Homily 2 — Second Corinthians 1, verses 6 to 11

“Whether we are afflicted, it is for your comfort and salvation, which works in the patient enduring of the same sufferings that we also suffer; and our hope for you is steadfast.” [a]

Paul has spoken of one ground of comfort and encouragement, and the chief one: having fellowship with Christ through sufferings. Now he lays down a second, the one he mentions here: that the salvation of the disciples themselves was won by this very means. “So do not lose heart,” he says, “and do not be thrown into confusion and fear because we are afflicted. This very thing ought rather to be a reason for you to take courage. If we had not been afflicted, it would have meant ruin for all of you.” How so, and in what way? Because if, through lack of spirit and fear of danger, we had not preached to you the word by which you learned the true knowledge, your situation would have been desperate.

Do you see once more Paul’s intensity and earnest striving? The very things that troubled them he uses to comfort them. For he says: the greater the intensity of our persecutions, the greater the increase of your good hope should be, because your salvation and comfort grow more abundant in proportion. And what has as much power to comfort as this, to have obtained such good things through the preaching?

Then, so that he will not seem to be turning the praise back on himself alone, see how he makes them share in these praises too. To the words “Whether we are afflicted, it is for your comfort and salvation,” he adds, “which works in the patient enduring of the same sufferings that we also suffer” (verse 7). Later on, indeed, he states this more clearly, saying, “As you are sharers in the sufferings, so also are you in the comfort.” But here too, for the moment, he hints at it in the words “the same sufferings,” and so makes what he says include them. For what he is saying is this: “Your salvation is not our work alone, but your own as well. For we endure affliction in preaching the word to you, and you endure the very same in receiving it: we in order to pass on to you what we received, and you in order to receive what is passed on and not let it go.” Now what humility can compare with this, when he raises those who fell so far short of him to the same honor of endurance? For he says, “which works in the enduring of the same sufferings.” Your salvation comes not through believing only, but also through suffering and enduring the same things with us.

Think of a boxer. He is admired when he merely shows himself, in good training and with his skill inside him. But when he is in action, taking blows and striking his opponent, then he shines out most of all, because then his good training is most put into action and the proof of his skill is plainly shown. In just the same way your salvation is most especially put into action, that is, displayed, increased and heightened, when it has endurance, when it suffers and bears all things nobly. So the work of salvation lies not in doing evil, but in suffering evil. Moreover, he does not say “which works,” but “which is worked,” to show that along with their own willingness of mind, the grace that was at work in them also contributed much.

Verse 7: “And our hope for you is steadfast.” That is: even if you should suffer countless ills, we are confident that you will not turn back, whether because of your own trials or because of our persecutions. We are so far from suspecting that our sufferings will throw you into confusion that even when you yourselves are in danger, we are confident about you then.

Do you see how far they had advanced since the former letter? Here he has borne witness to far greater things in them than in the Macedonians, whom he praises and commends all through that letter. For on the Macedonians’ account he was afraid, and he says, “We sent Timothy to you … to strengthen you and to comfort you concerning your faith, so that no one would be shaken by these afflictions; for you yourselves know that we are appointed to this” (First Thessalonians 3, verses 2 and 3). And again: “For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that the tempter had tempted you in some way and our labor would be in vain” (verse 5). But of these Corinthians he says nothing of the kind, but quite the opposite: “Our hope for you is steadfast.” [c]

Verses 6 and 7: “Or whether we are comforted, it is for your comfort and salvation, knowing that as you are sharers in the sufferings, so also are you in the comfort.”

He showed that the apostles were afflicted for their sakes when he said, “Whether we are afflicted, it is for your comfort and salvation.” Now he wants to show that it was for their sakes that they were comforted as well. He said this a little earlier too, though in rather general terms: “Blessed be God, who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction.” He repeats it here in other words, more clearly and closer to their own needs. “For whether we are comforted,” he says, “it is for your comfort.”

