1. The Divine oracles which have just been read teach us in fearing not to fear, and in not fearing to fear. You observed when the Holy Gospel was being read, that our Lord God before He died for us, would have us to be firm; and this by admonishing us
not to fear, and withal to fear. For he said,
Fear not them which kill the body, but are not able to kill the soul. See where He advised us not to fear. See now where He advised us to fear.
But, says he, fear therefore, that we may not fear. Fear seems to be allied to cowardice: seems to be the character of the weak, not the strong. But see what says the Scripture,
The fear of the Lord is the hope of strength. Let us then fear, that we may not fear; that is, let us fear prudently, that we may not fear vainly. The holy Martyrs on the occasion of whose solemnity this lesson was read out of the Gospel, in fearing, feared not; because in fearing God, they did not regard men.
2. For what need a man fear from man? And what is that whereby one man should cause another fear, since both of them are men? One threatens and says,
I will kill you; and does not fear, lest after his threat he die before he have fulfilled it.
I will kill you, he says. Who says it, and to whom? I hear two men, the one threatening, and the other alarmed: of whom the one is powerful, and the other weak, yet both are mortal. Why then does he so stretch out himself, he, in honour, a somewhat more inflated power, in body, equal weakness? Let him securely threaten death who does not fear death. But if he fear that whereby he causes fear; let him think of himself, and compare himself with him whom he is threatening. Let him see in him whom he threatens a likeness of condition, and so together with him let him seek like pity from the Lord. For he is but a man, and he threatens another man, a creature, another creature; only the one puffed up under his Creator's eye, and the other fleeing for refuge to the same Creator.
3. Let the stout Martyr then, as he stands a man before another man, say; violence extends but to the flesh, the soul is safe from you. You can not kill what you do not see: visible yourself, you threaten that which is visible in me. But we have both an invisible Creator, whom we ought both to fear; who of that which was both visible and invisible created man. He made Him visible out of the earth, and with His Breath He breathed into Him an invisible Spirit. Therefore the invisible substance, that is, the soul, which has raised from the earth the earth as it lay, does not fear, when you assault the earth. You can strike the habitation, but can you strike him who dwells there? When the chain is broken, he escapes who before was bound, and he will now be crowned in secret. Why then do you threaten me, who canst do nothing to my soul? Through the desert of that to which you can do nothing, will that to which your power extends rise again. For through the soul's desert, will the flesh also rise again; and will be restored to its inhabitant, now no more to fail, but to endure for ever. Behold (I am using the words of a Martyr), behold, I say, not even on account of my body do I fear your threats. My body indeed is subject to your power; but even the hairs of my head are numbered by my Creator. Why should I fear lest I lose my body, who cannot even lose a hair? How shall he not have a care of my body, to whom my meanest things are so well known? This body which may be wounded and slain will for a time be ashes, but it will be for ever immortal. But to whom shall this be? To whom shall the body be restored for life eternal, even though it have been slain, destroyed, and scattered to the winds? To whom shall it be so restored? To him who has not been afraid to lay down his own life, since he does not fear, lest his body should be slain.
4. For, Brethren, the soul is said to be immortal, and immortal it is according to a certain manner of its own: for it is a kind of life which is able to give life to the body by its presence. For by the soul does the body live. This life cannot die, and therefore is the soul immortal. Why then said I according to a certain manner of its own? Hear why. Because there is a true immortality, an immortality which is an entire unchangeableness; of which the Apostle says, speaking of God,
Who only has immortality, dwelling in that light which no man may approach unto, whom no man has seen, nor can see, to whom be honour and glory for ever and ever. Amen. If then God only has immortality, the soul must needs be mortal. See then why it was that I said that the soul is immortal after a certain manner of its own. For in fact it may also die. Understand this, Beloved, and there will remain no difficulty. I venture to say then that the soul can die, can be slain also. Yet it is undoubtedly immortal. See, I venture to say, it is at once immortal, and it may be slain; and therefore I said that there is a kind of immortality, an entire unchangeableness, that is, which God Only has, of whom it is said,
Who Only has immortality; for if the soul cannot be slain, how did the Lord Himself say, when He would make us fear,
5. Hitherto I have confirmed, not solved, the difficulty. I have proved that the soul can be slain. The Gospel cannot be gainsaid but by the ungodly soul. Lo, something occurs to me here, and comes into my mind to speak. Life cannot be gainsaid, but by a dead soul. The Gospel is life, impiety and infidelity are the death of the soul. See then, it can die, and yet it is immortal. How then is it immortal? Because there is always a sort of life which is never extinguished in it. And how does it die? Not in ceasing to be life, but by losing its life. For the soul is both life to something else, and it has its own proper life. Consider the order of the creatures. The soul is the life of the body: God is the life of the soul. As the life, that is the soul, is present with the body, that the body die not; so ought the life of the soul, that is God, to be with it that the soul die not. How does the body die? By the soul's leaving it. I say, by the soul's leaving it the body dies; and it lies along a mere carcass, what was a little before a desirable, now a contemptible, object. There are in it still its several members, the eyes, and ears; but these are but the windows of the house, its inhabitant is gone. They who bewail the dead, cry in vain at the windows of the house; there is none within to hear. How many things does the fond affection of the mourner give utterance to, how many enumerate and call to mind; and with what a madness of sorrow, so to say, does he speak, as with one who was sensible of what was doing, when he is really speaking with one who is no longer there? He recounts his good qualities, and the tokens of his goodness towards himself. It was you that gave me this; and did this and that for me; it was you who did thus, and thus dearly love me. But if you would only consider and understand, and restrain the madness of your grief, he who once loved you, is gone; in vain does the house receive your knockings, in which you can not find a dweller.
