Ninth HOMILY. Following these words: "Let us make man in our image and likeness. "

ANALYSIS.

1. After having reminded his listeners that the time of Lent is a favorable time for the study of the Holy Scriptures, Saint Chrysostom takes up in a few words the story of creation. 2. Then, summing up the preceding homily, he explains this saying Let us make man in our image and likeness, not of an equality of nature, but of a participation of authority. - 3 and. 4. He then refutes this objection of the Gentiles, which man has not. a sovereign domain over all animals, though God has it. given, and he says that original sin has undoubtedly weakened this domain; but has not entirely destroyed it, for man knows how to be feared by all animals, and tames the most savage. - 5 and 6. He ends by exhorting his hearers to recognize the blessings of the Lord through the sacrifice of a contrite heart, the confession of their sins and the practice of Christian virtues.

1. The diligent plowman multiplies the seed in a rich and well-cultivated soil, and every day he carefully examines whether some bad grass does not threaten to stifle the grain and render his work fruitless. Thus, seeing your eagerness and your zeal to hear the holy word, I apply myself every day to you, to develop some verses of Scripture; I do not forget to point out to you the tares that would harm the good seed, and I warn you against the dangers of error and heresy, for many endeavor to substitute their reveries for the interpretation of the Church. On your side, you must remember these explanations carefully and burn them in your memory, in order to grasp more easily the order and the continuation.

Here is a favorable time to enter into the deepest mysteries of Scripture and to capture the attention of the spirit. During these days of fasting, the body is more disposed to swim in these spiritual waters, the eyes of the soul are more lively, because it is not troubled by the impure streams of pleasure, and the spirit itself even is more unobstructed and freer to stand above the waves. But if we do not. we are applying today to this study, when can we do it more conveniently? Will it be when the delights of the table, the drunkenness, the gluttony, and all the disorders that entails intemperance reign among us? Do you see divers who fish pearls at the bottom of the sea, sit quietly on the shore and count the waves? They sink under the water, descend, so to speak, into the bowels of the abyss, and by dint of toil and labor obtain an abundant fishing. And yet this industry is not very useful for life; it would please Heaven that it was not extremely harmful! for the desire to possess these losses excites innumerable evils, and thirsts the thirst and the rage of riches. Nevertheless, the sight and certainty of all these misfortunes do not slow down the activity of the fishermen; they brave a thousand dangers and endure a thousand fatigues to fish for these beautiful pearls. Is it, on the contrary, to collect, in the field of the Holy Scriptures, spiritual and otherwise precious pearls, there is no danger to run, nor work to bear, and we are assured of a gain immense if, on our part, we put some readiness. And indeed grace offers itself to all who seek it in good faith; for such is the Lord our God: if he sees in us the activity, the desire and the fervor, he distributes us his riches to a great extent, and he lavishes them on us with a munificence that surpasses our demands.

2. Learn from these truths, then apply, my dear brother, to purify your heart of the affections of the world; dilate the faculties of your soul, and receive with great joy that good seed that the Holy Spirit pours out in you. Thus this seed, entrusted to a rich and fertile soil, will render one hundred to one, and sometimes sixty or thirty. And now remember the subject of our last interviews: I made you admire the ineffable wisdom of Him who created all visible creatures, and I told you how he created them by a single act of his will and by one word; because he said they were, and immediately they were produced. This one word suddenly called them nothing, because it was not the word of a man, but the word of a God. You also remember how I refuted those who maintain that the universe was drawn from preexisting material, and who do not fear to substitute their reveries for the infallible dogmas of the Church. Finally, you know why the sky was first created brilliant and perfect, while the earth was originally gross and shapeless. And I told you that God did that for two main reasons. First of all, he wanted to show us his power in the splendors with which he was the first of all the elements, so that we did not doubt that he could not also embellish the earth. But because this earth is the mother and nurse of man, that during life, it furnishes him with his food, lavishes upon him his riches, and, after death, receives him in his bosom, God has told us presented in the beginning gross and unformed, in the fear that the sight of the great advantages which we derive from it might lead us to conceive of ideas which are too high. This first state of the earth thus instructs us not to attribute to it its various productions, and to relate them all to the virtue of the Creator.

I then explained to you how God separated the waters, spread between them, by one word, the visible firmament, and populated the earth and the waters of living animals. But it is not without reason, or without motive, that I recall all these things to you; I want first to print them in your mind, and then to teach them to those who have not been able to attend our first meetings, so that this absence does not harm them; it is thus that a good father reserves some dishes of his table to offer them as consolation to those of his children who were absent at the time of the meal. You also know that all those who crowd in this chamber are no less dear to me than the members of my body; I would, therefore, desire that all be consummated in holiness for the honor of God, the praise of the Church, and my own glory. So I would like, if I did not fear to tire you, to briefly resume the subject of our last interview. I pointed out to you, then, what a difference exists between the creation of man and that of other creatures, and in what rank of honor God has established it. And indeed, the sublimity alone of the words that God uttered by forming it reveals to us all the dignity of man, for God says, Let us make man in our image and likeness. Then I explained to you the meaning of this word: in our image, and I say to you that it should not be understood of an equality of nature, but only of a participation of authority and sovereignty; This is why God immediately adds: And let him rule over the fish of the sea, the birds of the air, and the animals and reptiles of the earth.

