St Cyril of Alexandria Commentary on Luke (Second Part)

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Page 114

Now I consider it my duty to mention why the door is narrow, through which a man goes unto life. Whosoever then would enter must of necessity first before everything else possess an upright and uncorrupted faith: and, secondly, a spotless morality, in which is no possibility of blame, according to the measure of human righteousness. For so the prophet David also somewhere says, very excellently framing his supplications unto God, " Judge me, O Lord, according to my righteousness; and according to my innocency requite me." For the innocency and righteousness of the holy angels, being in proportion to their nature and glory, is entirely distinct from that which belongs to the inhabitants of earth: for theirs is of a lower kind, and inferior in every respect, just as they are inferior to them also in nature. Nevertheless those who wish to live holily cannot do so without labour: for constantly, so to speak, the pathway that leads unto virtue is rugged and steep, and for most men too difficult to walk upon. For labours spring up before us and we have need altogether of fortitude and patience, and nobleness of conduct: yes, moreover, and of a mind that cannot be prevailed upon dissolutely to take part in base pleasures, or to be led by irrational impulses into carnal lust. He who has attained unto this in mind and spiritual fortitude will enter easily by the strait door, and run along the narrow way. For it is written, that "by labours a man labours for himself, and violently gains the mastery over his destruction." You hear how the prophet plainly says, that he gains the mastery over his destruction by violence; for as the Lord himself again said, "The kingdom of heaven is gained by violence, and the violent seize it."

"For wide is the door, and broad the way that brings down many to destruction." And what are we to understand by its broadness? It means an unrestrained tendency to carnal lust; a base and pleasure loving life; luxurious feastings, and revellings and banquetings, and unresisted inclinations unto every thing which is condemned by the law, and displeasing to God: a stiff-necked mind that will not bow to the yoke of the law: a life accursed, and relaxed in all dissoluteness, thrusting from it the divine law, and utterly unmindful of the sacred commandments: wealth and the vices that spring from it, scorn and pride, and the vain imagining of transitory boastings. From all such things must those withdraw who would enter in by the strait door, and be with Christ, and keep festival with Him.

And that such as are not thus minded cannot walk upon this way, He showed at once by a plain example. For those who were too late, and so to say, did not arrive at the feast, their lot was to be at once rejected. "For when," He says, "the master of the house enters in, and shuts the door, and they begin to say from without, Lord, open to us; he will say, I know you not whence you are." For in the character as it were of some householder, who has gathered many of his neighbours to his house and table, and has afterwards entered in with his guests and closed the door, He says that those who subsequently knock, shall have for answer, "I know you not whence you are:" and though, He says, you importune, saying, "we have eaten before You and drunk; and You have taught in our streets; you shall hear none the less, I know you not whence you are. Depart far from Me, all you workers of iniquity." For the light has no communion at all with the darkness: nor can any one he near unto the perfectly pure God who is held by the pollutions of sin, and whose stain is not yet washed away.

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