The Sixth Sunday after Trinity
O GOD, who hast prepared for those who love thee such good things as pass man's understanding; Pour into our hearts such love toward thee, that we, loving thee above all things, may obtain thy promises, which exceed all that we can desire; through Jesus Christ our Lord. Amen.
Collect Source: Sacrementary of Gelasius, Bishop of Rome [ca 494AD]. Inspired by 1 Corinthians ii. 9. (from Isaiah lxiv. 4)
Isaiah lvii. 13b, Psalms 28, 29 | 30, 31 , Romans vi. 3 & St. Matthew v. 20
Isaiah lvii 13b
He that putteth his trust in me shall possess the land, and shall inherit my holy mountain; And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him.
Romans vi. 3
KNOW ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.St. Matthew v. 20
JESUS said unto his disciples, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell-fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.The Collects of Thomas Cranmer
Augustine on Psalm XXVIII | XXX | XXXI
HOMILY
John Chrysostom
Homily XVI.
Matt. V. 17.
10,558 words
highligting and [comments] by Primus Pilus
“Think not that I am come
to destroy the Law or the Prophets.”
Why, who suspected this? or who accused Him, that He should make a
defense against this charge? Since surely from what had gone before
no such suspicion was generated. For to command men to be meek, and
gentle, and merciful, and pure in heart, and to strive for
righteousness, indicated no such design, but rather altogether the
contrary.
Wherefore then can He have said this? Not at random, nor vainly:
but inasmuch as He was proceeding to ordain commandments greater
than those of old, saying, “It was said to them of old time,
Thou shalt not kill; but I say unto you, Be not even angry;”
and to mark out a way for a kind of divine and heavenly
conversation; in order that the strangeness thereof might not
disturb the souls of the hearers, nor dispose them quite to mutiny
against what He said He used this means of setting them right
beforehand.
For although they fulfilled not the law, yet nevertheless they
were possessed with much conscientious regard to it; and whilst
they were annulling it every day by their deeds, the letters
thereof they would have remain unmoved, and that no one should add
anything more to them. Or rather, they bore with their rulers
adding thereto, not however for the better, but for the worse. For
so they used to set aside the honor due to our parents by additions
of their own, and very many others also of the matters enjoined
them, they would free themselves of by these unseasonable
additions.
Therefore, since Christ in the first place was not of the
sacredotal tribe, and next, the things which He was about to
introduce were a sort of addition, not however lessening, but
enhancing virtue; He knowing beforehand that both these
circumstances would trouble them, before He wrote in their mind
those wondrous laws, casts out that which was sure to be harboring
there. And what was it that was harboring there, and making an
obstacle?
2. They thought that He, thus speaking, did so with a view to the
abrogation of the ancient institutions. This suspicion therefore He
heals; nor here only doth He so, but elsewhere also again. Thus,
since they accounted Him no less than an adversary of God, from
this sort of reason, namely, His not keeping the sabbath; He, to
heal such their suspicion, there also again sets forth His pleas,
of which some indeed were proper to Himself; as when He saith,
“My Father worketh, and I work;” but some had in them
much condescension, as when He brings forward the sheep lost on the
sabbath day, and points out that the law is disturbed for its
preservation, and makes mention again of circumcision, as having
this same effect.
Wherefore we see also that He often speaks words somewhat beneath
Him, to remove the semblance of His being an adversary of God.
For this cause He who had raised thousands of the dead with a word
only, when He was calling Lazarus, added also a prayer; and then,
lest this should make Him appear less than Him that begat Him, He,
to correct this suspicion, added, “I said these things,
because of the people which standeth by, that they may believe that
thou hast sent me.” And neither doth He work all things as
one who acted by His own power, that He might thoroughly correct
their weakness; nor doth He all things with prayer, lest He should
leave matter of evil suspicion to them that should follow, as
though He were without strength or power: but He mingles the latter
with the former, and those again with these. Neither doth He this
indiscriminately, but with His own proper wisdom. For while He
doeth the greater works authoritatively, in the less He looks up
unto Heaven. Thus, when absolving sins, and revealing His secrets,
and opening Paradise, and driving away devils, and cleansing
lepers, and bridling death, and raising the dead by thousands, He
did all by way of command: but when, what was much less than these,
He was causing many loaves to spring forth out of few, then He
looked up to Heaven: signifying that not through weakness He doth
this. For He who could do the greater with authority, how in the
lesser could He need prayer? But as I was saying, He doeth this to
silence their shamelessness. The same reckoning, then, I bid thee
make of His words also, when thou hearest Him speak lowly things.
For many in truth are the causes both for words and for actions of
that cast: as, for instance, that He might not be supposed alien
from God; His instructing and waiting on all men; His teaching
humility; His being encompassed with flesh; the Jews’
inability to hear all at once; His teaching us to utter no high
word of ourselves. For this cause many times, having in His own
person said much that is lowly of Himself, the great things He
leaves to be said by others. Thus He Himself indeed, reasoning with
the Jews, said, “Before Abraham was, I Am:” but His
disciple not thus, but, “In the beginning was the Word, and
the Word was with God, and the Word was God.”
Again, that He Himself made Heaven, and earth, and sea, and all
things visible and invisible, in His own person He nowhere
expressly said: but His disciple, speaking plainly out, and
suppressing nothing, affirms this once, twice, yea often: writing
that “all things were made by Him;” and, “without
Him was not one thing made;” and, He was in the world, and
the world was made by Him.”
And why marvel, if others have said greater things of Him than He
of Himself; since (what is more) in many cases, what He showed
forth by His deeds, by His words He uttered not openly? Thus that
it was Himself who made mankind He showed clearly even by that
blind man; but when He was speaking of our formation at the
beginning, He said not, “I made,” but “He who
made them, made them male and female.” Again, that He created
the world and all things therein, He demonstrated by the fishes, by
the wine, by the loaves, by the calm in the sea, by the sunbeam
which He averted on the Cross; and by very many things besides: but
in words He hath nowhere said this plainly, though His disciples
are continually declaring it, both John, and Paul, and Peter.
