This fifth class, group or manner of saint refers to those persons who are negligent and behave in a manner other than what they ought in the world, who are vacuous in works and who are only Christian in name. And therefore he exhorts them so that in some way they might reverse themselves from this dangerous negligence and be saved. Strengthen, he says, that which is in danger of death. I have not found your work perfect before my God. For it is not sufficient that a tree live but yet not give fruit. Neither is it sufficient that one be called a Christian, confess himself to be a Christian, and yet not do the works of a Christian.

He says that the angel, that is, the bishop, exercises insufficient diligence in the correction of evil people. Nonetheless, he commends him for having some who walk in white garments, and to these the name of Sardis corresponds, namely, precious stone. . . . Indeed, you seem to yourself to be alive, but unless you are vigilant in the correction of the wicked, you will be regarded as already among the dead. . . . Even though he might seem to people to be guiltless, the works of a ruler are not perfect before God if he does not strive to enliven also others.

We have said before that the seven stars are divine angels. The seven spirits are either the self-same angels or they are the energies of the life-giving Spirit. Either way, both are in the hand of Christ, for he governs the former as Lord, and as the ὁμοούσις^[1] he is the supplier of the Spirit.

I have discussed above the seven stars which he here calls the spirits of God. But now we must listen to what he says concerning those who live in Sardis. I know your works, he says, that you possess a name as though you were living a life virtuous in the sight of God, but you are dead in sins. For in the holy Scriptures, it is customary that those snared in sins are called dead, as, for example, in this passage from the most wise Paul concerning those who have passed from disbelief to faith in Christ: And you, although dead in trespasses, he made alive together with Christ.^[1] Likewise, the Shepherd says that those who go down into the water of baptism are dead, but those who come up are living.^[2]

He rebukes those idle persons who do not trust in God with the whole mind and keep the right faith only hypocritically. They are Christians in name only. And so they are said to be living, but in fact they are dead. For that reason they are rebuked that they might be vigilant and strengthen what remains of that from which they had fallen. And so he urges them, Remember what you received and heard, and repent. He wishes that they remember the apostolic doctrine, and he warns them to preserve that which they received at the beginning of their faith and to repent of their past sins. And so he threatens whomever does not do this, If you will not be vigilant, I will come like a thief, and you will not know at what hour I will come upon you. The judgment of God will be sudden, and no one knows the secret hour when he intends to come.

I will come like a thief. This is reasonably written. For neither the death of any individual nor the common consummation^[1] is known to anyone. To those who are prepared, it will be the cessation of toil; however, to those who are unprepared, like a thief he will bring on spiritual death.

He did not say a few, but a few names. For he who knew Moses by name calls his own sheep by name and writes the names of his saints in heaven.

Everyone who is not soiled with the filth of sin walks with the Lord in white, and he is made worthy so that he might follow the footsteps of the Lamb.

By the garments that have not been soiled he means the bodies of the saints, just as the patriarch Jacob said, He will wash his robe in wine.^[1] And Isaiah said much the same thing: Why is your garment red as one who treads in the wine press, as of one who has completely trodden [the wine press].^[2] And so the white garment signifies the purity of the body.

We have also in the Scriptures robes mentioned as allegorizing the hope of the flesh. Thus in the Revelation of John it is said, These are they who have not defiled their clothes with women^[1]—indicating, of course, virgins, and such as have become eunuchs for the kingdom of heaven’s sake.^[2] Therefore they shall be clothed in white raiment, that is, in the bright beauty of the unwedded flesh. In the Gospel even, the wedding garment may be regarded as the sanctity of the flesh.^[3] And so, when Isaiah tells us what sort of fast the Lord has chosen, he adds a statement about the reward of good works. He says, Then shall your light break forth as the morning, and your garments shall speedily arise,^[4] where he has not thought of cloaks or clothing, but means the rising of flesh, of which he declared the resurrection, after its fall in death.

He who conquers the passions will wear white robes in the age to come, for he has promised in the Gospels that the saints will shine as the sun and the moon. The pure, he says, will be inscribed in the book of the living, for that blessed and eternal life.

He calls all to the imitation of those who have preserved the silken robe of baptism without blemish.

