On the Death of Theodosius · Part 1

ON THE DEATH OF THEODOSIUS.

1. Now severe earthquakes were threatening us, now continual rains, and darkness denser than ordinary night was announcing that our most merciful Emperor Theodosius was about to leave this earth. Even the elements, then, were mourning his death. The heavens were veiled in obscurity, the air shuddering in unbroken gloom; the earth was shaken by tremors, was filled with floods of waters. Why should not the very universe weep because he, the prince, was to be forthwith snatched away by death, he by whom the hardships of this world were accustomed to be mitigated, since by forgiveness he avoided the punishment of crime.

2. And he indeed, has gone to receive his kingdom, which he has not laid aside, but, admitted by right of piety into the taber- nacles of Christ, he has exchanged it for the heavenly Jerusalem. Now that he has received his place there, he says: “ As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God, which God hath founded forever.” But he has left behind many destitute, as it were, of a father’s protection, and above all his sons. But they are not destitute whom he left as the heirs of his piety; they are not destitute for whom he gained the grace of Christ and the loyalty of the army, to which he was the proof that God cherishes devotion and avenges treachery.

3. Therefore, recently we lamented the death of this prince, and now we are celebrating the fortieth day, with the prince Honorius assisting at the holy altar. Because as holy Joseph per- formed the burial rites for his father Jacob during forty days, 60 this son offers due ceremonies for his father Theodosius. And because some are accustomed to observe the third and the thirtieth day, others the seventh and the fortieth, let us consider what the text teaches. Thus when Jacob died, “Joseph commanded,” it says, “the servant undertakers to bury him, and the undertakers buried Israel, and forty days were completed for him; for thus the days of the funeral rites are reckoned. And Egypt mourned for him seventy days.” Accordingly, that solemnity which the text

prescribes is to be followed. But also in Deuteronomy it is written 5 65

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that the children of Israel mourned for Moses thirty days, and the days of mourning were finished. Each observance, then, has au- thority because the necessary duty of filial piety is accomplished.

4. Therefore Joseph was good, who furnished the model for filial devotion, whom his father loved, and to whom he said: “ May my God aid thee, and may he bless thee with the blessing of holding all things of the earth because of the blessing of the breasts and of the womb, blessings of thy mother, and because of the blessings of thy father”; Joseph, the good offspring of a devoted father. He therefore celebrates the fortieth day of his father Jacob, that supplantor, and we celebrate the fortieth day of Theodosius, who, after the example of Jacob, supplanted the perfidy of tyrants, who put away the idols of the gentiles, for his faith has removed all worship of images, has stamped out all their ceremonies. He also grieved that the remission of punishment, which he had granted to those who had transgressed against him, had come to naught and pardon had been denied. But his sons will not refuse what their father granted. They will not refuse, even though a certain person should attempt to cause a disturbance; for those who pay out what he left to individuals, will not be able to refuse what he left for all.

5. The death of so great a prince had in it nothing more glorious, who had already consigned all to his sons; his kingdom, his power, the name of Augustus. Nothing, I say, more seemly was reserved for him in death than the fact that since the promised mitigation of the necessary payment of the grain tax in some cases was delayed, his successor has become the heir of these indulgences, so that the one who wished to prevent this has made ill-will for himself. Nevertheless, the crown of so great a favour has not been taken away from Theodosius. Not undeservedly, for if the last wishes of private citizens have perpetual stability, even though testaments are lacking, how can the will of so great a prince be disregarded? Theodosius is also glorious in this, that he did not attest by com- mon law; for he had nothing unusual to conceal from his sons to whom he had given everything, unless it were to commend them to a father who was present. It was necessary for him to provide by will concerning all that belonged to him and had been com- mitted to his care, so that he might do away with legacies and designate all things left in trust. He ordered the law of indul-

gence to be passed which he left written. What more worthy than that this law be the last will of the emperor?