For if they who night and day hear Him discourse, and see Him work
marvels; to whom He explained many things in private, and gave so
great power as even to raise the dead; whom He made so perfect, as
to forsake all things for Him: if even they, after so great virtue
and self-denial, had not strength to bear it all, before the supply
of the Spirit; how could the people of the Jews, being both void of
understanding, and far behind such excellency, and only by hazard
present when He did or said anything, how could they have been
persuaded but that He was alien from the God of all, unless he had
practised such great condescension throughout?
For on this account we see that even when He was abrogating the
sabbath, He did not as of set purpose bring in such His
legislation, but He puts together many and various pleas of
defense. Now if, when He was about to cause one commandment to
cease, He used so much reserve in His language, that He might not
startle the hearers; much more, when adding to the law, entire as
it was, another entire code of laws, did He require much management
and attention, not to alarm those who were then hearing Him.
For this same cause, neither do we find Him teaching everywhere
clearly concerning His own Godhead. For if His adding to the law
was sure to perplex them so greatly, much more His declaring
Himself God.
3. Wherefore many things are uttered by Him, far below His proper
dignity, and here when He is about to proceed upon His addition to
the law, He hath used abundance for correction beforehand. For
neither was it once only that He said, “I do not abrogate the
law,” but He both repeated it again, and added another and a
greater thing; in that, to the words, “Think not that I am
come to destroy,” He subjoined, “I am not come to
destroy, but to fulfill.”
Now this not only obstructs the obstinacy of the Jews, but stops
also the mouths of those heretics, who say that the old covenant is
of the devil. For if Christ came to destroy his tyranny, how is
this covenant not only not destroyed, but even fulfilled by Him?
For He said not only, “I do not destroy it;” though
this had been enough; but “I even fulfill it:” which
are the words of one so far from opposing himself, as to be even
establishing it.
And how, one may ask, did He not destroy it? in what way did He
rather fulfill either the law or the prophets? The prophets He
fulfilled, inasmuch as He confirmed by His actions all that had
been said concerning Him; wherefore also the evangelist used to say
in each case, “That it might be fulfilled which was spoken by
the prophet.” Both when He was born, and when the children
sung that wondrous hymn to Him, and when He sat on the ass, and in
very many more instances He worked this same fulfillment: all which
things must have been unfulfilled, if He had not come.
But the law He fulfilled, not in one way only, but in a second and
third also. In one way, by transgressing none of the precepts of
the law. For that He did fulfill it all, hear what He saith to
John, “For thus it becometh us to fulfill all
righteousness.” And to the Jews also He said, “Which of
you convinceth me of sin.” And to His disciples again,
“The prince of this world cometh, and findeth nothing in
me.” And the prophet too from the first had said that
“He did no sin.”
This then was one sense in which He fulfilled it. Another, that He
did the same through us also; for this is the marvel, that He not
only Himself fulfilled it, but He granted this to us likewise.
Which thing Paul also declaring said, “Christ is the end of
the law for righteousness to every one that believeth.” And
he said also, that “He judged sin in the flesh, that the
righteousness of the law might be fulfilled in us who walk not
after the flesh.” And again, “Do we then make void the
law through faith? God forbid! yea, we establish the law.”
For since the law was laboring at this, to make man righteous, but
had not power, He came and brought in the way of righteousness by
faith, and so established that which the law desired: and what the
law could not by letters, this He accomplished by faith. On this
account He saith, “I am not come to destroy the
law.”
4. But if any one will inquire accurately, he will find also
another, a third sense, in which this hath been done. Of what sort
is it then? In the sense of that future code of laws, which He was
about to deliver to them.
For His sayings were no repeal of the former, but a drawing out,
and filling up of them. Thus, “not to kill,” is not
annulled by the saying, Be not angry, but rather is filled up and
put in greater security: and so of all the others.
Wherefore, you see, as He had before unsuspectedly cast the seeds
of this teaching; so at the time when from His comparison of the
old and new commandments, He would be more distinctly suspected of
placing them in opposition, He used His corrective beforehand. For
in a covert way He had indeed already scattered those seeds, by
what He had said. Thus, “Blessed are the poor,” is the
same as that we are not to be angry; and, “Blessed are the
pure in heart,” as not to “look upon a woman for
lust;” and the “not laying up treasures on
earth,” harmonizes with, “Blessed are the
merciful;” and “to mourn” also, “to be
persecuted” and “reviled,” coincide with
“entering in at the strait gate;” and, “to hunger
and thirst after righteousness,” is nothing else than that
which He saith afterwards, “Whatsoever ye would that men
should do to you, do ye also to them.” And having declared
“the peace-maker blessed,” He again almost said the
same, when He gave command “to leave the gift,” and
hasten to reconciliation with him that was grieved, and about
“agreeing with our adversary.”
But there He set down the rewards of them that do right, here
rather the punishments of them who neglect practice. Wherefore as
in that place He said, “The meek shall inherit earth;”
so here, “He who calleth his brother fool, shall be in danger
of hell-fire;” and there, “The pure in heart shall see
God;” here, he is a complete adulterer who looks unchastely.
And having there called “the peace-makers, sons of
God;” here He alarms us from another quarter, saying,
“Lest at any time the adversary deliver thee to the
judge.” Thus also, whereas in the former part He blesses them
that mourn, and them that are persecuted; in the following,
establishing the very same point, He threatens destruction to them
that go not that way; for, “They that walk ‘in the
broad way,’ saith He, ‘make their end
there.’” And, “Ye cannot serve God and
mammon,” seems to me the same with, “Blessed are the
merciful,” and, “those that hunger after
righteousness.”
But as I said, since He is going to say these things more clearly,
and not only more clearly, but also to add again more than had been
already said (for He no longer merely seeks a merciful man, but
bids us give up even our coat; not simply a meek person, but to
turn also the other cheek to him that would smite us): therefore He
first takes away the apparent contradiction.
On this account, then, as I have already stated, He said this not
once only, but once and again; in that to the words, “Think
not that I am come to destroy,” He added, “I am not
come to destroy, but to fulfill.”