And I will confess your name before my Father and his angels. He will confess them as his faithful servants and as house slaves who are well-disposed [toward their master], for indeed also in the Gospels he says that whosoever should confess me before men, him will I also confess before my Father who is in heaven.^[1] And that he speaks of the Father and his angels does not suggest that the holy angels are not also his. For at times he speaks of the angels as the Father’s, and at other times he speaks of them as his. For he says in Matthew: Then the Son of man will send his angels with a loud trumpet sound, and they will gather his elect from the four winds, from one end of heaven to the other.^[2]

This sixth class represents the highest manner of life of the elect saints, namely, of those who are humble in the world and are untutored in the Scriptures but hold steadfastly to the faith and in no way withdraw from the faith out of fear. To these he says, I have set before you an open door, and he further says, For you have kept the word of my patience—with such little strength—and I will save you from the hour of temptation. And that they might know his glory in this manner, he does not permit them to be handed over into temptation. He who conquers, he says, he will become a pillar in the temple of God. A pillar is a decoration of a building, and so he who perseveres will obtain a nobility in the church.

Philadelphia is interpreted brotherly love, and to [that church] is opened the door of the kingdom and he promises that she will be loved by the Lord.

The Holy One is the Son of God. And the seraphim bear witness to this when they ascribe the threefold holiness to the one lordship, as though he possesses nothing earthly nor sinful, and even though the Word became flesh, He did not sin, nor was any guile found in his mouth, as the prophet Isaiah says.^[1] He is said to be true, for he is, and he truly is what he is said to be. He is said to be God, and the title is not false, for he is truly God, Immanuel, even though the accursed Nestorius does not agree to this. He became man, not because he ceased to be God, but he is truly man, even though Eutyches, hated by God, is displeased with this claim. What he is, he is truly, and there is nothing concerning him which is by way of mere ascription, as the Nestorians say, nor is there anything which is mere appearance and fantasy, as the Eutychians would have it, and also that accursed and despicable race of Manichaeans.

Who has the key of David, that is, royal authority. He says the key of David either because Christ was born from his family or because David himself foretold many things concerning Christ. Through the dispensation of Christ, as though by a key, the secrets of the law and of the prophets and of the psalms were made manifest. Christ himself attests to this when he says, Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.^[1]

Since the key signifies the authority, when he says, he who has the key of David, it is clear that just as David ruled the physical Israel, so in addition to the physical Israel, I also rule the spiritual Israel. However, to be sure, the distinction of authority differs by an incomparable superiority. For, what equality does humankind have with God? And this good news the holy angel, Gabriel, spoke to the Virgin concerning the Lord: And the Lord God will give to him the throne of David, his father, and he will rule over the house of Jacob forever; and of his kingdom there will be no end.^[1] Therefore, since Christ possessed a likeness to the reign of David, it is appropriate that he speak of him who has the key of David.

His kingdom is called the key of David, for this is a symbol of authority. And, moreover, the Holy Spirit is the key of the book of the Psalms and of every prophecy, for through him the treasures of knowledge are opened. He received the first key according to his humanity, but the second key he possesses according to his deity, which has no beginning. Since in some of the copies there is written hades instead of David, through the image of the key of hades the authority of life and death is ascribed to Christ.

These things, moreover, as I judge, he gives forth only and truly by participation in the divine Spirit. There is need of the same power for those who prophesy and for those who hear the prophets. No one can rightly hear a prophet unless the same Spirit who prophesies bestows on him the capacity of grasping his words. And this principle is expressed indeed in the holy Scriptures themselves when it is said that only he who shuts opens, and no other one whatever;^[1] and what is shut is opened when that word of inspiration explains mysteries.

Who opens and no one shall shut, who shuts and no one opens. It is evident that Christ opens [the door] to those who knock, but to hypocrites who knock and say, Lord, Lord open to us,^[1] he closes the door of life and says to them, I do not know from where you come; I never knew you, you evildoers.^[2]

The secrets of the divine law are disclosed to the faithful by the power of Christ alone, and they are closed to the unbelievers. However, when he loosens, no one shuts, and when he binds, no one loosens.

