Homilies on Acts 52.5–53.5

Let us not, then, think it a great thing if people fear us. For in the first place, no man is frightened of us; in the second, even if they are frightened of us, this is no great thing. Virtue is a great good; and see how great. Though we think wretched the things of which it consists, we admire it and call it blessed. For who would not call the wise man blessed, although poverty and the like seem wretched? When, then, it shines through things that seem wretched, see its surpassing greatness. Do you pride yourself on power, man? And what power, tell me, were you elected to? You became powerful from men; [appoint] yourself from within. For the ruler is not the one who is called so, but the one who is so. For just as a king could not make a physician or an orator, so neither a ruler; for letters of appointment do not make a ruler, nor does the name. Since, if you like, let someone build a surgery, let him also have pupils, let him have instruments and drugs, and let him visit the sick: are these enough to make a physician? Not at all; but there is need of the art, and without it not only do these things help nothing, but they even harm; for it is better for one who is not a physician not even to have drugs. The one who does not have them neither saves nor destroys; but the one who has them destroys, not knowing how to use them; since health lies not only in the nature of the drugs, but also in the art of the one who applies them; and without this, everything is ruined. Such is the ruler too: he has instruments: his voice, his anger, the executioners, banishments, honors, gifts, praises; he also has drugs: the laws; he has the sick: the people; he has a surgery: the court; he has pupils: the soldiers; if, then, he does not know the medical science, none of these is of any use. The judge is a physician of souls, not of bodies; and if the healing of bodies needs so much care, much more that of the soul, since the soul is greater than bodies. So to have the name of ruler is not to be a ruler; since others too are called by great names, such as Paul, Peter, James, John; but they are not from their names what they are called, just as I am not either; I am the namesake of that blessed man, but not his equal in fact: I am not John, but I am called so. So too those men are not rulers, but are called so. But others are rulers even without these things, just as a physician, even if he does not practice his science but has it in his soul, is a physician. Those who rule themselves are rulers. For there are these three: soul, household, city, world; and … matters advance step by step. So the one who is to preside over a household and build it up well must first order his own soul; for it is his house; and if he could not order his own, where there is one soul, where he himself is master, where he is always present with himself, how will he build up others? The one who can order his own soul, making one part rule and the other be ruled, will be able to order a household too; and the one who can order a household, a city; and the one who can order a city, the world. But if he could not order a soul, how will he be able to order the world? I have said these things so that we may not be dazzled by offices, so that we may know what office really is; for this is not office, but a laughing-stock and slavery, and countless other things one might call it. Tell me, what is proper to a ruler? Is it not to help and do good to those he rules? What then, if this does not happen? How will one who has not helped himself help others? How will one who has countless tyrannies of the passions in his soul cut out those of others? So too luxury: this is not luxury, but another thing is. For just as the ruler was shown to be not this man but another, so too the one who lives in luxury is another. For luxury seems to be enjoying pleasure and filling the belly; but this is not it, but the opposite: to have an admirable soul and to be in pleasure. For let someone eat, drink, live riotously, and then be anxious and despondent: can this man be in luxury? So eating and drinking is not luxury, but being in pleasure is. Let someone take dry bread and fill himself with good cheer: is this not pleasure? Then it is luxury too. Let us see, then, to whom this comes: to the rich or to those who are not rich? Neither to these simply nor to those, but to those who so prepare their own soul as not to have many occasions of despondency. “And what is this life?” perhaps someone will say; for I see you all agape and wanting to hear what this life is that has no despondency. Then let it first be agreed by you that this is pleasure, this is luxury, when despondency does not trouble, and do not demand of me meat and wine and seasonings and silk clothes and a crowded table. But if I show such a life present without these things, love this pleasure, this life; for many painful things come to us from not reasoning as we should. Who, then, will be more grieved: the one who cares for none of these things, or the one who cares? The one who fears changes of fortune, or the one who does not fear? The one who dreads spite, envy, slander, plots, ruin, or the one who is beyond these? The one who needs more, or the one who needs nothing? The one who is a slave to countless masters, or the one who serves none? The one who needs countless things, or the free man? The one who fears one master, or the one who fears countless? So the greater pleasure is here. Let us pursue this, then, and not be dazzled by present things; but let us laugh at all the pomp of life and keep due measure everywhere, so that we may be able to pass this life without grief and attain the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always and to the ages of ages. Amen.