What he means is this: our comfort becomes your refreshment, even if we should not comfort you with words. If we are only a little refreshed, that serves to encourage you; and if we are comforted ourselves, that becomes your comfort. For as you consider our sufferings your own, so you also make our comfort your own. Surely it cannot be that when you share the worse fortune with us, you will not share the better. If, then, you share in everything, in distress as in comfort, you will not blame us at all for this delay and slowness in coming, since it is for your sakes that we are in distress and for your sakes that we are comforted.

So that no one would think this a hard saying, “For your sakes we suffer these things,” he adds, “For your sakes also we are comforted,” and “We are not the only ones in danger; you also are sharers in the same sufferings.” So, by admitting them to share in the dangers and by crediting them with being the cause of his own comfort, he softens what he says. If, then, we are beset by schemes, take courage: we endure this so that your faith may grow strong. And if we are comforted, glory in this too; for we enjoy this as well for your sakes, so that you may receive some encouragement from sharing in our joy.

The comfort he speaks of here is the comfort they enjoyed not only from being comforted by the apostles themselves, but also from knowing that the apostles were at rest. Hear him declare it in what comes next: “Knowing that as you are sharers in the sufferings, so also are you in the comfort.” For just as you are distressed when we suffer persecution, as though you were suffering it yourselves, so we are sure that when we are comforted, you count the enjoyment your own as well. What could be humbler than this spirit? He who so far surpasses them in dangers calls them “sharers,” though they endured no part of those dangers at all, while for the comfort he credits the whole cause to them, and not to his own labors.

Next, having spoken of troubles before only in general terms, he now names the place too where they endured them. Verse 8: “For we do not want you to be unaware, brothers and sisters, of our affliction that came upon us in Asia.” [f]

“We say these things,” he says, “so that you will not be unaware of what happened to us. For we want you to know our affairs; indeed, we have tried hard to see that you do.” That is a very great proof of love. He had given notice of this even in the former letter, where he said, “For a great and effective door has opened to me at Ephesus, and there are many adversaries” (First Corinthians 16, verses 8 and 9). So, reminding them of this and recounting how much he suffered, he says, “I do not want you to be unaware of our affliction that came upon us in Asia.”

He said the same in his letter to the Ephesians too. Having sent Tychicus to them, he gives this as the reason for the journey: “But so that you also may know my affairs and how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make everything known to you. I have sent him to you for this very purpose, so that you may know our situation, and that he may comfort your hearts” (Ephesians 6, verses 21 and 22). And he does the very same in other letters as well.

Nor is this superfluous; it is in fact extremely necessary, both because of his great affection for the disciples and because of their constant trials. In those trials, knowing how each other was faring was a very great comfort. If the news was bad, they could be ready both to act with energy and to stand more securely against falling; if it was good, they could rejoice with them.

Here, however, he speaks of being delivered from trials as well as of being assailed by them, saying, “We were weighed down exceedingly, beyond our strength,” like a ship sinking under some enormous load. He may seem to have said only one thing here with “exceedingly” and “beyond our strength.” It is not one, however, but two. So that no one would object, “What of it? Granted the danger was extreme, it was not great for you,” he added that it both was great and exceeded their strength; yes, exceeded it so far “that we despaired even of life.”

That is: we no longer had any expectation of living. What David calls “the gates of hell,” “the pangs,” and “the shadow of death,” Paul expresses by saying, “We endured a danger that carried certain death within it.”

Verse 9: “But we had the answer of death in ourselves, so that we would not trust in ourselves, but in God who raises the dead.” What is this “answer of death”? The vote, the verdict, the expectation. For that is what our affairs said; our circumstances gave this answer: “We will surely die.”

Yet this did not come to the test. It went only as far as our expectations and stopped there. The nature of our situation declared it, but the power of God did not let that declaration take effect; he allowed it to happen only in our thoughts and expectation. That is why he says, “We had the answer of death in ourselves,” not in fact. And why did God allow a danger so great that it took away our hope and made us despair? “So that we would not trust in ourselves,” he says, “but in God.”

