Homilies on Ephesians

We will examine, if you please, whence idolatry took its rise. A certain wise man tells us, that a certain rich man afflicted with untimely mourning for his son, and having no consolation for his sorrow, consoled his passion in this way: having made a lifeless image of the dead, and constantly gazing at it, he seemed through the image to have his departed one still; while certain flatterers, “whose God was their belly”, treating the image with reverence in order to do him honor, carried on the custom into idolatry. So then it took its rise from weakness of soul, from a senseless custom, from extravagance. But not so covetousness: from weakness of soul indeed it is, only that it is from a worse weakness. It is not that any one has lost a son, nor that he is seeking for consolation in sorrow, nor that he is drawn on by flatterers. But how is it? I will tell you. Cain in covetousness overreached God; what ought to have been given to Him, he kept to himself; what he should have kept himself, this he offered to Him; and thus the evil began even from God. For if we are God's, much more are the first-fruits of our possessions. Again, men's violent passion for women arose from covetousness. “They saw the daughters of men”, and they rushed headlong into lust. And from hence again it went on to money; for the wish to have more than one's neighbor of this world's goods, arises from no other source, than from “love waxing cold.” The wish to have more than one's share arises from no other source than recklessness, misanthropy, and arrogance toward others. Look at the earth, how wide is its extent? How far greater than we can use the expanse of the sky and the heaven? It is that He might put an end to your covetousness, that God has thus widely extended the bounds of the creation. And are you then still grasping and even thus? And do you hear that covetousness is idolatry, and not shudder even at this? Do you wish to inherit the earth? Then have you no inheritance in heaven. Are you eager to leave an inheritance to others, that you may rob yourself of it? Tell me, if any one were to offer you power to possess all things, would you be unwilling? It is in your power now, if you will. Some, however, say, that they are grieved when they transmit the inheritance to others, and would fain have consumed it themselves, rather than see others become its masters. Nor do I acquit you of this weakness; for this too is characteristic of a weak soul. However, at least let as much as this be done. In your will leave Christ your heir. It were your duty indeed to do so in your lifetime, for this would show a right disposition. Still, at all events, be a little generous, though it be but by necessity. For Christ indeed charged us to give to the poor with this object, to make us wise in our lifetime, to induce us to despise money, to teach us to look down upon earthly things. It is no contempt of money, as you think, to bestow it upon this man and upon that man when one dies, and is no longer master of it. You are then no longer giving of your own, but of absolute necessity: thanks to death, not to you. This is no act of affection, it is your loss. However, let it be done even thus; at least then give up your passion.

Moral. Consider how many acts of plunder, how many acts of covetousness, you have committed. Restore all fourfold. Thus plead your cause to God. Some, however, there are who are arrived at such a pitch of madness and blindness, as not even then to comprehend their duty; but who go on acting in all cases, just as if they were taking pains to make the judgment of God yet heavier to themselves. This is the reason why our blessed Apostle writes and says, “Walk as children of light.” Now the covetous man of all others lives in darkness, and spreads great darkness over all things around.

“And have no fellowship,” he adds, “with the unfruitful works of darkness, but rather even reprove them; for the things which are done by them in secret, it is a shame even to speak of; but all things when they are reproved are made manifest by the light.” Hearken, I entreat you, all, as many of you as like not to be hated for nothing, but to be loved. “What need is there to be hated?” one says. A man commits a robbery, and do you not reprove him, but art afraid of his hatred? Though this, however, is not being hated for nothing. But do you justly convict him, and yet fear the hatred? Convict your brother, incur enmity for the love's sake which you owe to Christ, for the love's sake which you owe to your brother. Arrest him as he is on his road to the pit of destruction. For to admit him to our table, to treat him with civil speeches, with salutations, and with entertainments, these are no signal proofs of friendship. No, those I have mentioned are the boons which we must bestow upon our friends, that we may rescue their souls from the wrath of God. When we see them lying prostrate in the furnace of wickedness, let us raise them up. “But,” they say, “it is of no use, he is incorrigible.” However, do thou your duty, and then you have excused yourself to God. Hide not your talent. It is for this that you have speech, it is for this you have a mouth and a tongue, that you may correct your neighbor. It is dumb and reasonless creatures only that have no care for their neighbor, and take no account of others. But do you while calling God, “Father,” and your neighbor, “brother,” when you see him committing unnumbered wickednesses, do you prefer his good-will to his welfare? No, do not so, I entreat you. There is no evidence of friendship so true as never to overlook the sins of our brethren. Did you see them at enmity? Reconcile them. Did you see them guilty of covetousness? Check them. Did you see them wronged? Stand up in their defense. It is not on them, it is on yourself you are conferring the chief benefit. It is for this we are friends, that we may be of use one to another. A man will listen in a different spirit to a friend, and to any other chance person. A chance person he will regard perhaps with suspicion, and so in like manner will he a teacher, but not so a friend.

“For,” he says, “the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light.” What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so. Now there is no one who is not conscious to himself of some sin. This is why he says, “But all the things when they are reproved are made manifest by the light.” What then? Is this again, it will be said, meant concerning idolatry? It is not; the argument is about our life and our sins. “For everything that is made manifest,” says he, “is light.”

Wherefore, I entreat you, be ye never backward to reprove, nor displeased at being reproved. For as long indeed as anything is carried on in the dark, it is carried on with greater security; but when it has many to witness what is done, it is brought to light. By all means then let us do all we can to chase away the deadness which is in our brethren, to scatter the darkness, and to attract to us the “Sun of righteousness.” For if there be many shining lights, the path of virtue will be easy to themselves, and they which are in darkness will be more easily detected, while the light is held forth and puts the darkness to flight. Whereas if it be the reverse, there is fear lest as the thick mist of darkness and of sin overpowers the light, and dispels its transparency, those shining lights themselves should be extinguished. Let us be then disposed to benefit one another, that one and all, we may offer up praise and glory to the God of lovingkindness, by the grace and lovingkindness of the only begotten Son with whom to the Father, together with the Holy Ghost, be glory, strength, honor now and forever and forever. Amen.