“Then the king rose, and the governor and Bernice and those who were sitting with them; and when they had withdrawn, [they said to one another, ‘This man is doing nothing] deserving death or bonds.’ And Agrippa said to Festus, ‘This man could have been set free if he had not appealed to Caesar.’” See how again they vote in his favor; and after saying “You are mad,” they acquit him not only of death, but even of bonds; and they would have released him completely if he had not appealed to Caesar. But this happened by dispensation; and not only this, but also his going away in chains. That is why he said, “to the point of chains as a criminal.” For if his Lord was reckoned with the lawless, much more this man; but just as he did not share their reputation, so neither did this man. For then the wonder appears, that one mixed with these is harmed by them in nothing. “And when it was decided that we should sail for Italy, they delivered Paul and some other … [Aristarchus, a] Macedonian from Thessalonica. The next day we put in at Sidon.” See how far Aristarchus too goes with Paul. Aristarchus is fittingly and usefully present, as he was going to report everything to Macedonia. “[And Julius, treating Paul kindly,] allowed him to go to his friends and receive care. [And putting out to sea from there we sailed under the lee of] Cyprus because the winds were against us.” “Julius allowed him,” it says, “treating Paul kindly.” He does well in allowing this, so that he might go to his acquaintances and receive care; for it is likely that he was in great distress from the chains, the fear, being dragged about. See how he does not hide even this, that he wanted to receive care. Again trials, again contrary winds. See how the life of the saints is woven through everything in this way: they escaped the court, and they meet shipwreck and storm; and to show this, it goes on: “And when we had sailed across the sea off Cilicia and Pamphylia, we came to Myra in Lycia. There the centurion found a ship of Alexandria sailing for Italy, and put us on board.” “He found,” it says, “a ship of Alexandria.” It is found fittingly, so that those too might report Paul’s affairs in Asia, and these in Lycia. See God doing nothing new and changing nothing, but leaving him to sail with unfavorable winds. But even so he works a wonder. For, so that they might sail safely, he did not let them out into the open sea, but they always sailed along the land. “We sailed slowly for a number of days, and arrived with difficulty off Cnidus, and as the wind did not allow us to go on, we sailed under the lee of Crete off Salmone. Coasting along it with difficulty, we came to a place called Fair Havens, near which was the city of Lasea. As much time had passed, and the voyage was already dangerous because the fast had already gone by, Paul advised them, saying, ‘Men, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.’ [But the centurion paid more attention to the pilot and to the owner of the ship] than to what Paul said.” By the fast here I think he means that of the Jews. For they left there long after Pentecost, so that they arrived in the region of Crete almost in winter itself. And this is no small wonder, that those men too were saved because of him. “Men,” he says, “I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives.” Paul, then, told them to stay, and foretells what was to come; but they, being in a hurry and hindered by the place, wanted to winter at Phoenix …

And consider the dispensation: first they weighed anchor and were setting out; then, when the wind fell on them, they gave way to it and were barely saved. “Since the harbor was not suitable for wintering, the majority [advised putting to sea from there, in the hope of reaching Phoenix, a] harbor of Crete looking southwest and northwest, [to winter there]. And when a south wind blew gently, supposing that they had [obtained] their purpose, [they weighed anchor and sailed along] Crete. But not long after, a tempestuous wind, called the Euraquilo, struck down from it; and when the ship was caught and could not face the wind, we gave way to it and were driven along. [Running under the lee of a small island called Cauda, we managed with difficulty to secure the boat; and] after hoisting it up, they used supports to undergird [the ship; and fearing that they would run on the Syrtis,] they lowered the gear, and so were driven along. As we were violently storm-tossed, the next day they began to jettison the cargo; and on the third day we threw the ship’s tackle overboard with our own hands. When neither sun nor stars appeared for many days, and no small storm lay on us, all hope of our being saved was finally abandoned. And when they had been long without food, then Paul stood up among them and said.” See: after so great a storm he does not speak to them by way of trampling on them, but wishing to be believed at least for the future. Hence he takes what has happened as witness to the truth of what he will say. And he foretells two things: that they must run aground on an island, and that the ship will be lost but those on board saved (which was not conjecture but prophecy); and that he must stand before Caesar. And what he said, “God has granted you all,” is not boasting, but the word of one who wants to win over those on board; for he spoke so not so that they might be grateful to him, but so that they might obey what he said. And “God has granted you” was said to Paul; as if saying to him: They deserve to die, since they disobeyed; but this happens as a favor to you. “And when they had been long without food,” it says, “then Paul stood up among them and said, ‘Men, you should have listened to me and not have set sail from Crete, and so have been spared this injury and loss. And now I urge you to take heart; for there will be no loss of life among you, but only of the ship. For this very night there stood by me an angel of the God to whom I belong and whom I worship, saying, “Do not be afraid, Paul; you must stand before Caesar; and see, God has granted you all who sail with you.” So take heart, men; for I believe God that it will be exactly as I have been told. But we must run aground on some island.’ When the fourteenth night had come, as we were being driven across the Adriatic, about midnight the sailors suspected that they were nearing land. So they took a sounding and found twenty fathoms; a little farther on they took a sounding again and found fifteen fathoms. And fearing that we might [run on the rocks, they let down four anchors from the stern and prayed for day to come.] And as the sailors were seeking to escape from the ship, and had lowered the boat into the sea under pretense of laying out anchors from the bow, Paul said to the centurion and the soldiers, ‘Unless these men stay in the ship, you cannot be saved.’ Then the soldiers cut away the ropes of the boat and let it go.” Here he shows that the sailors were going to flee because they did not believe what was said; but the centurion believes, with the soldiers. That is why he also says, “If these men flee, you cannot be saved”; not saying it for that reason, but so as to keep them back, and so that the prophecy might not fail. See them being taught Paul’s wisdom as in a church, those whom he saves even from the midst of the dangers. And Paul is disbelieved by dispensation, so that he may be believed after the experience of the facts; which indeed happened. And again he urges them to take food, and they obey; and he himself is the first to take some, persuading them not only by word but also by deed that the storm had done no harm, but rather had even helped their souls. “As day was about to dawn, [Paul urged them all to take] food, saying, ‘Today is the fourteenth day that you have been in suspense, continuing without food, having taken nothing. Therefore I urge you to take food; for this is for your safety; for not a hair will perish from the head of any of you.’ And when he had said these things, he took bread, gave thanks to God in the presence of all, and broke it and began to eat. Then they all took heart and took food themselves. We were in all two hundred and seventy-six persons in the ship. And when they had eaten enough, they lightened the ship, throwing out the wheat into the sea. Now when it was day, they did not recognize the land, but they noticed a bay with a beach, on which they planned, if possible, to run the ship ashore. So they cast off the anchors and left them in the sea, at the same time loosening the ropes that tied the rudders; then hoisting the foresail [to the wind they made for the beach]. But striking a place where two seas met, they ran the vessel aground; the bow stuck and remained immovable, and the stern was being broken up by the violence of the waves.”

Again the devil tries to hinder the prophecy; and they planned to kill some, but the centurion did not allow it, so as to save Paul; so attached to him had he already become. “The soldiers’ plan was [to kill the prisoners, lest any should swim away and] escape. But the centurion, wishing to save Paul, kept them from carrying out their plan, [and ordered those who could swim to throw themselves overboard] first and go to land, and the rest, some on planks and some on pieces of the ship. And so it came about that all were brought safely to land. After we had been brought safely through, we then learned that the island was called Malta.” Do you see how much good came from the storm? So the storm was not a sign of being forsaken. “And how,” one says, “did they endure, being without food and taking nothing?” Fear held them, and did not let them fall into a desire for food, since they were about to be in danger of their very lives. What happened, then, was due to the circumstances; but the wonder is greater, that at such a time they were saved from the midst of the dangers, both he himself and the rest because of him. “And hoisting the foresail to the wind, they made for the beach.” He said this wishing to show the violence they endured in the storm; for often they do not do this. That is why they had lowered the sail, that is, the canvas (for this is done when the wind is violent), cutting off the force of the wind. And they suffer these things in the Adriatic, where it is hard to be saved. “We were in all two hundred and seventy-six persons in the ship.” And how is it clear that there were so many sailing together? It is likely that they asked the reason why they were sailing, and learned everything. And they took nothing, because they had no thought of food, since the danger was not about ordinary things. And see how the delay of the voyage was not without purpose for Paul, nor the voyage untimely, but he makes it a time for teaching. And this is no small thing, if all these believed.