6. Therefore so great an emperor has withdrawn from us, but he has not wholly withdrawn; for he has left us his children in whom we should recognize him, and in whom we see and possess him. Let not their age disquiet you. The faith of soldiers is the perfection of the age of an emperor; for age is perfect where strength is perfect. This acts reciprocally, for the faith of an emperor is the strength of his soldiers.

7. You will recall, I am sure, what triumphs the faith of Theodo- sius acquired for you. When, because of local difficulties and the hindrance of camp followers, the army line came down to the combat a little too slowly and because of your delay in offering battle the enemy seemed to insult you, the prince leaped down from his horse and advancing alone before the line, said: “ Where is the God of Theodosius? ” He spoke thus when already close to Christ; for who could have said this unless one who knew that he was close to Christ? By this speech he aroused all, and by his example armed all. And surely, he was now somewhat advanced in years, but robust in faith.

8. The faith of Theodosius then, was your victory; let your faith be the strength of his sons. Faith, therefore, adds to age. Finally Abraham did not consider age when, an old man, he begot a son, nor Sara, when she bore a son. It is not astonishing if faith adds to age, since it brings the future before one. For what is faith except the substance of those things for which we hope? So the Scriptures teach us. Therefore if faith is the substance of those things for which we hope, how much the more, of those which we see? (Good faith of which it is written: “But the just man liveth by faith; but if he withdraw himself, he shall not please my soul.”

9. Moreover let us not withdraw ourselves at the expense of our souls, but let us cling to faith for our soul’s gain; since in this warfare of faith our elders, Abraham, Isaac, and J acob, have known the evidence, and thus they have left to us a heritage of faith. Abraham was faithful, who not by works but by faith was justified, since he believed God; Isaac, who through faith did not fear the sword of his father, who was about to strike him; Jacob, who

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intent upon the footprints of his father’s faith, while he made his journey, saw an army of angels and called it the council of God.

10. Elsewhere also, that is, in the book of Kings, Eliseus was in Samaria, and suddenly an army of Syrians surrounded and set upon him. Giezi saw them and said to his master, “O Master, what shall we do?” And Eliseus, the prophet, said, *‘ Fear not, for there are more with us than with them.” And he prayed that the Lord would open the eyes of Giezi. And his eyes were opened and he saw the mountain full of horses and chariots around Eliseus. And Eliseus prayed that God would strike then with blindness and they were struck, and they entered into the city whither they were going, seeing not at all.” Surely, you soldiers who have been surrounded have heard that where there is perfidy, there is blind- ness. Therefore, deservedly was the army of the unbeliever blind. But where there is faith there is an army of angels. And so faith is good, which frequently has effect among the dead. Finally, our adversary and his legions are daily hurled back by the virtue of the martyrs. So I think that on this account the strings of the cithern are called fides, since, although dead, they give forth sound.

11. Thus we must strive more and more, lest while engaged in this duty of living, we be ungrateful; but let us bestow sedulous and paternal affection on the children of the pious prince. Pay to his sons what you owe to their father; you owe more to him now that he is dead than you owed to him while he was living. For if among the children of private citizens the rights of minors are not violated without grave crime, how much the more in the case of the children of an emperor.

12. Let it be said in addition, “ Of what an emperor!” Of a pious emperor, of a merciful emperor, of a faithful emperor, con- cerning whom the Scripture has spoken in no ordinary manner, saying, “ Great and in honor is the merciful man; but to find a faithful man is difficult.” If it is a great thing to find any one so ever merciful or faithful, how much greater an emperor whom power impels toward revenge, but whom, nevertheless, compassion recalls from taking vengeance? What is more illustrious than the faith of an emperor whom sovereignty does not exalt, pride does not elevate, but piety bows down? Of whom Solomon admirably says: “The threatening of an unjust king is like the roaring of a lion, but as dew upon the grass, so also is his cheerfulness.”

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Therefore what a great thing it is to lay aside the terror of power, and prefer the sweetness of granting pardon?