“For verily I say unto you, Till Heaven and earth pass, one
jot or one tittle shall in no wise pass from the law, till all come
to pass.”
Now what He saith is like this: it cannot be that it should remain
unaccomplished, but the very least thing therein must needs be
fulfilled. Which thing He Himself performed, in that He completed
it with all exactness.
And here He signifies to us obscurely that the fashion of the
whole world is also being changed. Nor did He set it down without
purpose, but in order to arouse the hearer, and indicate, that He
was with just cause introducing another discipline; if at least the
very works of the creation are all to be transformed, and mankind
is to be called to another country, and to a higher way of
practising how to live.
5. “Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called least in
the kingdom of Heaven.”
Thus, having rid Himself of the evil suspicion, and having stopped
the mouths of them who would fain gainsay, then at length He
proceeds to alarm, and sets down a heavy, denunciation in support
of the enactments He was entering on.
For as to His having said this in behalf not of the ancient laws,
but of those which He was proceeding to enact, listen to what
follows, “For I say unto you,” saith He, “Except
your righteousness shall exceed the righteousness of the Scribes
and Pharisees, ye shall in no case enter into the kingdom of
Heaven.”
For if He were threatening with regard to the ancient laws, how
said He, “except it shall exceed?” since they who did
just the same as those ancients, could not exceed them on the score
of righteousness.
But of what kind was the required excess? Not to be angry, not
even to look upon a woman unchastely.
For what cause then doth He call these commandments
“least,” though they were so great and high? Because He
Himself was about to introduce the enactment of them; for as He
humbled Himself, and speaks of Himself frequently with measure, so
likewise of His own enactments, hereby again teaching us to be
modest in everything. And besides, since there seemed to be some
suspicion of novelty, He ordered His discourse for a while with
reserve.
But when thou hearest, “least in the kingdom of
Heaven,” surmise thou nothing but hell and torments. For He
was used to mean by “the kingdom,” not merely the
enjoyment thereof, but also the time of the resurrection, and that
awful coming. And how could it be reasonable, that while he who
called his brother fool, and trangressed but one commandment, falls
into hell; the breaker of them all, and instigator of others to the
same, should be within the kingdom. This therefore is not what He
means, but that such a one will be at that time least, that is,
cast out, last. And he that is last will surely then fall into
hell. For, being God, He foreknew the laxity of the many, He
foreknew that some would think these sayings were merely
hyperbolical, and would argue about the laws, and say, What, if any
one call another a fool, is he punished? If one merely look on a
woman, doth he become an adulterer? For this very cause He,
destroying such insolence beforehand, hath set down the strongest
denunciation against either sort, as well them who transgress, as
them who lead on others so to do.
Knowing then His threat as we do, let us neither ourselves
transgress, nor discourage such as are disposed to keep these
things.
“But whosoever shall do and teach,” saith He,
“shall be called great.”
For not to ourselves alone, should we be profitable, but to others
also; since neither is the reward as great for him who guides
himself aright, as for one who with himself adds also another. For
as teaching without doing condemns the teacher (for “thou
which teachest another,” it is said, “teachest thou not
thyself” ?) so doing but not guiding others, lessens our
reward. One ought therefore to be chief in either work, and having
first set one’s self right, thus to proceed also to the care
of the rest. For on this account He Himself hath set the doing
before the teaching; to intimate that so most of all may one be
able to teach, but in no other way. For one will be told,
“Physician, heal thyself.” Since he who cannot teach
himself, yet attempts to set others right, will have many to
ridicule him. Or rather such a one will have no power to teach at
all, his actions uttering their voice against him. But if he be
complete in both respects, “he shall be called great in the
kingdom of Heaven.”
6. “For I say unto you, Except your righteousness shall
exceed the righteousness of the Scribes and Pharisees, ye shall in
no case enter into the kingdom of Heaven.”
Here by righteousness He means the whole of virtue; even as also
discoursing of Job, He said, “He was a blameless man,
righteous.” According to the same signification of the word,
Paul also called that man “righteous” for whom, as he
said, no law is even set. “For,” saith he, “a law
is not made for a righteous man.” And in many other places
too one might find this name standing for virtue in general.
But observe, I pray thee, the increase of grace; in that He will
have His newly-come disciples better than the teachers in the old
covenant. For by “Scribes and Pharisees” here, He meant
not merely the lawless, but the well-doers. For, were they not
doing well, He would not have said they have a righteousness;
neither would He have compared the unreal to the real.
And observe also here, how He commends the old law, by making a
comparison between it and the other; which kind of thing implies it
to be of the same tribe and kindred. For more and less, is in the
same kind. He doth not, you see, find fault with the old law, but
will have it made stricter. Whereas, had it been evil, He would not
have required more of it; He would not have made it more perfect,
but would have cast it out.
And how one may say, if it be such, doth it not bring us into the
Kingdom? It doth not now bring in them who live after the coming of
Christ, favored as they are with more strength, and bound to strive
for greater things: since as to its own foster-children, them it
doth bring in one and all. Yea, for “many shall come,”
saith He, “from east and west, and shall lie down in the
bosoms of Abraham, Isaac, and Jacob.” And Lazarus also
receiving the great prize, is shown dwelling in Abraham’s
bosom. And all, as many as have shone forth with excellency in the
old dispensation, shone by it, every one of them. And Christ
Himself, had it been in anything evil or alien from Him, would not
have fulfilled it all when He came. For if only to attract the Jews
He was doing this, and not in order to prove it akin to the new
law, and concurrent therewith; wherefore did He not also fulfill
the laws and customs of the Gentiles, that He might attract the
Gentiles also?
So that from all considerations it is clear, that not from any
badness in itself doth it fail to bring us in, but because it is
now the season of higher precepts.
And if it be more imperfect than the new, neither doth this imply
it to be evil: since upon this principle the new law itself will be
in the very same case. Because in truth our knowledge of this, when
compared with that which is to come, is a sort of partial and
imperfect thing, and is done away on the coming of that other.
“For when,” saith He, “that which is perfect is
come, then that which is in part shall be done away:” even as
it befell the old law through the new. Yet we are not to blame the
new law for this, though that also gives place on our attaining
unto the Kingdom: for “then,” saith He, “that
which is in part shall be done away:” but for all this we
call it great.