Paul said these words not because this was his own frame of mind. Far from it! He said them to bring the rest into tune by what he says of himself, and out of his great care to speak modestly. That is why further on he also says, “There was given to me a thorn in the flesh” (meaning his trials) “so that I would not be exalted too much” (Second Corinthians 12, verse 7). And yet God does not say that he allowed them for this, but for another reason. What other reason? That his strength might be shown all the more. “For,” he says, “my grace is sufficient for you, for my power is made perfect in weakness” (verse 9).

But, as I said, he here sets aside his own standing, ranking himself with those who fall far short and need much discipline and correction. For if one or two trials are enough to sober even ordinary people, how could he need this warning? He of all people had cultivated humility his whole life long; he had suffered as no one else did; he had spent so many years in a practice of wisdom worthy of heaven. So it is plain that here too he speaks this way out of modesty, and to calm down those who thought highly of themselves and boasted: “So that we would not trust in ourselves, but in God.”

And notice how gently he treats them here too. These trials, he says, were allowed to come on us for your sakes, so precious are you in God’s sight. For “whether we are afflicted,” he says, “it is for your comfort and salvation.” But they were “beyond measure” for our own sake, so that we would not be high-minded. “For we were weighed down exceedingly, beyond our strength, so that we would not trust in ourselves, but in God who raises the dead.” [i]

Again he reminds them of the teaching about the resurrection, on which he had said so much in the former letter, and he confirms it from what had just happened. That is why he added: Verse 10: “Who delivered us from such great deaths.”

He did not say “from such great dangers,” and in this way he at once shows how unbearably severe the trials were and confirms the teaching I mentioned. For though the resurrection was still to come, he shows that it happens every day. When God lifts up again a man who has been given up for lost and brought to the very gates of Hades, he is showing nothing other than a resurrection, snatching out of the very jaws of death someone who had fallen into them. That is why, of people who were given up for lost and then recovered, whether from a grave illness or from unbearable trials, it is an ordinary way of speaking to say, “We have seen a resurrection of the dead in his case.”

Verses 10 and 11: “And we have set our hope that he will still deliver us, you also helping together on our behalf by your petition, so that for the gift given to us through many, thanks may be given by many people on our behalf.”

The words “so that we would not trust in ourselves” might seem to be a general charge, an accusation hinting at some among them. So he softens what he said once more by calling their prayers a great protection, and at the same time he shows that our life must be a scene of struggle from beginning to end. In the words “And we have set our hope that he will still deliver us,” he foretells a storm of many trials to come; yet nowhere does he speak of being abandoned, but always of help and support once more.

Then, so that they would not be downcast on hearing that they were always to be in danger, he had already shown what dangers are good for. For instance, “so that we would not trust in ourselves,” that is, so that he may keep us always humble; and so that their salvation might be worked out. And there are many other uses besides: sharing with Christ (“for,” he says, “the sufferings of Christ abound in us”); suffering for the faithful (“for,” he says, “whether we are afflicted, it is for your comfort and salvation”); the brighter luster with which their salvation would shine (“which,” he says, “works in you in the patient enduring of the same sufferings”); their being made hardy; and, besides all these, seeing the resurrection vividly portrayed before their eyes (for “he delivered us from such great deaths”); being made earnest and always looking to God (“for,” he says, “we have set our hope that he will deliver us”); and being fastened firmly to prayer, for he says, “you also helping together on our behalf by your petition.”

Having shown, then, the gain that comes from affliction, and having roused them to energy, he anoints their spirits once more for the contest and spurs them on to virtue by bearing witness to great things about their prayers: it was to these prayers that God had granted Paul, as he says, “You helping together on our behalf by prayer.”

