Homilies on the Epistle to the Hebrews

^5. Next [comes] that which is calculated to persuade.

“For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh; how much more shall the Blood of Christ, who through the Holy Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God.”

For (he says) if “the blood of bulls” is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. For that you may not suppose when you hear [the word] “sanctifies,” that it is some great thing, he marks out and shows the difference between each of these purifyings, and how the one of them is high and the other low. And says it is [so] with good reason, since that is “the blood of bulls,” and this “the Blood of Christ.”

Nor was he content with the name, but he sets forth also the manner of the offering. “Who” (he says) “through the Holy Spirit offered Himself without spot to God,” that is, the victim was without blemish, pure from sins. For this is [the meaning of] “through the Holy Spirit,” not through fire, nor through any other things.

“Shall purge your conscience” (he says) “from dead works.” And well said he “from dead works”; if any man touched a dead body, he was polluted; and here, if any man touch a “dead work,” he is defiled through his conscience. “To serve” (he says) “the Living and true God.” Here he declares that it is not [possible] while one has “dead works to serve the Living and true God,” for they are both dead and false; and with good reason [he says this].

6. Let no man then enter in here with “dead works.” For if it was not fit that one should enter in who had touched a dead body, much more one that has “dead works”: for this is the most grievous pollution. And “dead works” are, all which have not life, which breathe forth an ill odor. For as a dead body is useful to none of the senses, but is even annoying to those who come near it, so sin also at once strikes the reasoning faculty, and does not allow the understanding itself to be calm, but disturbs and troubles it.

And it is said too that a plague at its very commencement corrupts the living bodies; such also is sin. It differs in nothing from a plague, not [indeed] corrupting the air first, and then the bodies, but darting at once into the soul. Do you see not how persons affected with the plague, are inflamed: how they writhe about, how they are full of an ill scent, how disfigured are their countenances: how wholly unclean they are? Such are they also that sin, though they see it not. For, tell me, is not he who is possessed by the desire of riches or carnal lust, worse than any one that is in a fever? Is he not more unclean than all these, when he does and submits to all shameless things?

7. For what is baser than a man who is in love with money? Whatever things women that are harlots or on the stage refuse not to do neither does he [refuse]. Rather it is likely that they would refuse [to do] a thing, rather than he. He even submits to do things fit for slaves, flattering those whom he ought not; again he is overbearing where he ought not to be, being inconsistent in every respect. He will sit by flattering wicked people, and oftentimes depraved old men, that are of much poorer and meaner condition than himself; and will be insolent and overbearing to others that are good and in all respects virtuous. You see in both respects the baseness, the shamelessness: he is both humble beyond measure, and boastful.

Harlots however stand in front of their house, and the charge against them is that they sell their body for money: yet, one may say, poverty and hunger compel them (although at the most this is no sufficient excuse: for they might gain a livelihood by work). But the covetous man stands, not before his house, but before the midst of the city, making over to the devil not his body but his soul; so that he [the devil] is in his company, and goes in unto him, as verily to a harlot: and having satisfied all his lusts departs; and all the city sees it, not two or three persons only.

And this again is the peculiarity of harlots, that they are his who gives the gold. Even if he be a slave or a gladiator, or any person whatever, yet if he offers their hire, they receive him. But the free, even should they be more noble than all, they do not accept without the money. These men also do the same. They turn away right thoughts when they bring no money; but they associate with the abominable, and actually with those that fight with wild beasts, for the sake of the gold, and associate with them shamelessly and destroy the beauty of the soul. For as those women are naturally of odious appearance and black, and awkward and gross, and formless and ill-shaped, and in all respects disgusting, such do the souls of these men become, not able to conceal their deformity by their outward paintings. For when the ill look is extreme, whatever they may devise, they cannot succeed in their feigning.

For that shamelessness makes harlots, hear the prophet saying, “You were shameless towards all; you had a harlot's countenance.” This may be said to the covetous also: “You were shameless towards all,” not towards these or those, but “towards all.” How? Such an one respects neither father, nor son, nor wife, nor friend, nor brother, nor benefactor, nor absolutely any one. And why do I say friend, and brother, and father? He respects not God Himself, but all [we believe] seems to him a fable; and he laughs, intoxicated by his great lust, and not even admitting into his ears any of the things which might profit him.

But O! Their absurdity! And then what things they say! “Woe to you, O Mammon, and to him that has you not.” At this I am torn to pieces with indignation: for woe to those who say these things, though they say them in jest. For tell me, has not God uttered such a threat as this, saying, “You cannot serve two masters”? And do you set at nought the threat? Does not Paul say that it is Idolatry, and does he not call “the covetous man an Idolater”?

8. And you stand laughing, raising a laugh after the manner of women of the world who are on the stage. This has overthrown, this has cast down everything. Our affairs, both our business and our politeness, are turned into laughing; there is nothing steady, nothing grave. I say not these things to men of the world only; but I know those whom I am hinting at. For the Church has been filled with laughter. Whatever clever thing one may say, immediately there is laughter among those present: and the marvelous thing is that many do not leave off laughing even during the very time of the prayer.

Everywhere the devil leads the dance, he has entered into all, is master of all. Christ is dishonored, is thrust aside; the Church is made no account of. Do ye not hear Paul saying, Let “filthiness and foolish talking and jesting” be put away from you? He places “jesting” along with “filthiness,” and do you laugh? What is “foolish talking”? That which has nothing profitable. And do you, a solitary, laugh at all and relax your countenance? thou that art crucified? thou that art a mourner? Tell me, do you laugh? Where do you hear of Christ doing this? Nowhere: but that He was sad indeed oftentimes. For even when He looked on Jerusalem, He wept; and when He thought on the Traitor He was troubled; and when He was about to raise Lazarus, He wept; and do you laugh? If he who grieves not over the sins of others deserves to be accused, of what consideration will he be worthy, who is without sorrow for his own sins, yea laughs at them? This is the season of grief and tribulation, of bruising and bringing matter [the body], of conflicts and sweatings, and do you laugh? Do you not see how Sarah was rebuked? Do you not hear Christ saying, “Woe to them that laugh, for they shall weep”? Thou chantest these things every day, for, tell me, what do you say? “I have laughed?” By no means; but what? “I labored in my groaning.”