Gregory the Dialogist — Commentary on Scripture

Matthew 8:28-34

(Mor. ii. 10.) For the Devil knows that of himself he has no power to do any thing, because it is not of himself that he exists as a spirit.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:1-8

(Mor. xxiii. 24.) Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:23-26

(Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:27-31

(Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 9:37

When the preachers were sent, let us hear what he says: "The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he send laborers into his harvest." For the great harvest the laborers are few, which we cannot speak of without heavy grief, because even if there are those who hear good things, there are none to speak them. Behold, the world is full of priests, yet in God's harvest a worker is found very rarely, because we have indeed taken up the priestly office, but we do not fulfill the work of the office.

Forty Gospel Homilies, Homily 17

Matthew 9:38

But consider, dearest brothers, consider what is said: "Pray the Lord of the harvest, that he send laborers into his harvest." Petition on our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish from exhortation, lest after we have taken up the place of preaching, our silence condemn us before the just judge. For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?" And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house." As if he were to say openly: Therefore the word of preaching is taken from you, because while the people provoke m…

But consider, dearest brothers, consider what is said: "Pray the Lord of the harvest, that he send laborers into his harvest." Petition on our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish from exhortation, lest after we have taken up the place of preaching, our silence condemn us before the just judge. For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?" And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house." As if he were to say openly: Therefore the word of preaching is taken from you, because while the people provoke me in their actions, they are not worthy to receive the exhortation of truth. From whose fault, therefore, the word is withdrawn from the preacher is not easily known. But it is known most certainly that the silence of the Pastor sometimes harms himself, but always harms those subject to him.

Forty Gospel Homilies, Homily 17

Matthew 10:5

Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless we understand from the outcome of the event that He wished the preaching to be first to Judea alone, and afterward to all nations, so that when she, though called, refused to be converted, the holy preachers might come in due order to the calling of the nations, and thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples as though they were strangers; and what was done as a testimony to the Jews might become an increase of grace for the Gentiles. For there were then some who were to be called from Judea, and some from the Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when Peter preached, first three thousand Hebrews…

Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless we understand from the outcome of the event that He wished the preaching to be first to Judea alone, and afterward to all nations, so that when she, though called, refused to be converted, the holy preachers might come in due order to the calling of the nations, and thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples as though they were strangers; and what was done as a testimony to the Jews might become an increase of grace for the Gentiles. For there were then some who were to be called from Judea, and some from the Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when Peter preached, first three thousand Hebrews believed, and afterward five thousand. And when the apostles wished to preach to the Gentiles in Asia, they are recorded to have been forbidden by the Spirit; and yet the same Spirit who first forbade the preaching afterward poured it into the hearts of the Asians. For it has been a long time since all of Asia believed. Therefore He first forbade what He afterward brought about, because there were then in that land those who were not to be saved. There were then in that land those who did not yet deserve to be restored to life, nor yet to be judged more severely for having despised the preaching. By a subtle and hidden judgment, therefore, holy preaching is withdrawn from the ears of certain people, because they do not deserve to be raised up by grace. Hence it is necessary, dearest brothers, that in everything we do, we fear the hidden counsels of almighty God over us, lest while our mind, scattered outwardly, does not recall itself from its pleasure, the Judge within terribly arranges adversities against it. Perceiving this well, the Psalmist says: "Come and see the works of the Lord, how terrible He is in His counsels over the sons of men." For he saw that one is mercifully called, while another is rejected as justice demands. And because the Lord arranges some things by sparing, and other things by showing wrath, he trembled at what he could not penetrate. And because he saw Him to be not only unsearchable, but also inflexible in certain of His judgments, he declared Him to be terrible in His counsels.

Forty Gospel Homilies, Homily 4

Matthew 10:5

By the name of every creature, every nation of the Gentiles can also be designated. For before it had been said: "Do not go into the way of the Gentiles." But now it is said, "Preach to every creature," so that the preaching of the apostles, first rejected by Judea, might then become a help to us, when that proud people had rejected it as a testimony to their own condemnation.