But what does this mean: “so that for the gift given to us through many, thanks may be given by many on our behalf”? “He delivered us from those deaths,” he says, “with you also helping together by prayer,” that is, with all of you praying for us. For “the gift given to us,” that is, our being saved, God was pleased to grant to you all, so that many people might give him thanks, since many also received the favor.

He said this both to stir them up to pray for others and to train them always to give thanks to God for whatever happens to others, showing that God too greatly desires this. For those who take care to do both these things for others will much more set an example of both for themselves. Besides this, he both teaches them humility and leads them on to more fervent love. For if he who stood so far above them acknowledges that he was saved by their prayers, and that it was to their prayers that God had granted him as a gift, think what their modesty and their disposition ought to have been! [j]

Notice this too, I beg you: even when God does something out of mercy, prayer still contributes greatly to it. At first Paul credited his rescue to God’s mercies (“the God of mercies,” he says, himself “delivered us”), but here he credits it to the prayers as well. So too with the man who owed the ten thousand talents: God had mercy on him after he fell at his feet (Matthew 18, verses 24 and 27), although it is written that “being moved with compassion, he released him.” And again with “the Canaanite woman”: it was after her long waiting on him and her persistence (Matthew 15, verse 22) that he finally granted the healing of her daughter, even though he healed her out of his mercy.

From this we learn that even when we are to receive mercy, we must first make ourselves worthy of the mercy. For though there is mercy, it seeks out those who are worthy. It will not come upon everyone without distinction, even on those who have no feeling at all. For he says, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9, verse 15).

Notice, at any rate, what he says here: “You also helping together by prayer.” He has neither credited them with the whole of the good work, so as not to puff them up, nor stripped them of every share in it, so as to encourage them, stir up their zeal, and bring them together with one another. That is why he also said, “He granted my safety to you as well.” For God is often abashed by a multitude praying with one mind and one mouth.

That is why he said to the prophet, “And should I not spare this city, in which live more than a hundred and twenty thousand people?” (Jonah 4, verse 11). Then, so that you would not think he regards numbers alone, he says, “Though the number of Israel be as the sand of the sea, a remnant will be saved” (Isaiah 10, verse 22). How, then, did he save the Ninevites? Because in their case there was not only a multitude, but a multitude and virtue together. For each one “turned from” his “evil way” (Jonah 3, verse 10, and Jonah 4, verse 11). Besides, when he saved them, he said that they could not tell “their right hand from their left.” From this it is plain that even before, they sinned more out of simpleness than out of wickedness. It is plain too from the way they were converted, as they were, by hearing a few words.

But if their being a hundred and twenty thousand had been enough by itself to save them, what prevented them from being saved even before this? And why does he not say to the prophet, “And should I not spare this city, which has turned itself around like this?” Instead he brings forward the hundred and twenty thousand. He puts this forward as a reason over and above the other. The prophet knew that they had turned; but he did not know either their numbers or their simpleness. So by every possible consideration he is eager to soften them. For even a great number has power when virtue goes with it.

And indeed Scripture shows this plainly elsewhere too, where it says, “But prayer was made earnestly by the church to God for him” (Acts 12, verse 5). And it had such great power that, though the doors were shut, chains lay on him, and guards slept on either side, it led the apostle out and delivered him from them all. But just as a great number has mighty power where there is virtue, so where there is wickedness it does no good at all. The Israelites, whose number he says was as the sand of the sea, perished every one; and those in the days of Noah were many too, yes, numberless, and yet this did them no good. For a great number has no power of itself, but only as something added to virtue.