Since then both the rewards thereof are greater, and the power
given by the Spirit more abundant, in reason it requires our graces
to be greater also. For it is no longer “a land that floweth
with milk and honey,” nor a comfortable old age, nor many
children, nor corn and wine, and flocks and herds: but Heaven, and
the good things in the Heavens, and adoption and brotherhood with
the Only-Begotten, and to partake of the inheritance and to be
glorified and to reign with Him, and those unnumbered rewards. And
as to our having received more abundant help, hear thou Paul, when
he saith, “There is therefore no condemnation now to them
which are in Christ Jesus, who walk not after the flesh, but after
the Spirit: for the law of the Spirit of life hath made me free
from the law of sin and death.”
7. And now after threatening the transgressors, and setting great
rewards for them that do right, and signifying that He justly
requires of us something beyond the former measures; He from this
point begins to legislate, not simply, but by way of comparison
with the ancient ordinances, desiring to intimate these two things:
first, that not as contending with the former, but rather in great
harmony with them, He is making these enactments; next, that it was
meet and very seasonable for Him to add thereto these second
precepts.
And that this may be made yet clearer, let us hearken to the words
of the Legislator. What then doth He Himself say?
“Ye have heard that it was said to them of old time, Thou
shalt not kill.”
And yet it was Himself who gave those laws also, but so far He
states them impersonally. For if on the one hand He had said,
“Ye have heard that I said to them of old,” the saying
would have been hard to receive, and would have stood in the way of
all the hearers. If again, on the other hand, after having said,
“Ye have heard that it was said to them of old by my
Father,” He had added, “But I say,” He would have
seemed to be taking yet more on Himself.
Wherefore He hath simply stated it, making out thereby one point
only; the proof that in fitting season He had come saying these
things. For by the words, “It was said to them of old,”
He pointed out the length of the time, since they received this
commandment. And this He did to shame the hearer, shrinking from
the advance to the higher class of His commandments; as though a
teacher should say to a child that was indolent, “Knowest
thou not how long a time thou hast consumed in learning
syllables?” This then He also covertly intimates by the
expression, “them of old time,” and thus for the future
summons them on to the higher order of His instructions: as if He
had said, “Ye are learning these lessons long enough, and you
must henceforth press on to such as are higher than
these.”
And it is well that He doth not disturb the order of the
commandments, but begins first with that which comes earlier, with
which the law also began. Yea, for this too suits with one showing
the harmony between them.
“But I say unto you, that whosoever is angry with his
brother without a cause, shall be in danger of the
judgment.”
Seest thou authority in perfection? Seest thou a bearing suited to
a legislator? Why, which among prophets ever spake on this wise?
which among righteous men? which among patriarchs? None; but,
“Thus saith the Lord.” But the Son not so. Because they
were publishing their Master’s commands, He His
Father’s. And when I say, “His Father’s,” I
mean His own. “For mine,” saith He, “are thine,
and thine are mine.” And they had their fellow-servants to
legislate for, He His own servants.
Let us now ask those who reject the law, “is, ‘Be not
angry’ contrary to ‘Do no murder’? or is not the
one commandment the completion and the development of the
other?” Clearly the one is the fulfilling of the other, and
that is greater on this very account. Since he who is not stirred
up to anger, will much more refrain from murder; and he who bridles
wrath will much more keep his hands to himself. For wrath is the
root of murder. And you see that He who cuts up the root will much
more remove the branches; or rather, will not permit them so much
as to shoot out at all. Not therefore to abolish the law did He
make these enactments, but for the more complete observation of it.
For with what design did the law enjoin these things? Was it not,
that no one might slay his neighbor? It follows, that he who was
opposing the law would have to enjoin murder. For to murder, were
the contrary to doing no murder. But if He doth not suffer one even
to be angry, the mind of the law is established by Him more
completely. For he that studies to avoid murder will not refrain
from it equally with him that hath put away even anger; this latter
being further removed from the crime.
8. But that we may convict them in another way also, let us bring
forward all their allegations. What then do they affirm? They
assert that the God who made the world, who “makes His sun to
rise on the evil and on the good, who sends the rain on the just
and on the unjust,” is in some sense an evil being. But the
more moderate (forsooth) among them, though declining this, yet
while they affirm Him to be just, they deprive Him of being good.
And some other one, who is not, nor made any of the things that
are, they assign for a Father to Christ. And they say that he, who
is not good, abides in his own, and preserves what are his own; but
that He, that is good, seeks what are another’s, and desires
of a sudden to become a Saviour to them whose Creator He was not.
Seest thou the children of the devil, how they speak out of the
fountain of their father, alienating the work of creation from God:
while John cries out, “He came unto His own,” and,
“The world was made by Him?”
In the next place, they criticise the law in the old covenant,
which bids put out “an eye for an eye,” and “a
tooth for a tooth;” and straightway they insult and say,
“Why, how can He be good who speaks so?”
What then do we say in answer to this? That it is the highest kind
of philanthropy. For He made this law, not that we might strike out
one another’s eyes, but that fear of suffering by others
might restrain us from doing any such thing to them. As therefore
He threatened the Ninevites with overthrow, not that He might
destroy them, (for had that been His will, He ought to have been
silent), but that He might by fear make them better, and so quiet
His wrath: so also hath He appointed a punishment for those who
wantonly assail the eyes of others, that if good principle dispose
them not to refrain from such cruelty, fear may restrain them from
injuring their neighbors’ sight.
And if this be cruelty, it is cruelty also for the murderer to be
restrained, and the adulterer checked. But these are the sayings of
senseless men, and of those that are mad to the extreme of madness.
For I, so far from saying that this comes of cruelty, should say,
that the contrary to this would be unlawful, according to
men’s reckoning. And whereas, thou sayest, “Because He
commanded to pluck out “an eye for an eye,” therefore
He is cruel;” I say, that if He had not given this
commandment, then He would have seemed, in the judgment of most
men, to be that which thou sayest He is.