He had said before, who opens and no one shuts, lest anyone say that the door of the church, which God opens in the whole world, can be closed by anyone in some part of the world.

The door, which Christ opened, he then began to reveal to the church when he opened the mind of his disciples so that they might understand the Scriptures.^[1] This door is never shut, by the power or the effort of anyone, which is already opened to those who preach to the whole world. For this reason the apostle says, A wide door has opened for us in the Lord, and there are many adversaries.^[2]

Philadelphia was a small city and thereby possessed little power. Nonetheless, by keeping the faith of Christ, it rose above its own strength, as one undaunted to live among those who trouble the faithful. Then, as a reward for their genuineness to him, he promises that many on the Jewish registry will come to her and accept the faith in Christ. For this is what it means for them to worship at her feet, namely, in the last days to choose to be enrolled in the church, that is, to be a part of the church. And the prophet also joyfully spoke of this: I have chosen to be thrown aside in the house of my God, rather than to dwell in the tents of sinners.^[1]

He shows the reason why the church has merited these gifts: because she does not have confidence in her own powers but in the power of Christ the king. And confessing that she has but little power, she is glorified, having been redeemed not in herself but in the Lord.

Behold, those from the synagogue of Satan who say that they are Jews and are not, but lie: behold, I will make them come and bow down before your feet, and learn that I have loved you. At that time he promised to the universal church that there will be one flock and one Shepherd.^[1] We should note that it was not only in Philadelphia that there were believers from the synagogue of the Jews, as we find recorded in the Acts of the Apostles. . . . He said to the second angel, You have the slander of those who say that they are Jews and are not.^[2] Nevertheless, he did not promise that there would be some who would come from them, that is, [fall] at the feet of the body of Christ. We believe that this will happen everywhere, since God will command his church to be gathered from the whole world. Therefore, to the sixth angel, that is the one before the last, he promised what he had indicated to the others without any promise. And so he foretells to the sixth angel what will happen before the final end, that the unbelieving will come as suppliants to the church of God.

Although the church is constantly put to the test by both internal and external conflict, and either individuals partially or the whole generally are attacked by various temptations, yet the hour of temptation may also refer to the time of the antichrist who will come in the future. From this hour Christ the Lord promises that he will free every church that remains firm in his [commandments], so that the temptation to ruin might be recognized to be a deception.

By the hour of trial he speaks either of the persecution against the Christians which occurred almost immediately by those who ruled Rome at that time, from which he promised that the church would be freed, or he speaks of the universal coming of the antichrist against the faithful at the end of time. From this coming he pledges to free those who are zealous, for they will beforehand be seized upward by a departure from there, lest they be tempted beyond what they are able [to endure].

For confession [of Christ] does not make one immune from the snares of the devil. Nor does it defend one who is still placed in the world with a perpetual security against worldly temptations and dangers and onsets and attacks. Otherwise we should never have seen afterwards among the confessors the deceptions and debaucheries and adulteries that now with groaning and sorrow we see among some. Whoever that confessor is, he is not greater or better or dearer to God than Solomon. As long as he walked in the ways of the Lord, so long he retained the grace he had received from the Lord. After he had abandoned the way of the Lord, he lost also the grace of the Lord. And so it is written, Hold what you have, lest another receive thy crown. Surely the Lord would not threaten to deprive of the crown of righteousness unless when righteousness parts, it is necessary that also the crown depart.

I have said all this about those who have been predestined to the kingdom of God, whose number is so fixed that not one can be added to it or taken from it. I have not been speaking of those who, although he had declared and spoken, have been called but not chosen, because they were not called according to his purpose. The fact that the number of the elect is fixed, not to be increased or diminished, is suggested even by John the Baptist, where he says, Bring forth therefore fruit befitting repentance. And do not think to say to yourselves, ‘We have Abraham for our father.’ For I say to you that God is able out of these stones to raise up children to Abraham.^[1] The words show that those who do not bring forth fruit are to be cut off, in such a way, however, that the number [of children] promised to Abraham will not fall short. However, it is more openly declared in the Apocalypse: Hold fast what you have, that no one receive your crown. For if another is not to receive a crown, unless someone first lose it, the number is fixed.