So let us be diligent in coming together to pray, and let us pray for one another, as they did for the apostles. In this way we fulfill a commandment, and we are “anointed” for love — and when I say love, I mean every good thing — and we also learn to give thanks more earnestly. For those who give thanks for what others have received will do so much more for what they have received themselves. David too used to do this, saying, “Magnify the Lord with me, and let us exalt his name together” (Psalm 34, verse 3). The apostle also requires it everywhere. [l]

Let us work at this too. Let us make God’s generosity known to everyone, so that we may gain companions in praising him. If, when we have received some good from people, we make them readier to serve us by proclaiming it abroad, much more will we draw God on to greater goodwill by telling everyone about his benefits. And if, when we have received benefits from people, we stir others up to join us in giving thanks, much more ought we to bring many to God who will give thanks for us. For if Paul, who had such boldness before God, does this, it is much more necessary for us to do it. So let us urge the saints to give thanks for us, and let us do the same ourselves for one another.

This good work belongs to priests especially, since it is a very great privilege. For when we draw near, we first give thanks for the whole world and for the good things that all share. Even though God’s blessings are shared by all, the preservation of all includes your own. So you owe thanks in common with everyone for your own particular blessing, and for the common blessings you are rightly bound to offer up your own particular praise. He did not light up the sun for you alone, but for all in common; and yet you, for your part, have the whole of it. It was made so large for the common good, and yet you by yourself see it as large as all people together have seen it. So you owe a thanksgiving as great as all of them together. And you ought to give thanks both for what all have in common and for the virtue of others, for we receive many blessings on account of others too. If only ten righteous people had been found in Sodom, its people would not have suffered what they did. So let us also give thanks for the boldness others have before God.

This custom is an ancient one, planted in the church from the beginning. So Paul too gives thanks for the Romans (Romans 1, verse 8), for the Corinthians (First Corinthians 1, verse 4), and for the whole world (First Timothy 2, verse 1). And do not tell me, “The good work is none of mine.” Even if it is not yours, you still ought to give thanks that your fellow member is such a person. Besides, by your acclamation you make it your own; you share in the crown, and you too will receive the gift.

That is why the laws of the church command that prayer be made in this way too, and not for the faithful only, but for the catechumens as well. The law stirs up the faithful to make petition for those not yet initiated. When the deacon says, “Let us pray earnestly for the catechumens,” he is simply rousing the whole crowd of the faithful to pray for them, although the catechumens are still outsiders. They are not yet of the body of Christ; they have not yet shared in the mysteries, but are still separated from the spiritual flock. But if we ought to intercede for these, much more for our own members. And the reason he says, “earnestly let us pray,” is so that you will not disown them as outsiders, and will not disregard them as strangers.

For they do not yet have the appointed prayer, the one Christ brought in. They do not yet have boldness, but need the help of others who have been initiated. They stand outside the King’s courts, far from the sacred enclosure. That is why they are even sent away while those awe-inspiring prayers are being offered. That is also why he urges you to pray for them: so that they may become members of you, and be strangers and outsiders no longer. For the words “Let us pray” are not addressed to the priests alone, but also to those who make up the people. When he says, “Let us stand in order; let us pray,” he is urging everyone to the prayer.

Then, beginning the prayer, he says, “That the all-pitying and merciful God would listen to their prayers.” He says this so that you will not say, “What are we to pray? They are outsiders, not yet united to the body. How can I compel God’s attention? How can I prevail on him to give them mercy and forgiveness?” So that you will not be at a loss with questions like these, see how he untangles your difficulty by saying, “That the all-pitying and merciful God…” Did you hear? “The all-pitying God.” Do not be at a loss any longer. The All-pitying pities all, both sinners and friends. So do not say, “How am I to approach him on their behalf?” He himself will listen to their prayers. And what can the catechumens’ prayer be, except that they may not remain catechumens? [n]

