John 15:13

So therefore ought they also to do, and not to scruple it, if they should be obliged to lay down their life for a brother. For the Lord and our Saviour Jesus Christ did not scruple to "lay down His life," as Himself says, "for His friends." If, therefore, the Lord of heaven and earth underwent all His sufferings for us, how then do you make a difficulty to minister to such as are in want, who ought to imitate Him who underwent servitude, and want, and stripes, and the cross for us? We ought therefore also to serve the brethren, in imitation of Christ. For says He: "He that will be great among you, let him be your minister; and he that will be first among you, let him be your servant."

Indeed, nobody has greater love than this, that one lays down his life for his friends. Do you think nobody? Indeed, nobody at all. It is true; Christ said this. Let us ask the Apostle and he will answer us: "Christ," he says, "died for the ungodly." And again he says: "While we were enemies, we were reconciled to God through the death of His Son." Behold, therefore, in Christ, we find greater love, who laid down His life not for His friends, but for His enemies. How great the love of God for men, and what kind of affection, to love even sinners so much that He would die out of love for them. For God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. Believe this therefore yourself, and for your salvation do not be ashamed to confess it. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.

The Lord hath defined that fullness of love which we ought to bear to one another, when He said: "Greater love hath no man than this, that a man lay down his life for his friends." Inasmuch, then, as He had said before, "This is my commandment, that ye love one another, as I have loved you;" and appended to these words what you have just been hearing, "Greater love hath no man than this, that a man lay down his life for his friends;" there follows from this as a consequence, what this same Evangelist John says in his epistle, "That as Christ laid down His life for us, even so we also ought to lay down our lives for the brethren;" loving one another in truth, as He hath loved us, who laid down His life for us. Such also is doubtless the meaning of what we read in the Proverbs of Solomon: "If thou sittest down to supper at the table of a ruler, consider wisely what is set before thee; and so put to thy hand, knowing that thou art bound to make similar preparations." For what is the table of the ruler, but that from which we take the body and blood of Him who laid down His life for us? And what is it to sit thereat, but to approach in humility? And what is it to consider intelligently what is set before thee, but worthily to reflect on the magnitude of the favor? And what is it, so to put to thy hand, as knowing that thou art bound to make similar preparations, but as I have already said, that, as Christ laid down His life for us, so we also ought to lay down our lives for the brethren? For as the Apostle Peter also says, "Christ suffered for us, leaving us an example, that we should follow His steps." This is to make similar preparations. This it was that the blessed martyrs did in their burning love; and if we celebrate their memories in no mere empty form, and, in the banquet whereat they themselves were filled to the full, approach the table of the Lord, we must, as they did, be also ourselves making similar preparations. For on these very grounds we do not commemorate them at that table in the same way, as we do others who now rest in peace, as that we should also pray for them, but rather that they should do so for us, that we may cleave to their footsteps; because they have actually attained that fullness of love, than which, our Lord hath told us, there cannot be a greater. For such tokens of love they exhibited for their brethren, as they themselves had equally received at the table of the Lord.

But let us not be supposed to have so spoken as if on such grounds we might possibly arrive at an equality with Christ the Lord, if for His sake we have undergone witness-bearing even unto blood. He had power to lay down His life, and to take it again; but we have no power to live as long as we wish; and die we must, however unwilling: He, by dying, straightway slew death in Himself; we, by His death, are delivered from death: His flesh saw no corruption; ours, after corruption, shall in the end of the world be clothed by Him with incorruption: He had no need of us, in order to work out our salvation; we, without Him, can do nothing: He gave Himself as the vine, to us the branches; we, apart from Him, can have no life. Lastly, although brethren die for brethren, yet no martyr's blood is ever shed for the remission of the sins of brethren, as was the case in what He did for us; and in this respect He bestowed not on us aught for imitation, but something for congratulation. In as far, then, as the martyrs have shed their blood for the brethren, so far have they exhibited such tokens of love as they themselves perceived at the table of the Lord. Let us therefore love one another, even as Christ hath loved us, and given Himself for us. "For greater love hath no man than this, that a man lay down his life for his friends." And let us be imitating Him in such a spirit of reverential obedience, that we shall never have the boldness to presume on a comparison between Him and ourselves.