Hold fast what you have, so that no one may take your crown. And what is it which you hold fast? Clearly one’s genuine love for the Lord, in which, should one contend unto the end, he will obtain the crown of life. For the victors’ prizes go only to those who remain to the end.

And I will make him who conquers temptations to rejoice always in the vision of God, for this is what it means to become a pillar of the divine temple.

Whoever has conquered adversity for my sake will be glorious in the temple of the church and will never fear any further loss from adversity. These pillars, that is, holy men, now defend the church by supporting it, but then adorn the church by their eminence, just as the two pillars at the entrance of Solomon’s temple.

And he shall never go out of it. The nations went out from God, and they gave to idols that worship which they owed to God alone. But all the families of the nations will remember and turn to the Lord and shall worship before him.^[1] This refers to those whom he foretold would come from the synagogue of Satan. For having broken the bond of charity, the schismatics have gone out of the house of God. They are those who have separated themselves from the body of the whole church which is throughout the world and who vainly glory in themselves and firmly believe that they are the whole church, even though they themselves are not everywhere.^[2] For when he says that he shall never go out of it, he shows that at the end of time there will be a struggle. For it will happen that after unity there will be a final struggle in which there will be another separation. And wherever anyone will have been freed, he shall certainly not go out, and he shall remain in the house, not as a slave but as a son.^[3] And therefore God allowed those who were saved from the flood in the ark to go out, because until that time there was still time for returning from one’s sins. However, at the end of time it will not be allowed one any longer to come out, for whoever at that time will go out, will have not occasion for repentance.

And I will write on him the name of my God. That is, we are signed with the name of Christian. And the name of the city of the new Jerusalem which comes down from my God out of heaven. The name of the church that daily comes down from God out of heaven, that is, from the church that is reborn by the Lord. He speaks of it as new because of the newness of the Son of man who is the new Jerusalem. . . . Indeed, the name which is above every name.^[1] However, this name is not new because it refers to the Son of God, who existed before the world and possessed this glory with the Father.^[2] Rather, this name is new in regard to the Son of man who died and on the third day rose again and, ascending to the heavens, sits at the right hand of the Father. For it is the Son of man who said my new name, whom [John] saw in the midst of the seven lampstands.^[3] This Son of man is God at whose name every knee bows, in heaven and on earth and under the earth.^[4]

[I will write on him the name of my God] so that he might be signed with the divine name and be adorned with the glory of immortality and might receive the name of the divine city of Jerusalem, which is the vision of peace, and so fully enjoy the society of perpetual quiet and security. This is that city which descends out of heaven from God, so that the saints might dwell and repose within it. And my new name. In God nothing is old, because he does grow old with age. But the name of the Lord is always new, always fresh. And if any is named by this name, having been changed by the eternal power, he will obtain eternal life.

Through these names he depicts the joy of God and the blessedness of dwelling in the midst of blessings, which they will have in the coming age. The new name has never been heard anywhere, which the saints, who reign with Christ and who are called friends and brothers and servants will obtain. But the new name transcends even these designations. For these names are written in holy Scripture and have been heard by people. But the new name has been unnamed in every place. And that he says of my God suggests that he does not deem himself unworthy of the limitations of his condescension or of the humility of his human nature. For if he had disdained these things, who would have compelled him to be personally united to the flesh and so to fashion our salvation?

This group, the seventh class, speaks of those wealthy persons who are believers placed in positions of dignity and who believe in the manner of wealthy men. Among them the Scriptures are interpreted in their bedchamber, while the faithful are outside and no one understands [the Scriptures]. That is, they boast and say that they know all things and they possess a confidence in the learning of letters, yet they are empty when it comes to works. And so, the Lord says to them that they are neither cold nor hot, that is, that they are neither unbelieving nor believing, for they are all things to all men. And since he who is neither cold nor hot must of necessity be lukewarm, he produces nausea. And the Lord says, I will vomit him from my mouth. For nausea is hateful and is hidden to no one, and it is the same way with such persons when they are thrown out. But because there is time for repentance, he says, I counsel you to buy from me gold refined by fire. That is, if in some way you should be able to suffer something for the name of the Lord. And the Lord says, Anoint your eyes with eye salve. That is, what you freely know through the Scriptures, it is necessary that you desire to do this. And since such persons would be of great benefit not only to themselves but also to many were they in some way to return away from great destruction to a great repentance, he promises to them no small reward, namely, to sit upon the throne of judgment. ^[1] Laodicea is interpreted tribe beloved of the Lord or they were in vomit. For there were some there to whom he had said, I will begin to spew you out of my mouth, and others to whom he said, Those whom I love, I reprove and chastise. According to the Greek, [Laodicea] is interpreted just people. ^[1]

