Sermon 150

SERMO 150

OF THE WORDS OF THE ACTS OF THE APOSTLES (17, 18-34):
"Some of the Epicurean and Stoic philosophers were conversing with him," etc.

Paul preaching among the Athenians.

Your Charity has noticed with us, when the book of the Acts of the Apostles was read, that Paul spoke to the Athenians, and it was said by those who mocked the preaching of the truth that he was a sower of words. It was indeed said by the mockers, but it should not be rejected by the believers. For he truly was a sower of words, but a reaper of morals. And although we are so small and by no means comparable to his excellence, in the field of God, which is your heart, we sow the words of God and expect an abundant harvest from your morals. However, what we are reminded to speak to your Charity, which is contained in that reading, we urge you to attend more carefully, that if by some means with the help of the Lord our God we say something, which is not easy to understand unless it is said, and when it has been understood, it should not be despised by anyone.

The faith of the Christians.

He was speaking at Athens. The Athenians had a great reputation among all peoples for their literature and learning. It was the homeland of great philosophers. From there a varied and multifaceted doctrine had spread through the other lands of Greece and the world. There the Apostle was speaking, there he was proclaiming Christ crucified; a stumbling block to Jews, and foolishness to Gentiles; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. You must consider how dangerous it was to proclaim this among the proud and learned. Finally, when his speech ended, they heard about the resurrection of the dead, the primary faith of Christians, some mocked; others said, "We will hear you again about this." Nor were there lacking those who believed, and among them is named a certain Dionysius the Areopagite, that is, a principal man of the Athenians (for the Areopagus was what the court of the Athenians was called); and a certain noble woman, and others. Therefore, while the Apostle was speaking, that multitude was divided into three parts, arranged with marvelous distinction by certain degrees: those who mocked, those who were uncertain, and those who believed. For some, as we heard it written, mocked; some said, "We will hear you again about this"; these were the doubters; and some believed. Between those who mocked and those who believed, there were the doubters. He who mocks falls; he who believes stands; he who doubts wavers. "We will hear you again about this," they say; it was uncertain whether they would fall with those who mocked, or stand with those who believed.

Has that sower of words labored in vain? Yet if he had feared those who mock, he would not have reached the believers; just like that sower of the gospel, whom the Lord remembers (for certainly this was Paul), if he had hesitated to cast the seeds, fearing that some would fall by the wayside, some among thorns, and some on rocky places; the seed could never have reached the good soil. So let us also sow, scatter; prepare your hearts, give yield.

Epicureans and Stoics conversing with the Apostle.

This also, if your Charity remembers, we heard when it was read that certain ones from the Epicurean and Stoic philosophers were conversing with the Apostle. Who the Epicurean and Stoic philosophers are or were, that is, what they thought, what they believed to be true, what they pursued by philosophizing, without a doubt many of you do not know; but since we are speaking in Carthage, many know. Therefore, let those who know assist us now in speaking to you. For indeed, it greatly pertains to the matter, which I think ought to be said. Let both the ignorant and the knowledgeable listen to us; let the ignorant be instructed, let the knowledgeable be reminded; let the former come to know, let the latter recognize.

A blessed life is desired by all.

First, listen generally to the common pursuit of all philosophers, in which common study they had five divisions and differences of their own opinions. All philosophers, while studying, seeking, disputing, and living, aimed to grasp a blessed life. This was the one cause of philosophizing; but I believe that even this philosophers hold in common with us. For if I ask you why you have believed in Christ, why you have become Christians; every person truly responds to me: Because of the blessed life. Therefore, the desire for a blessed life is common to both philosophers and Christians. But where such a harmonious thing can be found, that is the question, and then the distinction. For to desire a blessed life, to will a blessed life, to long for, desire, and pursue a blessed life, I believe belongs to all humans. Hence, I see that I have said too little in calling this desire for a blessed life common to both philosophers and Christians; indeed I should have said, of all humans, absolutely of all good and evil. For even the good person is good in order to be blessed; and the evil person would not be evil unless they hoped to be blessed from it. It is an easy question regarding the good, that they seek a blessed life, hence they are good. As for the evil, perhaps some doubt whether they too seek a blessed life. But if I could ask the evil ones separated and distinguished from the good and say: Do you want to be blessed? No one would say: I do not want to be. For example, consider a thief; I ask him: Why do you steal? To have, he says, what I did not have. Why do you want to have what you did not have? Because it is miserable not to have. Therefore, if it is miserable not to have, he believes it is blessed to have. But in this he is impudent and errs, because he wants to be blessed by means of evil. For it is good for all to be blessed. Wherefore then is he perverse? Because he seeks good and does evil. What does he seek then? Why does the desire of evildoers aspire to the reward of the good? A blessed life is the reward of the good; goodness is the work, blessedness is the reward. God commands the work, promises the reward; says: Do this, and you will receive this. But the evil one responds to us: Unless I do evil, I will not be blessed. As if someone says: I will not reach good unless I am evil. Do you not see that good and evil are contrary? You seek good, and do evil? You run contrary; when will you arrive?