Forty Gospel Homilies, Homily 29

Matthew 10:5-8

(Hom. in Ev. iv. 1.) Or He would be first preached to Judæa and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles' preaching. (ubi sup.) Miracles also were granted to the holy preachers, that the power they should show might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, Heal the sick, raise the dead, cleanse the lepers, cast out dæmons. (Hom. in Ev. xxix. 4.) These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow. (ubi sup.) The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises…

(Hom. in Ev. iv. 1.) Or He would be first preached to Judæa and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles' preaching.

(ubi sup.) Miracles also were granted to the holy preachers, that the power they should show might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, Heal the sick, raise the dead, cleanse the lepers, cast out dæmons.

(Hom. in Ev. xxix. 4.) These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow.

(ubi sup.) The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies.

(Hom. in Ev. iv. 4.) For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandize, and pervert the power of miracles into an instrument of their covetousness.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 10:6

Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless we understand from the outcome of the event that He wished the preaching to be first to Judea alone, and afterward to all nations, so that when she, though called, refused to be converted, the holy preachers might come in due order to the calling of the nations, and thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples as though they were strangers; and what was done as a testimony to the Jews might become an increase of grace for the Gentiles. For there were then some who were to be called from Judea, and some from the Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when Peter preached, first three thousand Hebrews…

Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless we understand from the outcome of the event that He wished the preaching to be first to Judea alone, and afterward to all nations, so that when she, though called, refused to be converted, the holy preachers might come in due order to the calling of the nations, and thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples as though they were strangers; and what was done as a testimony to the Jews might become an increase of grace for the Gentiles. For there were then some who were to be called from Judea, and some from the Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when Peter preached, first three thousand Hebrews believed, and afterward five thousand. And when the apostles wished to preach to the Gentiles in Asia, they are recorded to have been forbidden by the Spirit; and yet the same Spirit who first forbade the preaching afterward poured it into the hearts of the Asians. For it has been a long time since all of Asia believed. Therefore He first forbade what He afterward brought about, because there were then in that land those who were not to be saved. There were then in that land those who did not yet deserve to be restored to life, nor yet to be judged more severely for having despised the preaching.

Forty Gospel Homilies, Homily 4

Matthew 10:7

Now let us hear what is commanded when the preachers are sent. "Go and preach, saying: The kingdom of heaven is at hand." This, dearest brothers, even if the Gospel were silent, the world proclaims. For its ruins are its voices. For the world, which has fallen from its glory after being worn down by so many blows, shows us, as it were, from close at hand, another kingdom that follows. It is already bitter even to those by whom it is loved. Its very ruins proclaim that it should not be loved. For if a shaken house threatened to collapse, whoever lived in it would flee; and one who had loved it while it stood would hasten to withdraw as quickly as possible from it as it falls. If therefore the world is falling and we embrace it by loving it, we wish to be crushed rather than to dwell in safety, because no reasoning separates us from its ruin when love binds us to its sufferings. It is easy, therefore, now when we see all things destroyed, to separate our heart from love of it. But this was most difficult at that time when they were sent to preach the invisible kingdom of heaven while t…

Now let us hear what is commanded when the preachers are sent. "Go and preach, saying: The kingdom of heaven is at hand." This, dearest brothers, even if the Gospel were silent, the world proclaims. For its ruins are its voices. For the world, which has fallen from its glory after being worn down by so many blows, shows us, as it were, from close at hand, another kingdom that follows. It is already bitter even to those by whom it is loved. Its very ruins proclaim that it should not be loved. For if a shaken house threatened to collapse, whoever lived in it would flee; and one who had loved it while it stood would hasten to withdraw as quickly as possible from it as it falls. If therefore the world is falling and we embrace it by loving it, we wish to be crushed rather than to dwell in safety, because no reasoning separates us from its ruin when love binds us to its sufferings. It is easy, therefore, now when we see all things destroyed, to separate our heart from love of it. But this was most difficult at that time when they were sent to preach the invisible kingdom of heaven while they saw earthly kingdoms flourishing far and wide on every side.