He who is the Amen says these words, the faithful and true witness. We must consider the meaning here of is and Amen. The term amen is certainly said to mean true or faithful. And so, in this passage without question it refers to that essence of the divinity of which God spoke when he said to Moses, Thus you shall say to the Israelites, ‘He who is has sent me to you.’^[1] For he truly is, who is always the same.

Since in the person of the one Christ humanity is said to have been assumed, he says, who is the beginning of the creation of God. It is appropriate to regard the Lord Christ as the beginning of God’s creation because of the mystery of the incarnation. From his person we read, The Lord created me as a beginning of his ways.^[1] And the apostle said, Since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest, and following.^[2] For he himself is the Way, who is the fatherland, he himself the Author of faith, who is also its fulfiller, he himself both alpha and omega, he himself the beginning whom no ones precedes, he himself the end whom no one succeeds as ruler.

The beginning of the creation of God, he says. Most likely, that Arian gang of Christ fighters would adduce this passage as though through these words the Son was rendered a creature. But let us not accept these impious words of theirs. Rather, it must be considered whether in any other Scripture such a view is advanced, so that someone might make a judgment by comparing like with like. Writing to the Colossians, the wise apostle spoke of the Son: Who is first fruit, the firstborn of all creation.^[1] He did not say first-created. And so, also the prophet says, From the womb before the morning star, I begot you,^[2] not I created you. And so also Solomon: Before all the hills, he brought me forth.^[3] In his treatise Concerning the Son, the holy Gregory interpreted the passage, The Lord created me as the beginning of his ways,^[4] to refer to the body of the Lord with its rational soul, but the language he brought forth to the divinity.^[5] Since they all claim as dogmatic truth the generation of the only Word and Son, and not his creation, what then do these words, the beginning of the creation of God, mean? Nothing other than that he who possesses the beginning in all things is the ruler of the creation of God. For, since the Father made all things through the Son, rightfully does he who is the creator and maker of all things and who brought all things from nonbeing into being rule those things made by him.

In this passage we recognize persons of nobility in the world, whom he says are neither hot nor cold but lukewarm, because, although they possess an abundance of wealth, they are empty of works of piety, nor are they inflamed by any feeling of compassion toward good works. They are therefore [considered] as poor, said to be neither cold nor hot, for they abound in riches which they use tepidly and so become sluggish, and by not sharing those riches with the needy are rightly regarded as lacking in the desire for good works. But this passage may also refer to those persons who interpret the Scriptures in private while outside it is not known whether they are faithful and being confident in their literary knowledge, they are found to be empty of works. . . . Now they may purchase gold for themselves, of which he says, Receive wisdom as gold and knowledge like chosen silver.^[1] And, should they be able to derive something from the sources of the divine Scriptures, as though illumined by the light of wisdom; they might perfect it by works themselves, either the former enkindled by the depths of piety through the largess of their wealth, or the latter informed spiritually through their knowledge of the Scriptures.

I know your works, the Lord says, you are neither cold nor hot. He who is fervent in the Spirit is hot, for the holy apostle speaks of those who are fervent in the Spirit.^[1] Likewise, he who lacks the power and indwelling of the Holy Spirit is cold. But you, he says, are lukewarm. He calls that person lukewarm who in baptism received the communion of the Holy Spirit but has quenched that grace through sloth and attention to temporal matters. And so, this divine directive: Do not quench the Spirit.^[2] Would that you would be either hot, aglow by the work of the Spirit, or totally cold, unbaptized and utterly void of the Spirit’s grace, but not lukewarm! For the person who has the mental fire of the Spirit comes to maturity, since the senses have been trained to distinguish that which is good from that which is evil, and that person is spiritual. And that person who has never received the grace of the Spirit, yet may hope at some time to receive it, and so is not counted among the hopeless. But that person who is lukewarm is moribund and moving toward death, and risks losing both baptism and the previous zeal.