3. Here the pagans attack us, and they object that this word is only a lie, since man does not control ferocious animals, as God had promised him, and on the contrary he is submitted. But first of all, this objection is nothing less than true, because at the sight of man all animals escape. If they are sometimes in a hurry to do so, or excited by our attacks, they throw themselves upon us, and wound us, it is more by our fault than by their pretended empire over man. Thieves are attacking us, and we are defending ourselves with weapons. Must we conclude that they have authority over us? No, no doubt, only we take care of our preservation. But let us explain again these words: Let us make man in our image and likeness. This word image indicates in man a full authority over animals, and the word resemblance marks the efforts he must make to surrender, as far as he is possible; similar to God by gentleness, goodness, and all other virtues. This is what Jesus Christ recommends to us when He says: Be like your Father who is in heaven. (Matthew V, 45) And indeed, just as on the vast expanse of the earth there exists. sweet and private animals, and ferocious wild animals; on the vast domain of the soul there are also unreasonable and brutal thoughts, ferocious and savage thoughts. It is these thoughts that we must subdue and subjugate to the empire of reason.

But how to master ferocious thoughts? What do you say, O man? we know how to tame lions and make them sweet and familiar; and you would doubt whether it is possible for you to smoothly change the ferocity of your feelings? Observe again that these animals are ferocious in nature, and that they only soften by a violence done to their instinct, while the man is naturally sweet, and that he becomes ferocious only contrary to his nature. What! man transforms into an animal the ferocity of instinct into entirely opposite qualities, and he could not retain in himself those which he holds of nature! But how much would he not be guilty! And here what is even more amazing and wonderful is that lions are devoid of reason, and therefore less easy to teach. Nevertheless, we see many who let themselves be carried on our public places like tame animals; we even throw coins at those who lead them, as if to pay them for their art and industry. And you, O man, you have a soul endowed with reason, the fear of God, and a thousand succours, so that you can not oppose either pretexts or excuses; yes, if you wish, you can become gentle, just and affable, for God said: Let us make man in our image and likeness.

4. Let us now return to the proposed objection. The words of Genesis prove that in principle man had an absolute power over animals. And indeed, God said: Let him rule over the fish of the sea, the birds of the sky, the animals and the reptiles of the earth. But since today ferocious animals terrify us, and we fear them, we have fallen from this empire; I admit it. And yet this decay proves nothing against the divine promises. For it was not so in the beginning. It was the animals who feared the man, who dreaded him, and who respected his authority. But when, by his disobedience, he lost the grace and friendship of his God, he saw his empire over animals weaken and diminish. Scripture shows them to be subject to man in the beginning, for it tells us that God brought all the animals of the earth before Adam, and all the birds said heaven, that Adam might see how he would name them. Now Adam does not run away from their sight or approach; and he gave each one a proper name, and a master named his slaves. And the name, adds the Scripture, which Adam gave to each animal, is his own name. (Gen. II, 19.) But is not this a great act of authority? and God reserves it for him as a testimony to his power and dignity.

This proof alone would suffice to show that in the beginning man was not afraid of animals. But I can bring a second more convincing still. And which one? The maintenance of the woman with the snake. And indeed if the man had trembled before the animals, we would not see Eve wait for the approach of the serpent, receive his advice, and enter into conversation with him. But at her sight she would have fled fearful and terrified. However, she speaks to him without fear; so she did not fear him then. But the poche, which strips man of his dignity, also robs him of his dominion over animals. In a house the bad servants fear those whom their fidelity makes more esteem of their masters. That's what happened with the man. As long as he remained faithful to the Lord, he was afraid of all animals; and as soon as he became a sinner, he trembled himself before the last of his slaves.

Perhaps you do not approve my reasoning: well! show me that before sin man has feared animals. But you can not. His present fright is a consequence of his sin, and we even see in it an exquisite effect of divine goodness. For if the man, after his disobedience, had been maintained in all the integrity of his privileges, he would have cared little for getting up from his fall. If the prince also honored his rebellious subjects and his faithful subjects, the former would persist in their revolt, and they would not be subjected with difficulty. Thus, today, the threats, punishments and torments of hell do not always convert sinners. But what would they be like if God left their crimes unpunished? So he took away the empire over animals; and this privation is on his part a great act of mercy and goodness.

5. Do you, my dear brother, wish to better appreciate the ineffable goodness of the Lord? Consider on one side how Adam violated the divine precept, and transgressed the whole law, and on the other how God deigned to surpass our malice by the excess of his mercies. For he has not stripped man of all his honors, nor has he taken away all authority over animals. But he has removed from his dominion only those which are least useful to him. As for the species which can best relieve us, and which are really useful and necessary to us, they have remained submissive and obedient to us. So the Lord has left us the ox to drag the plow, and to help us in the plowing and cultivation of the fields. He has left us the many kinds of beasts, of sum, which pull the carts, and relieve us in our labors. He has left us the various species of beasts that provide us with our clothes, and a multitude of other animals that do us great service.

