I. 10,11. Each to give thanks for blessings received in common. 23 hath mighty power; so where wickedness is, it profiteth 2 COR. nothing. For the Israelites, of whom He saith that the Is. 10, number of them was as the sand of the sea, perished every 22. one, and those too in the days of Noe, were both many, yea, numberless; and yet this profited them nothing. For greatness of number hath no power of itself, but only as an adjunct'. Την προστ μέρει. 3. [6.] Let us then be diligent in coming together to the prayers*; and let us pray for one another, as they did for the Apostles. For [so] we both fulfil a commandment, and are "anointed1" unto love: (and when I say love, I speak of every good thing:) and also learn" to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own. This also was David wont to do, saying, Magnify the Lord with me, and let us exalt His Ps. 34, name together; this the Apostle too doth every where require. This let us too labour in; and let us shew forth unto all the beneficence of God, that we may get companions in the act of praise: for if when we have received any good from men, by proclaiming it forth we make them the readier to serve us much more shall we, by telling abroad the benefits of God, draw Him on to more good-will. And if when we have received benefits of men we stir up others also to join us in the giving of thanks, much more ought we to bring many unto God who may give thanks for us. For if Paul who had so great confidence [toward God] doth this, much more is it necessary for us to do it. Let us then (5.) exhort the saints to give thanks for us; and let us do the same ourselves for one another. To priests especially this good work belongs, since it is an exceeding privilege 2.2iyw. For drawing near, we first give thanks for the whole world and the good things common [to all]. For even though the blessings of God be common, yet doth the common preservation" include thine own; so that thou both owest common thanksgivings for thine own peculiar blessing, is * raïs dinosos, i. e. of the Church. · ἀλειφόμεθα. The metaphor is taken doubtless from the games, but it seemed better to retain it, from its typical connection with the graces of mAnd let us learn." Benedict. τον άγα 1 ἰδιάζου 24 Prayer to be made for the Catechumens also; HOMIL. and for the common blessings shouldest of right render up thine II. own peculiar1 praise: for He lighted up the sun not for thee alone, but also for all in common; but nevertheless thou for thy part hast it whole. For it was made so large for the common good; and yet thou individually seest it as large as all men have seen it; so that thou owest a thanksgiving as great as all together; and thou oughtest to give thanks for what all have in common, and likewise for the virtue of others; for on account of others, too, we receive many blessings: for had there been found in Sodom ten righteous only, they had not suffered what they did. So then let us give thanks also for the confidence of others [toward God]. For this custom is an ancient one, planted in the Church from the beginning. Rom. 1, Thus Paul also giveth thanks for the Romans, for the CorinthI Cor. 1, ians, for the whole world. And tell me not, "The good work is none of mine;" for though it be none of thine, yet even so oughtest thou to give thanks that thy member is such an one. And besides, by thy acclamation thou makest it thine own, and sharest in the crown, and shalt thyself also receive the gift. On this account it is that the laws of the Church command prayer also to be thus made, and that not for the faithful only, but also for the Catechumens. For the law stirreth up au- the faithful to make supplication for the unbaptized. For initiated when the Deacon saith, "Let us pray earnestly for the 8. 4. 1 Tim. 2, 1. Jav, un Ρ ἐν τῷ μέρει τὸ ὅλον ἔχεις. 9 See Bingham, Christian Antiqu. book xiv. ch. 5. §. 3. Goar, pp. 70, and 161. The whole Prayer for the Catechumens, as gathered from the Homily, will stand thus. "Let us pray earnestly for the Catechumens, That the allpitying and merciful God would listen to their prayers, that He would open the ears of their hearts, and instil them with the word of truth, that He would sow His fear in them, and confirm His faith in their minds, that He would unveil to them the Gospel of righteousness, that He would grant to them a godly mind, sound judgment, and virtuous conversation; continually to think those things which be His, to mind those things which be His, to practise those things which be His, to be occupied in His law day and night, to remember His commandments, to keep His judgments. "Let us beseech for them yet more earnestly, That He would deliver them from every evil and inordinate thing, from every devilish sin, and from every besetment of the adversary, that He would count them worthy in due season of the Regeneration of the Laver, of the remission of sins, of the clothing of incorruption, that He would bless their comings in and goings out, the whole course of their life, their houses and households, that He would increase their children and bless them, and bring them to full age, and teach them wisdom, that He would direct all that is before them unto good. "Stand up. Pray, ye Catechumens, for the Angel of peace, that all that is before you may be peaceful; pray that this day and all the days of your life That they may be no more aliens. 25 I. 10,11. Catechumens," he doth no other than excite the whole 2 COR. multitude of the faithful to pray for them; although the Catechumens are as yet aliens. For they are not yet of the Body of Christ, they have not yet partaken of the Mysteries, but are still divided from the spiritual flock. But if we ought to intercede for these, much more for our own members. And even therefore he saith, " earnestly let us pray," that thou shouldest not as aliens disown them, that thou shouldest not as strangers disregard them. For as yet they have not the appointed' prayer, which Christ brought in; as yet they have not confidence, but have need of others' aid who have been μένην entrusted with the mysteries. For without the king's courts they stand, far from the sacred precincts. Therefore they 2 are even driven away, whilst those awful prayers are being B offered. Therefore also he exhorteth thee to pray for them, that they may become members of thee, that they may be no longer strangers and aliens. For the words, "Let us pray," are not addressed to the priests alone, but also to those that be full of peace, that your ends may be Christian; commend yourselves to the living God and to His Christ. "Bow ye the head. All respond aloud, Amen." A similar Prayer for the Catechumens, with a few variations, is found in the Apostolic Constitutions, lib. viii. cap. 6. Mr. Field considers it to be of later date than that given above. 