Homilies on Philippians

Ver. 16. “Only, whereunto we have already attained, by that same rule let us walk, let us mind the same thing.”

“Only, whereunto we have attained.” What means this? Let us hold fast, he says, that in which we have succeeded; love, concord, and peace: for in this we have succeeded. “Whereto we have attained: to walk by the same rule, to mind the same thing.” “Whereunto we have attained,” i.e. in this we have already succeeded. Do you see, that he wills that his precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. “By the same rule,” i.e. by the same faith, within the same limits.

Ver. 17. “Brethren, be ye imitators of me, and mark them which so walk even as you have us for an ensample.”

He had said above, “beware of dogs,” from such he had led them away; he brings them near to these whom they ought to imitate. If any one, says he, wishes to imitate me, if any one wishes to walk the same road, let him take heed to them; though I am not present, you know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition.

The Apostles therefore were a type, and kept throughout a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in their writings, they manifested to all in their actions. This is the best teaching; thus he will be able to carry on his disciple. But if he indeed speaks as a philosopher, yet in his actions does the contrary, he is no longer a teacher. For mere verbal philosophy is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this both makes the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering philosophy in words, he will say he commands impossibilities; that they are impossibilities, he himself is the first to show, who does not practice them. But if he sees his virtue fully carried out in action, he will no longer be able to speak thus. Yet although the life of our teacher be careless, let us take heed to ourselves, and let us listen to the words of the prophet; “They shall be all taught of God.” “And they shall teach no more every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them.” Have you a teacher who is not virtuous? Still you have Him who is truly a Teacher, whom alone you should call a Teacher. Learn from Him: He has said, “Learn of Me, for I am meek.” Take not heed, then, to your teacher, but to Him and to His lessons. Take thence your examples, you have a most excellent model, to it conform yourself. There are innumerable models laid before you in the Scriptures of virtuous lives; whichsoever you will, come, and after the Master find it in the disciples. One has shown forth through poverty, another through riches; for example, Elijah through poverty, Abraham through riches. Go to that example, which you esteem most easy, most befitting yourself to practice. Again, one by marriage, the other by virginity; Abraham by marriage, the other by virginity. Follow whichever you will: for both lead to heaven. One shone forth by fasting, as John, another without fasting, as Job. Again, this latter had a care for his wife, his children, his daughters, his family, and possessed great wealth; the other possessed nothing but the garment of hair. And why do I make mention of family, or wealth, or money, when it is possible that even one in a kingdom should lay hold on virtue, for the house of a king would be found more full of trouble than any private family. David then shone forth in his kingdom; the purple and the diadem rendered him not at all remiss. To another it was entrusted to preside over a whole people, I mean Moses, which was a more difficult task, for there the power was greater, whence the difficulty too became greater. You have seen men approved in wealth, you have seen them in poverty also, you have seen them in marriage, you have seen them in virginity too; on the contrary, behold some lost in marriage and in virginity, in wealth and in poverty. For example, many men have perished in marriage, as Samson, yet not from marriage, but from their own deliberate choice. Likewise in virginity, as the five virgins. In wealth, as the rich man, who disregarded Lazarus: in poverty, innumerable poor men even now are lost. In a kingdom, I can point to many who have perished, and in ruling the people. Would you see men saved in the rank of a soldier? There is Cornelius; and in the government of a household? There is the eunuch of the Ethiopian Queen. Thus is it universally. If we use our wealth as is fit, nothing will destroy us; but if not, all things will destroy us, whether a kingdom, or poverty, or wealth. But nothing will have power to hurt the man, who keeps well awake.

For tell me, was captivity any harm? None at all. For consider, I pray you, Joseph, who became a slave, and preserved his virtue. Consider Daniel, and the Three Children, who became captives, and how much the more they shone forth, for virtue shines everywhere, is invincible, and nothing can put hindrances in its way. But why make I mention of poverty, and captivity, and slavery; and hunger, and sores, and grievous disease? For disease is more hard to endure than slavery. Such was Lazarus, such was Job, such was also Timothy, straitened by “often infirmities.” You see that nothing can obtain the mastery over virtue; neither wealth, nor poverty, nor dominion, nor subjection, nor the preëminence in affairs, nor disease, nor contempt, nor abandonment. But having left all these things below, and upon the earth, it hastens towards Heaven. Only let the soul be noble, and nought can hinder it from being virtuous. For when he who works is in vigor, nothing external can hinder him; for as in the arts, when the artificer is experienced and persevering, and thoroughly acquainted with his art, if disease overtakes him, he still has it; if he became poor, he still has it; whether he has his tools in his hand or has them not, whether he works or works not, he loses not at all his art: for the science of it is contained within him. Thus too the virtuous man, who is devoted to God, manifests his art, if you cast him into wealth, or if into poverty, if into disease, if into health, if into dishonor, if into great honor. Did not the Apostles work in every state, “By glory and dishonor, by good report and evil report”? This is an athlete, to be prepared for everything; for such is also the nature of virtue.