Forty Gospel Homilies, Homily 4

Matthew 10:8

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things, as is added in this same reading: "Heal the sick, raise the dead, cleanse the lepers, cast out demons." When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence…

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things, as is added in this same reading: "Heal the sick, raise the dead, cleanse the lepers, cast out demons." When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers." Hence also that same distinguished preacher, amidst the words of his preaching, raised by praying, in the sight of all the unbelievers, Eutychus who had fallen asleep and fallen from the window and was completely extinguished from life. Coming to Malta, and knowing the island was full of unbelievers, he healed by praying the father of Publius who was afflicted with dysentery and fevers. But his companion on his journey and helper in his holy preaching, Timothy, who was growing weak from a stomach ailment, he does not cure by a word but restores by the art of medicine, saying: "Use a little wine, for your stomach and your frequent infirmities." Why then does he who saves an unbelieving sick person with a single prayer not also strengthen his sick companion with prayer? Because surely that one who was not inwardly alive needed to be healed outwardly through a miracle, so that through what the external power displayed, the internal virtue might animate him to life. But to the faithful sick companion, outward signs did not need to be shown, since he was living healthily within.

Forty Gospel Homilies, Homily 4

Matthew 10:8

But having granted the power of preaching, having granted the miracles of virtues, let us hear what our Redeemer adds: Freely you have received, freely give. For he foreknew that some would bend this very gift of the received Spirit to the use of commerce, and turn the signs of miracles to the service of avarice. Hence it is that Simon Magus, seeing miracles performed through the laying on of hands, wished to obtain the gift of the Holy Spirit with money, namely so that he might sell more wickedly what he had acquired wrongly. Hence our Redeemer, having made a whip of cords, drove the crowds from the temple and overturned the seats of those selling doves. Indeed, to sell doves is to give the laying on of hands by which the Holy Spirit is received, not for the merit of life, but for payment. But there are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise. These certainly do not bestow freely what was freely received, because from the service of holiness they have r…

But having granted the power of preaching, having granted the miracles of virtues, let us hear what our Redeemer adds: Freely you have received, freely give. For he foreknew that some would bend this very gift of the received Spirit to the use of commerce, and turn the signs of miracles to the service of avarice. Hence it is that Simon Magus, seeing miracles performed through the laying on of hands, wished to obtain the gift of the Holy Spirit with money, namely so that he might sell more wickedly what he had acquired wrongly. Hence our Redeemer, having made a whip of cords, drove the crowds from the temple and overturned the seats of those selling doves. Indeed, to sell doves is to give the laying on of hands by which the Holy Spirit is received, not for the merit of life, but for payment. But there are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise. These certainly do not bestow freely what was freely received, because from the service of holiness they have rendered, they seek the coin of favor. Hence the prophet spoke well when describing the just man, saying: Who shakes his hands free from every gift. For he does not say: Who shakes his hands from a gift, but added from every, because one thing is a gift from service, another a gift from the hand, another a gift from the tongue. A gift from service is deference unduly rendered, a gift from the hand is money, a gift from the tongue is favor. Therefore he who bestows sacred orders shakes his hands free from every gift when in divine matters he seeks not only no money, but also no human favor.

Forty Gospel Homilies, Homily 4

Matthew 10:8

But why do we speak of these things, when we still see many burdened by more atrocious deeds? For I speak to you priests with grief, because we have learned that some of you perform ordinations for payments, selling spiritual grace and accumulating temporal gains from the iniquities of others along with the harm of sin. Why then does the voice of the Lord commanding not return to your memory, saying: Freely you have received, freely give? Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that…

But why do we speak of these things, when we still see many burdened by more atrocious deeds? For I speak to you priests with grief, because we have learned that some of you perform ordinations for payments, selling spiritual grace and accumulating temporal gains from the iniquities of others along with the harm of sin. Why then does the voice of the Lord commanding not return to your memory, saying: Freely you have received, freely give? Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations.

Forty Gospel Homilies, Homily 17

Matthew 10:9

Hence it is also added: "Do not carry a money bag, nor a wallet, nor sandals, and greet no one along the way." For the preacher ought to have such great trust in God that, although he does not provide for the expenses of the present life, he nevertheless knows most certainly that these will not be lacking to him, lest while his mind is occupied with temporal things, he provide less for others concerning eternal things. If anyone wishes to understand these words also allegorically: in a money bag, money is enclosed; but enclosed money is hidden wisdom. Therefore, whoever has the word of wisdom but neglects to distribute it to his neighbor holds money bound up in a bag, as it were. Hence it is written: "Hidden wisdom and a concealed treasure, what profit is there in either?"