But let us look at what was said from the beginning. “As much time had passed, and [the voyage] was already [dangerous …], ‘Men, I perceive that the voyage will be with injury and loss.’” See the freedom from pride: so as not to seem to prophesy, but to speak as from conjecture, he says, “I perceive”; for they would not have accepted it if he had said this at once. Afterwards, at any rate, he prophesies, and says, “The God whom I worship,” leading them on. How, then, was it not with loss of lives? It would have been, if God had not saved them. For as far as the nature of the thing went, they would have perished; but God prevented it. “But the centurion,” it says, “paid more attention to the pilot than to what Paul said.” To show that he did not say these things from conjecture, the pilot says the opposite, and that though he was experienced; so what was said was not from conjecture. “Since the harbor,” it says, “was not suitable.” See: the place too teaches that it was not from conjecture, being unsuitable; or rather, the majority of them appear to speak from conjecture, who also plan to put to sea from there; but they gain nothing from it; for they fall into a heavy sea, and throw out what they were carrying. And to show this, he went on: “As we were violently storm-tossed, we threw the ship’s tackle overboard with our own hands.” These things are permitted so that they may have no grounds afterwards to disobey. And a severe storm rises, and great darkness comes; then, so that they may not perish, the wheat too is thrown out, and everything; for this is what “we threw the ship’s tackle overboard” means. “And when they had been long without food, [Paul] said, ‘You should have listened to me and been spared this loss.’” Did you see how the storm and the darkness contributed not a little to the hearing? And see how the centurion is persuaded, so as even to let the boat go and lose it. And if the sailors were not yet persuaded but are persuaded later, do not be surprised; for their class is somehow reckless and hard to persuade. But consider here too Paul’s good sense. For he does not rebuke them and become harsh, but gently: “You should have,” he says. “You should have,” because one who reproaches in a misfortune is not well received; but when most of the misfortune has passed, then he becomes well received. So he sets on them then, when all hope of being saved had been taken away; then he also foretells the good things. “When the fourteenth night had come,” it says, “fearing, they prayed for day to come.” So that no one might say that nothing happened, he added this, showing that everything happened. And that it happened, their fear also bears witness: “For they prayed,” it says, “for day to come, being afraid.” And the place was dangerous; for these things happen in the Adriatic … “Today is the fourteenth day that you have been in suspense, continuing without food.” So in every way they were in the midst of death; that is why he goes on: “I urge you to take food; for this is for your safety”; that is, lest perhaps … he says, “he gave thanks to God.”

See: his giving thanks after what had happened not only strengthened them, but also makes them cheerful. “We were,” it says, “in all two hundred [and seventy-six persons in the ship].” … “[There will be no loss of] life among you.” This belongs to a soul fully assured, to say that they will be saved. “And when they had eaten enough, they lightened the ship, throwing out the wheat.” Do you see? They are persuaded only to take food; but from then on they so cast everything on Paul as even to throw out the wheat. See them doing what human beings must do, and Paul not preventing them. “And when it was day,” it says, “they loosened the ropes.” The ship breaks up in the daytime, so that they may not be undone by fear, so that you may see the prophecy in fact. “The soldiers’ plan was to kill the prisoners.” Do you see that in this too they were granted to Paul? For because of him the centurion did not allow them to be killed. So confessedly wicked do those men seem to me, that they even chose to kill them; but nothing came of it, since the plan was prevented; but some swam out, and others were carried on planks, and so all were saved, and the prophecy reached fulfillment, even if it was not imposing because of its time; for he did not foretell it many years in advance, but followed the nature of the events; for everything was beyond hope, and through their own safety they learned who Paul was. But someone might say: “Why did he not save the ship too?” So that they might learn what danger they had escaped; that the whole was not of human help, but of God’s hand saving them without a ship. So the righteous, even if they are in a storm, at sea, on the open water, suffer nothing terrible, but even save others along with themselves. If a ship in danger and suffering shipwreck, and prisoners, were saved because of Paul, consider what it is to have a holy man in a house. For many are the storms that beset us too, and much harsher than these; but he can obtain grace for us too, if only we obey the saints as those men did, if we do what they command. For they are not saved simply, but they themselves contributed faith. Even if the saint is a prisoner, he does greater things than those who are free. And consider this happening here. The free centurion needed the bound man; the skilled pilot needed the one who was no pilot, or rather, the true pilot. For he [steered] not such a vessel, but the Church of the whole world, having learned from the Master of the sea too, not by human skill but by spiritual wisdom. In this vessel are many shipwrecks, many waves, spirits of wickedness; “fighting within, fears without”; so that he was the true pilot. See, then, how our whole life is like this. Sometimes we enjoy kindness, sometimes storm; sometimes by our own folly and by negligence we fall into countless evils; or rather this happens from not listening to Paul, when we hurry to go somewhere he does not tell us to. For he sails with us now too, though not bound as then; he exhorts now too, and says to those on this sea, “Take heed to yourselves; for after my departure fierce wolves will come in among you”; and again, “In the last days hard times will come, and people will be lovers of self, lovers of money, boastful.” This is harsher than all the winds.

