Romans 12:15

But why speak of sacrifices and priesthoods? Of spectacles, moreover, and pleasures of that kind, we have already filled a volume of their own. In this place must be handled the subject of holidays and other extraordinary solemnities, which we accord sometimes to our wantonness, sometimes to our timidity, in opposition to the common faith and Discipline. The first point, indeed, on which I shall join issue is this: whether a servant of God ought to share with the very nations themselves in matters of his kind either in dress, or in food, or in any other kind of their gladness. “To rejoice with the rejoicing, and grieve with the grieving,” is said about brethren by the apostle when exhorting to unanimity. …

But it is enough for me that it is a customary practice for the bishops withal to issue mandates for fasts to the universal commonalty of the Church; I do not mean for the special purpose of collecting contributions of alms, as your beggarly fashion has it, but sometimes too from some particular cause of ecclesiastical solicitude. And accordingly, if you practise ταπεινοφρόνησις at the bidding of a man’s edict, and all unitedly, how is it that in our case you set a brand upon the very unity also of our fastings, and xerophagies, and Stations? unless, perhaps, it is against the decrees of the senate and the mandates of the emperors which are opposed to “meetings” that we are sinning! The Holy Spirit, when He was preaching in whatsoever lands He chose, and through whomsoever He chose, was wont, from foresight of the imminence either of temptations to befall the Church, or of plagues to bef …

1. Up to the time of my writing this reply, I had received three letters from your Grace, of which the first asked urgently a letter from me, the second intimated that what I wrote in answer had reached you, and the third, which conveyed the assurance of your most benevolent solicitude for our interest in the matter of the house belonging to that most illustrious and distinguished young man Julian, which is in immediate contact with the walls of our Church. To this last letter, just now received, I lose no time in promptly replying, because your Excellency’s agent has written to me that he can send my letter without delay to Rome. …

4. It is true, indeed, that good men are seen to be the sources of no small comfort to others in this world. For if we be harassed by poverty, or saddened by bereavement, or disquieted by bodily pain, or pining in exile, or vexed by any kind of calamity, let good men visit us, men who can not only rejoice with them that rejoice, but also weep with them that weep, and who know how to give profitable counsel, and win us to express our feelings in conversation: the effect is, that rough things become smooth, heavy burdens are lightened, and difficulties vanquished most wonderfully. But this is done in and through them by Him who has made them good by His Spirit. …

And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher ( doctor ) of the nations in faith and truth, who also labored more than all his fellow-apostles, and instructed the tribes of God’s people by his epistles, which edified not only those of his own time, but all those who were to be gathered in, that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, and pressing onwards for the prize of h …

40. In the following words of the apostle we have the temperate style: “Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters.” And also in these: “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service.” And almost the whole of this hortatory passage is in the temperate style of eloquence; and those parts of it are the most beautiful in which, as if paying what was due, things that belong to each other are gracefully brought together. …

15. Thus also let us speak both of a city, and of men, and utter such wisdom one to another, and be continually thankful to God, as well for present as for past mercies; and call upon Him in common with all our might, that those who now dwell in prison may be discharged, and that those who are about to be sent into exile may return back again. They too are our members. With us they have buffetted the waves, with us they have withstood the storm! Let us, then, beseech the merciful God, that with us they may enjoy the calm! Let no one say, “What farther concerns me? I am freed from danger; such an one may perish; such another may be destroyed!” Let us not provoke God by this indifference; but lament, as if we ourselves were in the same peril. …

But since after this grace, whereby we were justified, there is need also of a life suited to it, let us show an earnestness worthy the gift. And show it we shall, if we keep with earnestness charity, the mother of good deeds. Now charity is not bare words, or mere ways of speaking ( προσρήσεις ) to men, but a taking care ( προστασία ) of them, and a putting forth of itself by works, as, for instance, by relieving poverty, lending one’s aid to the sick, rescuing from dangers, to stand by them that be in difficulties, to weep with them that weep, and to rejoice with them that rejoice. ( Rom. xii. 15 .) For even this last is a part of charity. And yet this seems a little thing, to be rejoicing with them that rejoice: nevertheless it is exceedingly great, and requireth for it the spirit of true wisdom. …

Him then let us also imitate, and let us glorify God in all things, by a heedful way of life, and let us not feel confidence in the virtues of our ancestry, knowing the example that has been made of the Jews. For this is not, certainly it is not, the relationship of Christians, for theirs is the kinsmanship of the Spirit. So the Scythian becometh Abraham’s son: and his son on the other hand more of an alien to him than the Scythian. Let us not then feel confidence in the well-doings of our fathers (most mss. “of others”), but if you have a parent who is a marvel even, fancy not that this will be enough to save you, or to get you honor and glory, unless you have the relationship of character to him. So too if you have a bad one, do not think that you will be condemned on this account, or be put to shame if at least you order your own doings aright. …

Ver. 15 . “Rejoice with them that do rejoice, and weep with them that weep.” Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. …

Ver. 6 . “Rejoiceth not in unrighteousness:” i.e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, “rejoiceth with the truth.” “She feels pleasure,” saith he, “with them that are well spoken of,” as Paul saith, “Rejoice with them that rejoice, and weep with them that weep.” ( Rom. xii. 15 .) Hence, she “envieth not,” hence she “is not puffed up:” since in fact she accounts the good things of others her own. Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels. Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later. …

For if they that weep seem to share in the grief of those in sorrow, and gratify them mightily, and remove the excess of their woe, much more do they also that rejoice with others, make their pleasure greater. For how great an evil it is not to have companions in sorrow, hear the Prophet saying, “And I looked for one to lament with me, but there was none.” Wherefore Paul also saith, “Rejoice with them that rejoice; and weep with them that weep.” ( Rom. xii. 15 .) Increase their pleasure. If thou see thy brother in good esteem, say not, “the esteem is his, why should I rejoice.” These words are not those of a brother, but of an enemy. If thou be so minded, it is not his, but thine. Thou hast the power of making it greater, if thou be not downcast, but pleased, if thou be cheerful, if joyous. …