NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH—SECOND SERIES—The Life and Writings of St. Hilary of Poitiers Part 24

 

This was his last interference in the politics of the Church, and does not concern us as yet. His chief interest henceforth was to be in literary work; in popularising and, as he thought, improving upon the teaching of Origen. He commented upon the book of Job, as we know from Jerome and Augustine. The former says that this, and his work on the Psalms, were translations from Origen. But that is far from an accurate account of the latter work, and may be equally inaccurate concerning the former. The two fragments which St. Augustine has preserved from the Commentary on Job are so short that we cannot draw from them any conclusion as to the character of the book. If we may trust Jerome, its length was somewhat more than a quarter of that of the Homilies on the Psalms, in their present form. It is unfortunate, but not surprising, that the work should have fallen into oblivion. It was, no doubt, allegorical in its method, and nothing of that kind could survive in competition with Gregory the Great’s inimitable Moralia on Job.

Hilary’s other adaptation from Origen, the Homilies on the Psalms, happily remains to us. It is at least as great a work as the De Trinitate, and one from which we can learn even more what manner of man its writer was. For the De Trinitate is an appeal to all thoughtful Christians of the time, and written for future generations as well as for them; characteristic, as it is, in many ways of the author, the compass of the work and the stateliness of its rhetoric tend to conceal his personality. But the Homilies on the Psalms, which would seem to have reached us in the notes of a shorthand writer, so artless and conversational is the style, shew us Hilary in another aspect. He is imparting instruction to his own familiar congregation; and he knows his people so well that he pours out whatever is passing through his mind. In fact, he seems often to be thinking aloud on subjects which interest him rather than addressing himself to the needs of his audience. Practical exhortation has, indeed, a much smaller space than mystical exegesis and speculative Christology. Yet abstruse questions are never made more obscure by involution of style. The language is free and flowing, always that of an educated man who has learnt facility by practice. And here, strange as it seems to a reader of the De Trinitate, he betrays a preference for poetical words, which shews that his renunciation of such ornament elsewhere is deliberate. Yet, even here, he indulges in no definite reminiscences of the poets.

There remains only one trace, though it is sufficient, of the original circumstances of delivery. The Homily on Psalm xiv. begins with the words, ‘The Psalm which has been read.’ The Psalms were sung as an act of worship, not read as a lesson, in the normal course of divine service; and therefore we must assume that the Psalm to be expounded was recited, by the rector or another, as an introduction to the Homily. We need not be surprised that such notices, which must have seemed to possess no permanent interest, have been edited away. Many of the Homilies are too long to have been delivered on one or even two occasions, yet the ascription of praise with which Hilary, like Origen, always concludes, has been omitted in every case except at the end of the whole discourse. This shews that Hilary himself, or more probably some editor, has put the work into its final shape. But this editing of the Homilies has not extended to the excision of the numerous repetitions, which were natural enough when Hilary was delivering each as a commentary complete in itself, and do not offend us when we read the discourse on a single Psalm, though they certainly disfigure the work when regarded as a treatise on the whole Psalter.

It is probably due to the accidents of time that our present copies of the Homilies are imperfect. We are, indeed, better off than was Jerome. His manuscript contained Homilies on Psalms 1, 2, 51–62, 118–150, according to the Latin notation. We have, in addition to these, Homilies which are certainly genuine on Psalms 13, 14, 63–69; and others on the titles of Psalms 9 and 91, which are probably spurious108. Some more Homilies of uncertain origin which have been fathered upon Hilary, and may be found in the editions, may be left out of account. In the Homily on Psalm 59, 2, he mentions one, unknown to Jerome as to ourselves, on Psalm 44; and this allusion, isolated though it is, suggests that the Homilies contained, or were meant to contain, a commentary on the whole Book of Psalms, composed in the order in which they stand. There is, of course, nothing strange in the circulation in ancient times of imperfect copies; a well-known instance is that of St. Augustine’s copy of Cyprian which did not contain an epistle which has come down to us. This series of Homilies was probably continuous as well as complete. The incidental allusions to the events of the times contain nothing inconsistent with the supposition that he began at the beginning of the Psalter and went on to the end. We might, indeed, construe the language of that on Psalm 52,  13, concerning prosperous clergy, who heap up wealth for themselves and live in luxury, as an allusion to men like Saturninus, but the passage is vague, and a vivid recollection, not a present evil, may have suggested it. More definite, and indeed a clear note of time, is the Homily on Psalm 63, where heathenism is aggressive and is become a real danger, of which Hilary speaks in the same terms as he does of heresy. This contrasts strongly with such language as that of the Homily on Psalm 67,  20, where the heathen are daily flocking into the Church, or of that on Psalm 137,  10, where paganism has collapsed, its temples are ruined and its oracles silent; such words as the former could only have been written in the short reign of Julian. Other indications, such as the frequent warnings against heresy and denunciations of heretics, are too general to help in fixing the date. On the whole, it would seem a reasonable hypothesis that Hilary began his connected series of Homilies on the Psalms soon after his return to Gaul, that he had made good progress with them when Julian publicly apostatised, and that they were not completed till the better times of Valentinian.