Sermon 163

SERMO 163

CONCERNING THE WORDS OF THE APOSTLE (GAL 5, 16-21):
"Walk by the Spirit, and you will not gratify the desires of the flesh."
Held in the Honoriana Basilica on the 8th day before the Kalends of October.

Dedication of a formerly profane temple.

If we consider, brothers, what we were before the grace of the Lord and what we have begun to be through the grace of the Lord, we indeed find that just as people are changed for the better, so also places of lands that were previously against the grace of God are now dedicated to the grace of God. For we, as the Apostle says, are the temple of the living God; for which reason God says: I will dwell in them, and walk among them. But the idols here, however, knew how to be fixed, they did not know how to walk. However, the majesty's presence walks in us if it finds the breadth of charity. Exhorting us to this, the Apostle says: Be enlarged, do not be unequally yoked with unbelievers. If we are enlarged, God walks in us; but for us to be enlarged, God himself must work. For if charity creates breadth, which does not know narrowness, see that God makes breadth for himself in us, as the Apostle himself says: The love of God has been poured out into our hearts through the Holy Spirit who has been given to us. Because of this breadth, I say, God walks in us.

In us, as in a profane temple, some things must be torn down, others consecrated.

Just now, when the Apostle's Epistle was being read, we heard: "Walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. These are in conflict with each other, so that you do not do whatever you want." He was speaking to the baptized: but he was still building the temple of God, not yet dedicating it. See, my brothers, just as earthly places themselves are improved, some things are demolished and shattered, others are changed into better uses; so are we. The works of the flesh were in us. You heard them mentioned: "Now the works of the flesh are obvious," he says, "fornication, impurity, idolatry, witchcraft—not benefits, that is, not derived from good, but from poisons—strife, enmity, heresies, envy, drunkenness, and things like these; they must be destroyed, not changed: as I have told you before, I declare again, that those who practice such things will not inherit the kingdom of God." These in us, like idols, must be shattered. But the members of our body must be turned to better uses, so that what served the impurity of desire may serve the grace of charity.

Edification through faith, dedication through resurrection.

But see what he said, and pay careful attention. We are workers of God, the temple of God is still being built. In His head, it is already dedicated; because the Lord rose from the dead, death having been conquered, mortality having been consumed, He ascended into heaven; because a Psalm of the dedication of the house was written about Him. Therefore, after His passion, He says: You have turned my mourning into dancing for me, you have torn off my sackcloth, and girded me with joy; so that my glory may sing praise to You, and not be silent. Therefore, that dedication took place after the passion in the resurrection. Thus also our building is now taking place through faith, so that dedication may also take place through the final resurrection. Finally, after this Psalm of the dedication of the house, where the resurrection of our head is shown, there is another Psalm after this one, not before this one, whose title is: When the house was being built after the captivity. Recall the captivity, where we were before, when the devil possessed the whole world like a mass of unbelievers. Because of this captivity, the Redeemer came; He shed His blood as our price: by shedding His blood, He wiped out the instruments of our captivity. The law, says the Apostle, is spiritual; but I am carnal, sold under sin. Previously sold under sin, but later freed by grace. After that captivity, the house is now being built; and it is being built through evangelization. For thus begins the Psalm itself: Sing to the Lord a new song. And do not think this house is being built in one corner, as schismatics or heretics build; note what follows: Sing to the Lord, all the earth.

A new song. Christ, the salvation of God longed for by the ancients.

