In this wise have the martyrs shown their power, leaping with joy in the presence of death, laughing at the sword, making sport of the wrath of princes, grasping at death as the producer of deathlessness, making victory their own by their fall, through the body taking their leap to heaven, suffering their members to be scattered abroad in order that they might hold their souls, and, bursting the bars of life, that they might open the gates of heaven. And if any one believes not that death is abolished, that Hades is trodden under foot, that the chains thereof are broken, that the tyrant is bound, let him look on the martyrs disporting themselves in the presence of death, and taking up the jubilant strain of the victory of Christ. O the marvel! Since the hour when Christ despoiled Hades, men have danced in triumph over death. “O death, where is your sting! O grave, where is your victory?” Hades and the devil have been despoiled, and stripped of their ancient armour, and cast out of their peculiar power.

Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.

Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor’s advantage. For the talents here are each person’s ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for you can even by one approve yourself. For you are not poorer than that widow; you are not more uninstructed than Peter and John, who were both “unlearned and ignorant men;” but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.

For this end God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we might use all these things, both for our own salvation, and for our neighbor’s advantage. For not for hymns only and thanksgivings is our speech serviceable to us, but it is profitable also for instruction and admonition. And if indeed we used it to this end, we should be imitating our Master; but if for the opposite ends, the devil. Since Peter also, when he confessed the Christ, was blessed, as having spoken the words of the Father; but when he refused the cross, and dissuaded it, he was severely reproved, as savoring the things of the devil. But if where the saying was of ignorance, so heavy is the blame, when we of our own will commit many sins, what favor shall we have? — Homily on Matthew XXV.

It is meet for every man that would draw nigh to God that he should possess the mind of a child; and as a child is towards his father and mother, so should he be towards God and towards His dispensation. And as the child receiveth instruction from his master without searching into his words or examining his doctrine, and without judging in his thoughts that which he teacheth him —” for he hath not sufficient ability in his own thoughts to be a judge of what he heareth —” so also is it meet for the man to be towards God, neither enquiring into Him with his words, nor judging His deeds and actions in secret thoughts; for he is a child, and like a child he should incline his ear unto His instruction, and receive it with faith. And it was also for this reason that God gave birth to us a second time, that He might teach us that we were children and infants of the world born unto faith, for the womb which gave us birth —” that is, baptism in which the Spirit is mingled—”has been made the means. Now we have been born in faith, and as the natural child who is born from the womb existeth wholly in natural simplicity and knoweth nothing of the world, and seeketh not to know, and enquireth not, and thinketh not, and speaketh not, except that he moveth only with the living motions of nature, being remote from all power of the mind, so also this child, of the Spirit, who hath been brought forth by the womb of baptism instead of by the natural womb, is not bound to enquire concerning Him that begot him while he listeneth to His words with sincerity, and he should become like a child to His doctrine, accepting [His] commands and drawing not nigh to enquire into them. And as that natural child learneth the names of the things of the world without understanding their power, so also let [the child of the Spirit] accept the names and words, and God shall give him the secret of understanding them. For in respect of that knowledge we are children and infants compared to the unspeakable wisdom of God, and thus also are we called by the word of our Redeemer, [Who said], “Suffer little children to come unto Me, and restrain them not, for of those who are like these is the kingdom of God.” And again in another place He said, “Whosoever will not receive the kingdom of God like a little child shall not enter into it.” — On Faith.