(Tract. lxxxvi. 1) Having said, This is My commandment, that ye love one another, even as I have loved you, it follows, as John saith in his Epistle, that as Christ laid down His life for us, so we should lay down our lives for the brethren. (1 John 3) This the martyrs have done with ardent love. And therefore in commemorating them at Christ's table, we do not pray for them, as we do for others, but we rather pray that we may follow their steps. For they have shown the same love for their brother, that has been shown them at the Lord's table.

[Poemen] also said, 'There is no greater love than that you should lay down your life for your neighbour. When you hear a complaint against you and you struggle with yourself, and do not begin to complain in return, when you bear an injury with patience and do not look for revenge, that is when you lay down your life for your neighbour.'

(Hom. xxvii.) The highest, the only proof of love, is to love our adversary; as did the Truth Himself, who while He suffered on the cross, showed His love for His persecutors: Father, forgive them, for they know not what they do. (Luke 23:34) Of which love the consummation is given in the next words: Greater love hath no man than this, that a man lay down his life for his friends. Our Lord came to die for His enemies, but He says that He is going to lay down His life for His friends, to show us that by loving, we are able to 1 gain over our enemies, so that they who persecute us are by anticipation our friends.

(Hom. xxvii.) But whoso in time of tranquillity will not give up his time to God, how in persecution will he give up his soul? Let the virtue of love then, that it may be victorious in tribulation, be nourished in tranquillity by deeds of mercy.

In this matter, dearest brothers, we must carefully observe that the ancient enemy, when he draws our mind toward delight in temporal things, stirs up a weaker neighbor against us, one who strives to take away those very things we love. Nor does the ancient enemy, in doing this, care about removing earthly things, but about striking charity within us. For we suddenly blaze up in hatred; and while we desire to be unconquered outwardly, we are gravely wounded within; while we defend small things outwardly, we lose the greatest things within, because while we love temporal things, we lose true love. Indeed, everyone who takes what is ours is an enemy. But if we begin to hate our enemy, what we lose is within. Therefore, when we suffer something externally from a neighbor, let us be vigilant inwardly against the hidden thief, who is never better conquered than when the external robber is loved. For there is one supreme proof of charity: if even he who opposes us is loved. Hence it is that Truth itself both endures the gallows of the cross, and yet extends the affection of love to its very persecutors, saying: "Father, forgive them, for they know not what they do." What wonder is it, then, if disciples love their enemies while they live, when the Master loves his enemies even while he is being killed? He expresses the height of this love when he adds: "Greater love has no one than this, that someone lay down his life for his friends." The Lord had come to die even for his enemies, and yet he said he would lay down his life for friends, to show us plainly that since by loving we can make a gain from our enemies, even those who persecute us are friends.

But behold, no one persecutes us even unto death. How then can we prove whether we love our enemies? Yet there is something that ought to be done in the peace of holy Church, by which it may become clear whether we would be able to die for love in a time of persecution. Certainly the same John says: "He who has the substance of this world, and sees his brother in need, and closes his heart against him, how does the love of God remain in him?" Hence also John the Baptist says: "He who has two tunics, let him give to him who has none." Therefore, he who in a time of tranquility does not give his tunic for God, when will he give his life in persecution? Therefore, let the virtue of charity, that it may be unconquered in disturbance, be nourished through mercy in tranquility, so that one may first learn to spend one's possessions for almighty God, and afterward oneself.

For "there is no greater love than this, that someone lay down his life for his friends." Therefore you also lay down your lives for one another, just as I am dying for you. So do not think that I am now departing from you out of ill will toward you; on the contrary, this is done out of love, and moreover the most perfect love.

