Homilies on Second Thessalonians

But do you fear the offensiveness of such words? Have you then, if you are silent, extinguished hell? Or if you speak of it, have you kindled it? Whether you speak of it or not, the fire boils forth. Let it be continually spoken of, that you may never fall into it. It is not possible that a soul anxious about hell should readily sin. For hear the most excellent advice, “Remember,” it says, “your latter end”, and you will not sin for ever. A soul that is fearful of giving account cannot but be slow to transgression. For fear being vigorous in the soul does not permit anything worldly to exist in it. For if discourse raised concerning hell so humbles and brings it low, does not the reflection constantly dwelling upon the soul purify it more than any fire?

Let us not remember the kingdom so much as hell. For fear has more power than the promise. And I know that many would despise ten thousand blessings, if they were rid of the punishment, inasmuch as it is even now sufficient for me to escape vengeance, and not to be punished. No one of those who have hell before their eyes will fall into hell. No one of those who despise hell will escape hell. For as among us those who fear the judgment-seats will not be apprehended by them, but those who despise them are chiefly those who fall under them, so it is also in this case. If the Ninevites had not feared destruction, they would have been overthrown, but because they feared, they were not overthrown. If in the time of Noah they had feared the deluge, they would not have been drowned. And if the Sodomites had feared they would not have been consumed by fire. It is a great evil to despise a threat. He who despises threatening will soon experience its reality in the execution of it. Nothing is so profitable as to converse concerning hell. It renders our souls purer than any silver. For hear the prophet saying, “Your judgments are always before me.” For although it pains the hearer, it benefits him very much.

For such indeed are all things that profit. For medicines too, and food, at first annoy the sick, and then do him good. And if we cannot bear the severity of words, it is manifest that we shall not be able to bear affliction in very deed. If no one endures a discourse concerning hell, it is evident, that if persecution came on, no one would ever stand firm against fire, against sword. Let us exercise our ears not to be over soft and tender: for from this we shall come to endure even the things themselves. If we be habituated to hear of dreadful things, we shall be habituated also to endure dreadful things. But if we be so relaxed as not to endure even words, when shall we stand against things? Do you see how the blessed Paul despises all things here, and dangers one after another, as not even temptations? Wherefore? Because he had been in the practice of despising hell, for the sake of what was God's will. He thought even the experience of hell to be nothing for the sake of the love of Christ; while we do not even endure a discourse concerning it for our own advantage. Now therefore having heard a little, go your ways; but I beseech you if there is any love in you, constantly to revert to discourses concerning these things. They can do you no harm, even if they should not benefit, but assuredly they will benefit you too. For according to our discourses, the soul is qualified. For evil communications, he says, “corrupt good manners.” Therefore also good communications improve it; therefore also fearful discourses make it sober. For the soul is a sort of wax. For if you apply cold discourses, you harden and make it callous; but if fiery ones, you melt it; and having melted it, you form it to what you will, and engrave the royal image upon it. Let us therefore stop up our ears to discourses that are vain. It is no little evil; for from it arise all evils.

If our mind had been practiced to apply to divine discourses, it would not apply to others; and not applying to others, neither would it betake itself to evil actions. For words are the road to works. First we think, then we speak, then we act. Many men, even when before sober, have often from disgraceful words gone on to disgraceful actions. For our soul is neither good nor evil by nature, but becomes both the one and the other from choice. As therefore the sail carries the ship wherever the wind may blow, or rather as the rudder moves the ship, if the wind be favorable, so also thought will sail without danger, if good words from a favorable quarter waft it. But if the contrary, often they will even overwhelm the reason. For what winds are to ships, that discourses are to souls. Wherever you will, you may move and turn it. For this reason one exhorting says, “Let your whole discourse be in the law of the Most High.” Wherefore, I exhort you, when we receive children from the nurse, let us not accustom them to old wives' stories, but let them learn from their first youth that there is a Judgment, that there is a punishment; let it be instilled in their minds. This fear being rooted in them produces great good effects. For a soul that has learned from its first youth to be subdued by this expectation, will not soon shake off this fear. But like a horse obedient to the bridle, having the thought of hell seated upon it, walking orderly, it will both speak and utter things profitable; and neither youth nor riches, nor an orphan state, nor any other thing, will be able to injure it, having its reason so firm and able to hold out against everything.

By these discourses let us regulate as well ourselves as our wives too, our servants, our children, our friends, and, if possible, our enemies. For with these discourses we are able to cut off the greater part of our sins, and it is better to dwell upon things grievous than upon things agreeable, and it is manifest from hence. For, tell me, if you should go into a house where a marriage is celebrated, for a season you are delighted at the spectacle, but afterwards having gone away, you pine with grief that you have not so much. But if you enter the house of mourners, even though they are very rich, when you go away you will be rather refreshed. For there you have not conceived envy, but comfort and consolation in your poverty. You have seen by facts, that riches are no good, poverty no evil, but they are things indifferent. So also now, if you talk about luxury, you the more vex your soul, that is not able perhaps to be luxurious. But if you are speaking against luxury, and introduce discourse concerning hell, the thing will cheer you, and beget much pleasure. For when you consider that luxury will not be able to defend us at all against that fire, you will not seek after it; but if you reflect that it is wont to kindle it even more, you will not only not seek, but will turn from it and reject it.