Forty Gospel Homilies, Homily 17

Matthew 10:10

And what is signified by the wallet, except the burdens of the world; and what in this place by sandals, except the examples of dead works? Therefore, whoever undertakes the office of preaching, it is not fitting that he carry the burden of worldly affairs, lest while this weighs down his neck, he not rise up to preach heavenly things. Nor ought he to look upon the examples of foolish works, lest he believe he is protecting his own works, as it were, with the skins of dead animals. For there are many who defend their own depravity from the depravities of others. Because they consider that others have done such things, they think they may do these things freely. What else do these people do except try to protect their feet with the skins of dead animals?

Forty Gospel Homilies, Homily 17

Matthew 10:12

Into whatsoever house you enter, first say: Peace be to this house. The peace which is offered from the mouth of the preacher either rests in the house, if there be a son of peace in it, or returns to the same preacher; because either someone will be predestined to life, and follows the heavenly word which he hears; or if no one shall have been willing to hear, the preacher himself will not be without fruit, because peace returns to him, since a reward is recompensed to him from the Lord for the labor of his work.

Forty Gospel Homilies, Homily 17

Matthew 10:13

And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you. The peace which is offered from the mouth of the preacher either rests in the house, if there be a son of peace in it, or returns to the same preacher; because either someone will be predestined to life, and follows the heavenly word which he hears; or if no one shall have been willing to hear, the preacher himself will not be without fruit, because peace returns to him, since a reward is recompensed to him from the Lord for the labor of his work.

Forty Gospel Homilies, Homily 17

Matthew 10:16

Now the Holy Spirit was shown both in a dove and in fire because all whom He fills He makes both simple and ardent: simple in purity, ardent in zeal. For neither can simplicity without zeal please God, nor zeal without simplicity. Hence the Truth Himself says: "Be wise as serpents and simple as doves." In this matter it should be noted that the Lord wished to admonish His disciples neither about the dove without the serpent nor about the serpent without the dove, so that both the cunning of the serpent might sharpen the simplicity of the dove and the simplicity of the dove might temper the cunning of the serpent.

Forty Gospel Homilies, Homily 30

Matthew 10:16

But would that if we are not sufficient for the power of preaching, we might at least maintain the duty of our position in innocence of life. For it is added: Behold, I send you as lambs among wolves. But many, when they receive the rights of governance, burn to tear apart their subjects, display the terror of power, and harm those whom they ought to have benefited. And because they do not have the bowels of charity, they desire to be seen as lords, they do not at all recognize themselves to be fathers, they change the place of humility into the exaltation of domination, and if ever they flatter outwardly, inwardly they rage. Concerning whom the Truth says elsewhere: They come to you in sheep's clothing, but inwardly they are ravenous wolves. Against all these things, we must consider that we are sent as lambs among wolves, so that, preserving the sense of innocence, we may not have the bite of malice. For he who undertakes the position of preaching ought not to inflict evils, but to endure them, so that by his very meekness he may soften the anger of those who rage, and he himself…

But would that if we are not sufficient for the power of preaching, we might at least maintain the duty of our position in innocence of life. For it is added: Behold, I send you as lambs among wolves. But many, when they receive the rights of governance, burn to tear apart their subjects, display the terror of power, and harm those whom they ought to have benefited. And because they do not have the bowels of charity, they desire to be seen as lords, they do not at all recognize themselves to be fathers, they change the place of humility into the exaltation of domination, and if ever they flatter outwardly, inwardly they rage. Concerning whom the Truth says elsewhere: They come to you in sheep's clothing, but inwardly they are ravenous wolves. Against all these things, we must consider that we are sent as lambs among wolves, so that, preserving the sense of innocence, we may not have the bite of malice. For he who undertakes the position of preaching ought not to inflict evils, but to endure them, so that by his very meekness he may soften the anger of those who rage, and he himself, wounded by afflictions, may heal the wounds of sins in others. And if ever the zeal of righteousness demands that he rage against his subjects, let that fury be from love, not from cruelty, so that he may both display the rights of discipline outwardly, and inwardly love with fatherly affection those whom he chastises as if pursuing them outwardly. This a Ruler exhibits well when he does not know how to love himself through private affection, when he desires nothing of the things of the world, when he in no way bends the neck of his mind to the burdens of earthly desire.

Forty Gospel Homilies, Homily 17