For let us suppose that this law had been altogether done away,
and that no one feared the punishment ensuing thereupon, but that
license had been given to all the wicked to follow their own
disposition in all security, to adulterers, and to murderers, to
perjured persons, and to parricides; would not all things have been
turned upside down? would not cities, market-places, and houses,
sea and land, and the whole world, have been filled with unnumbered
pollutions and murders? Every one sees it. For if, when there are
laws, and fear, and threatening, our evil dispositions are hardly
checked; were even this security taken away, what is there to
prevent men’s choosing vice? and what degree of mischief
would not then come revelling upon the whole of human life?
The rather, since cruelty lies not only in allowing the bad to do
what they will, but in another thing too quite as much; to
overlook, and leave uncared for, him who hath done no wrong, but
who is without cause or reason suffering ill. For tell me; were any
one to gather together wicked men from all quarters, and arm them
with swords, and bid them go about the whole city, and massacre all
that came in their way, could there be anything more like a wild
beast than he? And what if some other should bind, and confine with
the utmost strictness those whom that man had armed, and should
snatch from those lawless hands them, who were on the point of
being butchered; could anything be greater humanity than this?
Now then, I bid thee transfer these examples to the law likewise;
for He that commands to pluck out “an eye for an eye,”
hath laid the fear as a kind of strong chain upon the souls of the
bad, and so resembles him, who detains those assassins in prison;
whereas he who appoints no punishment for them, doth all but arm
them by such security, and acts the part of that other, who was
putting the swords in their hands, and letting them loose over the
whole city.
Seest thou not, how the commandments, so far from coming of
cruelty, come rather of abounding mercy? And if on account of these
thou callest the Lawgiver grievous, and hard to bear with; tell me
which sort of command is the more toilsome and grievous, “Do
no murder,” or, “Be not even angry”? Which is
more in extreme, he who exacts a penalty for murder, or for mere
anger? He who subjects the adulterer to vengeance after the fact,
or he who enjoins a penalty even for the very desire, and that
penalty everlasting? See ye not how their reasoning comes round to
the very contrary? how the God of the old covenant, whom they call
cruel, will be found mild and meek: and He of the new, whom they
acknowledged to be good, will be hard and grievous, according to
their madness? Whereas we say, that there is but one and the same
Legislator of either covenant, who dispensed all meetly, and
adapted to the difference of the times the difference between the
two systems of law. Therefore neither are the first commandments
cruel, nor the second hard and grievous, but all of one and the
same providential care.
For that He Himself gave the old covenant also, hear the
affirmation of the prophet, or rather (so we must speak), of Him
who is both the one and the other: “I will make a covenant
with you, not according to the covenant which I made with your
fathers.”
But if he receive not this, who is diseased with the
Manichæan doctrines, let him hear Paul saying the very same
in another place, “For Abraham had two sons, one by the
bondmaid, and another by the freewoman; and these are two
covenants.” As therefore in that case the wives are
different, the husband the same; so here too the covenants are two,
the Lawgiver one.
And to prove to thee that it was of one and the same mildness; in
the one He saith, “An eye for an eye,” but in this
other,
“If one smite thee on thy right cheek, turn to him the other
also.”
For as in that case He checks him that doth the wrong with the
fear of this suffering, even so also in this. “How so,”
it may be said, “when He bids turn to him the other cheek
also?” Nay, what of that? Since not to take away his fear did
He enjoin this, but as charging yourself to allow him to take his
fill entirely. Neither did He say, that the other continues
unpunished, but, “do not thou punish;” at once both
enhancing the fear of him that smiteth, if he persist, and
comforting him who is smitten.
9. But these things we have said, as one might say them
incidentally, concerning all the commandments. Now we must go on to
that which is before us, and keep to the thread of what had been
affirmed. “He that is angry with his brother without a cause
shall be in danger of the judgment:” so He speaks. Thus He
hath not altogether taken the thing away: first, because it is not
possible, being a man, to be freed from passions: we may indeed get
the dominion over them, but to be altogether without them is out of
the question.
Next, because this passion is even useful, if we know how to use
it at the suitable time [Righteous Indignation]. See, for instance, what great good was wrought by that anger of Paul, which he felt against the
Corinthians, on that well-known occasion; and how, as it delivered
them from a grievous pest, so by the same means again he recovered
the people of the Galatians likewise, which had fallen aside; and
others too beside these. What then is the proper time for anger?
When we are not avenging ourselves, but checking others in their
lawless freaks, or forcing them to attend in their negligence.
And what is the unsuitable time? When we do so as avenging
ourselves: which Paul also forbidding, said “Avenge not
yourselves, dearly beloved, but rather give place unto
wrath.” When we are contending for riches: yea, for this hath
he also taken away, where he saith, “Why do ye not rather
take wrong? why do ye not rather suffer yourselves to be
defrauded?” For as this last sort is superfluous, so is the
first necessary and profitable. But most men do the contrary;
becoming like wild beasts when they are injured themselves, but
remiss and cowardly when they see despite done to another: both
which are just opposite to the laws of the Gospel.
Being angry then is not a transgression, but being so
unseasonably. For this cause the prophet also said, “Be ye
angry, and sin not.”
10. “And whosoever shall say to his brother, Raca, shall be
in danger of the council.”
By the council in this place He means the tribunal of the Hebrews:
and He hath mentioned this now, on purpose that He might not seem
everywhere to play the stranger and innovator.
But this word, “Raca,” is not an expression of a great
insolence, but rather of some contempt and slight on the part of
the speaker. For as we, giving orders either to our servants, or to
any very inferior person, say, “Away with thee; you here,
tell such an one:” so they who make use of the Syrians’
language say, “Raca,” putting that word instead of
“thou.” But God, the lover of man, roots up even the
least faults, commanding us to behave to one another in seemly
manner, and with due respect; and this with a view of destroying
hereby also the greater.
“But whosoever shall say, Thou fool, shall be in danger of
hell fire.”
To many this commandment hath appeared grievous and galling, if
for a mere word we are really to pay so great a penalty. And some
even say that it was spoken rather hyperbolically. But I fear lest,
when we have deceived ourselves with words here, we may in deeds
there suffer that extreme punishment.