The opinion of the Epicureans and the Stoics about the happy life.

Let us therefore leave these; perhaps it will be timely to return to them when we have completed what we have determined concerning the philosophers. For I do not think that it was without reason, by divine providence itself, when something great was accomplished, that although there were many sects of philosophers in the city of Athens, only the Stoics and Epicureans contended with the Apostle Paul. For when you hear what they believe in their sects, you will see how it was not without cause, that out of all the philosophers, only they contended with Paul. For he could not choose his opponents himself; but divine wisdom, which governs all things, placed these before him, in whom almost the entire cause of the philosophers' dissension consisted. Briefly, therefore, I say: let the uneducated believe us, let the educated judge us. I think that I do not dare to lie either to the uneducated or to the educated judges. Especially because I speak something where both the educated and the uneducated can truthfully judge. Therefore, I say this first, that man consists of soul and body. Here I do not ask you to believe but to judge. For I do not fear that anyone who recognizes himself will judge me poorly in this statement. Therefore, man, which no one doubts, consists of soul and body. This substance, this thing, this person which is called man, seeks a blessed life; and you know this; nor do I insist that you believe, but I remind you to recognize it. Man, I say, that is, this no small thing, precedes all animals, all birds, all aquatic creatures, and whatever bears flesh and is not man; therefore, man consisting of soul and body; but not just any soul, for the animal also consists of soul and body; therefore, man consisting of a rational soul and mortal flesh, seeks a blessed life. When man knows what makes a blessed life, unless he holds to it, follows it, claims it for himself, takes it up if it is possible, asks for it if it is difficult, he cannot be blessed. Therefore, the entire question is, what makes a blessed life. Now place before your eyes the Epicureans, the Stoics, and the Apostle; which I could also say, the Epicureans, the Stoics, and the Christians. Let us first ask the Epicureans what makes a blessed life. They respond: Bodily pleasure. Here now I ask you to believe because I have judges. For whether the Epicureans say this, believe this, you do not know because you have not read their letters; but there are those here who have read them. Let us return to questioning. What do you say, Epicureans, what makes a blessed life? They respond: Bodily pleasure. What do you say, Stoics, what makes a blessed life? They respond: Virtue of the soul. Pay attention with me, dear ones, we are Christians, we dispute among philosophers. See why only those two sects were arranged to debate with the Apostle. There is nothing in man that pertains to his substance and nature besides body and soul. Of these two in one, i.e., the body, the Epicureans placed the blessed life; in the other, i.e., the soul, the Stoics placed the blessed life. As far as man is concerned, if life is blessed from him, nothing remains besides body and soul. Either the body is the cause of a blessed life or the soul is the cause of a blessed life; if you seek more, you depart from man. Therefore, those who placed the blessed life of man in man could place it nowhere else but either in the body or the soul. Of those who placed it in the body, the Epicureans held the leadership; of those who placed it in the soul, the Stoics held the leadership.

The opinion of the Epicureans refuted by the Apostle. What the Epicureans think about the soul. Certain Christians behaving as Epicureans.

