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Homilies on the Gospel of Matthew — Historical footnotes

Homily 31

Complete historical editorial footnotes. These notes retain the original edition’s wording; individual note authors are unspecified.

English translation and editorial credits: Sir George Prevost, M. B. Riddle.

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1888 (historical English edition; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

Eusebius, E. H., viii. 18, mentions a tradition that she belonged to Cæsarea Philippi, otherwise called Paneas, and that certain brazen statues of a man holding out his hand and a woman kneeling, which were there in his time, were set up at her expense, that being her native place. He adds, that a certain plant which grew by the Saviour’s statue, when it came to touch the hem of His garment, stopped growing and that it was endowed with virtue to cure all manner of diseases.

Editorial footnote · Homilies on the Gospel of Matthew, Homily 31, editorial note cite_note-8 · Original source

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And she durst not invite Him to her house, although she was wealthy;nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, “Shall I indeed be delivered from the disease? shall I indeed fail of deliverance?” But confident of her health, she so approached Him. “For she said,” we read, “in herself, If I may only touch His garment, I shall be whole.” Yea, for she saw out of what manner of house He was come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.

1888 (historical English edition; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

[Probably “Gentiles” or “heathen” would be a better reading. The contrast is with “believer.”—R.]

Editorial footnote · Homilies on the Gospel of Matthew, Homily 31, editorial note cite_note-24 · Original source

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4. Let no man therefore beat himself any more, nor wail, neither disparage Christ’s achievement. For indeed He overcame death. Why then dost thou wail for nought? The thing is become a sleep. Why lament and weep? Why, even if Greeksdid this, they should be laughed to scorn; but when the believer behaves himself unseemly in these things, what plea hath he? What excuse will there be for them that are guilty of such folly, and this, after so long a time, and so clear proof of the resurrection?

1888 (historical English edition; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

Because the feasts and prayers for the dead being supposed to benefit those only who have fallen asleep in the Lord, and whose final happiness was therefore sure, it was an inconsistency in those who celebrated them to sorrow as if they had no hope. See Bingham, b. xxiii. c. iii. secs. 13, 15.

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5. Why then disgrace the departed? Why dispose the rest to fear and tremble at death? Why cause many to accuse God, as though He had done very dreadful things? Or rather, why after this invite poor persons, and entreat priests to pray?“In order,” saith he, “that the dead may depart into rest; that he may find the Judge propitious.” For these things then art thou mourning and wailing? Thou art therefore fighting and warring with thyself: exciting a storm against thyself on account of his having entered into harbor.

1888 (historical English edition; physical printing year uncertain) | Historical editor/translator (individual note author unspecified)

Not that St. Chrysostom imagined that anything could be done to change the relative condition of those who have died in the favor or displeasure of God: see e.g., Hom. XXXVI. p. 506, ed. Field. Indeed, the same is implied in the words which immediately follow. “Dost thou long to see him? Then live the same life with him,” &c.

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“But to whom,” saith he, “are we to leave our garments, to whom our houses, to whom our slaves and our lands?” To him again, and more securely than if he lived; for there is nothing to hinder. For if barbarians burn the goods of the departed together with them, much more were it a righteous thing for thee to send away with the dead what things he hath: not to be turned to ashes, like those, but to invest him with more glory; and that if he departed a sinner, it may do away his sins;but if righteous, that it may become an increase of reward and recompense.