13. Theodosius of august memory thought he had received a kindness when asked to pardon, and he was more disposed to for- giveness at the time when the emotions of his wrath had been greatest. The token of forgiveness was that he had been angry, and what was feared in others was desired in him, that he be moved to wrath. It was the relief of the accused that although he had power over all, he preferred to expostulate as a father, rather than to punish as a judge. Often we have seen those whom he was re- buking, trembling and convicted of crime, and when they had despaired, we have seen them freed from the charge. For he wished to win them, not to punish as a judge of justice; he was not a dispenser of punishment, for he never denied pardon to one con- fessing his guilt; or if there was anything which the secret eon- science concealed, he reserved that for God. Men feared that voice of his more than punishment, because the emperor acted with such caution as to prefer to attach men to himself by conscientious motives rather than by fear.,

14. It is said that the greatest of the philosophers granted im- munity from punishment to those crimes which had been com- mitted through anger, but the divine Scriptures say better, ‘** Be angry and sin not.” He preferred rather to lessen sin than to excuse it. It is better to find praise for mercy in an occasion for indignation than to be incited by wrath toward revenge.

15. Who then will doubt that he will be a powerful protector for his sons in the House of God? By the favor of the Lord, the Emperor Arcadius is already a robust youth; Honorius knocks forthwith at the door of manhood, a little older than Josias. For the latter, deprived of a father, assumed the government and reigned continuously for thirty-one years, and he pleased the Lord because, better than the other kings of Israel, he celebrated the pasch of the Lord and abolished the errors of ceremonies. Asa likewise, though weak in health of body up to the time when he succeeded to the throne, reigned in Jerusalem forty years; he it was who, when hard pressed by an infinite and innumerable multi- tude of Ethiopians, trusted that by the aid of the Lord even among a few he could be saved. Would that he had been as faithful during his course as devout at its beginning! For, saved among a few

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and victor, afterwards he left the Lord and asked aid from the Syrians and applied to physicians for a disease of the feet. When he had received so great indications of divine favour, he should not have abandoned his helper but retained Him. Therefore the physicians did not benefit him and as an unbeliever he paid the penalty of death.

16. But their fathers, Abiam and Amon, were both unbelievers. Theodosius, however, was full of the fear of God, was full of mercy, and we hope that he stands before Christ as a protector of his children, if the Lord be propitious to human affairs. The merciful man is praiseworthy who, while he assists others, is mindful of himself and with the remedy of another cures his own wounds. For he who knows how to forgive realizes that he is human, and he follows the way of Christ who, when he assumed flesh, chose to come into this world as a Redeemer rather than a Judge.

17. Whence the psalmist beautifully has said: “I have loved, because the Lord will hear the voice of my prayer.” While this psalm was being read, we heard, as it were, Theodosius himself speaking. “I have loved” he says. I recognize his pious voice, and its testimonies also do I recognize. And he has truly loved who fulfilled his duty diligently, who spared his enemies, who loved his foes, who pardoned those by whom he was entreated, who did not even suffer those who strove for his power to perish. That voice is the saying of one not partially, but fully perfected in the Law. “I have loved for love is the fulfilling of the Law.” But let us hear what he has loved. When the kind of love is not men- tioned, certainly the grace of divine charity is signified whereby we love that which is to be desired above all things desirable, con- cerning which it is written: “ Thou shalt love the Lord thy God.”

18. And so the pious soul departing from earth and filled with the Holy Spirit, when questioned, as it were, by those who hastened to meet it when it ascended to the high and supernal regions, kept saying, “I have loved.” Nothing fuller than this, nothing more definite. Angels and archangels were questioning, “ What hast thou done on earth?” For God alone is the witness of secret things. The soul kept saying, “I have loved,” that is to say, “I have fulfilled the Law, I have not neglected the Gospel”; that is to say, “I have offered myself to death, and all the day long I am counted as a sheep for the slaughter.” ‘ And therefore I

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ON THE DEATH OF THEODOSIUS yal

trust, ‘that neither death nor life, nor angels nor powers, nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.’ ”