They learn good and do evil who, it is written, confess God by words and deny him by deeds.^[1] They, as the apostle says, repose in the law and know its intent and approve of those things that are the more profitable.^[2] They have the form of knowledge and of truth in the law. They preach that they must not steal, yet they do steal. They read that they must not commit adultery, yet they commit it. They glory in the law, yet by transgression of the law they dishonor God. Therefore, for this very reason, Christians are worse because they should be better. They do not practice what they preach, and they struggle against their faith by their morals. All the more blameworthy is evil which the label of goodness accuses, and the holy name is the crime of an unholy person. Hence, the Savior also said in the Apocalypse to the lukewarm Christian: Would that you were cold or hot. But now because you are lukewarm, I will begin to vomit you out of my mouth.

Let us not only beware of serious sins, as I suggested above, but let us also spurn small daily acts of negligence as the poison of the devil. There are some people who are weakened by excessive unconcern after their religious profession, because they seem to have left the world. In such people is fulfilled that sentence of our Lord in which it is said, How I wish you were one or the other—hot or cold! But because you are lukewarm, I will spew you out of my mouth! What does it mean that he said, How I wish you were one or the other—hot or cold? This means that it would have been better for you to have remained cold in the world or to be fervent in the monastery. Now because you have withdrawn from the world and still have refused to acquire spiritual warmth because of your carelessness, you have become lukewarm and will be vomited from the Lord’s mouth, scarcely ever to be recovered again. For this reason, dearest brothers, with God’s help carefully listen to the sentence of sacred Scripture, in which it is said, With closest custody guard your heart.^[1] There should be rejoicing over the monk who has come to the monastery and, in a meek and humble spirit, wills to practice meekness, obedience and patience.

Just as that which is lukewarm induces vomiting in those who take it in, so also, he says, I will vomit you out through the word of my mouth into eternal destruction, as though you were rotten food. For mixing together the seed of the divine word with the thistles of wealth, you have become unaware of your poverty in spiritual matters and of the blindness of your spiritual eyes and of your nakedness in good works.

You are mistaken and are deceived, whosoever you are, that you think yourself rich in this world. Listen to the voice of your Lord in the Apocalypse, rebuking people of your stamp with righteous reproaches: You say, says he, I am rich, and increased with goods, and have need of nothing, and do not know that you are wretched, and miserable, poor, blind and naked. I counsel you to buy gold from me tried in the fire, that you may be rich. And buy from me white clothing, that you may be clothed, and that the shame of your nakedness may not appear in you. Anoint your eyes with eye salve, that you may see. You therefore, who are rich and wealthy, buy from Christ gold tried by fire. Then you may be pure gold, with your filth burned out as if by fire. Buy for yourself white raiment, that you who had been naked according to Adam, and were before frightful and tasteless, may be clothed with the white garment of Christ. You who are a wealthy and rich matron in Christ’s church, anoint your eyes, not with the eyewash of the devil but with Christ’s eye salve, that you may be able to attain to see God, by deserving well of God, both by good works and character.

By the doing of alms and by standing firm in good works you might yourself be made gold. That is, that you might receive understanding from God and through your good behavior you might merit to suffer martyrdom.

If you wish to be rich, he says, with a zealous intent and a willing heart obtain from me, who makes rich, gold that has been purified in fire, namely, the word of teaching that is made brilliant in the fire of temptations. And through this you will have in your heart a treasure that is secure, and you will wear the bright stole of virtue, through which the nakedness, which has come to you by sin, will be clothed. The salve is certainly poverty. For, if gifts make blind the eyes of those who see,^[1] then certainly that which is incorruptible will open them.