Later, robed with strength from on high according to the promise of Jesus Christ, Peter began to love with such strength that when forbidden by the Council to proclaim the holy Name, he boldly answered those who gave the order: "We must obey God rather than men." Then finally he attained the fullness of love, when for love's sake he would not spare even his own life. Truly "greater love than this no man has, than that he lay down his life for his friends." Even if Peter did not actually surrender his life then, he did offer it.

And he shows that he himself loved them in deed: Greater, he says, love than this no one has, than that one lay down his life for his friends: as if to say: nothing more can one do than give one's life, which is dearer than all things; Ephesians 5: "Christ loved us and delivered himself for us, an offering and a sacrifice to God for an odor of sweetness." And this was a most vehement love, not only in Christ, who delivered himself and his soul, but in the Father: whence Romans 8: "He who did not spare his own Son, but delivered him up for us all: how has he not also, together with him, given us all things?"

Whence it should be noted that great is the love by which a mother loves her son: beyond this Christ loved us: Isaiah 49: "Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet I will not forget you."

Greater is that by which a wife loves her husband, and beyond this Christ loved us; Jeremiah 3: "It is commonly said: If a man dismiss his wife, and she departing from him marry another man, shall he return to her any more? But you have committed fornication with many lovers: yet return, and I will receive you."

Greatest is that of the soul to the body: and beyond this he loved us: Jeremiah 12: "I have forsaken my house, I have left my inheritance, I have given my beloved soul into the hands of her enemies." And therefore that saying is true in the last chapter of the Song of Songs: "Love is strong as death," etc.

Question II. Likewise it is inquired concerning what he says: Greater love than this no one has, than that one lay down his life for his friends.

Contra: 1. One person acts from a small charity, while another from a greater charity can die for a friend: what then does he mean when he says greater?

2. Likewise, in the homeland there will be much greater charity than exists on the way; what then does he mean when he says greater charity etc.?

I respond that this is not said with respect to the habit of charity, or its principal act; but with respect to the sign or effect, because this is the principal sign of love.

Question III. But then it is objected: because it is greater to die for an enemy than for a friend; therefore to die for a friend is still not the greatest sign of love. Hence the Apostle argues in Romans 5 from the lesser: If, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we shall be saved by his life.

To this Gregory responds that this name "friends" does not stand only for those who loved the Lord, but also for his enemies, because they were friends of the Lord, since the Lord loved them when he laid down his life for them.

Or it should be understood that the Lord was speaking of the love of friends, and with respect to that love there is no greater sign than to die for a friend; similarly with respect to the true love of enemies: for there is no greater sign than to die for an enemy. Hence what is indicated here is not an excess absolutely, but within the genus.

2009 Greater love has no man than this, that a man lay down his life for his friends. Here he shows the efficacy of love, which is that one undergo death for his friends; this is a sign of the greatest love. Yet one could object that it is considered to be a sign of a greater love when someone lays down his life for his enemies, as Christ did: "But God shows his love for us in that while we were yet sinners Christ died for us" (Rom 5:8).

We should answer that Christ did not lay down his life for his enemies so that they would remain his enemies, but to make them his friends. Or, one could say, that he lay down his life for his friends, not in the sense that they were friends who loved him, but rather were those whom he loved. It is clear that the sign of the greatest love is to lay down one's life for one's friends. This is so because there are four lovable things to be put in order: God, our soul, our neighbor, and our body. We should love God more than ourselves and our neighbor, so that for the sake of God we ought to give ourselves, body and soul, and our neighbor. We should lay down our body, but not give it, for the sake of our soul. For our neighbor, we should expose our body and our physical life for his salvation. Consequently, since our physical life is the best thing we have after our soul, it is the greatest thing to expose it for the sake of our neighbor, and a sign of greater love: "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him" (1 Jn 4:9).