Homilies on the Epistle to the Hebrews

⁷ Let us at length keep our hands to ourselves, or rather, let us not keep them, but stretch them out honorably, not for grasping, but for almsgiving. Let us not have our hand unfruitful nor withered; for the hand which does not alms is withered; and that which is also grasping, is polluted and unclean.

Let no one eat with such hands; for this is an insult to those invited. For, tell me, if a man when he had made us lie down on tapestry and a soft couch and linen interwoven with gold, in a great and splendid house, and had set by us a great multitude of attendants, and had prepared a tray of silver and gold, and filled it with many dainties of great cost and of all sorts, then urged us to eat, provided we would only endure his besmearing his hands with mire or with human ordure, and so sitting down to meat with us— would any man endure this infliction? Would he not rather have considered it an insult? Indeed I think he would, and would have gone straightway off. But now in fact, you see not hands filled with what is indeed filth, but even the very food, and yet thou dost not go off, nor flee, nor find fault. Nay, if he be a person in authority, thou even accountest it a grand affair, and destroyest your own soul, in eating such things. For covetousness is worse than any mire; for it pollutes, not the body but the soul, and makes it hard to be washed. Thou therefore, though you see him that sits at meat defiled with this filth both on his hands and his face, and his house filled with it, nay and his table also full of it (for dung, or if there be anything more unclean than that, it is not so unclean and polluted as those viands), do you feel as if forsooth thou were highly honored, and as if you were going to enjoy yourself?

And do you not fear Paul who allows us to go without restraint to the Tables of the heathen if we wish, but not even if we wish to those of the covetous? For, “if any man who is called a Brother”, he says, meaning here by Brother every one who is a believer simply, not him who leads a solitary life. For what is it which makes brotherhood? The Washing of regeneration; the being enabled to call God our Father. So that he that is a Monk, if he be a Catechumen, is not a Brother, but the believer though he be in the world, is a Brother. “If any man,” says he, “that is called a Brother.” For at that time there was not even a trace of any one leading a Monastic life, but this blessed [Apostle] addressed all his discourse to persons in the world. “If any man,” he says, “that is called a Brother, be a fornicator, or covetous or a drunkard, with such an one, no not to eat.” But not so with respect to the heathen: but “If any of them that believe not,” meaning the heathen, “bid you and you be disposed to go, whatsoever is set before you eat.”

8. “If any man that is called Brother be” (he says) “a drunkard.” Oh! What strictness! Yet we not only do not avoid drunkards, but even go to their houses, partaking of what they set before us.

Therefore all things are upside down, all things are in confusion, and overthrown, and ruined. For tell me, if any such person should invite you to a banquet, you who art accounted poor and mean, and then should hear you say, “Inasmuch as the things set before me are [the fruit] of overreaching, I will not endure to defile my own soul,” would he not be mortified? Would he not be confounded? Would he not be ashamed? This alone were sufficient to correct him, and to make him call himself wretched for his wealth, and admire you for your poverty, if he saw himself with so great earnestness despised by you.

But we “are become” (I know not why) “servants of men”, though Paul cries aloud throughout, “Be not ye the servants of men.” Whence then have we become “servants of men”? Because we first became servants of the belly, and of money, and of glory, and of all the rest; we gave up the liberty which Christ bestowed on us.

What then awaits him who has become a servant (tell me)? Hear Christ saying, “The servant abides not in the house for ever.” You have a declaration complete in itself, that he never enters into the Kingdom; for this is what “the House” means. For, He says, “in My Father's House are many mansions.” “The servant” then “abides not in the House for ever.” By a servant He means him who is “the servant of sin.” But he that “abides not in the House for ever,” abides in Hell for ever, having no consolation from any quarter.

Nay, to this point of wickedness are matters come, that they even give alms out of these [ill-gotten gains], and many receive [them]. Therefore our boldness has broken down, and we are not able to rebuke any one. But however, henceforward at least, let us flee the mischief arising from this; and you who have rolled yourselves in this mire, cease from such defilement, and restrain your rage for such banquets, if even now we may by any means be able to have God propitious to us, and to attain to the good things which have been promised: which may we all obtain in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.