Let us, then, stay where he bids us, in the faith, in the safe harbor; let us listen to him rather than to the pilot within us, that is, our reasoning. Let us not do what this suggests, nor what the shipowner says, but what Paul says; he went through countless such storms. Let us not learn by experience, but before experience let us be spared both injury and loss. Hear what he says: “Those who want to be rich fall into temptation.” Let us obey him, then; since you see what those men suffered when they did not obey. And again elsewhere he says what causes shipwrecks: “Who,” he says, “have made shipwreck of the faith.” “But you, continue in what you have learned and have been assured of.” Let us obey Paul: even if we are in the midst of a storm, we shall certainly be freed from the dangers; even if we go fourteen days without food, even if the hope of safety is gone, even if we are in darkness and gloom, obeying him we shall be freed from the dangers. Let us think the whole world a ship, and in it the criminals and those with countless terrible things, some rulers, some guards, some righteous, like Paul, some prisoners bound by their sins; if, then, we obey Paul, we do not perish in our bonds, but are even loosed; God will grant us too to him. Or do you not think sins and passions a harsh bond? For not only the hands are bound, but the whole man. For tell me, when someone who has acquired much money does not spend or lay it out, but holds it fast, is he not bound [with a bond harsher than any]? And what when someone subjects himself to fate, is not this man again bound with other bonds? And what when he gives himself to observances? What when to omens? Are not these harsher than any bond? And what when to irrational desire and love? Who will break these bonds for you? There is need of God to be loosed. And one of these is enough to create danger; but when there are both bonds and a storm, consider how great the danger is. For what was not enough to destroy them? Was it not the hunger, the storm, the wickedness of those on board, the unsuitable season? But against all these Paul’s brilliance stood firm. So now too: let us keep the saints with us, and there will be no storm; or rather, even if there is a storm, there will be fair weather and great calm and release from dangers; since that widow had the saint as her friend, and the death of her child was undone, and she received her son alive again. Where the feet of saints tread, nothing will be grievous; and if it happens, it is for testing and for the greater glory of God. Accustom the floor of your house to be trodden by such feet, and no demon will tread there; and very rightly. For just as, where there is fragrance, a bad smell will find no room, so too, where the holy ointment is, the demon is stifled; it gladdens those who are present, it opens the soul, it refreshes. Where there are thorns, there are wild beasts; where there is hospitality, there are no thorns; for almsgiving, entering, removes the thorns more sharply than any sickle, more powerfully than any fire. Do not be afraid: they respect the footsteps of the saints, as foxes respect lions. “For the righteous,” it says, “is as confident as a lion.” Let us bring these lions into the house, and all the wild beasts are put to flight, not when they roar loudly, but when they simply speak. For the roaring of a lion does not so put wild beasts to flight as the prayer of a righteous man puts demons to flight; if he only speaks, they cower. “And where are such men now?” one says. Everywhere, if we believe, if we seek, if we take pains. Where have you sought, tell me? When did you make this your work? When did you make this your business? If you do not seek, do not be surprised that you do not find; for “he who seeks finds,” not he who does not seek. Listen to those who are in the deserts; away with gold and silver; they are everywhere in the world. Even if you do not receive one in your house, go yourself to him, spend time with the man, go to his dwelling, so that you may be able to meet him and enjoy his blessing. For great is the blessing from the saints; let us be eager to obtain it, so that, helped by their prayers, we may enjoy the love for humankind of the God who strengthens them, by the grace and love for humankind of his only-begotten Son, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always and to the ages of ages. Amen.