Sing to the Lord a new song: against the old song, the New Testament, because the Old Testament was before; the new man, so that the old man may be put off. Put off, he says, the old man with his deeds; and put on the new, who is created according to God in justice and holiness of truth. Therefore: Sing to the Lord a new song; sing to the Lord, all the earth. Sing and build up; sing and sing well. Proclaim day by day his salvation; proclaim day by day his Christ. For what is his salvation if not "his Christ"? For this salvation we prayed in the Psalm: Show us, O Lord, your mercy, and give us your salvation. The just of old desired this salvation, of whom the Lord spoke to the disciples: Many desired to see the things you see, and could not. And give us your salvation. The just of old said this: Give us your salvation; let us see your Christ while we live in this flesh. Let us see in the flesh, who will free us from the flesh; let the flesh come cleansing the flesh; let the flesh suffer, and redeem the soul and the flesh. And give us your salvation, O Lord. In this desire was that holy old man Simeon; in this, I say, was that holy old man and well-deserving of God, Simeon; without doubt, he also said: Show us, O Lord, your mercy, and give us your salvation. In this desire, in such prayers, he received the answer, that he would not taste death until he had seen the Christ of the Lord. Christ was born, he came, he went; but until he came, he did not want to go. Old age already grew ripe for departure, but sincere piety held him back. But when he came, when he was born, when he saw him carried in the hands of his mother, the pious old age recognized the divine infancy; he took him in his hands and said: Now you dismiss your servant, O Lord, in peace; because my eyes have seen your salvation. Behold why he said: Show us, O Lord, your mercy, and give us your salvation. The desire of the old man was fulfilled, while the world itself was declining into old age. He himself came to the old man, who found the world old. Therefore, if he found the world old, let the world hear: Sing to the Lord a new song; sing to the Lord, all the earth. Let oldness be destroyed, let newness arise.

The preaching of Christ.

Sing to the Lord a new song, sing to the Lord. Behold the contest of the builders. Sing to the Lord, bless His name. Announce good news, which is in Greek "evangelize". What? Day by day. Which day by day? His salvation. Which day by day? Light from light, the Son from the Father, His salvation. Announce His glory among the nations, His wonders among all people. Behold how the house is built after captivity. He is more fearful than all the gods. More than which gods? For all the gods of the nations are demons; but the Lord made the heavens. He made the saints, He made the Apostles. For the heavens declare the glory of God. There are no languages nor speeches where their voices are not heard. Their sound has gone out into all the earth: for the whole earth sings the new song.

The struggle of flesh and spirit.

Let us listen, therefore, to the Apostle, the architect of the master: "As a wise architect," he says, "I have laid the foundation." Let us listen, therefore, to this architect, constructing some new things and demolishing some old things. "Walk in the Spirit," he says, "this is the new construction: and do not fulfill the lusts of the flesh, this is the destruction of the old. For the flesh," he says, "lusts against the spirit, and the spirit against the flesh. These are opposed to each other, so that you do not do what you wish." For you are still being built, not yet dedicated. So that you do not do what you wish.

What do you wish for? That there be no desires at all for evil and illicit pleasures? Who among the saints would not wish for this? But it does not happen: as long as we live here, this is not fulfilled. For the flesh desires against the spirit, and the spirit against the flesh. For these are opposed to each other; so that what you wish to do, that there be no desires at all in you for illicit things, you are unable to achieve. What remains then? Walk in the spirit; and, since you cannot bring about the end of the desires of the flesh, do not fulfill the desires of the flesh. You indeed ought to wish totally to consume them and utterly uproot them, but as long as they are in you, and there is another law in your members warring against the law of your mind, do not fulfill the desires of the flesh. What do you wish for? That there be no desires of the flesh at all. They do not allow you to fulfill what you wish; do not allow them to fulfill what they wish. What do you wish for? That there are none at all. But they are. The flesh desires against the spirit: let the spirit desire against the flesh. So that what you wish to do, that is, that the desires of the flesh not be in you, neither do they accomplish what they wish, so that you fulfill their work. If you are not given in to completely, do not give in yourself. First, let the fight be equal, so that victory may be possible at some time.

Victory after the resurrection. Why victory is delayed.