Next, he also suggests the manner of the prayer. What is it? “That he would open the ears of their hearts” — for these are still shut and stopped up. He means not these outward ears, but those of the mind, “so that they may hear ‘what eye has not seen, nor ear heard, nor has entered into the heart of man’” (First Corinthians 2, verse 9; Isaiah 64, verse 4). For they have not heard the mysteries beyond words; they stand somewhere at a distance, far off from them. And even if they should hear, they do not know what is being said, for those mysteries need much understanding, not hearing only, and they do not yet have the inner ears. That is why he next calls down on them a prophet’s gift. For the prophet spoke like this: “God gives me the tongue of instruction, so that I may know how to speak a word in season; for he opened my mouth; he gave to me early in the morning; he granted me a hearing ear” (Isaiah 50, verse 4, in the Greek Old Testament). For as the prophets heard differently from the many, so also do the faithful from the catechumens. By this the catechumen is also taught not to learn these things from human beings. For he says, “Call no one on earth your teacher,” but from above, from heaven; “for they will all be taught by God” (Isaiah 54, verse 13).

That is why he says, “And instill into them the word of truth,” so that it may be learned inwardly; for they do not yet know the word of truth as they ought to know it. “That he would sow his fear in them.” But this is not enough, for “some fell on the path, and some on the rock.” We do not ask it that way. Rather, as on rich soil the plow opens the furrows, so we pray it may be here too: that with the plowed land of their minds worked deep, they may receive what is dropped on them and hold on exactly to everything they have heard. That is why he adds, “And confirm his faith in their minds” — that is, so that it may not lie on the surface, but strike its root deep down.

“That he would unveil to them the good news of righteousness.” He shows that the veil is twofold: partly that the eyes of their understanding were shut, partly that the good news was hidden from them. That is why he said a little earlier, “that he would open the ears of their hearts,” and here, “that he would unveil to them the good news of righteousness.” That is, both that he would make them wise and fit to receive the seed, and that he would teach them and drop the seed into them. For even if they should be fit, it does no good unless God reveals; and if God should unveil but they do not receive, the result is just as useless. So we ask for both: that he would open their hearts, and that he would unveil the good news. If royal ornaments lie under a veil, it does no good at all that the eyes are looking; nor does it help that the ornaments are laid bare, if the eyes are not awake. But both will be granted, if they themselves desire it first.

But what, then, is “the good news of righteousness”? The good news that makes people righteous. By these words he leads them to desire baptism, showing that the good news works not only the forgiveness of sins but also righteousness.

“That he would grant them a godly mind, sound judgment, and a virtuous way of life.” Let those of the faithful who are nailed to the things of this life pay attention. If we are told to ask these things for those not yet initiated, think what we ourselves ought to be busy with, who ask these things for others. For the way of life ought to keep pace with the good news. That, surely, is why the order of the prayer moves from the teachings of the good news to conduct. To the words “that he would unveil to them the good news of righteousness,” it has added, “that he would give them a godly mind.” [q]

And what is this “godly”? That God may dwell in it. For he says, “I will dwell in them and walk among them” (Leviticus 26, verse 12). When the mind has become righteous, when it has put off its sins, it becomes God’s dwelling (Second Corinthians 6, verse 16). And when God dwells in it, nothing human will be left. In this way the mind becomes godly, speaking every word from him, as truly a house with God dwelling in it. So the man whose speech is filthy surely does not have a godly mind, nor does the one who delights in joking and laughter.

“Sound judgment.” And what can it mean to have “sound judgment”? To enjoy the health that belongs to the soul. The man held down by wicked cravings and dazzled by present things can never be sound, that is, healthy. Just as a sick man craves even things that are bad for him, so does he. “And a virtuous way of life” — for the teachings need a way of life to match. Pay attention to this, you who come to baptism at the close of life. We pray that after baptism you may have this conduct as well, but you are trying your hardest to depart without it. Suppose you are counted righteous: still, it is by faith only. But we pray that you may also have the boldness that comes from good works.

“Continually to think the things that are his, to mind the things that are his, to practice the things that are his.” For we do not ask to have sound judgment and virtuous conduct for one day only, or for two or three, but through the whole course and span of our life. And as the foundation of all good things, “to mind the things that are his.” For most people “seek their own, not the things of Jesus Christ” (Philippians 2, verse 21).