Since you are content with mere faith, in vain do you seek to acquire the riches of righteousness. But, should you desire to be truly rich, forsake everything, and buy the fervor of love approved by the flame of afflictions, and anoint the eyes of the mind, not with the antinomy of deceitful boasting but with the eye salve of divine knowledge. To anoint the eyes with eye salve is to acquire an understanding of the holy Scriptures through the performance of a good work.

He regards those as naked who are destitute of the works of righteousness, whom he also regards as blind. However, he is clothed with white garments who is vested with the baptism of Christ, and he enjoys that faith working through love,^[1] for as many of you as were baptized into Christ have put on Christ.^[2] When he says that the eyes must be anointed with salve, he advises that the heart be directed toward the divine testimonies. For the commandment of the Lord is clear, enlightening the eyes.^[3]

Let us strive, then, to bear the injuries that are inflicted by the evil one, that the struggle to maintain our self-control may put to shame the enemy’s efforts. If, however, through imprudence or even of our own free will we draw down upon ourselves some misfortune, we should submit with equal patience to that which we impute to ourselves. But if we believe God strikes some blow of misfortune, to whom would it be better that we manifest patience than to our Lord? In fact, more than this, it befits us to rejoice at being deemed worthy of divine chastisement: As for me, he says, those whom I love I chastise.^[1] Blessed is that servant upon whose correction the Lord insists, at whom he deigns to be angry, whom he does not deceive by omitting his admonition!

He who consoles the sinner with flattering blandishments furnishes the means for sinning and does not check transgressions but nourishes them. But he who rebukes at the same time that he instructs with firmer counsels urges a brother on to salvation. Whom I love, says the Lord, I rebuke and chastise. Thus also ought the priest of the Lord not to deceive by pretended submissions but to provide salutary remedies. A physician is unskilled who handles the swelling folds of wounds with a sparing hand and increases the poison inclosed within the deep recesses of the vital organs as he cares for it. The wound must be opened and cut and treated by a sterner remedy by cutting out the corrupting parts. Although the sick man, impatient by reason of his pain, cries out, shrieks and complains, he will give thanks afterwards, when he has experienced good health.^[1]

The kindness of God leads us to penance. He afflicts us with trials, he corrects us with infirmities, teaches us with cares, so that we who have sinned in the health of the body may learn to abstain from sins in infirmity. We who scorned the mercy of God in frivolity, corrected by the lash of sadness should fear his justice. Thus it comes about that we who by abusing health have begotten infirmity for ourselves, through that infirmity may again procure the benefits of health. And we who through frivolity have fallen into trials, through these trials may regain happiness. Holy Scripture bears witness that God’s love for us is shown more by the lash and correction. For it says, My child, do not despise the Lord’s discipline or be weary of his reproofs, for the Lord reproves the one he loves, as a father the son in whom he delights.^[1] And the Savior himself says that he loves those he reproves, saying, Those whom I love, I reprove and chastise. The teaching of the apostles does not cease to proclaim that it is necessary for us to undergo many hardships to enter the kingdom of God.^[2] The Lord himself also says that the road which leads to life is constricted and the gate narrow.

Do the proud and wicked souls who commit serious sins seem happy to you because they do not suffer evil in this world? Listen to what the Scriptures say about such people: They are not in the labors of men: neither shall they be scourged with other men. Therefore their pride has held them fast: they are covered with their iniquity and their wickedness. Their iniquity has come forth, as it were from fatness.^[1] They are not scourged at all in this world, because they are reserved for eternal punishment due to the excessive number of their sins. They cannot be punished in this short time, for they require endless torture. Now, our Lord and God, who withholds punishment of these people in his justice, does not cease to exercise his children with diverse tribulations, as we read: God scourges every son whom he receives,^[2] and, those whom I love I rebuke and chastise. If he scourges every son he receives, then if he does not chastise a person, he does not accept him. If he chastises all whom he loves, he does not love a person if he does not chastise him. The power of God does not effect this, but the wickedness of people merits to suffer it, according to what is written: He who is filthy, let him be filthy still. He who is just, let him be just still.^[3]

