Homilies on the Gospel of St. Matthew

⁵ Why then disgrace the departed? Why dispose the rest to fear and tremble at death? Why cause many to accuse God, as though He had done very dreadful things? Or rather, why after this invite poor persons, and entreat priests to pray? “In order,” says he, “that the dead may depart into rest; that he may find the Judge propitious.” For these things then are you mourning and wailing? You are therefore fighting and warring with yourself: exciting a storm against yourself on account of his having entered into harbor.

“But what can I do?” says he: “such a thing is nature.” The blame is not nature's, neither does it belong to the necessary consequence of the thing; but it is we that are turning all things upside down, are overcome with softness, are giving up our proper nobility, and are making the unbelievers worse. For how shall we reason with another concerning immortality? How shall we persuade the heathen, when we fear death, and shudder at it more than he? Many, for instance, among the Greeks although they knew nothing of course about immortality, have crowned themselves at the decrease of their children, and appeared in white garments, that they might reap the present glory; but thou not even for the future glory's sake ceasest your woman's behavior and wailing.

But have you no heirs, nor any to succeed to your goods? And which would you rather, that he should be heir of your possessions, or of Heaven? And which did you desire, that he should succeed to the things that perish, which he must have let go soon after, or to things that remain, and are immoveable? You had him not for heir, but God had him instead of you; he became not joint-heir with his own brethren, but he became “joint-heir with Christ.”

“But to whom,” says he, “are we to leave our garments, to whom our houses, to whom our slaves and our lands?” To him again, and more securely than if he lived; for there is nothing to hinder. For if barbarians burn the goods of the departed together with them, much more were it a righteous thing for you to send away with the dead what things he has: not to be turned to ashes, like those, but to invest him with more glory; and that if he departed a sinner, it may do away his sins; but if righteous, that it may become an increase of reward and recompense.

But do you long to see him? Then live the same life with him, and you will soon obtain that sacred vision.

And herewith consider this also, that though you should not hearken to us, you will certainly yield to time. But no reward then for you; for the consolation comes of the number of the days. Whereas if you are willing now to command yourself, you will gain two very great points: first, you will deliver yourself from the intervening ills, next, you will be crowned with the brighter crown from God. For indeed neither almsgiving nor anything else is nearly so great as bearing affliction meekly.

Bear in mind, that even the Son of God died: and He indeed for you, but thou for yourself. And when He said, “If it be possible, let the cup pass from me,” and suffered pain, and was in agony, nevertheless He shunned not the end, but underwent it, and that with its whole course of exceeding woe. That is, He did by no means simply endure death, but the most shameful death; and before His death, stripes; and before His stripes, upbraidings, and jeers, and revilings; instructing you to bear all manfully. And though He died, and put off His body, He resumed it again in greater glory, herein also holding out to you good hopes. If these things be not a fable, lament not. If you account these things to be sure, weep not; but if you dost weep, how will you be able to persuade the Greek that you believe?