For wherefore, tell me, doth the commandment seem overburdensome?
Knowest thou not that most punishments and most sins have their
beginning from words? Yea, for by words are blasphemies, and
denials are by words, and revilings, and reproaches, and perjuries,
and bearing false witness. Regard not then its being a mere word,
but whether it have not much danger, this do thou inquire. Art thou
ignorant that in the season of enmity, when wrath is inflamed, and
the soul kindled, even the least thing appears great, and what is
not very reproachful is counted intolerable? And often these little
things have given birth even to murder, and overthrown whole
cities. For just as where friendship is, even grievous things are
light, so where enmity lies beneath, very trifles appear
intolerable. And however simply a word be spoken, it is surmised to
have been spoken with an evil meaning. And as in fire: if there be
but a small spark, though thousands of planks lie by, it doth not
easily lay hold of them; but if the flame have waxed strong and
high, it readily seizes not planks only, but stones, and all
materials that fall in its way; and by what things it is usually
quenched, by the same it is kindled the more (for some say that at
such a time not only wood and tow, and the other combustibles, but
even water darted forth upon it doth but fan its power the more);
so is it also with anger; whatever any one may say, becomes food in
a moment for this evil conflagration. All which kind of evils
Christ checking beforehand, had condemned first him that is angry
without a cause to the judgment, (this being the very reason why He
said, “He that is angry shall be in danger of the
judgment”); then him that saith “Raca,” to the
council. But as yet these are no great things; for the punishments
are here. Therefore for him who calleth “fool” He hath
added the fire of hell, now for the first time mentioning the name
of hell. For having before discoursed much of the kingdom, not
until then did He mention this; implying, that the former comes of
His own love and indulgence towards man, this latter of our
negligence.
11. And see how He proceeds by little and little in His
punishments, all but excusing Himself unto thee, and signifying
that His desire indeed is to threaten nothing of the kind, but that
we drag Him on to such denunciations. For observe: “I bade
thee,” saith He, “not be angry for nought, because thou
art in danger of the judgment. Thou hast despised the former
commandment: see what anger hath produced; it hath led thee on
straightway to insult, for thou hast called thy brother
‘Raca.’ Again, I set another punishment, ‘the
council.’ If thou overlook even this, and proceed to that
which is more grievous, I visit thee no longer with these finite
punishments, but with the undying penalty of hell, lest after this
thou shouldest break forth even to murder.” For there is
nothing, nothing in the world more intolerable than insolence; it
is what hath very great power to sting a man’s soul. But when
the word too which is spoken is in itself more wounding than the
insolence, the blaze becomes twice as great. Think it not then a
light thing to call another “fool.” For when of that
which separates us from the brutes, and by which especially we are
human beings, namely, the mind and the understanding,—when of
this thou hast robbed thy brother, thou hast deprived him of all
his nobleness.
Let us not then regard the words merely, but realizing the things
themselves, and his feeling, let us consider how great a wound is
made by this word, and unto how much evil it proceeds. For this
cause Paul likewise cast out of the kingdom not only “the
adulterous” and “the effeminate,” but “the
revilers” also. And with great reason: for the insolent man
mars all the beauty of charity, and casts upon his neighbor
unnumbered ills, and works up lasting enmities, and tears asunder
the members of Christ, and is daily driving away that peace which
God so desires: giving much vantage ground unto the devil by his
injurious ways, and making him the stronger. Therefore Christ
Himself, cutting out the sinews of the devil’s power, brought
in this law.
For indeed He makes much account of love: this being above all
things the mother of every good, and the badge of His disciples,
and the bond which holds together our whole condition. With reason
therefore doth He remove with great earnestness the roots and the
sources of that hatred which utterly spoils it.
Think not therefore that these sayings are in any wise
hyperbolical, but consider the good done by them, and admire the
mildness of these laws. For there is nothing for which God takes so
much pains, as this; that we should be united and knit together one
with another. Therefore both in His own person, and by His
disciples, as well those in the Old, as in the New Testament, He
makes so much account of this commandment; and is a severe avenger
and punisher of those who despise the duty. For in truth nothing so
effectually gives entrance and root to all wickedness, as the
taking away of love. Wherefore He also said, “When iniquity
abounds, the love of the many shall wax cold.” Thus Cain
became his brother’s murderer; thus Esau; thus Joseph’s
brethren; thus our unnumbered crimes have come revelling in, this
bond being dissevered. You see why He Himself also roots out
whatever things injure this, on every side, with great
exactness.
12. Neither doth He stop at those precepts only which have been
mentioned, but adds also others more than those: whereby He
signifies how much account He makes thereof. Namely, having
threatened by “the council,” by “the
judgment,” and by “hell,” He added other sayings
again in harmony with the former, saying thus:
“If thou bring thy gift to the altar, and there rememberest
that thy brother hath ought against thee; leave there thy gift
before the altar, and go away; first be reconciled to thy brother,
and then come and offer thy gift.”
O goodness! O exceeding love to man! He makes no account of the
honor due unto Himself, for the sake of our love towards our
neighbor; implying that not at all from any enmity, nor out of any
desire to punish, had He uttered those former threatenings, but out
of very tender affection. For what can be milder than these
sayings? “Let my service,” saith he, “be
interrupted, that thy love may continue; since this also is a
sacrifice, thy being reconciled to thy brother.” Yea, for
this cause He said not, “after the offering,” or
“before the offering;” but, while the very gift lies
there, and when the sacrifice is already beginning, He sends thee
to be reconciled to thy brother; and neither after removing that
which lies before us, nor before presenting the gift, but while it
lies in the midst, He bids thee hasten thither.
With what motive then doth He command so to do, and wherefore?
