Homilies on Second Corinthians

¹⁰ “That He would bless their coming in and their going out, the whole course of their life.” Here they are directed to ask even for some bodily good, as being yet somewhat weak. “Their houses and their households,” that is, if they have servants or kinsfolk or any others belonging to them. For these were the rewards of the old Covenant; and nothing then was feared so much as widowhood, childlessness, untimely mournings, to be visited with famine, to have their affairs go on unprosperously. And hence it is, that he allows these also fondly to linger over petitions rather material, making them mount little by little to higher things. For so too does Christ; so too does Paul, making mention of the ancient blessings: Christ, when He says, “Blessed are the meek, for they shall inherit the earth;” Paul, when he says, “Honor your father and your mother....and you shall live long on the earth.” “That He would increase their children and bless them, and bring them to full age, and teach them wisdom.” Here again is both a bodily and spiritual thing, as for persons yet but too much babes in disposition. Then what follows is altogether spiritual, “that He would direct all that is before them unto good;” for he says not simply, “all that is before them,” but, “all that is before them unto good.” For often a journey is before a man, but it is not good; or some other such thing, which is not profitable. Hereby they are taught in every thing to give thanks to God, as happening for good. After all this, he bids them stand up during what follows. For having before cast them to the ground, when they have asked what they have asked and have been filled with confidence, now the word given raises them up, and bids them during what follows engage for themselves also in supplication to God. For part we say ourselves, and part we permit them to say, now opening unto them the door of prayer, (exactly as we first teach children [what to say], and then bid them say it of themselves,) saying, “Pray ye, Catechumens, for the angel of peace;” for there is an angel that punishes, as when He says, “A band of evil angels,” there is that destroys. Wherefore we bid them ask for the angel of peace, teaching them to seek that which is the bond of all good things, peace; so that they may be delivered from all fightings, all wars, all seditions. “That all that is before you may be peaceful;” for even if a thing be burdensome, if a man have peace, it is light. Wherefore Christ also said, “My peace I give unto you” for the devil has no weapon so strong as fighting, and enmity, and war. “Pray that this day and all the days of your life be full of peace.” Do you see how he again insists that the whole life be passed in virtue? “That your ends be Christian;” your highest good, the honorable and the expedient; for what is not honorable is not expedient either. For our idea of the nature of expediency is different from that of the many. “Commend yourselves to the living God and to His Christ;” for as yet we trust them not to pray for others, but it is sufficient to be able to pray for themselves.

Do you see the completeness of this prayer, both in regard of doctrine and of behavior? For when we have mentioned the Gospel and the clothing of incorruption and the Laver of Regeneration, we have mentioned all the doctrines: when again we spoke of a Godly mind, a sound understanding, and the rest of what we said, we suggested the mode of life. Then we bid them bow their heads; regarding it as a proof of their prayers being heard that God blessed them. For surely it is not a man that blesses; but by means of his hand and his tongue we bring unto the King Himself the heads of those that are present. And all together shout the “Amen.”

Now why have I said all this? To teach you that we ought to seek the things of others, that the faithful may not think it no concern of theirs when these things are said. For not to the walls surely does the Deacon say, “Let us pray for the Catechumens.” But some are so without understanding, so stupid, so depraved, as to stand and talk not only during the time of the Catechumens, but also during the time of the faithful. Hence all is perverted; hence all is utterly lost: for at the very time when we ought most to propitiate God, we go away having provoked Him. So again in [the prayers of] the faithful, we are bidden to approach the God that loves men, for Bishops, for Priests, for Kings, for those in authority, for earth and sea, for the seasons, for the whole world. When then we who ought to have such boldness as to pray for others, are scarce awake even while praying for ourselves, how can we excuse ourselves? How find pardon? Wherefore I beseech you that laying all this to heart, you would know the time of prayer, and be lifted up and disengaged from earth, and touch the vault itself of heaven; so that we may have power to make God propitious and obtain the good things promised, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom unto the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.