On the other hand, God may permit us also to be kings of the earth, kings of earth in order to rule over our own flesh. In this connection the apostle says, Therefore do not let sin reign in your mortal body.^[1] In another part of Scripture it is written, The king’s heart is in the hand of God.^[2] . . . The kings, therefore, are the saints, and their hearts are in the hand of the Lord. Let us beg God to make us kings that we may rule over our flesh that it be subject to us. The following words of the apostle are appropriate here: But I chastise my body and bring it into subjection, lest perhaps after preaching to others, I myself should be rejected.^[3] May our soul be in command, our body in subjection; then Christ will come at once to make his abode with us. What does he himself say in the New Testament? Behold, I stand at the door and knock. If any man listens to my voice and opens the door to me, I will come in to him and will sup with him. Every day, Christ stands at the door of our hearts. He longs to enter. Let us open wide our hearts to him. Then he will come in and be our host and guest. He will live in us and eat with us.

If an earthly king or the head of a family invited you to his birthday celebration, with what kind of garments would you endeavor to adorn yourself when you approached? Surely with new and shining ones, costly ones, whose age or cheapness or ugliness could not offend the eyes of the one who invited you. Therefore, with Christ’s help, strive as much as you can with a like zeal, so that your soul may with an easy conscience approach the solemn feast of the eternal king, that is, the birthday of our Lord and Savior, if it is adorned with the decoration of various virtues. Let it be adorned with the jewels of simplicity and the flowers of temperance, gleaming chastity, shining charity and joyful almsgiving. For if Christ the Lord recognizes that you are celebrating his birthday with such dispositions, he himself will deign to come and not only visit your soul but also rest and continually dwell in it. As it is written, I will dwell with them and walk among them;^[1] and again, Here I stand, knocking at the door; if anyone rises up and opens the door, I will enter his house and have supper with him, and he with me. How happy is the soul which, with God’s help, has striven to direct his life in such a way that he may merit receiving Christ as his guest and indwelling person.

Behold, he says, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him and he with me. Here the Lord reveals his own humble and peaceful nature. The devil with axe and hammer smashes the doors of those who do not receive him, as the prophet said,^[1] but the Lord even now in the Song of Songs says to the bride, Open to me, my sister, my bride.^[2] And should someone open to him, he will come in, but if not, he goes away. That supper which is with the Lord signifies the reception of the holy mysteries.

The Lord stands at the doorway and knocks when he pours into our heart the memory of his will, either through the mouth of a man who is teaching [us] or through his own internal inspiration. When his voice is heard, we open the gate to receive [him] when we willingly present our assent to [his] counsels, whether secret or open, and devote ourselves to accomplishing those things that we recognize are to be done. He comes in order to eat with us and we with him. For he dwells in the hearts of his elect through the grace of his love in order to restore them always by the light of his presence. He lives there so that they may advance more and more to heavenly desires, and so that he himself may feed their zeal for heaven, as it were, with a most pleasing banquet.

[In the image of the Son] sitting with [the Father], he shows that the Son participates in the power of the Father. For what else does it mean that he is seated on the throne of the Father than that he is of one and the same substance? And just as he conquered the devil and sat at the right hand of the Father, so also he who conquers will sit with him. For God the Son is powerful, who in the Father is everywhere and by his own power fills the heaven and the earth.

The throne indicates the kingdom and the rest of the coming age. Therefore he says that those who have conquered the enemy will be glorified with me and will rule with me.^[1] When he says, as I myself have conquered, he is speaking in a human manner on account of the assumption [of the flesh]. For God the Word did not acquire the kingdom as a prize for virtue, for he has this essentially as an eternal possession. For if this were not so, he would not be able to share it with others. But according to the Theologian and the son of thunder, he shared from his fullness with all the saints.^[2] For this reason also he promised to his holy apostles that they would sit upon twelve thrones and judge the future twelve tribes of Israel. For when he who is God and the eternal King became man for us, he shared everything which is ours, except only sin, and shared everything of his with those who had conquered the devil, as it was possible for human nature to receive. Therefore, having made a cloud the chariot of his ascension into heaven, he said through the apostle that the saints would be snatched up to meet him on the clouds.^[3] And when he, who is the Creator and Lord of creation, shall come as judge, he will allow the saints to judge those who had rebelled against the truly divine and blessed service.