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joy. For you carry about food for worms and moths, which, if they attack you, will quickly make you naked of this world's adornment; (for both garments and gold and silver are, the one, threads of worms, the other, earth and dust, and again earth, and nothing more;) but he that is clothed with virtue has such a garment, which not only moths, but not even death itself can destroy; and with good reason. For these virtues of the soul do not have their origin from the earth, but are the fruit of the spirit; for which reason they are not subject to the mouths of worms. For these garments are woven in heaven, where there is no moth, nor worm, nor any other such thing. What then is better, tell me? To be rich, or to be poor? To be in power, or in dishonor? In luxury, or in famine? It is clear, that it is to be in honor, and luxury, and wealth. If, therefore, you desire the realities, and not the names, leaving the earth and the things in it, shift your anchorage to heaven; for the things here are a shadow, but the things there are realities, immovable, and fixed, and unconquerable by all. Let us then choose them with all exactness, that we may both be delivered from the tumult of things here, and having sailed into that calm harbor, may appear with many goods, and the unspeakable wealth of almsgiving; which may it be for all of us to attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom be the glory and the power for ever and ever. Amen.

57.321 HOMILY 24. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

1. Why did He not say, "But he that does My will?" Because for the time it was desirable that they should first accept this; for it was a great thing in view of their weakness. Besides, He also hinted at this through that. And besides these things, one may also say this, that there is no other will of the Son besides that of the Father. But here He seems to me to be especially attacking the Jews, who place everything in doctrines, and take no care for their life. For which reason Paul also rebukes them, saying: Behold, you are called a Jew, and rest in the law, and make your boast in God, and know His will; but this profits you nothing, when the demonstration of your life and works is not present. But He did not stop here, but also said what was much more. For many will say to me in that day: Lord, Lord, did we not prophesy in Your name? For not only, He says, is the one who has faith, but has neglected his life, cast out of heaven, but even if he has performed many signs along with his faith, and has done no good work, he too is likewise barred from those sacred portals. For many will say to me in that day: Lord, Lord, did we not prophesy in Your name? Do you see how He covertly introduces Himself at last, after He has completed the whole discourse, and shows that He is the judge? For that punishment awaits sinners, He showed before; but who the punisher is, He now reveals here. And He did not say plainly, "It is I;" but, "Many will say to me," again establishing this same point. For if He were not the judge, how would He have said to them: "And then I will profess to them: Depart from me, I never knew you?" Not only at the time of judgment, but not even then, He says, when you were working miracles. For this reason He also said to His disciples: "Rejoice not, that the demons are subject to you; but that your names are written in heaven." And everywhere He commands us to be diligent about our life. For it is not possible for a person who lives rightly, and is free from all passions, ever to be overlooked; but even if he should happen to be in error, God will quickly draw him to the truth. But some say that these people were lying when they said these things; for which reason, He says, they were not saved.

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εὐφροσύνην. Σὺ μὲν γὰρ τροφὴν σκωλήκων περιφέρεις καὶ σητῶν, οἳ, ἂν ἐπιθῶνταί σοι, ταχέως σε γυμνὸν ποιήσουσι τοῦ κόσμου τούτου· (καὶ γὰρ καὶ ἱμάτια καὶ χρυσὸς καὶ ἄργυρος, τὰ μὲν σκωλήκων νήματα, τὰ δὲ γῆ καὶ κόνις, καὶ πάλιν γῆ, καὶ πλέον οὐδέν·) ὁ δὲ ἀρετὴν περιβεβλημένος τοιαύτην ἔχει στολὴν, ἣν οὐ μόνον σῆτες, ἀλλ' οὐδὲ αὐτὸς ὁ θάνατος λυμήνασθαι δύναται· καὶ μάλα εἰκότως. Οὐ γὰρ ἀπὸ γῆς ἔχουσι τὴν ἀρχὴν αὗται τῆς ψυχῆς αἱ ἀρεταὶ, ἀλλὰ πνεύματός εἰσι καρπός· διὸ οὐδὲ σκωλήκων ὑπόκεινται στόμασι. Καὶ γὰρ ἐν οὐρανῷ τὰ ἱμάτια ταῦτα ὑφαίνεται, ὅπου οὐ σὴς, οὐ σκώληξ, οὐκ ἄλλο τῶν τοιούτων οὐδέν. Τί τοίνυν βέλτιον, εἰπέ μοι; πλουτεῖν, ἢ πένεσθαι; ἐν δυναστείᾳ εἶναι, ἢ ἐν ἀτιμίᾳ; ἐν τρυφῇ, ἢ ἐν λιμῷ; Εὔδηλον, ὅτι ἐν τιμῇ, καὶ τρυφῇ, καὶ πλούτῳ. Οὐκοῦν εἰ τὰ πράγματα βούλει, καὶ μὴ τὰ ὀνόματα, τὴν γῆν ἀφεὶς καὶ τὰ ἐν αὐτῇ, μεθορμίζου πρὸς τὸν οὐρανόν· τὰ μὲν γὰρ ἐνταῦθα σκιὰ, τὰ δὲ ἐκεῖ πράγματα ἀκίνητα, καὶ πεπηγότα καὶ πᾶσιν ἀχείρωτα. Ἑλώμεθα τοίνυν αὐτὰ μετὰ ἀκριβείας ἁπάσης, ἵνα καὶ τοῦ θορύβου τῶν ἐνταῦθα ἀπαλλαγῶμεν, καὶ πρὸς τὸν γαληνὸν ἐκεῖνον καταπλεύσαντες λιμένα, μετὰ πολλῶν τῶν φορτίων φανῶμεν, καὶ ἀφάτου τοῦ τῆς ἐλεημοσύνης πλούτου· οὗ γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

57.321 ΟΜΙΛΙΑ Κ∆ʹ. Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέ λημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς.