These two ends, as it appears to me, He is hereby shadowing out and
providing for. First, as I have said, His will is to point out that
He highly values charity, and considers it to be the greatest
sacrifice: and that without it He doth not receive even that other;
next, He is imposing such a necessity of reconciliation, as admits
of no excuse. For whoso hath been charged not to offer before he be
reconciled, will hasten, if not for love of his neighbor, yet, that
this may not lie unconsecrated, to run unto him who hath been
grieved, and do away the enmity. For this cause He hath also
expressed it all most significantly, to alarm and thoroughly to
awaken him. Thus, when He had said, “Leave thy gift,”
He stayed not at this, but added, “before the altar”
(by the very place again causing him to shudder); “and go
away.” And He said not merely, “Go away,” but He
added, “first, and then come and offer thy gift.” By
all these things making it manifest, that this table receives not
them that are at enmity with each other.
Let the initiated hear this, as many as draw nigh in enmity: and
let the uninitiated hear too: yea, for the saying hath some
relation to them also. For they too offer a gift and a sacrifice:
prayer, I mean, and alms-giving. For as to this also being a
sacrifice, hear what the prophet saith: “A sacrifice of
praise will glorify me;” and again, “Sacrifice to God a
sacrifice of praise;” and, “The lifting up of mine
hands is an evening sacrifice.” So that if it be but a
prayer, which thou art offering in such a frame of mind, it were
better to leave thy prayer, and become reconciled to thy brother,
and then to offer thy prayer.
For to this end were all things done: to this end even God became
man, and took order for all those works, that He might set us at
one.
And whereas in this place He is sending the wrong doer to the
sufferer, in His prayer He leads the sufferer to the wrong doer,
and reconciles them. For as there He saith, “Forgive men
their debts;” so here, “If he hath ought against thee,
go thy way unto him.”
Or rather, even here too He seems to me to be sending the injured
person: and for some such reason He said not, “Reconcile
thyself to thy brother,” but, “Be thou
reconciled.” And while the saying seems to pertain to the
aggressor, the whole of it really pertains to him that is
aggrieved. Thus, “If thou art reconciled to him,” saith
Christ, “through thy love to him thou wilt have me also
propitious, and wilt be able to offer thy sacrifice with great
confidence. But if thou art still irritated, consider that even I
readily command that which is mine to be lightly esteemed, that ye
may become friends; and let these thoughts be soothing to thine
anger.”
And He said not, “When thou hast suffered any of the greater
wrongs, then be reconciled; but, “Though it be some trifle
that he hath against thee.” And He added not, “Whether
justly or unjustly;” but merely, “If he hath ought
against thee.” For though it be justly, not even in that case
oughtest thou to protract the enmity; since Christ also was justly
angered with us, yet nevertheless He gave Himself for us to be
slain, “not imputing those trespasses.”
For this cause Paul also, when urging us in another way to
reconciliation, said, “Let not the sun go down upon your
wrath.” For much as Christ by this argument of the sacrifice,
so there Paul by that of the day, is urging us on to the self-same
point. Because in truth he fears the night, lest it overtake him
that is smitten alone, and make the wound greater. For whereas in
the day there are many to distract, and draw him off; in the night,
when he is alone, and is thinking it over by himself, the waves
swell, and the storm becomes greater. Therefore Paul, you see, to
prevent this, would fain commit him to the night already
reconciled, that the devil may after that have no opportunity, from
his solitude, to rekindle the furnace of his wrath, and make it
fiercer. Thus also Christ permits not, though it be ever so little
delay, lest, the sacrifice being accomplished, such an one become
more remiss, procrastinating from day to day: for He knows that the
case requires very speedy treatment. And as a skillful physician
exhibits not only the preventives of our diseases, but their
correctives also, even so doth He likewise. Thus, to forbid our
calling “fool,” is a preventive of enmity; but to
command reconciliation is a means of removing the diseases that
ensue on the enmity.
And mark how both commands are set forth with earnestness. For as
in the former case He threatened hell, so here He receives not the
gift before the reconciliation, indicating great displeasure, and
by all these methods destroying both the root and the produce.
And first of all He saith, “Be not angry;” and after
that, “revile not.” For indeed both these are
augmented, the one by the other: from enmity is reviling, from
reviling enmity. On this account then He heals now the root, and
now the fruit; hindering indeed the evil from ever springing up in
the first instance: but if perchance it may have sprouted up and
borne its most evil fruit, then by all means He burns it down the
more.
13. Therefore, you see, having mentioned, first the judgment, then
the council, then hell, and having spoken of His own sacrifice, He
adds other topics again, thus speaking:
“Agree with thine adversary quickly, whilst thou art in the
way with him.”
That is, that thou mayest not say, “What then, if I am
injured;” “what if I am plundered, and dragged too
before the tribunal?” even this occasion and excuse He hath
taken away: for He commands us not even so to be at enmity. Then,
since this injunction was great, He draws His advice from the
things present, which are wont to restrain the grosser sort more
than the future. “Why, what sayest thou?” saith He.
“That thine adversary is stronger, and doeth thee wrong? Of
course then he will wrong thee more, if thou do not make it up, but
art forced to go into court. For in the former case, by giving up
some money, thou wilt keep thy person free; but when thou art come
under the sentence of the judge, thou wilt both be bound, and pay
the utmost penalty. But if thou avoid the contest there, thou wilt
reap two good results: first, not having to suffer anything
painful: and secondly, that the good done will be thereafter thine
own doing, and no longer the effect of compulsion on his part. But
if thou wilt not be ruled by these sayings, thou wrongest not him,
so much as thyself.”
And see here also how He hastens him; for having said,
“Agree with thine adversary,” He added,
“quickly;” and He was not satisfied with this, but even
of this quickness He hath required a further increase, saying,
“Whilst thou art in the way with him;” pressing and
hastening him hereby with great earnestness. For nothing doth so
much turn our life upside down, as delay and procrastination in the
performance of our good works. Nay, this hath often caused us to
lose all. Therefore, as Paul for his part saith, “Before the
sun set, do away the enmity;” and as He Himself had said
above, “Before the offering is completed, be
reconciled;” so He saith in this place also, “Quickly,
whilst thou art in the way with him,” before thou art come to
the doors of the court; before thou standest at the bar and art
come to be thenceforth under the sway of him that judgeth. Since,
before entering in, thou hast all in thine own control; but if thou
set thy foot on that threshold, thou wilt not by ever so earnest
efforts be able to arrange thy matters at thy will, having come
under the constraint of another.