For without doubt, my brothers, it will be so; let us believe, let us hope, let us love, there will be victory at some time, in the dedication of the house, which is now being built after captivity. For the last enemy to be destroyed is death, when this perishable body puts on the imperishable, and this mortal body puts on immortality. Ponder the words of those who triumph: Where, O death, is your sting? This is the voice of those who triumph, not of those who fight. But the voice of those who fight is: Have mercy on me, Lord, for I am weak; heal me, Lord, for my bones are troubled, and my soul is greatly troubled; but you, Lord, how long? See the one laboring in struggle. And you, Lord, how long? What does "how long" mean? Until you prove that I come to help. For if I came to help quickly, you would not feel the struggle; if you did not feel the struggle, you would boast as if by your own strength; and through this pride you would never come to victory. It has indeed been said: While you are still speaking, I will say: Here I am; but God is present both when He delays and when He does not delay, and by delaying He is present; so that, when He fulfills a premature will, He does not fail to perfect healing.

The remedy for pride in Paul.

For, my brothers, the apostle Paul did not lack, who when he strove, feared lest he be exalted. In the greatness, he says, of my revelations, lest I be exalted. See him striving in conflict, not yet triumphing in security. In the greatness of my revelations, lest I be exalted. Who says: Lest I be exalted? O fear, O tremor! Who says: Lest I be exalted? Though his words are so retarding of pride, restraining of swelling, and he says: Lest I be exalted? It is little that he says: Lest I be exalted; see the remedy he says was applied to him. Lest I be exalted, he says, a thorn was given me in my flesh, an angel of Satan. O poison, which is not healed except by poison! A thorn was given me in my flesh, an angel of Satan, to buffet me. The head was beaten, lest the head be exalted. O antidote, which is made as if from a serpent, and therefore called a theriac! For that serpent persuaded pride. Taste, and you will be like gods; this is the persuasion of pride. Whence he fell, thence he cast down. Deservedly, therefore, the poison of the serpent is healed by the serpent. What does the Apostle say? For this thing I besought the Lord thrice, that it might depart from me. Where is: While you are still speaking, I will say: Behold, I am here? Therefore, it was not once but again and a third time that I besought the Lord. Did he not then himself say: And you, Lord, how long? But because he delayed, was he not there, and was it false: While you are still speaking, I will say: Behold, I am here? For what? When the physician gives what you desire, is he present; when he cuts, is he not present? Do you not cry out under the physician's knife that he may spare; and because he is more present, he cuts more? Finally, to know that he was present, see what he answered to the one asking three times. He said, he says to me: My grace is sufficient for you; for my power is made perfect in weakness. I, he says, know; the best physician. I, he says, know to what swelling it leads what I wish to heal. Rest, I will apply what I know. My grace is sufficient for you: your will is not sufficient for you. These were indeed the words of one striving, and in peril in the conflict, and asking divine help.

Victory is to be obtained by humility.

But what will be the words of the triumphant? Words of the contender, while the house is being built; words of the triumphant, when the house is finally dedicated. Where is your victory, O death? Where is your sting, O death? Now the sting of death is sin. Thus the Apostle was saying these things, as if he were already there. Indeed, after these words, which evidently concern the future perception, not the present conflict; since he says: "Then it shall be," not "it is now," but "then it shall be." What shall be then? The statement that is written: "Death is swallowed up in victory. Where is your victory, O death? Where is your sting, O death?" Then it shall be that the sting of death is nowhere, sin cannot be found anywhere. Why do you hasten? Then it shall be, then it shall be. Let humility be merited in you, so that it shall be in you then; lest pride prevent it from being in you even then. Then it shall be. Now, meanwhile, as you contend, as you labor, as you are endangered, say, say: "Forgive us our debts." Say always as you contend, say truly, say from the heart: "If we say that we have no sin, we deceive ourselves." You will be the devil to yourself. We deceive ourselves, and the truth is not in us. For we do not speak the truth, saying we have no sin; since here we are not without sin. Therefore, let us speak the truth, so that we may find security at some point. Let there be truth in the struggle, so that security may be acquired in the victory. Then it shall be: "Where is your sting, O death?" For the sting of death is sin.

Law without grace.