6. Let us return to the subject I was speaking of a little while since. The body is dead. Why? Because its life, that is the soul, is gone. Again, the body is alive, and the man is impious, unbelieving, hard of belief, incorrigible; in this case while the body is alive, the soul by which the body lives is dead. For the soul is so excellent a thing, that it has power even though dead to give life to the body. So excellent a thing, I say, is the soul, so excellent a creature, that even though dead itself, it has power to quicken the body. For the soul of the impious, unbelieving, unregulated man is dead, and yet by it though dead the body lives. And therefore is it in the body; it sets on the hands to work, and the feet to walk; it directs the eye to see, it disposes the ears to hear, it discriminates tastes, avoids pains, seeks after pleasures. All these are tokens of the life of the body; but they are from the presence of the soul. If I were to ask a body whether it were alive; it would answer me, You see me walking, you see me working, you hear me talking, you perceive that I have certain aims and aversions, and do you not understand that the body is alive? By these works then of the soul which is placed within, I understand that the body is alive. I ask the soul also whether it is alive? It also has its proper works, by which it manifests its life. The feet walk. I understand by this that the body lives, but by the presence of the soul. I ask now, does the soul live? These feet walk. (To speak only of this one movement.) I am questioning both body and soul, as touching their life. The feet walk, I understand that the body lives. But whither do they walk? To adultery, it is said. Then is the soul dead. For so has unerring Scripture said,
The widow who lives in pleasure is dead. Now since the difference is great between
pleasure and adultery, how can the soul which is said to be dead in pleasure, live in adultery? It is surely dead. But it is dead even though it be not in this case. I hear a man speaking; the body then lives. For the tongue could not move itself in the mouth, and by its several motions give utterance to articulate sounds, were there not an inhabitant within; and a musician as it were to this instrument, to make use of his tongue. I understand it perfectly. Thus the body speaks; the body then lives. But I ask, is the soul alive also? Lo, the body speaks, and so is alive. But what does it speak? As I said concerning the feet; they walk, and so the body is alive, and I then asked, whither do they walk? That I might understand whether the soul was alive also. So also when I hear a man speak, I understand that the body is alive; I ask what does he speak, that I may know whether the soul is alive also. He speaks a lie. If so, then is the soul dead. How do we prove this? Let us ask the truth itself, which says,
The mouth that lies, slays the soul. I ask, why is the soul dead? I ask as I did just now, why is the body dead? Because the soul, its life, had gone. Why is the soul dead? Because God, its life, has forsaken it.
7. After this brief examination then, know and hold for certain that the body is dead without the soul, and that the soul is dead without God. Every man without God has a dead soul. You bewail the dead: bewail the sinner rather, bewail rather the ungodly man, bewail the unbeliever. It is written,
The mourning for the dead is seven days; for a fool and an ungodly man all the days of his life. What! Are there no bowels of Christian compassion in you; that you mourn for a body from which the soul is gone, and mournest not for the soul, from which God is departed? Let the Martyr remembering this make answer to him that threatens him,
Why do you force me to deny Christ? Would you then force me to deny the truth? And if I will not, what will you do? You will assault my body, that my soul shall depart from it; but this same soul of mine has its body only for the soul's sake. It is not so foolish or unwise. You would wound my body; but would you, that through fear lest you should wound my body, and my soul should depart from it, I should wound my own soul, and my God should depart from it? Fear not then, O Martyr, the sword of your executioner; fear only your own tongue, lest you do execution upon your own self, and slay, not your body, but your soul. Fear for your soul, lest it die in hell-fire.
8. Therefore said the Lord, hell-fire, will his body and his soul burn there? Everlasting punishment will be the death of the body; the absence of God will be the death of the soul. Would you know what the death of the soul is? Understand the Prophet who says,
Let the ungodly be taken away, that he may not see the glory of the Lord. Let the soul then fear its proper death, and not fear the death of its body. Because if it fear its own death, and so live in its God, by not offending and thrusting Him away from him, it will be found worthy to receive its body again at the end; not unto everlasting punishment, as the ungodly, but unto life eternal, as the righteous. By fearing this death, and loving that life, did the Martyrs, in hope of the promises of God, and in contempt of the threats of persecutors, attain themselves to be crowned with God, and have left to us the celebration of these solemnities.
Source. Translated by R.G. MacMullen. From Nicene and Post-Nicene Fathers, First Series, Vol. 6. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1888.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/160315.htm>.
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