66 Pray, ye Catechumens, and all ye faithful for them pray in heart, saying, Lord, have mercy. And let the deacon speak for them according to his office, saying, For the Catechumens let us all beseech God. "That the Good [God], the Lover of men, would favourably hearken to their supplications, and prayers, and accepting their suppliant addresses would help them, and grant unto them the requests of their hearts as may be expedient for them, and may reveal unto them the Gospel of His Christ, would enlighten them, and give them understanding, would instruct them in the knowledge of God, would teach them His ordinances and judgments, implant in them His pure and saving fear, would open the ears of their hearts to be occupied in His law day and night, "Let us again earnestly supplicate "That obtaining remission of their offences by the initiation, they may be counted worthy of the holy mysteries, and remaining amongst the saints. "Stand up, ye Catechumens. Pray for the peace of God through His Christ, that this day, and all the time of your life, may be peaceful, and without sin, that your ends may be Christian, God merciful and favourable; pray for remission of offences; commend yourselves unto the Only Unbegotten God through His Christ. Bow, and receive the blessing." daλorgi, literally, the Alien. The word seems to be used in Diodorus and Polybius for hostile, inimical. νενομισ 26 The All-pitying God will pity and hear them. HOMIL. make up the people: for when he saith, "Let us stand in II. order': let us pray;" he exhorteth all to the prayer. 1 Στῶμεν καλῶς πῆσαι open [7.] Then beginning the prayer, he saith, "That the allpitying and merciful God would listen to their prayers." For that thou mayest not say, What shall we pray? they are aliens, 2 dura- not yet united [to the body]. Whereby can I constrain the regard of God? Whence can I prevail with Him to impart unto them mercy and forgiveness? That thou mayest not be perplexed with such questions as these, see how he disentangleth thy perplexity, saying, " that the all-pitying and merciful God." Heardest thou? "All-pitying God." Be perplexed no more. For the All-pitying pitieth all, both sinners and friends. Say not then, "How shall I approach Him for them?" Himself will listen to their prayers. And the Catechumens' prayer, what can it be but that they may not remain Catechumens? Next, he suggesteth also the manner of the prayer. And what is this?" That He would the ears of their hearts;" for they are as yet shut and stopped up. Ears," he saith, not these which be outward, 1 Cor. but those of the understanding, "so as to hear the things which eye hath not seen, nor ear heard, neither have entered - into the heart of man." For they have not heard the untold mysteries; but they stand somewhere at a distance and far off from them; and even if they should hear of them, they know not what is said; for those [mysteries] need much understanding, not hearing only and the inward ears as yet they have not: wherefore also He next invoketh for them Is.50, 4. a Prophet's gift, for the Prophet spoke on this wise; God Sept. giveth me the tongue of instruction, that I should know how to speak a word in season; for He openeth my mouth; He gave to me betimes in the morning; He granted me a hearing ear. For as the Prophets heard otherwise and more than the many, so also do the faithful than the Tariga Catechumens. Hereby the Catechumen also is taught not ὑμῶν, Mat. 23, to learn or hear these things of men, (for He saith, Call no man master upon the earth',) but from above, from 13. heaven, For they shall be all taught of God. 2, 9. Is. 54, 4. 3 ῥήτων 4 rec. text, 9. Is. 54, Wherefore he says, "And instil them with the word of x-truth," so that it may be instilled from within; for as yet they χήση вал The two-fold veil, over the Gospel, and their hearts. 27 know not the word of truth as they ought to know. "That 2 Cor. He would sow His fear in them." But this is not enough; I. 10,11. Luke 8, for some fell by the way side, and some upon the rock. But 5. we ask not thus; but as on rich soil the plough openeth the (6.) furrows, so we pray it may be here also, that having the fallow ground of their minds' tilled deep, they may receive what is dropped upon them, and accurately retain every thing they have heard. Whence also he adds, " And confirm His faith in their minds;" that is, that it may not lie on the surface, but strike its root deep downwards. "That He would unveil to them the Gospel of Righteousness." He sheweth that the veil is twofold, partly that the eyes of their understanding were shut, partly that the Gospel was hidden from them. Whence he said a little above, "that He would open the ears of their hearts," and here," that He would unveil unto them the Gospel of Righteousness;" that is, both that He would render them wise and apt for receiving1 seed, gès ὑποδοχὴν and that He would teach them and drop the seed into them; for though they should be apt, yet, if God reveal not, this profiteth nothing; and if God should unveil, but they receive not, there resulteth like unprofitableness. Therefore we ask for both that He would both open their hearts and unveil the Gospel. For neither, if kingly ornaments lie underneath a veil, will it profit at all that the eyes be looking; nor yet that they be laid bare, if the eyes be not waking.n But both will be granted, if first they themselves desire it. βότων. But what then is "the Gospel of Righteousness?" That whichi.e. the maketh righteous. By these words he leadeth them to the chu desire of Baptism, shewing that the Gospel is for the working* Αποιητι not only of the remission of sins, but also of righteousness. xv. [8.] "That He would grant to them a Godly mind, sound judgment, and virtuous conversation '." Let such of the faithful attend, as are rivetted to the things of [this] life.ernλωμένοι. For if we are bidden to ask these things for the uninitiated: think in what things we ought to be occupied, who ask these things for others. For the conversation ought to keep pace ipa6 with the Gospel. Whence surely also the order of the prayer. 5 νεωθέντας ἐν τῷ βάθει τῆς διανοίας. Ὁ νοῦν ἔνθεον, σώφρονα λογισμὸν καὶ ivágsson modirsíav. It is obvious that 3 Cate 4 mens. τῆς εὐτ "godly" does not come up to the xs. meaning of the original ἔνθεος, “ into which God is inspired," see below. |