19. The Lord Jesus also teaches in the Gospel that this com- mandment of the Law must be observed, when he says to Peter: “Simon, son of John, lovest thou Me?” and he answered: “ Thou knowest, Lord, that I love Thee,” and He said a second time: “Simon, son of John, lovest thou Me?” and again he answered: “ Yea, Lord, Thou knowest that I love Thee,” and when asked a third time, he said: “ Lord, Thou knowest all things, Thou knowest that I love Thee.” His threefold answer confirmed his love, or effaced the fault of his threefold denial. And here if we seek, we shall find the threefold answer: “I have loved, because the Lord will hear the voice of my prayer.” I have loved since He has inclined his ear to me, that in my day I might call upon Him. I have loved because I have found tribulation and sorrow, and for the sake of my God, I have not fled the dangers of hell but have waited that they might seize and discover me.”

20. He also says beautifully, “I have loved,” because now he had completed the course of this life, and so the Apostle also says when in the midst of his suffering, “I have fought a good fight, I have finished my course, I have kept the faith. As to the rest, there is laid up for me a crown of justice.” Great is the Lord who has given us the struggle, whereby he who has conquered merits to be crowned. “I have loved,” he says trustingly, “ because the Lord will hear the voice of my prayer.”

21. “J have loved and therefore ‘ he has inclined his ear’ to me, to raise up the fallen, to quicken the dead.” For God does not incline his ear to hear corporally but to condescend to us, whereby He deigns to hear us and to lift up the substance of our weakness. He inclines himself toward us that our prayer may ascend to Him. He does not need a voice who offers mercy; for neither did He need a voice who heard Moses, though silent, and He kept saying that Moses cried out to Him, although he did not speak, but was interceding with unspeakable groanings. God also knew how to hear blood, for which no voice exists nor tongue is present; but he heard its voice through the glory of its sacred suffering. It cried out in martyrdom, it cried out in the parricide which it suf- fered on account of a sacrifice.

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22. “I have loved,” he said, and “ for that reason loving I have done the will of the Lord, and I have invoked Him not on a few, but on all the days of my life.” For to invoke Him on certain days and not on all is the action of one who is haughty, not of one who hopes. It is likewise to return the debt of gratitude after the manner of those who abound in wealth not from a spirit of devotion. And so Paul said: “In all things give thanks.” For when do you not have something which you owe to God? Or when are you without a gift of God, you whose daily enjoyment of living is from God? “For what hast thou, which thou hast not re- ceived?” Therefore, because you always receive, always invoke; and since what you have is from God, always acknowledge that you are a debtor.. Still, I prefer that you pay your debts as a lover, than as one forced to do so.

23. Do you hear him saying: “ ‘ The sorrows of death have com- passed me?’ Still, I have loved the Lord even in the sorrows of death. ‘The perils of hell have found me,’ not fearing indeed, but loving, but hoping, because no distress, no persecution, no dangers, no sword shall separate me from Christ.” Finally, he found tribulation and sorrow willingly knowing that “ tribulation worketh patience, patience trial, trial hope.” ‘Truly as a good athlete he sought the contest that he might gain the crown; which however, he knew had been given to him not through his own strength but by the aid of God; for he could not have been vic- torious unless he had called upon Him who helps those who are struggling.

24. Miserable man enters the lists in order to be victorious and of his own accord runs headlong into danger, unless the name of the Lord be present with him, unless, when he fears, he prays, saying: “ O Lord deliver my soul.” Hence the following apostolic saying: “ But I see a law of my flesh fighting against the law of my mind, and captivating me in the law of sin, that is in my members. Unhappy man that I am, who shall deliver me from the body of this death? The grace of God, by Jesus Christ our Lord.”

25, He is victorious, who hopes for the grace of God, not he who presumes upon his own strength. For why do you not presume grace, since you have a merciful One presiding over the contest. “For the Lord is merciful and just, and our God sheweth mercy.”