Homilies on Romans

Rom. XII. 14

“Bless them which persecute you; bless, and curse not.”

After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point. For as he who has not managed things well with those of his own side, will find more difficulty in arranging affairs with strangers, so he, that has practised himself duly among these, will with the more ease have the advantage of those without also. Hence then Paul also as he goes on in his journey, after the one places the other, and says, “Bless them that persecute you.” He did not say, be not spiteful or revengeful, but required something far better. For that a man that was wise might do, but this is quite an angel's part. And after saying “bless,” he proceeds, “and curse not,” lest we should do both the one and the ether, and not the former only. For they that persecute us are purveyors of a reward to us. But if you are sober-minded, there will be another reward after that one, which you will gain yourself. For he will yield you that for persecution, but you will yield yourself the one from the blessing of another, in that you bring forth a very great sign of love to Christ. For as he that curses his persecutor, shows that he is not much pleased at suffering this for Christ, thus he that blesses shows the greatness of his love. Do not then abuse him, that you yourself may gain the greater reward, and may teach him that the thing is matter of inclination, not of necessity, of holiday and feast, not of calamity or dejection. For this cause Christ Himself said, “Rejoice when men speak all manner of evil against you falsely.” Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. For besides what I have mentioned, there will be another gain, and that no small one, that you will make, both the abashing of your adversaries hereby, and instructing of them by your actions that you are travelling to another life; for if he see you joyous, and elevated, (πτερούμενον) from suffering ill, he will see clearly from the actions that you have other hopes greater than those of this life. So that if you dost not so, but weepest and lamentest, how is he to be able to learn from that that you are tarrying for any other life? And besides this, you will compass yet another thing. For provided he see you not vexed at the affronts done you, but even blessing him, he will leave harassing you. See then how much that is good comes from this, both a greater reward for yourself and a less temptation, and he will forbear persecuting you, and God too will be glorified: and to him that is in error your endurance will be instruction in godliness. For this reason it was not those that insult us only, but even those that persecute us and deal despitefully with us, that he bade us requite with the contrary. And now he orders them to bless, but as he goes on, he exhorts them to do them good in deeds also.

Ver. 15. “Rejoice with them that do rejoice, and weep with them that weep.”

Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. For this nature itself fulfils perfectly: and there is none so hard-hearted as not to weep over him that is in calamity: but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem. And this is why he placed it first. For there is nothing that ties love so firmly as sharing both joy and pain one with another. Do not then, because you are far from difficulties yourself, remain aloof from sympathizing too. For when your neighbor is ill-treated, you ought to make the calamity your own. Take share then in his tears, that you may lighten his low spirits. Take share in his joy, that you may make the joy strike deep root, and fix the love firmly, and be of service to yourself rather than to him in so doing, by your weeping rendering yourself merciful, and by your feeling his pleasure, purging yourself of envy and grudging. And let me draw your attention to Paul's considerateness. For he does not say, Put an end to the calamity, lest you should say in many cases (or perchance πολλάκις) that it is impossible: but he has enjoined the easier task, and that which you have in your power. For even if you are not able to remove the evil, yet contribute tears, and you will take the worst half away. And if you be not able to increase a man's prosperity, contribute joy, and you will have made a great addition to it. Therefore it is not abstaining from envy only, but what is a much greater thing that he exhorts us to, namely, joining in the pleasure. For this is a much greater thing than not envying.

Ver. 16. “Be of the same mind one towards another. Mind not high things, but condescend to men of low estate.”

Here again he insists much upon lowliness of mind, the subject he had started this exhortation with. For there was a probability of their being full of high-mindedness, both on account of their city (see p. 343), and from sundry other causes; he therefore keeps drawing off (ὑ ποσύρει, 2 manuscripts ὐ πορύττει) the morbid matter, and lowers the inflammation. For there is nothing that makes such schisms in the Churches as vanity does. And what does he mean by, “Be of the same mind one towards another?” Has a poor man come into your house? Be like him in your bearing, do not put on any unusual pompous air on account of your riches. There is no rich and poor in Christ. Be not then ashamed of him because of his external dress, but receive him because of his inward faith. And if you see him in sorrow, do not disdain to comfort him, nor if you see him in prosperity, feel abashed at sharing his pleasure, and being gladdened with him, but be of the same mind in his case, that you would be of in your own. For it says, “Be of the same mind one towards another.” For instance, if you think yourself a great man, therefore think him so likewise. Do you suspect that he is mean and little? Well then, pass this same sentence upon yourself, and cast aside all unevenness. And how is this to be? By your casting aside that reckless temper. Wherefore he proceeds: “Mind not high things, but condescend to men of low estate.” That is, bring yourself down to their humble condition, associate with them, walk with them, do not be humbled in mind only, but help them also, and reach forth your hand to them, not by means of others, but in your own person, as a father taking care of a child, as the head taking care of the body. As he says in another place, “being bound with them that are in bonds.” But here he means by those of low estate not merely the lowly-minded, but those of a low rank, and which one is apt to think scorn of.