How, then, might this come about? (For besides prayer, we also need to contribute our own efforts.) If we are occupied with his law day and night. That is why he goes on to ask this too, “to be occupied with his law”; and as he said above, “continually,” so here, “day and night.” That is why I blush for those who are seen in church scarcely once a year. What excuse can they have? They are told not simply to commune with the law “day and night,” but “to be occupied with” it, that is, to be forever in conversation with it; and yet they hardly do so for the smallest fraction of their life.

“To remember his commandments, to keep his judgments.” Do you see what an excellent chain this is? Do you see how each link hangs from the next, bound together with more strength and beauty than any chain of gold? Having asked for a godly mind, he tells how it may be produced. How? By continually practicing it. And how might this come about? By constantly paying attention to the law. And how might people be persuaded to do this? If they keep his commandments. Or rather, keeping his commandments also comes from paying attention to the law, just as practicing the things that are his comes from minding the things that are his and from having a godly mind. For each of the things mentioned both brings about the next and is brought about by it, linking it and being linked by it.

“Let us ask for them still more earnestly.” Since the soul tends to grow drowsy over a long stretch of words, he rouses it again, for he means to ask once more for certain great and lofty things. That is why he says, “Let us ask for them still more earnestly.” And what is it? “That he would deliver them from every evil and disorderly thing.” Here we ask for them that they may not enter into temptation, but be delivered from every snare — a deliverance of the body as well as of the spirit. That is why he goes on to say, “from every sin of the devil and from every besetting of the adversary,” meaning trials and sins. For sin easily besets us, taking its stand on every side, in front and behind, and so throws us down. [t]

For after telling us what we ought to do — to be occupied with his law, to remember his commandments, to keep his judgments — he next assures us that not even this is enough unless he himself stands by and helps. For “unless the Lord builds the house, those who build it labor in vain” (Psalm 127, verse 1). And this is true above all of those who are still exposed to the devil and under his power. You who are initiated know this well. Call to mind, for instance, those words in which you renounced his usurped rule, bent the knee, deserted to the King, and spoke those awe-inspiring words by which we are taught not to obey him in anything at all.

But he calls him adversary and accuser, because he accuses God to human beings, and us to God, and us, again, to one another. At one time he accused Job to God, saying, “Does Job serve the Lord for nothing?” (Job 1, verse 9); at another, God to Job: “Fire came down from heaven” (Job 1, verse 16, in the Greek Old Testament). And again, God to Adam, when he said their eyes would be opened (Genesis 3, verse 5). And he does the same to many people today, saying that God takes no care for the visible order of things, but has handed your affairs over to demons. And to many of the Jews he accused Christ, calling him a deceiver and a sorcerer.

But perhaps someone wants to hear how he works. When he does not find a godly mind or a sound understanding, then he moves in, as into a soul left empty, and holds his revels there. When someone does not remember God’s commandments or keep his judgments, then he takes him captive and goes off with him. If Adam, for instance, had remembered the commandment that said, “You may eat of every tree” (Genesis 2, verse 16), if he had kept the judgment that said, “On the day you eat of it, you will surely die,” things would not have gone with him as they did.

“That he would count them worthy in due season of the new birth of the font, of the forgiveness of sins.” For we ask for some things to come now, and some hereafter. We set out the teaching about the font, and by asking we instruct them in its power. What is said from then on makes them familiar already with the knowledge that what is done there is a new birth, and that we are born again of the waters as of a womb; so that they will not say, as Nicodemus did, “How can someone be born when he is old? Can he enter his mother’s womb and be born again?” Then, since he had spoken of “forgiveness of sins,” he confirms this with the words that follow, “of the robe of incorruption.” For whoever puts on sonship plainly becomes incorruptible. But what does “in due season” mean? When someone is well disposed, when someone comes to it with earnestness and faith. For this is the believer’s “due season.”