αʹ. ∆ιὰ τί μὴ εἶπεν, Ἀλλ' ὁ ποιῶν τὸ θέλημα τὸ ἐμόν; Ὅτι τέως ἀγαπητὸν ἦν

καὶ τοῦτο πρότερον δέξασθαι· καὶ γὰρ πολὺ μέγα ἦν πρὸς τὴν ἀσθένειαν τὴν ἐκείνων. Ἄλλως δὲ καὶ τοῦτο δι' ἐκείνου ᾐνίξατο. Μετὰ δὲ τούτων κἀκεῖνο ἔστιν εἰπεῖν, ὅτι οὐδέ ἐστιν ἕτερον θέλημα τοῦ Υἱοῦ παρὰ τὸ τοῦ Πατρός. Ἐνταῦθα δέ μοι τῶν Ἰουδαίωνμάλιστα καθάπτεσθαι δοκεῖ, ἐν τοῖς δόγμασι τιθεμένων τὸ πᾶν, καὶ τοῦ βίου πρόνοιαν οὐδεμίαν ποιουμένων. ∆ιὸ καὶ ὁ Παῦλος αὐτοῖς ἐγκαλεῖ λέγων· Ἴδε σὺ Ἰουδαῖος ἐπονομάζῃ, καὶ ἐπαναπαύῃ τῷ νόμῳ, καὶ καυχᾶσαι ἐν Θεῷ, καὶ γινώσκεις τὸ θέλημα· ἀλλ' οὐδέν σοι πλέον ἐντεῦθεν, ὅταν ἡ τοῦ βίου καὶ τῶν ἔργων ἐπίδειξις μὴ παρῇ. Αὐτὸς δὲ οὐ μέχρι τούτων ἔστη, ἀλλὰ καὶ τὸ πολλῷ πλέον εἶπε. Πολλοὶ γὰρ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν; Οὐ γὰρ δὴ μόνον, φησὶν, ὁ πίστιν ἔχων, τοῦ βίου ἠμελημένου, τῶν οὐρανῶν ἐκβάλλεται, ἀλλὰ κἂν μετὰ τῆς πίστεως σημεῖα πολλὰ πεποιηκὼς ᾖ, καὶ οὐδὲν ἀγαθὸν ἐργασάμενος, καὶ οὗτος ὁμοίως τῶν ἱερῶν εἴργεται προθύρων ἐκείνων. Πολλοὶ γὰρ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· Κύριε, Κύριε, οὐ τῷ σῷ ὀνόματι προεφητεύσαμεν; Ὁρᾷς πῶς λανθανόντως ἑαυτὸν συνεισάγει λοιπὸν, ἐπειδὴ τὴν πᾶσαν ἀπήρτισε δημηγορίαν, καὶ δείκνυσιν ἑαυτὸν ὄντα κριτήν; Ὅτι μὲν γὰρ κόλασις ἐκδέξεται τοὺς ἁμαρτάνοντας, ἐν τοῖς ἔμπροσθεν ἔδειξε· τίς δὲ καὶ ὁ κολάζων, ἐνταῦθα λοιπὸν ἐκκαλύπτει. Καὶ οὐκ εἶπε φανερῶς, ὅτι Ἐγώ εἰμι· ἀλλὰ Πολλοὶ ἐροῦσί μοι, τὸ αὐτὸ τοῦτο πάλιν κατασκευάζων. Εἰ γὰρ μὴ αὐτὸς ἦν ὁ κριτὴς, πῶς ἂν πρὸς αὐτοὺς εἶπε· Καὶ τότε ὁμολογήσω αὐτοῖς· Ἀποχωρεῖτε ἀπ' ἐμοῦ, οὐδέποτε ἔγνων ὑμᾶς; Οὐχὶ μόνον ἐν τῷ καιρῷ τῆς κρίσεως, ἀλλ' οὐδὲ τότε, ἡνίκα ἐθαυματουργεῖτε, φησί. ∆ιὰ τοῦτο καὶ τοῖς μαθηταῖς ἔλεγε· Μὴ χαίρετε, ὅτι τὰ δαιμόνια ὑμῖν ὑποτάσσεται, ἀλλ' ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐρανοῖς. Καὶ πανταχοῦ πολλὴν κελεύει τοῦ βίου σπουδὴν ποιεῖσθαι. Οὐ γὰρ ἔστιν ἄνθρωπον ὀρθῶς βιοῦντα, καὶ πάντων ἀπηλλαγμένον τῶν παθῶν, περιοφθῆναί ποτε· ἀλλὰ κἂν πλανώμενος τύχῃ, ταχέως αὐτὸν ὁ Θεὸς πρὸς τὴν ἀλήθειαν ἐπισπάσεται. Ἀλλ' εἰσί τινες οἵ φασιν, ὅτι ψευδόμενοι οὗτοι ταῦτα ἔλεγον· διόπερ οὐδὲ ἐσώθησαν, φησίν.