But what is it “to agree?” He means either,
“consent rather to suffer wrong?” or, “so plead
the cause, as if thou wert in the place of the other;” that
thou mayest not corrupt justice by self-love, but rather,
deliberating on another’s cause as thine own, mayest so
proceed to deliver thy vote in this matter. And if this be a great
thing, marvel not; since with this view did He set forth all those
His blessings, that having beforehand smoothed and prepared the
hearer’s soul, he might render it apter to receive all His
enactments.
Now some say that He obscurely signifies the devil himself, under
the name of the adversary; and bids us have nothing of his, (for
this, they say, is to “agree” with him): no compromise
being possible after our departure hence, nor anything awaiting us,
but that punishment, from which no prayers can deliver. But to me
He seems to be speaking of the judges in this world, and of the way
to the court of justice, and of this prison.
For after he had abashed men by higher things, and things future,
he alarms them also by such as are in this life. Which thing Paul
also doth, using both the future and the present to sway his
hearer: as when, deterring from wickedness, he points out to him
that is inclined to evil, the ruler armed: thus saying, “But
if thou do that which is evil, be afraid; for he beareth not the
sword in vain; for he is a minister of God.” And again,
enjoining us to be subject unto him, he sets forth not the fear of
God only, but the threatening also of the other party, and his
watchful care. “For ye must needs be subject, not only for
wrath, but also for conscience sake.” Because the more
irrational, as I have already said, are wont to be sooner corrected
by these things, things which appear and are at hand. Wherefore
Christ also made mention, not of hell only, but also of a court of
justice, and of being dragged thither, and of the prison, and of
all the suffering there; by all these means destroying the roots of
murder. For he who neither reviles, nor goes to law, nor prolongs
enmity, how will he ever commit murder? So that from hence also it
is evident, that in the advantage of our neighbor stands our own
advantage. For he that agrees with his adversary, will benefit
himself much more; becoming free, by his own act, from courts of
law, and prisons, and the wretchedness that is there.
14. Let us then be obedient to His sayings; let us not oppose
ourselves, nor be contentious; for first of all, even antecedently
to their rewards, these injunctions have their pleasure and profit
in themselves. And if to the more part they seem to be burdensome,
and the trouble which they cause, great; have it in thy mind that
thou art doing it for Christ’s sake, and the pain will be
pleasant. For if we maintain this way of reckoning at all times, we
shall experience nothing burdensome, but great will be the pleasure
we reap from every quarter; for our toil will no longer seem toil,
but by how much it is enhanced, so much the sweeter and pleasanter
doth it grow.
When therefore the custom of evil things, and the desire of
wealth, keep on bewitching thee; do thou war against them with that
mode of thinking which tells us, “Great is the reward we
shall receive, for despising the pleasure which is but for a
season;” and say to thy soul; “Art thou quite dejected
because I defraud thee of pleasure? Nay, be of good cheer, for I am
introducing thee into Heaven. Thou doest it not for man’s
sake, but for God’s. Be patient therefore a little while, and
thou shalt see how great is the gain. Endure for the present life,
and thou shalt receive an unspeakable confidence.” For if we
would thus discourse with our own soul, and not only consider that
which is burdensome in virtue, but take account also of the crown
that comes thereof, we shall quickly withdraw it from all
wickedness.
For if the devil, holding out pleasure for a season, but pain for
ever, is yet strong, and prevails; seeing our case is just the
reverse in these matters, the labor temporary, the pleasure and
profit immortal, what plea shall we have, if we follow not virtue
after so great encouragement? Why, the object of our labors is
enough to set against all, and our clear persuasion that for
God’s sake we are enduring all this. For if one having the
king his debtor, thinks he hath sufficient security for all his
life; consider how great will he be, who hath made the Gracious and
Everlasting God a debtor to himself, for good deeds both small and
great. Do not then allege to me labors and sweats; for not by the
hope only of the things to come, but in another way also, God hath
made virtue easy, assisting us everywhere, and putting His hand to
our work. And if thou wilt only contribute a little zeal,
everything else follows. For to this end He will have thee too to
labor a little, even that the victory may be thine also. And just
as a king would have his own son present indeed in the array; he
would have him shoot with the bow, and show himself, that the
trophy may be reckoned his, while he achieves it all Himself: even
so doth God in our war against the devil: He requires of thee one
thing alone, that thou show forth a sincere hatred against that
foe. And if thou contribute this to Him, He by Himself brings all
the war to an end. Though thou burn with anger, with desire of
riches, with any tyrannical passion whatever; if He see thee only
stripping thyself and prepared against it, He comes quickly to
thee, and makes all things easy, and sets thee above the flame, as
He did those children of old in the Babylonian furnace: for they
too carried in with them nought but their good will.
In order then that we also may extinguish all the furnace of
disordered pleasure here, and so escape the hell that is there, let
these each day be our counsels, our cares, and our practice,
drawing towards us the favor of God, both by our full purpose
concerning good works, and by our frequent prayers. For thus even
those things which appear insupportable now, will be most easy, and
light, and lovely. Because, so long as we are in our passions, we
think virtue rugged and morose and arduous, vice desirable and most
pleasing; but if we would stand off from these but a little, then
both vice will appear abominable and unsightly, and virtue easy,
mild, and much to be desired. And this you may learn plainly from
those who have done well. Hear, for instance, how of those passions
Paul is ashamed, even after his deliverance from them, saying,
“For what fruit had ye then in those things, whereof ye are
now ashamed?” But virtue, even after his labor, he affirms to
be light, calling the laboriousness of our affliction momentary and
“light,” and rejoicing in his sufferings, and glorying
in his tribulations, and taking a pride in the marks wherewith he
had been branded for Christ’s sake.
In order then that we too may establish ourselves in this habit,
let us order ourselves each day by what hath been said, and
“forgetting those things which are behind, and reaching forth
unto those things which are before, let us press on towards the
prize of the high calling:” unto which God grant that we may
all attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and power for ever and ever. Amen.
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