“That he would bless their coming in and their going out, the whole course of their life.” Here they are told to ask even for some bodily good, since they are still somewhat weak. “Their houses and their households” — that is, if they have servants or relatives or anyone else belonging to them. For these were the rewards of the old covenant, and nothing then was feared so much as widowhood, childlessness, untimely mourning, being struck by famine, and having one’s affairs go badly. That is why he lets them linger fondly over petitions of a more material kind as well, making them climb little by little to higher things. For Christ does this too, and Paul too, mentioning the ancient blessings: Christ when he says, “Blessed are the gentle, for they will inherit the earth”; Paul when he says, “Honor your father and your mother … and you will live long on the earth.” [x]

“That he would increase their children and bless them, bring them to full age, and teach them wisdom.” Here again is both a bodily and a spiritual thing, as for people who are still very much infants in their outlook. Then what follows is entirely spiritual: “that he would direct all that lies before them for good.” He does not say simply, “all that lies before them,” but, “all that lies before them for good.” For often a journey lies before a man, but it is not good; or some other such thing that is not profitable. By this they are taught to give thanks to God in everything, as happening for good.

After all this, he tells them to stand up for what follows. Having first cast them to the ground, now, when they have asked what they have asked and have been filled with confidence, the word of command raises them up and tells them, for what follows, to make petition to God on their own behalf as well. Part we say ourselves, and part we let them say, now opening to them the door of prayer — exactly as we first teach children what to say and then tell them to say it by themselves. We say, “Pray, catechumens, for the angel of peace.” For there is an angel that punishes, as when he says, “a band of evil angels” (Psalm 78, verse 49); there is one that destroys. That is why we tell them to ask for the angel of peace, teaching them to seek what binds all good things together, peace, so that they may be delivered from all fighting, all wars, all uprisings.

“That all that lies before you may be peaceful.” For even if a thing is burdensome, it is light if a man has peace. That is why Christ also said, “My peace I give to you” (John 14, verse 27). For the devil has no weapon so strong as fighting, enmity, and war. “Pray that this day and all the days of your life may be full of peace.” Do you see how he again insists that the whole of life be spent in virtue? “That your ends may be Christian”: your highest good, what is honorable and what is to your advantage. For what is not honorable is not to our advantage either; our idea of what advantage is differs from that of most people. “Commend yourselves to the living God and to his Christ.” For we do not yet trust them to pray for others; it is enough for them to be able to pray for themselves.

Do you see how complete this prayer is, both in teaching and in conduct? When we have mentioned the good news, and the robe of incorruption, and the washing of new birth, we have mentioned all the teachings. When, again, we spoke of a godly mind, sound judgment, and the rest of what we said, we suggested the way of life. Then we tell them to bow their heads, taking it as proof that their prayers are heard that God blesses them. For surely it is not a man who blesses; but by means of his hand and his tongue we bring the heads of those present to the King himself. And all together shout the “Amen.”

Now why have I said all this? To teach you that we ought to seek the things of others, so that the faithful will not think it none of their concern when these things are said. Surely the deacon does not say to the walls, “Let us pray for the catechumens.” But some are so senseless, so dull, so depraved, that they stand and talk not only during the time of the catechumens but also during the time of the faithful. This is why everything is turned upside down; this is why everything is utterly lost. At the very time when we ought most to win God’s favor, we go away having provoked him.

So again, in the prayers of the faithful, we are told to approach God who loves humankind on behalf of bishops, priests, kings, those in authority, earth and sea, the seasons, and the whole world. When we, who ought to have such boldness as to pray for others, are scarcely awake even while praying for ourselves, how can we excuse ourselves? How will we find pardon? So I beg you: lay all this to heart, recognize the time of prayer, be lifted up and set free from the earth, and touch the very vault of heaven, so that we may be able to make God favorable to us and obtain the good things promised. May we all attain them, through the grace and love for humankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, might, and honor, now and always, and forever and ever. Amen.