly in accord. For when the offense is with us, then woe unto us, but when not with us, not so. And again, Woe to (that man) through whom “the name of God is blasphemed.” How then if I do what is right in anything, but another blasphemes? That is nothing to me, but only to him: for through him (God) was blasphemed. “And how is it possible to do what is right in anything, and yet give a handle to the rest?” Whence will you that I bring examples— from present, or from old times?

Not to be easily scared (ψοφοδεεἵς), shall we speak to the very point now in hand? Paul judaized in Jerusalem, but in Antioch not so: he judaized, and they were offended (p. 282, note 3), but those had no right to be offended. He is said to have saluted both Nero's cupbearer and his concubine: what, think ye, must they have said against him because of this? But they had no right to do so. Since, if he drew them to him for loose living or any wicked acts, one might well be offended: but if in order to right living, what is there to be offended at?

Let me mention something that happened to one of my acquaintance. The wrath of God once fell upon (a city), and he being very young (was) in the order of deacon. The bishop was absent at the time, and of the presbyters none took thought for the matter, but indiscriminately they caused in one night immense numbers of people to be baptized all at once, and they did indiscriminately receive baptism, all of them ignorant of everything: these he took apart by a hundred or two hundred together, and discoursed to them, not upon any other subject, but only on the sacraments, so that the unbaptized also were not allowed to be present.

Many thought he did this because he coveted rule. But he cared not for that: neither however did he continue the thing for a (longer) time, but immediately desisted. When then? Was he the cause of the scandal? I think not. For if indeed he had done this without cause, they might with reason have ascribed it to him: and so again, if he had continued to do so. For when anything of what is pleasing to God is hindered by another's taking offense, it is right to take no notice: but then is the time to mind it, when we are not forced because of him to offend God.

For, say, if, while we are discoursing and putting drunkards to shame (σκωπτόντων), any one take offense— am I to give over speaking? Hear Christ say, “Will ye also go away?” So then, the right thing is, neither to take no notice, nor to take too much, of the weakness of the many. Do we not see the physicians acting thus: how, when it may be done, they humor the whims of their patients, but when the gratification does harm, then they will not spare? Always it is good to know the right mean.

Many reviled, because a certain beautiful virgin stayed, and they railed upon those who catechised (her). What then? Was it their duty to desist for that? By no means. For let us not look to this only, whether some be offended, but whether they are justly offended, and so that it is no hurt to ourselves (to give way). “If meat,” says (Paul), “offend my brother, I will eat no meat as long as the world lasts.” With reason: for the not eating did (him) no harm. If however it offend him, that I wish to renounce (ἀ ποτάξασθαι) (the world), it is not right to mind him.

And whom, you will ask, does this offend? Many, to my knowledge. When therefore the hindrance is a thing indifferent, let (the thing) be done. Else, if we were to look only to this, many are the things we have to desist from: just as, on the other hand, if we should despise (all objections), we have to destroy many (brethren). As in fact Paul also took thought beforehand concerning offense: “Lest,” he says, “in this liberality which is administered by us:” for it was attended with no loss (to him) to obviate an ill surmise.

But when we fall into such a necessity as that great evils should ensue through the other's taking offense let us pay no heed to that person. He has to thank himself for it, and we are not now accountable, for it was not possible to spare him without hurt (to ourselves). Some were offended, because certain believers sat down to meat in (heathen) temples. It was not right to sit down: for no harm came of this (their not doing it). They were offended, because Peter ate with the Gentiles.

But he indeed spared them, but (Paul) not so. On all occasions it behooves us in following the laws of God to take great pains that we give no matter of offense; that both ourselves may not have to answer for it, and may have mercy vouchsafed us from God, by the grace and loving-kindness of His only-begotten Son, with Whom to the Father and Holy Ghost together be glory, dominion, honor, now and ever, world without end. Amen.