Homilies on Second Corinthians

^6. This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releases from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leads unto many sins. For it is impossible that one who is not pure from vain-glory, should be lofty and great and noble; but he must needs grovel on the ground, and do much damage, while the slave of a polluted mistress, more cruel than any barbarian. For what can be fiercer than she who, when most courted, is then most savage? Even wild beasts are not this, but are tamed by much attention. But vain-glory is quite the contrary, by being contemned she is made tame, by being honored she is made savage and is armed against her honorer. The Jews honored her and were punished with exceeding severity; the disciples slighted her and were crowned. And why speak I of punishment and crowns? For to this very point of being seen to be glorious, it contributes more than any thing, to spit upon vainglory. And you shall see even in this world that they who honor it are damaged, while those who slight it are benefited. For the disciples who slighted it, (for there is no obstacle to our using the same example again,) and preferred the things of God, outshine the sun, having gained themselves an immortal memory even after their death; while the Jews who crouched to it have become cityless, heartless, degraded, fugitives, exiles, mean, contemptible. Do thou, therefore, if you desire to receive glory, repel glory; but if you pursue glory, you shall miss glory. And, if you will, let us also try this doctrine in worldly matters. For whom do we make sport of in our jests? Is it not of those whose minds are set upon it? Certainly then, these men are the most entirely destitute of it, having countless accusers and being slighted by all. And whom do we admire, tell me; is it not those who despise it? Certainly then, these are they that are glorified. For as he is rich, not who is in need of many things, but who is in need of nothing; so he is glorious, not who loves glory, but who despises it; for this glory is but a shadow of glory. No one having seen a loaf painted, though he should be pressed with hunger ever so much, will attack the picture. Neither then do thou pursue these shadows, for this is a shadow of glory, not glory. And that you may know that this is the manner of it and that it is a shadow, consider this that it must be so, when the thing has a bad name among men, when all consider it a thing to be avoided, they even who desire it; and when he who has it and he covets it are ashamed to be called after it. 'Whence then is this desire,' says one, 'and how is the passion engendered?' By littleness of soul, (for one ought not only to accuse it, but also to correct it,) by an imperfect mind, by a childish judgment. Let us then cease to be children, and let us become men: and let us every where pursue the reality, not the shadows, both in wealth, and in pleasure, and in luxury, and in glory, and in power; and this disease will cease, and many others also. For to pursue shadows is a madman's part. Wherefore also Paul said, “Awake up righteously and sin not.” For there is yet another madness, sorer than that caused by devils, than that from frenzy. For that admits of forgiveness, but this is destitute of excuse, seeing the soul itself is corrupted and its right judgment lost; and that of frenzy indeed is an affection of the body, but this madness has its seat in the artificer mind. As then of fevers those are sorer, yea incurable, which seize upon firm bodies and lurk in the recesses of the nerves and are hidden away in the veins, so truly is this madness also, seeing it lurks in the recesses of the mind itself, perverting and destroying it. For how is it not clear and evident madness, yea, a distemper sorer than any madness, to despise the things which abide forever, and to cling with great eagerness to those which perish? For, tell me, if one were to chase the wind or try to hold it, should we not say that he was mad? And what? If one should grasp a shadow and neglect the reality; if one should hate his own wife and embrace her shadow; or loathe his son and again love his shadow, would you seek any other clearer sign in proof of madness? Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, “Surely man walks in a shadow, yea, he disquiets himself in vain;” and again, “Our days decline like a shadow.” And in another place, he calls human things smoke and the flower of grass. But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom and the everlasting hell. For “neither shall the worm die, nor shall the fire be quenched:” and “these shall rise again to everlasting life: and these to everlasting punishment.” That then we may escape the one and enjoy the other, letting go the shadow, let us cling to the real things with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain though the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.