Homily Against Marcionists and Manichæans 21

1. I lately inflicted a severe stroke upon those who are grasping and wish to overreach others; I did this not in order to wound them but in order to correct them; not because I hate the men, but because I detest their wickedness. For so the physician also lances the abscess, not as making an attack upon the suffering body, but as a means of contending with the disorder and the wound. Well to-day let us grant them a little respite, that they may recover from their distress, and not recoil from the remedy by being perpetually afflicted. Physicians also act thus; after the use of the knife they apply plasters and drugs, and let a few days pass whilst they devise things to allay the pain. Following their example let me today, devising means for them to derive benefit from my discourse, start a question concerning doctrine, directing my speech to the words which have been read. For I imagine that many feel perplexed as to the reason why these words were uttered by Christ: and it is probable also that any heretics who are present may pounce upon the words, and thereby upset many of the more simple-minded brethren. In order then to build a wall against their attack and to relieve those who are in perplexity from bewilderment and confusion, let us take in hand the words which have been cited, and dwell upon the passage, and dive into the depths of its meanings. For reading does not suffice unless knowledge also be added to it. Even as the eunuch of Candace read, but until one came who instructed him in the meaning of what he was reading he derived no great benefit from it. In order therefore that you may not be in the same condition attend to what is said, exert your understanding, let me have your mind disengaged from other thoughts, let your eye be quick-sighted, your intention earnest: let your soul be set free from worldly cares, that we may not sow our words upon the thorns, or upon the rock, or by the way side, but that we may till a deep and rich field, and so reap an abundant harvest. For if you thus attend to what is said you will render my labour lighter and facilitate the discovery of that which you are seeking. What then is the meaning of the passage which has been read "Father if it be possible let this cup pass from me?" What does the saying mean? For we ought to unlock the passage by first giving a clear interpretation of the words. What then does the saying mean? "Father if it be possible take away the cross." How sayest thou? is he ignorant whether this be possible or impossible? Who would venture to say this? Yet the words are those of one who is ignorant: for the addition of the word "if," is indicative of doubt: but as I said we must not attend to the words merely, but turn our attention to the sense, and learn the aim of the speaker, and the cause and the occasion, and by putting all these things together turn out the hidden meaning. The unspeakable Wisdom then, who knoweth the Father even as the Father knoweth the Son, how should he have been ignorant of this? For this knowledge concerning His passion was not greater than the knowledge concerning His essential nature, which He alone accurately knew. "For as the Father knoweth me" He says "even so know I the Father." And why do I speak of the only begotten Son of God? For even the prophets appear not to have been ignorant of this fact, but to have known it clearly, and to have declared beforehand with much assurance that so it must come to pass, and would certainly be. Hear at least how variously all announce the cross. First of all the patriarch Jacob: for directing his discourse to Him he says "Out of a tender shoot didst thou spring up:" by the word shoot signifying the Virgin and the undefiled nature of Mary. Then indicating the cross he said "Thou didst lie down and slumber as a lion, and as a lion's whelp; who shall raise him up?" Here he called death a slumbering and a sleep, and with death he combined the resurrection when he said "who shall raise him up?" No one indeed save he himself--wherefore also Christ said "I have power to lay down my life, and I have power to take it again," and again "Destroy this temple and in three days I will raise it up." And what is meant by the words "thou didst lie down and slumber as a lion?" For as the lion is terrible not only when he is awake but even when he is sleeping, so Christ also not only before the cross but also on the cross itself and in the very moment of death was terrible, and wrought at that time great miracles, turning back the light of the sun, cleaving the rocks, shaking the earth, rending the veil, alarming the wife of Pilate, convicting Judas of sin, for then he said "I have sinned in that I have betrayed the innocent blood;" and the wife of Pilate declared "Have nothing to do with that just man, for I have suffered many things in a dream because of Him." The darkness took possession of the earth, and night appeared at midday, then death was brought to nought, and his tyranny was destroyed: many bodies at least of the saints which slept arose. These things the patriarch declaring beforehand, and demonstrating that, even when crucified, Christ would be terrible, said "thou didst lie down and slumber as a lion." He did not say thou shalt slumber but thou didst slumber, because it would certainly come to pass. For it is the custom of the prophets in many places to predict things to come as if they were already past. For just as it is impossible that things which have happened should not have happened, so is it impossible that this should not happen, although it be future. On this account they predict things to come under the semblance of past time, indicating by this means the impossibility of their failure, the certainty of their coming to pass. So also spake David, signifying the cross; "They pierced my hands and my feet." He did not say they "shall pierce" but "they pierced" "they counted all my bones." And not only does he say this, but he also describes the things which were done by the soldiers. "They parted my garments among themselves, and upon my vesture did they cast lots." And not only this but he also relates they gave Him gall to eat, and vinegar to drink. For he says "they gave me gall for my food, and for my thirst they gave me vinegar to drink." And again another one says that they smote him with a spear, for "they shall look on Him whom they pierced." Esaias again in another fashion predicting the cross said "He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so openeth he not his mouth." "In his humiliation his judgment was taken away."