Homilies on the Epistle to the Hebrews

¹⁰ Let us not then busy ourselves about the counsel of God, but whatsoever He has given, this let us guard, though it be small, though it be the lowest, and we shall be altogether approved. Or rather, none of the gifts of God is small: are you grieved because you have not the gift of teaching? Then tell me, which seems to you the greater, to have the gift of teaching, or the gift of driving away diseases? Doubtless the latter. But what? Tell me; does it not seem to you greater to give eyes to the blind than even to drive away diseases? But what? Tell me; does it not seem to you greater to raise the dead than to give eyes to the blind? What again, tell me; does it not seem to you greater to do this by shadows and napkins, than by a word? Tell me then, which would you? Raise the dead with shadows and napkins, or have the gift of teaching? Doubtless you will say the former, to raise the dead with shadows and napkins. If then I should show to you, that there is another gift far greater than this, and that thou dost not receive it when it is in your power to receive it, are not you justly deprived of those others? And this gift not one or two, but all may have. I know that you open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief.

What then is this gift? charity. Nay, believe me; for the word is not mine, but Christ's speaking by Paul. For what says he? “Covet earnestly the best gifts: and yet show I unto you a more excellent way.” What is this, “yet more excellent”? What he means is this. The Corinthians were proud over their gifts, and those having tongues, the least gift, were puffed up against the rest. He says therefore, Do ye by all means desire gifts? I show unto you a way of gifts not merely excelling but far more excellent. Then he says, “Though I speak with the tongues of Angels, and have not charity, I am nothing. And though I have faith so as to remove mountains, and have not charity, I am nothing.”

Have you seen the gift? Covet earnestly this gift. This is greater than raising the dead. This is far better than all the rest. And that it is so, hear what Christ Himself says, discoursing with His disciples, “By this shall all men know that you are My disciples.” And showing how, He mentioned not the miracles, but what? “If you have love one with another.” And again He says to the Father, “Hereby shall they know that You have sent Me, if they be one.” And He said to His disciples, “A new commandment I give to you, that you love one another.” Such an one therefore is more venerable and glorious than those who raise the dead; with reason. For that indeed is wholly of God's grace, but this, of your own earnestness also. This is of one who is a Christian indeed: this shows the disciple of Christ, the crucified, the man that has nothing common with earth. Without this, not even martyrdom can profit.

And as a proof, see this plainly. The blessed Paul took two of the highest virtues, or rather three; namely, those which consist in miracles, in knowledge, in life. And without this the others, he said, are nothing. And I will say how these are nothing. “Though I give my goods to feed the poor,” he says, “and have not charity, I am nothing.” For it is possible not to be charitable even when one feeds the poor and exhausts one's means.

11. And indeed these things have been sufficiently declared by us, in the place concerning Charity: and there we refer the readers. Meanwhile, as I was saying, let us covet earnestly the Gift, let us love one another; and we shall need nothing else for the perfect acquisition of virtue, but all will be easy to us without toils and we shall do all perfectly with much diligence.

But see, even now, it is said, we love one another. For one man has two friends, and another three. But this is not to love for God's sake, but for the sake of being beloved. But to love for God's sake has not this as its principle of Love; but such an one will be disposed towards all men as towards brethren; loving those that are of the same faith as being true brothers; heretics and Heathen and Jews, brothers indeed by nature, but vile and unprofitable—pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles. For we regard even God with admiration when He works wonders, yet much more, when He shows love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this renders us admirable.

This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who have raised innumerable dead, though we may not be able to drive away a fever. But without this [Love]; though we should work greater miracles even than the Apostles themselves, though we should expose ourselves to innumerable dangers for the faith: there will be to us no profit from any. And these things it is not I that say, but he, the very nourisher of Charity, knows these things. To him then let us be obedient; for thus we shall be able to attain to the good things promised, of which may we all be made partakers, by the grace of our Lord Jesus Christ, with whom to the Father with the Holy Ghost, be the glory, now and for ever and world without end. Amen.