But you presume about the law, because the law has been given to you, and a command has been given to you. It is good for you that the Spirit gives you life, lest the letter kills. I want you to will; but it is not enough to will. You must be helped so that you fully will, and accomplish what you will. For do you want to see what the letter ordering without the Spirit assisting can do? There it said. When it was said: Where, O death, is your sting? But the sting of death is sin; he immediately added: But the power of sin is the law. What does it mean: The power of sin is the law? Not by commanding evil or prohibiting good: rather, by prohibiting evil and commanding good. But the power of sin is the law: because, he says, the law came in so that the trespass might increase. What does it mean: so that the trespass might increase? Because where there was no grace, prohibition increased desire; and when trust in one's own strength was assumed, a great vice was made. But what did grace do? Where sin increased, grace abounded all the more. The Lord came: everything you inherited from Adam, everything you added with your depraved habits, he completely forgave, completely erased; he taught prayer, promised grace; imposed a struggle, helped the one laboring, crowned the victor. Therefore, the Apostle says, the law is indeed holy, and the commandment holy, and just, and good. Then what is good, did it become death to me? By no means! But sin, that it might appear as sin. For when you were not prohibited, it existed; but it did not appear. For I would not have known covetousness, he says, unless the law had said: You shall not covet. Therefore, taking the opportunity, sin, through the commandment, deceived me, and through it killed me. Behold what it is: The letter kills.

The necessity of divine assistance.

If you wish therefore to escape the threatening law, flee to the Spirit who helps. For what the law commands, faith hopes for. Call to your God, let Him help you. Do not remain condemned under the letter, but let God help you with His Spirit: lest you be similar to the proud Jew. For when the sting of death was sin, and the strength of sin was the law; what would human weakness do, in which the will was fatigued? "To will," he says, "is present with me; but to perform what is good I do not find." What then should he do? Behold the sting of death is sin, behold the strength of sin is the law. But the law entered, that the offense might abound. For if the law could give life, righteousness would certainly be of the law. But the Scripture has confined all under sin. How has it confined? Lest you should wander, lest you should be precipitated, lest you should be submerged; the law made barriers for you, that not finding a way to escape, you might flee to grace. But the Scripture has confined all under sin, that the promise. The one who promises, promises what he makes, not what you do. If you would accomplish it, God would be a foreteller, not a promiser. But it confined, he says, the Scripture all under sin, that the promise by faith in Jesus Christ might be given to those who believe. Listen: might be given. What do you boast of? Listen: might be given. For what do you have that you did not receive? Therefore, since the sting of death is sin, and the strength of sin is the law; and this is of the good providence of God, that men might be confined under sin, and seek a helper, seek grace, seek God, not presume on their own strength; therefore, when he had said: The sting of death is sin, and the strength of sin is the law; why do you fear? Why do you labor? Why do you sweat? Listen to what follows: But thanks be to God, who gives us the victory through our Lord Jesus Christ. Certainly you do not give yourself victory? Thanks be to God, who gives us the victory through our Lord Jesus Christ.

The help of God must be invoked.

Therefore, when you begin to struggle, fighting against the desires of the flesh, walk in the spirit, invoke the spirit, and seek the gift of God. And if the law in your members resists the law of your mind, from the lower part, that is, from the flesh, it holds you captive under the law of sin; and this will be corrected, and this will pass into the laws of victory. You only cry out, you only invoke. It is necessary always to pray and not to falter. Invoke entirely, invoke for help. While you are still speaking, He says, behold I am here. After you understand, you hear Him saying to your soul: I am your salvation. Therefore, when the law of the flesh begins to resist the law of the mind and leads you captive under the law of sin which is in your members; by praying say, by confessing say: Wretched man that I am. For what else is man? What is man unless that you remember him? Say: Wretched man that I am; for if the Son of Man had not come, man would have perished. Shout out in distress: Who will deliver me from this body of death? Where the law in my members resists the law of my mind. For I delight in the law of God according to the inner man. Who will deliver me from this body of death? If you say this faithfully, if you say this humbly, it is most truly answered: The grace of God through Jesus Christ our Lord. Turned to the Lord...