Behold, they confer with the Apostle; does the Apostle have anything more? Or should he necessarily agree with one of these two sects, to the point that he also would place the reason for the blessed life either in the body or in the soul? Paul would never place it in the body; for this is not great; since those who think best of the body do not place the cause of happiness in the body. For the Epicureans feel the same about both the body and the soul, that both are mortal. And what is more grievous and detestable, they say that the soul dissolves before the body after death. They say that even while the cadaver remains and the outline of the limbs endures somewhat after the breath has been expelled, the soul immediately dissolves like smoke dispersed by the wind. Therefore, we should not be surprised that they placed the highest good, that is, the cause of happiness, in the body, since they felt the body to be better than the soul. Would the Apostle do this? By no means would he place the highest good in the body. For the highest good is the cause of happiness; rather, the Apostle grieved that some among the Christians chose the opinion of the Epicureans, not of men, but of swine. For from this number were those corrupting good morals with evil conversations, and saying, “Let us eat and drink; for tomorrow we die.” The Epicureans conferred with Paul the apostle; there are also Christian Epicureans. For what else are they who say daily, “Let us eat and drink; for tomorrow we die”? Which relates to: “There will be nothing after death, for our life is the passage of a shadow.” They said, thinking wrongly among themselves, among other things: “Let us crown ourselves with roses, before they wither; let there be no meadow that our luxury does not traverse, let us leave signs of joy everywhere, for this is our portion, and this is our lot.”

Fasting with prayer and almsgiving.

If we rebuke this more harshly and resist these desires more vehemently, they will say what follows: “Let us oppress the poor just man.” And yet, placed in this situation, we do not fear to say: Do not be Epicureans. Indeed, consider what is said by those who speak not rightly: “For tomorrow we shall die;” but we shall not die in every way; for what follows death indeed remains. A companion to the dying will either be life or punishment. Let no one say: “Who has returned from here?” That rich man clothed in purple wanted too late to return, and could not be permitted. He who despised the hungry poor man asked for a drop of water while thirsting. Therefore, let no one say: “Let us eat and drink, for tomorrow we die.” If you want to say: “For tomorrow we shall die,” I don’t forbid it; but say something else first. For Epicureans, as if not living after death, as if they have nothing else except that which delights the flesh, say: “Let us eat and drink; tomorrow we die.” Christians, however, who will live after death, and will rather happily live after death, should not say: “Let us eat and drink; tomorrow we die;” but hold to what is said: “For tomorrow we shall die;” and say: “Let us fast and pray; for tomorrow we die.” Clearly, I add something else, I add a third, nor do I omit what is particularly to be observed, so that the hunger of the poor may be satisfied by your fasting, or if you cannot fast, feed more, so that their satisfaction may grant you pardon. Therefore, let Christians say: “Let us fast and pray and give; for tomorrow we die.” Or if they want to say two things, I choose that they say: “Let us give and pray” rather than: “Let us fast and not give.” Therefore, may it be far from the Apostle to place in the body the highest good of man, that is, the cause of happiness.

The Stoic opinion is not approved by the Apostle.

But perhaps there is a not unseemly struggle with the Stoics. For behold, when asked where they place the efficient cause of a blessed life, that is, what makes life blessed in a person; they respond that it is not the pleasure of the body but the virtue of the mind. What does the Apostle say? Does he agree? If he agrees, let us agree. But he does not agree; for Scripture calls back those who trust in their own virtue. Therefore, the Epicurean, placing the highest good of man in the body, places hope in himself. But the Stoic, placing the highest good of man in the mind, indeed places it in a better aspect of man; but he also places hope in himself. However, both the Epicurean and the Stoic are human. Therefore, cursed is everyone who places their hope in man. What then? Now with the three set before our eyes, the Epicurean, the Stoic, and the Christian, let us question each one. Speak, Epicurean, what makes a person blessed? He responds: Pleasure of the body. Speak, Stoic. Virtue of the mind. Speak, Christian. Gift of God.

Rejection of the opinions of the Epicureans and Stoics concerning happiness.

Therefore, brothers, just as before our eyes the Epicureans and Stoics conferred with the Apostle, and through their discussion taught us what to reject and what we ought to choose. The virtue of the soul is a praiseworthy thing, prudence discerning good and evil, justice distributing to each their own, temperance restraining desires, fortitude patiently enduring troubles. It is a great thing, a praiseworthy thing; praise it, Stoic, as much as you can; but say: From where do you have it? It is not the virtue of your soul that makes you blessed, but He who gave you virtue, who inspired you to will, and granted you the ability. I know that perhaps you will mock me, and you will be among those of whom it is written that they mocked Paul. If you are the way, I am the sower, for I am a sower of words according to my measure. What was your mockery is my duty. I sow; what I sow falls on you like upon hard ground. I am not lazy; and I find good ground. What should I do with you? You are reproved, and reproved by the divine oracle. You are among those who trust in their own virtue; among those who place their hope in man. Virtue delights you; a good thing delights you; I know, you thirst; but you cannot procure virtue for yourself. You are dry; if I show you the fountain of life, perhaps you will mock. For you say to yourself: From this rock will I drink? The rod approaches, and water flowed. For the Jews seek signs; but you, Stoic, are not a Jew; I know, you are a Greek; and the Greeks seek wisdom. But we preach Christ crucified. The Jew is scandalized, the Greek scoffs. For to the Jews it is a scandal, but to the Gentiles foolishness; but to those called, both Jews and Greeks, that is, to Paul from Saul, and to Dionysius the Areopagite, and to such as these, such and those, Christ the Power of God and the Wisdom of God. Now you no longer mock the rock; recognize the rod the cross, Christ the fountain; and if you thirst, drink virtue. Be nourished by the fountain, perhaps you will burp thanksgiving; what you received from Him, you will no longer credit to yourself, but in your belching, you will exclaim: I will love you, Lord, my strength. You will no longer say: The virtue of my soul makes me blessed. You will not be among those who, knowing God, did not glorify Him as God or give thanks; but their thoughts became futile, and their foolish hearts were darkened; claiming to be wise, they became fools. For what does it mean to claim to be wise, if not to have from oneself, to suffice for oneself? They became fools, deservedly fools. True foolishness is false wisdom. But you will be among those of whom it is said: Lord, in the light of Your face they will walk, and in Your name they will rejoice all the day, and in Your justice they will be exalted; for You are the glory of their strength. You sought virtue; say: Lord, my strength. You sought a blessed life; say: Blessed is the man whom You instruct, Lord. For blessed is the people whose God is the Lord. This is the homeland of blessedness, which all desire; but not all seek it rightly. But we do not contrive a way from our hearts to such a homeland, and craft erratic paths; He came from there and is the way.

Happiness and the path to happiness is Christ.

What does the blessed one desire, what does he desire if not to not be deceived, not to die, not to suffer? And what does he seek? To be hungrier and eat more? What if it is better not to be hungry? No one is blessed unless he lives forever without any fear, without any deceit. For the soul hates being deceived. How much the soul naturally hates to be deceived can be understood from this—that those who laugh with an alienated mind are pitied by the sane; and a person would certainly choose to laugh rather than to weep. If these two choices are offered: Do you wish to laugh, or to weep? Who is there who would not respond: To laugh? Again, if these two choices are offered: Do you wish to be deceived, or to hold fast to the truth? Everyone responds: To hold fast to the truth. And one chooses to laugh and to hold onto the truth; from those two, laughter and weeping, To laugh; from these two, deceit and truth, To hold fast to the truth. But truth is so invincibly powerful that a person with a sane mind would choose to weep with a sane mind rather than to laugh with an alienated mind. Therefore, in that homeland, there will be truth, and deceit and error will be nowhere. But there will be truth, and there will be no weeping. For there will be true laughter, and rejoicing in the truth, because there will be life there. For if there is pain, there will not be life; neither should eternal and immortal torment be called life. Therefore, the Lord did not call the state that the impious will have life, even though they will live in fire; they do not end their life, so they do not end their punishment: For their worm shall not die, and their fire shall not be quenched; yet he did not wish to call it life, but he called this life that which is blessed and eternal. Hence, when that rich man asked the Lord: What good must I do to obtain eternal life? he himself indeed only called eternal life blessed. For the impious will have eternal, but not blessed life, because it will be full of sufferings. Therefore, he said: Lord, what good must I do to obtain eternal life? The Lord responded to him concerning the commandments. He said: I have done all these. But when he responded about the commandments, what did he say? If you want to enter into life. He did not say to him: blessed; because miserable should not be called life. He did not say to him: eternal; because where there is fear of death, it should not be called life. Therefore, life, which is worthy to be called by this name, is not unless it is blessed; and it is not blessed unless it is eternal. All want this, we all want this, truth and life; but how is it reached so great a possession, to so great a happiness? The philosophers devised paths of error for themselves; some said: This way; others: Not this way, but this. The way was hidden from them, because God resists the proud. It would also have been hidden from us, if He had not come to us. Therefore, the Lord says: I am the way. Lazy traveler, you were unwilling to come to the way; the way came to you. You were seeking where to go: I am the way. You were seeking where to go: I am the truth and the life. You will not go astray when you go to Him, through Him. This is the doctrine of Christians, not indeed comparable, but incomparably preferable to the doctrines of the philosophers, the impurity of the Epicureans, and the pride of the Stoics.