It was in punishment for his disobedience that God said to man: You will eat your bread by the sweat of your brow. But in order that this sweat should not be too bitter to us, nor this labor too painful, he deigned to soften its fatigue by the aid of those many beasts of burden who share our troubles and labors. The good and prudent family man chastises a guilty servant, but he does not fail to take care of it. Thus the Lord, who bore a sentence of condemnation against the sinner, wanted to soften him the rigors of punishment. That's why he gave him the help of the domestic animals to spare his sweats, and lighten his fatigue. We can not, therefore, seriously meditate on the Lord's conduct towards us, whether he grants man absolute control over animals, or that he robs him of them, and makes him fearful of them, without recognizing them. Providence full of wisdom, mercy and goodness.

Let us not, therefore, neglect to thank him for so many benefits. In this he requires nothing very painful or difficult, and he asks only that we sincerely confess his bounties, and that we are grateful to him. It is not that he needs it, since he is self-sufficient. But he wants us to reconcile thus the benevolence of the Author of all good, that we are not ungrateful to him, and that our virtues respond to his benefits and his providence. It will also be the means to attract new graces to us. I conjure you therefore, fulfill this duty with zeal; and according to your strength, renew in you, at every hour of the day, the memory of its benefits, both general and particular. Yes, remember not only those whom everyone confesses, and who burst before the eyes of all, but also those secret graces which are known only to you. You will thus contract the happy habit of continual recognition. Now these sentiments are the great sacrifice and the perfect oblation that God requires, no less than the principle and the testimony of our self-confidence. How? I will say it. It is because this frequent recollection of the blessings of God develops in us the consciousness of our weakness, produces the knowledge of his eminent goodness, and shows us how, in the care of his providence towards us, he forgets what our sins deserve, and follow only the attractions of his mercy. Now at this sight the man humbles himself, and he is contrite in his heart. He represses within himself pomp and arrogance, and acts modestly in all things. He therefore despises the glory of the world, and laughs at his futile and ephemeral brilliance; because his thought is attached to future goods, and to that immortal life that will never end. But such feelings are they not that true sacrifice of which the Prophet speaks, and which God always approves. The sacrifice, he says, which God asks, is a soul broken with grief; and he never disdains a contrite and humiliated heart. (Ps. I, 49.) Do we not see that punishment retains far less in duty the servants who have one? good heart, the memory of the benefits and the indulgence with which one punishes their faults?

6. Let us break our hearts, I beseech you, and humble our souls today (51) especially that fasting makes it easier for us. These dispositions will enable us to pray with more recollection, and to obtain by the confession of our sins more abundant graces. Besides, the Lord himself has revealed to us how pleasing these souls are to him. On whom shall I fix my eyes, he tells us, except on the humble, peaceful and obedient man to my word? (Isaiah LXVI, 2.) This is why Jesus Christ also tells us, "Learn from me that I am gentle and humble of heart, and you will find the rest of your souls. (Matthew II, 29.) And indeed, the sincerely humble Christian can not abandon himself to anger or revenge, because he deals only with the consideration of his nothingness and his misery. But who is happier than this Christian? he is in the harbor sheltered from the storm, and he enjoys his rest and his safety. So Jesus Christ assures us that this is the way to find the rest of our souls.

The Christian who represses the projections of his passions, therefore enjoys an abundant peace; but he who is cowardly and careless, and who can not moderate them, necessarily lives in disorder and agitation. His conscience is the scene of an internal war, and he is troubled in the presence of himself. His heart becomes the plaything of thunderstorms, which lift the waves of a sea rich in shipwrecks. And when the evil spirits unleash the storms, too often, by the helplessness of the pilot, the ship perishes body and property. Thus it is our duty to be attentive and vigilant, so that we never lose sight of the care and concern for our salvation. For every Christian must struggle unceasingly against the revolts of the flesh, and faithfully keep the precepts of the divine law. He must surround himself with them as a rampart, and not abuse the merciful goodness of the Lord. But above all he must not wait to humble himself, but his wrath breaks out, for one could say of him as Jews: When the Lord struck them, they came back to him. (Ps. LXXVII, 34.)

And since these days of fasting are for us days of salvation, let us hasten, my beloved, to confess our sins; let us avoid all evil actions, and let us practice all the virtues. This is the advice of the Psalmist: Stay away from evil, he tells us, and do it well. (Ps. XXXVI, 27.) If our behavior is regulated by these maxims, and if we join the escape of vice to the privation of meat, we will enjoy a confident security, and we will obtain for the present life the graces most abundant. Moreover, the prayers and the intercession of the saints, who are the friends of God, will deserve the effects of his mercy on the terrible day of judgment. May it be so, by the grace and goodness of our Lord Jesus Christ, to whom be, with the Father and the Holy Spirit, glory, honor and the empire, now, always, and in all the ages of ages. So be it.