Homilies on the Gospel of St. Matthew

But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself adds and says, that “He is his Lord.” Or rather not even this very thing does He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of among them. To which fact we ought to have special regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.

Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.

But mark thou also, I pray you, how seasonable it is. For when He had said, “There is one Lord,” then He spoke of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He shows the Father Himself taking vengeance upon them in His behalf, for He says, “Until I make Your enemies Your footstool,” and great unanimity even hereby on the part of Him that begot Him towards Himself, and honor. And upon His reasonings with them He does set this end high and great, and sufficient to close fast their mouths.

For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, “no one,” it is said, “dared from that day forth ask Him any more questions.”

And this was no little advantage to the multitude. Therefore also unto them does He henceforth direct His word, having removed the wolves, and having repulsed their plots.

For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.

But to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable.

But that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion has many links, and goes on beyond our life. For such a one, it is said, is dead, and that he may be held in admiration, has charged that such and such things be done; and therefore such a one is poor, such a one rich.

For the grievous thing is this, that even of opposite things is it made up.

Against whom then shall we stand, and let ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving?

To me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her in deed, but for disgrace and mischief, prostituting her and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonorable, not such as the father.

Come now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father's chamber. And whereas her Father requires not to appear so much as to the left hand, she displays her to the slaves, and to the vulgar, that have not even known her.

Do you see a harlot, and pander, casting her into the love of foolish men, that according as they require, so she may order herself? Do you desire to see how it renders such a soul not a harlot only, but insane also?

Mark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing through streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as you pursue them, so much do they turn away from you; but God, if you seek the glory that comes from Him, so much the more both draws you unto Himself, and commends you, and great is the reward He renders unto you.

But if you are minded in another way also to discern the mischief thereof, when you give for display and ostentation, consider how great the sorrow that then comes upon you, and how continual the desponding, while Christ's voice is heard in your ears, saying, “You have lost all your reward.” For in every matter indeed vainglory is a bad thing, yet most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one's own good actions is to upbraid, what do you think it is to publish them even to many others.

How then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, who has made known the thing, who best of all knows it, and practises it without limit. What then? If you are learning to be a wrestler, to whom do you look? Or to whom do you display your doings in the wrestling school, to the seller of herbs, and of fish, or to the trainer? And yet they are many, and he is one. What then, if while he admires you, others deride you, will you not with him deride them?

What, if you are learning to box, will you not look in like manner to him who knows how to teach this? And if you are practising oratory, will you not accept the praise of the teacher of rhetoric, and despise the rest.

How then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? Although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. You have become like to God in giving alms; be thou then like Him in not making a display. For even He said, when healing, that they should tell no man.

But do you desire to be called merciful among men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom you call to be witnesses, become robbers of your treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above.

O new calamity! This strange passion. Where moth corrupts not, nor thief breaks through, vainglory scatters. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth.