HOMILIES
OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE,
ON THE FIRST EPISTLE
OF ST. PAUL THE APOSTLE TO THE CORINTHIANS.
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ARGUMENT.
[1.] As Corinth is now the first city of Greece, so
of old it prided itself on many temporal advantages, and more than all
the rest, on excess of wealth. And on this account one of the heathen
writers entitled the place "the rich(1)." For it lies on the isthmus of
the Peloponnesus, and had great facilities for traffic. The city was
also full of numerous orators, and philosophers, and one(2)." I think,
of the seven called wise men, was of this city. Now these things we
have mentioned, not for ostentation's sake, nor to make, a display of
great learning: (for indeed what is there in knowing these things?) but
they are of use to us in the argument of the Epistle.
Paul also himself suffered many things in this city;
and Christ, too, in this city appears to him and says, (Act. xviii.
10), "Be not silent, but speak; for I have much people in this city:"
and he remained there two years. In this city [Acts xix. 16. Corinth
put here, by lapse of memory, for Ephesus]. also the devil went out,
whom the Jews endeavoring to exorcise, suffered so grievously. In this
city did those of the magicians, who repented, collect together their
books and burn them, and there appeared to be fifty thousand. (Acts
xix. 18. <greek>arguriou</greek> omitted.) In this city
also, in the time of Gallio the Proconsul, Paul was beaten before the
judgment seat(3).
[2] The devil, therefore, seeing that a great and
populous city had laid hold of the truth, a city admired for wealth and
wisdom, and the head of Greece; (for Athens and Lacedaemon were then
and since in a miserable state, the dominion having long ago fallen
away from them;) and seeing that with great readiness they had received
the word of God; what doth he? He divides the men. For he knew that
even the strongest kingdom of all, divided against itself, shall not
stand. He had a vantage ground too, for this device in the wealth, the
wisdom of the inhabitants. Hence certain men, having made parties of
their own, and having become self-elected made themselves leaders of
the people, and some sided with these, and some with those; with one
sort, as being rich; with another, as wise and able to teach something
out of the common. Who on their part, receiving them, set themselves up
forsooth to teach more than the Apostle did:(4) at which he was
hinting, when he said, "I was not able to speak unto you as unto
spiritual" (ch. iii. 1.); evidently not his inability, but their
infirmity, was the cause of their not having been abundantly
instructed. And this, (ch. iv. 8.) "Ye are become rich without us," is
the remark of one pointing that way. And this was no small matter, but
of all things most pernicious; that the Church should be torn asunder.
2
And another sin, too, besides these, was openly
committed there: namely, a person who had had intercourse with his
step-mother not only escaped rebuke, but was even a leader of the
multitude, and gave occasion to his followers to be conceited.
Wherefore he saith, (ch. 5. 2.) "And ye are puffed up, and have not
rather mourned." And after this again, certain of those who as they
pretended were of the more perfect sort, and who for gluttony's sake
used to eat of things offered unto idols, and sit at meat in the
temples, Were bringing all to ruin. Others again, having contentions
and strifes about money, committed unto the heathen courts
(<greek>tois</greek> <greek>exwqen</greek>
<greek>sicadthriois</greek>) all matters of that kind. Many
persons also wearing long hair used to go about among them; whom he
ordereth to be shorn. There was another fault besides, no trifling one;
their eating in the churches apart by themselves, and giving no share
to the needy.
And again, they were erring in another point, being
puffed up with the gifts; and hence jealous of one another; which was
also the chief cause of the distraction of the Church. The doctrine of
the Resurrection, too, was lame (<greek>ekwleue</greek>)
among them: for some of them had no strong belief that there is any
resurrection of bodies, having still on them the disease of Grecian
foolishness. For indeed all these things were the progeny of the
madness which belongs to Heathen Philosophy, and she was the mother of
all mischief. Hence, likewise, they had become divided; in this respect
also having learned of the philosophers. For these latter were no less
at mutual variance, always, through love of rule and vain glory
contradicting one another's opinions, and bent upon making some new
discovery in addition to all that was before. And the cause of this
was, their having begun to trust themselves to reasonings.
[3.] They had written accordingly to him by the hand
of Fortunatus and Stephanas and Achaicus, by whom also he himself
writes; and this he has indicated in the end of the Epistle: not
however upon all these subjects, but about marriage and virginity;
wherefore also he said, (ch. vii. 1.) "Now concerning the things
whereof ye wrote" &c. And he proceeds to give injunctions, both on
the points about which they had written, and those about which they had
not written; having learnt with accuracy all their failings. Timothy,
too, he sends with the letters, knowing that letters indeed have great
force, yet that not a little would be added to them by the presence of
the disciple also.
Now whereas those who had divided the Church among
themselves, from a feeling of shame lest they should seem to have done
so for ambition's sake, contrived cloaks for what had happened, their
teaching (forsooth) more perfect doctrines, and being wiser than all
others; Paul sets himself first against the disease itself, plucking up
the root of the evils, and its offshoot, the spirit of separation. And
he uses great boldness of speech: for these were his own i disciples,
more than all others. Wherefore he saith (ch. ix. 2.) "If to others I
be not an Apostle, yet at least I am unto you; for the seal of my
apostleship are ye." Moreover they were in a weaker condition (to say
the least of it) than the others. Wherefore he saith, (ch. iii. 1, 2.
<greek>oude</greek> for <greek>oute</greek>).
"For I have not spoken unto you as unto spiritual; for hitherto ye were
not able, neither yet even now are ye able." (This he saith, that they
might not suppose that he speaks thus in regard of the time past alone.)
However, it was utterly improbable that all should
have been corrupted; rather there were some among them who were very
holy. And this he signified(1) in the middle of the Epistle, where he
says, (ch. iv. 3, 6.) "To me it is a very small thing that I should be
judged of you:" and adds, "these things I have in a figure transferred
unto myself and Apollos."
Since then from arrogance all these evils were
springing, and from men's thinking that they knew something out of the
common, this he purgeth away first of all, and in beginning saith,
3
HOMILY I.
1 Cor. i. 1-3.
Paul, called to be an Apostle of Jesus Christ, through the will of God,
and Sosthenes our brother, unto the Church of God which is at Corinth,
even them that are sanctified in Christ Jesus, called to be Saints,
with all that call upon the name of our Lord Jesus Christ in every
place, their Lord and ours: Grace unto you and peace from God our
Father and the Lord Jesus Christ.
[1.] See how immediately, from the very beginning,
he casts down their pride, and dashes to the ground all their fond
imagination, in that he speaks of himself as "called." For what I have
learnt, saith he, I discovered not myself, nor acquired by my own
wisdom, but while I was persecuting and laying waste the Church I was
called. Now here of Him that calleth is everything: of him that is
called, nothing, (so to speak,) but only to obey.
"Of Jesus Christ." Your teacher is Christ; and do
you register the names of men, as patrons of your doctrine?
"Through the will of God." For it was God who willed
that you should be saved in this way. We ourselves have wrought no good
thing, but by the will of God we have attained to this salvation; and
because it seemed good to him, we were called, not because we were
worthy.
"And Sosthenes our brother." Another instance of his
modesty; he puts in the same rank with himself one inferior to Apollos;
for great was the interval between Paul and Sosthenes. Now if where the
interval was so wide he stations with himself one far beneath him, what
can they have to say who despise their equals?
"Unto the Church of God." Not "of this or of that
man," but of God.
"Which is at Corinth." Seest thou how at each word
he puts down their swelling pride; training their thoughts in every way
for heaven? He calls it, too, the Church "of God;" shewing that it
ought to be united. For if it be "of God," it is united, and it is one,
not in Corinth only, but also in all the world: for the Church's name
(<greek>ecclhsia</greek>: properly an assembly) is not a
name of separation, but of unity and concord.
"To the sanctified in Christ Jesus." Again the name
of Jesus; the names of men he findeth no place for. But what is
Sanctification? The Laver, the Purification. For he reminds them of
their own uncleanness, from which he had freed them; and so persuades
them to lowliness of mind; for not by their own good deeds, but by the
loving-kindness of God, had they been sanctified.
"Called to be Saints." For even this, to be saved by
faith, is not saith he, of yourselves; for ye did not first draw near,
but were called; so that not even this small matter is yours
altogether. However, though you had drawn near, accountable as you are
for innumerable wickednesses, not even so would the grace be yours, but
God's. Hence also, writing to the Ephesians, he said, (Eph. ii. 8.) "By
grace have ye been saved through faith, and this not of yourselves;"
not even the faith is yours altogether; for ye were not first with your
belief, but obeyed a call.
"With all who call upon the Name of our Lord Jesus
Christ." Not "of this or that man," but "the Name of the Lord."
[2.] "In every place, both theirs and ours." For
although the letter be written to the Corinthians only, yet he makes
mention of all the faithful that are in all the earth; showing that the
Church throughout the world must be one, however separate in divers
places; and much more, that in Corinth. And though the place separate,
the Lord binds them together, being common to all. Wherefore also
uniting them he adds, "both theirs and ours." And this is far more
powerful [to unite], than the other [to separate]. For as men in one
place, having many and contrary masters, become distracted, and their
one place helps them not to be of one mind, their masters giving orders
at variance with each other, and drawing each their own way, according
to what Christ says, (St. Matt. vi. 24.) "Ye cannot serve God and
Mammon;" so those in different places, if they have not different lords
but one only, are not by the places injured in respect of unanimity,
the One Lord binding them together. "I say not then, (so he speaks,)
that with Corinthians only, you being Corinthians ought to be of one
mind, but with all that are in the whole world, inasmuch as you have a
common Master." This is also why he hath a second
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time added "our;" for since he had said, "the Name of Jesus Christ our
Lord," lest he should appear to the inconsiderate to be making a
distinction, he subjoins again, "both our Lord and theirs."
[3.] That my meaning may be clearer, I will read it
according to its sense thus: "Paul and Sosthenes to the Church of God
which is in Corinth and to all who call upon the Name of Him who is
both our Lord and theirs in every place, whether in Rome or wheresoever
else they may be: grace unto you and peace from God our Father and the
Lord Jesus Christ."
Or again thus; which I also believe to be rather
more correct: "Paul and Sosthenes to those that are at Corinth, who
have been sancified, called to be Saints, together with all who call
upon the Name of our Lord Jesus Christ in place, both theirs and ours;
"that is to say, "grace unto you, and peace unto you, who are at
Corinth, who have been sanctified and called;" not to you alone, but
"with all who in every place call upon the Name of Jesus Christ, our
Lord and theirs."
Now if our peace be of grace, why hast thou high
thoughts? Why art Thou so puffed up, being saved by grace? And if thou
hast peace with God, why wish to assign thyself to others? since this
is what separation comes to. For what if you be at "peace" with this
man, and with the other even find "grace?" My prayer is that both these
may be yours from God; both from Him I say, and towards Him. For
neither do they abide (<greek>menei</greek>, Savile in
marg.) secure except they enjoy the influence from above; nor unless
God be their object will they aught avail you: for it profiteth us
nothing, though we be peaceful towards all men, if we be at war with
God; even as it is no harm to us, although by all men we are held as
enemies, if with God we are at peace. And again it is no gain to us, if
all men approve, and the Lord be offended; neither is there any danger,
though all shun and hate us, if with God we have acceptance and love.
For that which is verily grace, and verily peace, cometh of God, since
he who finds grace in God's sight, though he suffer ten thousand
horrors, feareth no one; I say not only, no man, but not even the devil
himself; but he that hath offended God suspects all men, though he seem
to be in security. For human nature is unstable, and not friends only
and brethren, but fathers also, before now, have been altogether
changed and often for a little thing he whom they begat, the branch of
their planting, hath been to them, more than all foes, an object of
persecution. Children, too, have cast off their fathers. Thus, if ye
will mark it, David was in favor with God, Absalom was in favor with
men. What was the end of each, and which of them gained most honor, ye
know. Abraham was in favor with God, Pharaoh with men; for to gratify
him they gave up the just man's wife. (See St. Chrys. on Gen. xii. 17.)
Which then of the two was the more illustrious, and the happy man?
every one knows. And why speak I of righteous men; The Israelites were
in favor with God, but they were bated by men, the Egyptians; but
nevertheless they prevailed against their haters and vanquished them,
with how great triumph, is well known to you all.
For this, therefore, let all of us labor earnestly;
whether one be a slave, let him pray for this, that he may find grace
with God rather than with his master; or a wife, let her seek grace
from God her Saviour rather than from her husband; or a soldier, in
preference to his king and commander let him seek that favor which
cometh from above. For thus among men also wilt thou be an object of
love. [4.] But how shall a man find grace with God? How else, except by
lowliness of mind? "For God, "saith one, (St. Jas. iv. 6.) "resisteth
the proud, but giveth grace unto the humble; and, (Ps. li. 17.
<greek>tetapeiinwmenhn</greek>.) the sacrifice of God is a
broken spirit, and a heart that is brought low God will not despise."
For if with men humility is so lovely, much more with God. Thus both
they of the Gentiles found grace and the Jews no other way fell from
grace; (Rom. x. 13.) "for they were not subject unto the righteousness
of God." The lowly man of whom I am speaking, is pleasing and
delightful to all men, and dwells in continual peace, and hath in him
no ground for contentions. For though you insult him, though you abuse
him, whatsoever you say, he will be silent and will bear it meekly, and
will have so great peace towards all men as one cannot even describe.
Yea, and with God also. For the commandments of God are to be at peace
with men: and thus our whole life is made prosperous, through peace one
with another. For no man can injure God: His nature is imperishable,
and above all suffering. Nothing makes the Christian so admirable as
lowliness of mind. Hear; for instance, Abraham saying, (Gen. xviii.
27.) "But I am but dust and ashes;" and again, God [saying] of Moses,
that (Numb. xii. 3.) "he was the meekest of all men." For nothing was
ever more humble than he; who, being leader of so great a people, and
having overwhelmed in the sea the king and the host of all the
Egytians, as if they had been flies; and having wrought so many wonders
both in Egypt and by the Red Sea and in the wilderness, and received
such high testimony, yet felt exactly as if he had been an ordinary
person, and as a son-in-law was humbler than his father-in-law, (Exodus
xviii. 24.) and took
5
advice from him, and was not indignant, nor did he say, "What is this?
After such and so great achievements, art thou come to us with thy
counsel?" This is what most people feel; though a man bring the best
advice, despising it, because of the lowliness of the person. But not
so did he: rather through lowliness of mind he wrought all things well.
Hence also he despised the courts of kings, (Heb. xi. 24-26.) since he
was lowly indeed: for the sound mind and the high spirit are the fruit
of humility. For of how great nobleness and magnanimity, thinkest thou,
was it a token, to despise the kingly palace and table? since kings
among the Egyptians are honored as gods, and enjoy wealth and treasures
inexhaustible. But nevertheless, letting go all these and throwing away
the very sceptres of Egypt, he hastened to join himself unto captives,
and men worn down with toil, whose strength was spent in the clay and
the making of bricks, men whom his own slaves abhorred, (for, saith he
(<greek>ebdelussonto</greek>, Sept. Ex. i. 2.) "The
Egyptians abhorred them;") unto these he ran and preferred them before
their masters. From whence it is plain, that whoso is lowly, the same
is high and great of soul. For pride cometh from an ordinary mind and
an ignoble spirit, but moderation, from greatness of mind and a lofty
soul.
[5] And if you please, let us try each by examples.
For tell me, what was there ever more exalted than Abraham? And yet it
was he that said, "I am but dust and ashes;" it was he who said, (Gen.
xiii. 8.) "Let there be no strife between me and thee." But this man,
so humble, (Gen. xiv. 21-24,) despised ("Persian," i.e. perhaps, "of
Elam.") Persian spoils, and regarded not Barbaric trophies; and this he
did of much highmindedness, and of a spirit nobly nurtured. For he is
indeed exalted who is truly humble; (not the flatterer nor the
dissembler;) for true greatness is one thing, and arrogance another.
And this is plain from hence; if one man esteem clay to be clay, and
despise it, and another admire the clay as gold, and account it a great
thing; which, I ask, is the man of exalted mind? Is it not he who
refuses to admire the clay? And which, abject and mean? Is it not he
who admires it, and set much store by it? Just so do thou esteem of
this case also; that he who calls himself but dust and ashes is
exalted, although he say it out of humility; but that he who does not
consider himself dust and ashes, but treats himself lovingly and has
high thoughts, this man for his part must be counted mean, esteeming
little things to be great. Whence it is clear that out of great
loftiness of thought the patriarch spoke that saying, "I am but dust
and ashes;" from loftiness of thought, not from arrogance.
For as in bodies it is one thing to be healthy and
plump, (<greek>sfrigpnta</greek>, firm and elastic.) and
another thing to be swoln, although both indicate a full habit of
flesh, (but in this case of unsound, in that of healthful flesh;) so
also here: it is one thing to be arrogant, which is, as it were, to be
swoln, and another thing to be high-souled, which is to be in a healthy
state. And again, one man is tall from the stature of his person;
another, being short, by adding buskins(1) becomes taller; now tell me,
which of the two should we call tall and large? Is it not quite plain,
him whose height is from himself? For the other has it as something not
his own; and stepping upon things low in themselves, turns out a tall
person. Such is the case with many men who mount themselves up on
wealth and glory; which is not exaltation, for he is exalted who wants
none of these things, but despises them, and has his greatness from
himself. Let us therefore become humble that we may become exalted;
(St. Luke xiv. 11.) "For he that humbleth himself shall be exalted."
Now the self-willed man is not such as this; rather he is of all
characters the most ordinary. For the bubble, too, is inflated, but the
inflation is not sound; wherefore we call these persons "puffed up."
Whereas the sober-minded man has no high thoughts, not even in high
fortunes, knowing his own low estate; but the vulgar even in his
trifling concerns indulges a proud fancy.
[6.] Let us then acquire that height which comes by
humility. Let us look into the nature of human things, that we may
kindle with the longing desire of the things to come; for in no other
way is it possible to become humble, except by the love of what is
divine and the contempt of what is present. For just as a man on the
point of obtaining a kingdom, if instead of that purple robe one offer
him some trivial compliment, will count it to be nothing; so shall we
also laugh to scorn all things present, if we desire that other sort of
honor. Do ye not see the children, when in their play they make a band
of soldiers, and heralds precede them and lictors, and a boy marches in
the midst in the general's place, how childish it all is? Just such are
all human affairs; yea and more worthless than these: to-day they are,
and to-morrow they are not. Let us therefore be above these things; and
let us not only not desire them, but even be ashamed if any one hold
them forth to us. For thus, casting out the love of these things, we
shall possess that other love which is divine, and shall enjoy immortal
glory. Which may God grant us all to obtain, through the grace and
loving-kindness of our Lord Jesus Christ; with whom be to the Father,
together with the holy and good Spirit, the glory and the power for
ever and ever. Amen.
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HOMILY II.
1 COR. i. 4, 5.
I thank my God always concerning you, for the Grace of God which was
given you in Jesus Christ; that in every thing you were enriched in him.
[1]. THAT which he exhorts others to do, saying,
"(Phil. iv. 6.) Let your requests with thanksgiving be made known unto
God," the same also he used to do himself: teaching us to begin always
from these words, and before all things to give thanks unto God. For
nothing is so acceptable to God as that men should be thankful, both
for themselves and for others wherefore also he prefaces almost every
Epistle with this. But the occasion for his doing so is even more
urgent here than in the other Epistles. For he that gives thanks, does
so, both as being well off, and as in acknowledgment of a favor: now a
favor is not a debt nor a requital nor a payment: which indeed every
where is important to be said, but much more in the case of the
Corinthians who were gaping after the dividers of the Church.
[2.] "Unto my God." Out of great affection he seizes
on that which is common, and makes it his own; as the prophets also
from time to time use to say, (Ps. xliii. 4; lxii. 1.) "O God, my God;"
and by way of encouragement he incites them to use the same language
also themselves. For such expressions belong to one who is retiring
from all secular things, and moving towards Him whom he calls on with
so much earnestness: since he alone can truly say this, who from things
of this life is ever mounting upwards unto God, and always preferring
Him to all, and giving thanks continually, not [only] for the grace
already given,(1) but whatever blessing hath been since at any time
bestowed, for this also he offereth unto Him the same praise. Wherefore
he saith not merely, "I give thanks," but "at all times, concerning
you;" instructing them to be thankful both always, and to no one else
save God only.
[3.] "For the grace of God." Seest thou how from
every quarter he draws topics for correcting them? For where "grace"
is, "works" are not i where "works," it is no more "grace." If
therefore it be "grace," why are ye high-minded? Whence is it that ye
are puffed up?
"Which is given you." And by whom was it given? By
me, or by another Apostle? Not at all, but "by Jesus Christ." For the
expression, "In Jesus Christ," signifies this. Observe how in divers
places he uses the word <greek>en</greek>, "in," instead of
<greek>di</greek> <greek>ou</greek>, "through
means of whom;" therefore its sense is no less.(*)
"That in every thing ye were enriched." Again, by
whom? By Him, is the reply. And not merely "ye were enriched, but "in
every thing." Since then it is first of all, "riches" then, "riches of
God," next, "in every thing," and lastly, "through the Only-Begotten,"
reflect on the ineffable treasure!
Ver. 5. "In all utterance, and all knowledge."
"Word" ["or utterance,"] not such as the heathen, but that of God. For
there is knowledge without "word," and there is knowledge with "word."
For so there are many who possess knowledge, but have not the power of
speech; as those who are uneducated and unable to exhibit clearly what
they have in their mind. Ye, saith he, are not such as these, but
competent both to understand and to speak.
Ver. 6. "Even as the testimony of Christ was
confirmed in you." Under the color of praises and thanksgiving he
touches them sharply. "For not by heathen philosophy," saith he,
"neither by heathen discipline, but "the grace of God," and by the
"riches," by and the "knowledge," and the "word" given by Him, were you
enabled to learn the doctrines of the truth, and to be confirmed unto
the testimony of the Lord; that is, unto the Gospel. For ye had the
benefit of many signs, many wonders unspeakable grace, to make you
receive the Gospel. If therefore ye were established by signs and
grace, why do ye waver?" Now these are the words of one both reproving,
and at the same time prepossessing them in his favor.
[4.] Ver. 7. "So that ye come behind in no gift." A
great question here arises. They who had been "enriched in all
utterance," so as in no respect to "come behind m any gift," are they
carnal? For if they were such at the
7
beginning, much more now. How then does he call them "carnal?" For,
saith he, (1 Cor. iii. 1.) "I was not able to speak unto you as unto
spiritual, but as unto carnal." What must we say then? That having in
the beginning believed, and obtained all gifts, (for indeed they sought
them earnestly,) they became remiss afterwards. Or, if not so, that not
unto all are either these things said or those; but the one to such as
were amenable to his censures, the other to such as were adorned with
his praises. For as to the fact that they still had gifts; (1 Cor. xiv.
26, 29.) "Each one," saith he, "hath a psalm, hath a revelation, hath a
tongue, hath an interpretation; let all things be done unto edifying."
And, "Let the prophets speak two or three." Or we may state it somewhat
differently; that as it is usual with us to call the greater part the
whole, so also he hath spoken in this place. Withal, I think he hints
at his own proceedings; for he too had shewn forth signs; even as also
he saith in the second Epistle to them, (2 Cor. xii. 12, 13.) "Truly
the signs of an Apostle were wrought among you in all patience:" and
again, "For what is there wherein you were inferior to other churches?"
Or, as I was saying, he both reminds them of his own
miracles and speaks thus with an eye to those who were still approved.
For many holy men were there who had "set themselves to minister unto
the saints," and had become "the first fruits of Achaia;" as he
declareth (ch. xvi. 15.) towards the end.
[5.] In any case, although the praises be not very
close to the truth, still however they are inserted by way of
precaution, (<greek>oiconomicps</greek>) preparing the way
beforehand for his discourse. For whoever at the very outset speaks
things unpleasant, excludes his words from a hearing among the weaker:
since if the hearers be his equals in degree they feel angry; if vastly
inferior they will be vexed. To avoid this, he begins with what seem to
be praises. I say, seem; for not even did this praise belong to them,
but to the grace of God. For that they had remission of sins, and were
justified, this was of the Gift from above. Wherefore also he dwells
upon these points, which shew the loving-kindness of God, in order that
he may the more fully purge out their malady.
[6.] "Waiting for the revelation
(<greek>apocalufin</greek>.) of our Lord Jesus Christ."
"Why make ye much ado," saith he, "why are ye troubled that Christ is
not come? Nay, he is come; and the Day. is henceforth at the doors."
And consider his wisdom; how withdrawing them from human considerations
he terrifies them by mention of the fearful judgment-seat, and thus
implying that not only the beginnings must be good, but the end also.
For with all these gifts, and with all else that is good, we must be
mindful of that Day: and there is need of many labors to be able to
come unto the end. "Revelation" is his word; implying that although He
be not seen, yet He is, and is present even now, and then shall appear.
Therefore there is need of patience: for to this end did ye receive the
wonders, that ye may remain firm.
[7.] Ver. 8. "Who shall also confirm you unto the
end, that ye may be unreprovable." Here he seems to court them, but the
saying is free from all flattery; for he knows also how to press them
home; as when he saith, (1 Cor. iv. 18, 21.) "Now some are puffed up as
though I would not come to you:" and again, "What will ye? shall I come
unto you with a rod, or in love, and in the spirit of meekness?" And,
(2 Cor. xiii. 3.) "Since ye seek a proof I of Christ speaking in me."
But he is also covertly accusing them: for, to say, "He shall confirm,"
and the word "unreprovable" marks them out as still wavering, and
liable to reproof.
But do thou consider how he always fasteneth them as
with nails to the Name of Christ. And not any man nor teacher, but
continually the Desired One Himself is remembered by him: setting
himself, as it were to arouse those who were heavy-headed after some
debauch. For no where in any other Epistle doth the Name of Christ
occur so continually. But here it is, many times in a few verses; and
by means of it he weaves together, one may say, the whole of the proem.
Look at it from the beginning. "Paul called [to be] an Apostle of Jesus
Christ, to them that have been sanctified in Jesus Christ, who call
upon the Name of our Lord Jesus Christ, grace [be] unto you and peace
from God the Father, and the Lord Jesus Christ. I thank my God for the
grace which hath been given you by Jesus Christ, even as the testimony
of Christ hath been confirmed in you, waiting for the revelation of our
Lord Jesus Christ, who shall confirm you unreprovable in the day of our
Lord Jesus Christ. God is faithful, by whom ye have been called into
the fellowship of His Son Jesus Christ our Lord. And I beseech you by
the Name of our Lord Jesus Christ." Seest thou the constant repetition
of the Name of Christ? From whence it is plain even to the most
unobservant, that not by chance nor unwittingly he doeth this, but in
order that by incessant application(2) of that glorious Name he may
foment(*) their inflammation, and purge out the corruption of the
disease.
8
[8.] Ver. 9. "God is faithful, by whom ye were
called unto the fellowship of His Son." Wonderful! How great a thing
saith he here! How vast in the magnitude of the gift which he declares!
Into the fellowship of the Only-Begotten have ye been called, and do ye
addict yourselves unto men? What can be worse than this wretchedness?
And how have ye been called? By the Father. For since "through Him,"
and "in Him," were phrases which he was constantly employing in regard
of the Son, lest men might suppose that he so mentioneth Him as being
less, he ascribeth the same to the Father. For not by this one and that
one, saith he, but "by the Father" have ye been called; by Him also
have ye been "enriched." Again, "ye have been called;" ye did not
yourselves approach. But what means, "into the fellowship of His Son?"
Hear him declaring this very thing more clearly elsewhere. (2 Tim. ii.
12.) If we suffer, we shall also reign with Him; if we die with Him, we
shall also live with Him. Then, because it was a great thing which He
had said, he adds an argument fraught with unanswerable conviction;
for, saith he, "God is faithful," i. e. "true." Now if "true," what
things He hath promised He will also perform. And He hath promised that
He will make us partakers of His only-begotten Son; for to this end
also did He call us. For (Rom. xi. 29.) "His gifts, and the calling of
God," are without repentance.
These things, by a kind of divine art he inserts
thus early, lest after the vehemence of the reproofs they might fall
into despair. For assuredly God's part will ensue, if we be not quite
impatient of His rein. (<greek>afhniaswmen</greek>) As the
Jews, being called, would not receive the blessings; but this was no
longer of Him that called, but of their lack of sense. For He indeed
was willing to give, but they, by refusing to receive, cast themselves
away. For, had He called to a painful and toilsome undertaking, not
even in that case were they pardonable in making excuse; however, they
would have been able to say that so it was: but if the call be unto
cleansing, (Comp. i. 4-7.) and righteousness, and sanctification, and
redemption, and grace, and a free gift, and the good things in store,
which eye hath not seen, nor ear heard; and it be God that calls, and
calls by Himself; what pardon can they deserve, who come not running to
Him? Let no one therefore accuse God; for unbelief cometh not of Him
that calleth, but of those who start away
(<greek>apophdpntas</greek>) from Him.
[9.] But some man will say, "He ought to ring men
in, even against their will." Away with this. He doth not use violence,
nor compel[1]; for who that bids to honors, and crowns, and banquets,
and festivals, drags people, unwilling and bound? No one. For this is
the part of one inflicting an insult. Unto hell He sends men against
their will, but unto the kingdom He calls willing minds. To the fire He
brings men bound and bewailing themselves: to the endless state of
blessings not so. Else it is a reproach to the very blessings
themselves, if their nature be not such as that men should run to them
of their own accord and with many thanks.
"Whence it is then," say you, "that all men do not
choose them?" From their own infirmity. "And wherefore doth He not cut
off their infirmity?" And how tell me--in what way--ought He to cut it
off? Hath He not made a world that teacheth His loving-kindness and His
power? For (Ps. xix. 1.) "the heavens," saith one, "declare the glory
of God." Hath He not also sent prophets? Hath He not both called and
honored us? Hath He not done wonders? Hath He not given a law both
written and natural? Hath He not sent His Son? Hath he not commissioned
Apostles? Hath He not wrought sins? Hath He not threatened hell? Hath
He not promised the kingdom? Doth He not every day make His sun to
rise? Are not the things which He hath enjoined so simple and easy,
that many transcend His commandments in the greatness of their
self-denial(2)? "What was there to do unto the vineyard and I have not
done it?" (Is. v. 4.)
[10.] "And why," say you, "did He not make knowledge
and virtue natural to us?" Who speaketh thus? The Greek or the
Christian? Both of them, indeed, but not about the same things: for the
one raises his objection with a view to knowledge, the other with a
view to conduct. First, then, we will reply to him who is on our side;
for I do not so much regard those without, as our own members.
What then saith the Christian? "It were
9
meet to have implanted in us the knowledge itself of virtue." He hath
implanted it; for if he had not done so, whence should we have known
what things are to be done, what left undone? Whence are the laws and
the tribunals? But "God should have imparted not [merely] knowledge,
but also the very doing of it [virtue]. For what then wouldest thou
have to be rewarded, if the whole were of God? For tell me, doth God
punish in the same manner thee and the Greek upon committing sin(1)?
Surely not. For up to a certain point thou hast confidence, viz. that
which ariseth from the true knowledge. What then, if any one should now
say that on the score of knowledge thou and the Greek will be accounted
of like desert? Would it not disgust thee? I think so, indeed. For thou
wouldest say that the Greek, having of his own wherewith to attain
knowledge, was not willing. If then the latter also should say that God
ought to have implanted knowledge in us naturally, wilt thou not laugh
him to scorn, and say to him, "But why didst thou not seek for it? why
wast thou not in earnest even as I?" And thou wilt stand firm with much
confidence, and say that it was extreme folly to blame God for not
implanting knowledge by nature. And this thou wilt say, because thou
hast obtained what appertains to knowledge. So also hadst thou
performed what appertains to practice, thou wouldest not have raised
these questions: but thou art tired of virtuous practice, therefore
thou shelterest thyself with these inconsiderate words. But how could
it be at all right to cause that by necessity one should become good?
Then shah we next have the brute beasts contending with us about
virtue, seeing that some of them are more temperate than ourselves.
But thou sayest, "I had rather have been good by
necessity, and so forfeited all rewards, than evil by deliberate
choice, to be punished and suffer vengeance." But it is impossible that
one should ever be good by necessity. If therefore thou knowest not
what ought to be done, shew it, and then we will tell you what is right
to say. But if thou knowest that uncleanness is wicked, wherefore dost
thou not fly from the evil thing?
"I cannot," thou sayest. But others who have done
greater things than this will plead against thee, and will more than
prevail to stop thy mouth. For thou, perhaps, though living with a
wife, an not chaste; but another even without a wife keeps his chastity
inviolate. Now what excuse hast thou for not keeping the rule, while
another even leaps beyond the lines(2) that have been drawn to mark it?
But thou sayest "I am not of this sort in my bodily
frame, or my turn of mind." That is for want, not of power, but of
will. For thus I prove that all have a certain aptness towards virtue:
That which a man cannot do, neither will he be able to do though
necessity be laid upon him; but, if, necessity being laid upon him, he
is able, he that leaveth it undone, leaveth it undone out of choice.
The kind of thing I mean is this: to fly up and be borne towards
heaven, having a heavy body, is even simply impossible. What then, if a
king should Command one to do this, and threaten death, saying," Those
men who do not fly, I decree that they lose their heads, or be burnt,
or some other such punishment:" would any one obey him? Surely not. For
nature is not capable of it. But if in the case of chastity this same
thing were done, and he were to lay down laws that the unclean should
be punished, be burnt, he scourged, should suffer the extremity of
torture, would not many obey the law? "No" thou wilt say: "for there is
appointed, even now, a law forbidding to commit adultery(3) and all do
not obey it." Not because the fear looses its power, but because the
greater part expect to be unobserved. So that if when they were on the
point of committing an unclean action the legislator and the judge came
before them, the fear would be strong enough to cast out the lust. Nay,
were I to apply another kind of force inferior to this; were I to take
the man and remove him from the beloved person, and shut him up close
in chains, he will be able to bear it, without suffering any great
harm. Let us not say then that such an one is by nature evil: for if a
man were by nature good, he could never at any time become evil; and if
he were by nature evil, he could never be good. But now we see that
changes take place rapidly, and that men quickly shift from this side
to the other, and from that fill back again into this. And these things
we may see not in the Scriptures only, for instance, that publicans
have become apostles; and disciples, traitors; and harlots, chaste; and
robbers; men of good repute; and magicians have worshipped; and ungodly
men passed over unto godliness, both in the New Testament and in the
Old; but even every day a man may see many such things occurring. Now
if things were natural, they could not change. For so we, being by
nature susceptible, could never by any exertions become void
10
state of corruption unto incorruption: no one from hunger to the
perpetual absence of that sensation. Wherefore neither are these things
matters of accusation, nor do we reproach ourselves for them; nor ever
did any one, meaning to blame another, say to him," O thou, corruptible
and subject to passion: "but either adultery or fornication, or
something of that kind, we always lay to the charge of those who are
responsible; and we bring them before judges, who blame and punish, and
in the contrary cases award honors.
[11.] Since then both from our conduct towards one
another, and from others' conduct to us when judged, and from the
things about which we have written laws, and from the things wherein we
condemn ourselves, though there be no one to accuse us; and from the
instances of our becoming worse through indolence, and better through
fear; and from the cases wherein we see others doing well and arriving
at the height of self-command, (<greek>filosofias</greek>)
it is quite clear that we also have it in our power to do well: eyes
that fearful day, and to give heed to virtue; and after a little labor,
obtain the incorruptible crowns? For these words will be no defence to
us; rather our fellow-servants, and those who have practised the
contrary virtues, will condemn all who continue in sin: the cruel man
will be condemned by the merciful; the evil, by the good; the fierce,
by the gentle; the grudging, by the courteous; the vain-glorious, by
the self-denying; the indolent, by the serious; the intemperate, by the
sober-minded. Thus will God pass judgment upon us, and will set in
their place both companies; on one bestowing praise, on the other
punishment. But God forbid that any of those present should be among
the punished and dishonored, but rather among those who are crowned and
the winners of the kingdom. Which may God grant us all to obtain
through the grace and loving-kindness of our Lord Jesus Christ; with
Whom unto the Father and the Holy Ghost be glory, power, honor, now and
ever, and unto everlasting ages. Amen.
HOMILY III.
1 COR. i. 10.
Now I beseech you, brethren, through the name of our Lord Jesus Christ,
that ye all speak of the same thing, and that there be no divisions
among you; but that ye be perfected together in the same mind and in
the same judgment.
WHAT I have continually been saying, that we must
frame our rebukes gently and gradually, this Paul doth here also; in
that, being about to enter upon a subject full of many dangers and
enough to tear up the Church from her foundations he uses very mild
language. His word is that he "beseeches" them, and beseeches them
"through Christ;" as though not even he were sufficient alone to make
this supplication, and to prevail.
But what is this, "I beseech you through this man
restless. Wherefore if at once (<greek>an</greek>
<greek>men</greek> <greek>euqews</greek>
<greek>epiplhxhs</greek> Savil.
<greek>an</greek> <greek>mh</greek> Ben.) you
sharply rebuke you make a man fierce and impudent: but if you put him
to shame, you bow down his neck, you check his confidence, you make him
hang down his head. Which object being Paul's also, he is content for a
while to beseech them through the Name of Christ. And what, of all
things, is the object of his request?
"That ye may all speak the same thing, and that
there be no divisions [schisms] among you." The emphatic force of the
word "schism," I mean the name itself, was a sufficient accusation. For
it was not that they had become many parts, each entire within itself,
but rather the One [Body which originally existed] had perished. For
had they(1) been entire Churches, there might be many of them; but if
they were divisions,
11
[2.] In the next place, because be had sharply dealt with them by
using the word "schism," he again softens and soothes them, saying,
"That ye may be perfectly joined together in the same mind and in the
same judgment." That is; since he had said, "That ye may all speak the
same thing; "do not suppose," he adds, "that I mid concord should be
only in words; I seek for that harmony which is of the mind." But since
there is such a thing as agreement in words, and that hearty, not
consents, is no longer "perfected," nor fitted in to complete
accordance. There is also such a thing as harmony of opinions, where
there is not yet harmony of sentiment; for instance, when having the
same faith we are not joined together in love: for thus, in opinions we
are one, (for we think the same things,) but in sentiment not so. And
such was the case at that time; this person choosing one [leader], and
that, another. For this reason he saith it is necessary to agree both
in "mind" and in "judgment." For it was not from any difference in
faith that the schisms arose, but from the division of their judgment
through human contentiousness.
[3.] But seeing that whoso is blamed is unabashed so
long as he hath no witnesses, observe how, not permitting them to deny
the fact, he adduces some to bear witness.
Ver. 11. "For it hath been signified unto me
concerning you, my brethren, by them which are of the household of
Chloe." Neither did he say this at the very beginning, but first he
brought forward his charge; as one who put confidence in his
informants. Because, had it not been so, he would not have found fault:
for Paul was not a person to believe lightly. Neither then did he
immediately say, "it hath still. Consider also his prudence in not
speaking of any distinct person, but of the entire family; so as not to
make them hostile towards the informer: for in this way he both
protects him, and fearlessly opens the accusation. For he had an eye to
the benefit not of the one side only, but of the other also. Wherefore
he saith not, "It hath been declared to me by certain," but he
indicates also the household, test they might suppose that he was
inventing.
[4.] What was "declared? "That there are contentions
among you." Thus, when he upon the informants.
Next he declares also the kind of contention.
Ver. 12. "That each one of you saith, I am of Paul,
and I of Apollos, and I of Cephas." "I say, contentions," saith he, "I
mean, not about private matters, but of the more grievous of the
Church. And yet they were not speaking about himself, nor about Peter,
nor about Apollos; but he signifies that if these were not to be leaned
on, much less others. For that they had not spoken about them, he saith
further on: "And these things I have transferred in a figure unto
myself and Apollos, that ye may learn in us net to go beyond the things
which are written." For if it were not right for them to call
themselves by the name of Paul, and of Apollos, and of Cephas, much
less of any others. If under the Teacher and the first of the Apostles,
and one that had instructed so much people, it were not right to enroll
themselves, much less under those who were nothing. By way of hyperbole
then, seeking to withdraw them from their disease, he sets down these
names. Besides, he makes his argument less severe, not mentioning by
name the rude dividers of the Church, but concealing them, as behind a
sort of masks, with the names of the Apostles.
"I am of Paul, and I of Apollos, and I of Cephas.
Not esteeming himself before Peter hath he set his name last, but
preferring Peter to himself, and that greatly. He arranged his
statement in the way of climax, (<greek>cata</greek>
<greek>auxhsin</greek>) that he might not be supposed to do
this for attack, and then mentions Apollos, and then Cephas. Not
therefore to magnify himself did he do this, but in speaking of wrong
things he administers the requisite correction in his own person first.
[5.] But that those who addicted themselves to this
or that man were in error, is evident. And rightly he rebukes them,
saying, "Ye do not well in that ye say, 'I am of Paul, and I of
Apollos, and I of Cephas.'" But why did he add, "And I of Christ?" For
although these who addicted themselves to men were in error,
12
not surely (<greek>oude</greek>
<greek>pou</greek> Bened. <greek>ou</greek>
<greek>dhpou</greek> Savil.) those who dedicated themselves
unto Christ. But this was not his charge, that they called themselves
by the Name of Christ, but that they did not all call themselves by
that Name alone. And I think that he added this of himself, wishing to
make the accusation more grievous, and to point out that by this rule
Christ must be considered as belonging to one party only: although they
were not so using the Name themselves. For that this was what he hinted
at he declared in the sequel, saying,
Ver. 3. "Is Christ divided" What he saith comes to
this: "Ye have cut in pieces Christ, and distributed His body." Here is
anger! here is chiding! here are words full of indignation! For
whenever instead of arguing he interrogates only, his doing so implies
a confessed absurdity.
But some say that he glanced at something else, in
saying, "Christ is divided:" as if he had said, "He hath distributed to
men and parted the Church, and taken one share Himself, giving them the
other." Then in what follows, he labors to overthrow this absurdity,
saying, "Was Paul crucified for you, or were ye baptized into the name
of Paul?" Observe his Christ-loving mind; how thenceforth he brings the
whole matter to a point in his own name, shewing, and more than
shewing, that this honor belongs to no one. And that no one might think
it was envy which moved him to say these things, therefore he is
constantly putting himself forward. Observe, too, his considerate way,
in that he saith not, "Did Paul make the world? did Paul from nothing
produce you into being?" But only those things which belonged as choice
treasures to the faithful, and were regarded with great
solicitude--those he specifies, the Cross, and Baptism, and the
blessings following on these. For the loving-kindness of God towards
men is shewn by the creation of the world also: in nothing, however, so
much as by the (<greek>ths</greek>
<greek>sugcatabasews</greek>) condescension through the
Cross. And he said not, "did Paul die for you?" but, "was Paul
crucified?" setting down also the kind of death.
"Or were ye baptized into the name of Paul?" Again,
he saith not, "did Paul baptize you?" For he did baptize many: but this
was not the question, by whom they had been baptized, but, into whose
name they had been baptized! For since this also was a cause of
schisms, their bring called after the name of those who baptized them,
he corrects this error likewise saying, "Were ye baptized into the name
of Paul?" "Tell me not," saith he, "who baptized, but into whose name.
For not he that baptizeth, but he who is invoked in the Baptism, is the
subject of enquiry. For this is He who forgives our sins(1)"
And at this point he stays the discourse, and does
not pursue the subject any further. For he saith not, "Did Paul declare
to you the good things to come? Did Paul promise you the kingdom of
heaven?" Why, then, I ask, doth he not add these questions also?
Because it h not alI as one, to promise a kingdom and to be crucified.
For the former neither had danger nor brought shame; but the latter,
all these. Moreover, he proves the former from the latter: for having
said, (Rom. vii. 32.) "He that spared not His own Son," he adds, "How
shall He not with Him also freely give us all things? And again, (Rom.
v. 10.) "For if when we were enemies we were reconciled unto God by the
death of His Son, much more bring reconciled, we shall be saved." This
was one reason for his not adding what I made trial. The one were in
promise l the other had already come to pass.
[6.] Ver. 14. "I thank God that I baptized none of
you but Crispus and Gaius." "Why are you elate at having baptized, when
I for my part even give thanks that I have not done so!" Thus saying,
by a kind of divine art (<greek>oiconomicps</greek>) he
does away with their swelling pride upon this point; not with the
efficacy of the baptism, (God forbid,) but with the folly of those who
were puffed up at having been baptizers: first, by showing that the
Gift is not theirs; and, secondly, by thanking God therefore. For
Baptism truly is a great thing: but its greatness is not the work of
the person baptizing, but of Him who is invoked in the Baptism: since
to baptize is nothing as regards man's labor, but is much less than
preaching the Gospel. Yea, again I say, great indeed is Baptism, and
without baptism it is impossible to obtain the kingdom. Still a man of
no singular excellence is able to baptize, but to preach the Gospel
there is need of great labor.
Ver. 15. He states also the reason, why he giveth
thanks that he had baptized no one. What then is this reason? "Lest
anyone should say that ye were baptized into my own name" Why, did he
mean that they said this in those other cases? Not at all; but, "I
fear," saith he, "lest the disease should proceed even to that. For if,
when insignificant persons and of little worth baptize, a heresy
ariseth, had I, the first announcer of Baptism, baptized many, it was
likely that they forming a party, would not
13
were unsound in this respect and subjoining, "I baptized also the house
of Stephanas," he again drags down their pride, saying besides, "I know
not whether I baptized any other." For by this he signifies that
neither did he seek much to enjoy the honor accruing hereby from the
multitude, nor did he set about this work for glory's sake.
Ver. 17. And not by these only, but also by the next
words, he greatly represses their pride, And therefore it was that Paul
had it put into his hand.
And why, not being sent to baptize, did he baptize?
Not in contention with Him that sent him, but in this instance laboring
beyond his task. For he saith not, "I was forbidden" but, "I was not
sent for this, but for that which was of the greatest necessity." For
preaching the Gospel is a work perhaps for one or two; but baptizing,
for everyone endowed with the priesthood. For a man being instructed
and convinced, to take and baptize him is what any one whatever might
do: for the rest, it is all effected by the will of the person drawing
near, and the grace of God. But when unbelievers are to be instructed,
there must be great labor, great wisdom. And at that time there was
danger also annexed. In the former case the whole thing is done, and he
is convinced, who is on the point of initiation: and it is no great
thing when a man is convinced, to baptize him. But in the later case
the labor is great, to change the deliberate will, to alter the turn of
mind, and to tear up error by the roots, and to plant the truth in its
place.
Not that he speaks out all this, neither doth he
argue in so many words that Baptism has no labor, but that preaching
has. For he knows how always to subdue his tone, whereas in the
comparison with heathen wisdom he is very earnest, the subject enabling
him to use more vehemency of language.
Not therefore in opposition to Him that sent him did
he baptize; but, as in the case of the widows(1), though the apostles
had said, (Acts. vi. 2.) "it is not fit that we should leave the Word
of God and serve tables," he discharged the office (Acts xii. 25.
[<greek>thn</greek> <greek>dsaconian</greek>)
of a deacon, "Let the Elders who rule wall be counted worthy of double
honor, especially they who labor in the word and in teaching." For as
to teach the wrestlers in the games is the part of a spirited and
skilful trainer, but to place the crown on the conquerors head may be
that of one who cannot even wrestle, (although it be the crown which
adds splendor to the conqueror,) so also in Baptism. It is impossible
to be saved without it, yet it is no great thing which the baptizer
doth, finding the will ready prepared.
[7.] "Not in wisdom of words, lest the Cress of
Christ should be made of none effect."
Having brought down the swelling pride of those who
were arrogant because of their baptizing, he changes his ground
afterwards to meet those who boasted about heathen wisdom, and against
them he puts on his armor with more vehemency. For to those who were
puffed up with baptizing he said, "I give thanks that I baptized no one
;" and, "for Christ sent me not to baptize." He speaks neither
vehemently nor argumentatively, but, having just hinted his meaning in
a few words, passeth on quickly. But here at the very outset he gives a
severe blow, saying, "Lest the Cross of Christ be made void." Why then
pride thyself on a thing which ought to make thee hide thy face? Since,
if this wisdom is at war with the Cross and fights with the Gospel, it
is not meet to boast about it, but to retire with shame. For this was
the cause why the Apostles were not wise; not through any weakness of
the Gift, but lest the Gospel preached suffer harm. The sort of people
therefore above mentioned were not those employed in advocating the
Word: rather they were among its defamers. The unlearned men were the
establishers of it. This was able to check vain glory, this to repress
arrogance, this to enforce moderation.
"But if it was 'not by wisdom of speech,' why did
they send Apollos who was eloquent?" It was not, he replies, through
confidence in his power of speech, but because he was (Acts xviii. 24,
29.) "mighty in the Scriptures," and "confuted the Jews." And besides
the point in question was that the leaders and first disseminators of
the word were not eloquent; since these were the very persons to
require some great power, for the expulsion of error in the first
instance; and then, namely at the very outset, was the abundant
strength needed. Now He who could do without educated persons at first,
if afterwards some being eloquent were admitted
14
by Him, He did so not because He wanted them, but because He would make
no distinctions. For as he needed not wise men to effect whatever He
would, so neither, if any were afterwards found such, did He reject
them on that account.
[8.] But prove to me that Peter and Paul were
eloquent. Thou canst not: for they were "unlearned and ignorant
men!"(1) As therefore Christ, when He was sending out His disciples
into the world, having shewn unto them His power in Palestine first,
and said, (St. Luke xxii. 35. (<greek>upodhmatos</greek>,
rec. text <greek>upodhmatwn</greek>.) "When I sent you
forth without purse and wallet and shoe, lacked ye any thing?"
permitted them from that time forward to possess both a wallet and a
purse; so also He hath done here: for the point was the manifestation
of Christ's power, not the rejection of persons from the Faith on
account of their Gentile wisdom, if they were drawing nigh. When the
Greeks then charge the disciples with being uneducated, let us be even
more forward in the charge than they. Nor let anyone say, "Paul was
wise;" but while we exalt those among them who were great in wisdom and
admired for their excellency of speech, let us allow that all on our
side were uneducated; for it will be no slight overthrow which they
will sustain from us in that respect also: and so the victory will be
brilliant indeed.
I have said these things, because I once heard a
Christian disputing in a ridiculous manner with a Greek, and both
parties in their mutual fray ruining themselves. For what things the
Christian ought to have said, these the Greek asserted; and what things
it was natural to expect the Greek would say, these the Christian
pleaded for himself. As thus: the dispute bring about Paul and Plato,
the Greek endeavord to show that Paul was unlearned and ignorant; but
the Christian, from simplicity, was anxious to prove that Paul was more
eloquent than Plato. And so the victory was on the side of the Greek,
this argument being allowed to prevail. For if Paul was a more
considerable person than Plato, many probably would object that it was
not by grace, but by excellency of speech that he prevailed; so that
the Christian's assertion made for the Greek. And what the Greek said
made wisdom, but of the grace of God.
Wherefore, lest we fall into the same error, and be
laughed to scorn, arguing thus with Greeks whenever we have a
controversy with them; let us charge the Apostles with want of
learning; for this same charge is praise. And when they say that the
Apostles were rude, let us follow up the remark and say that they were
also untaught, and unlettered, and poor, and vile, and stupid, and
obscure. It is not a slander on the Apostles to say so, but it is even
a glory that, being such, they should have outshone the whole world.
For these untrained, and rude, and illiterate men, as completely
vanquished the wise, and powerful, and the tyrants, and those who
flourished in wealth and glory and all outward good things, as though
they had not been men at all: from whence it manifest that great is the
power of the Cross; and that these things were done by no human
strength. For the results do not keep the course of nature, rather what
was done was above all nature. Now when any thing takes place above
nature, and exceedingly above it, on the side of rectitude and utility;
it is quite plain that these things are done by some Divine power and
cooperation. And observe; the fisherman, the tentmaker, the publican,
the ignorant, the unlettered, coming from the far distant country of
Palestine, and having beaten off their own ground the philosophers, the
masters of oratory, the skillful debaters alone prevailed against them
in a short space of time; in the midst of many perils; the opposition
of peoples and kings, the striving of nature herself, length of time,
the vehement resistance of inveterate custom, demons in arms, the devil
in battle array and stirring up all, kings, rulers, peoples, nations,
cities, barbarians, Greeks, philosophers, orators, sophists,
historians, laws, tribunals, divers kinds of punishments, deaths
innumerable and of all sorts. But nevertheless all these were confuted
and gave way when the fisherman spake; just like the light dust which
cannot bear the rush of violent winds. Now what I say is, let us learn
thus to dispute with the Greeks; that we be not like beasts and cattle,
but prepared concerning "the hope which is in us." (1 St. Pet. iii.
15.) And let us pause for a while to work out this topic, no unimportant
15
bare naked body they overthrew all their foes using no weapons but
striking with the hand, and in conclusion killed some, and others took
captive and led away, themselves receiving not so much as a wound;
would anyone have ever said that the thing was of man? And yet the
trophy of the Apostles is much more wonderful than that. For a naked
man's escaping a wound is not so wonderful by far as that the ordinary
and unlettered person--that a fisherman-should overcome such a degree
of talent: (<greek>deinothtos</greek>) and neither for
fewness, nor for poverty, nor for dangers, nor for prepossession of
habit, nor for so great austerity of the precepts enjoined, nor for the
daily deaths, nor for the multitude of those who were deceived nor for
the great reputation of the deceivers be turned from his purpose.
[9.] Let this, I say, be our way of overpower way of
life rather than by words. For this is the main battle, this is the
unanswerable arguments the argument from conduct. For though we give
ten thousand precepts of philosophy in words, if we do not exhibit a
life better than theirs, the gain is nothing. For it is not what is
said that draws their attention, but their enquiry is, what we do; and
they say, "Do thou first obey thine own words, and then admonish
others. But if while thou sayest, infinite are the blessings in the
world to come, thou seem thyself nailed down to this world, just as if
no such things existed, thy works to weeping immoderately over the
departed, doing turn it often in their minds. And this is what stays
the unbelievers from becoming Christians.
Let us win them therefore by our life. Many, even
among the untaught, have in that way astounded the minds of
philosophers, as having exhibited in themselves also that philosophy
which lies in deeds, and uttered a voice clearer than a trumpet by
their mode of life and self-denial. For this is stronger than the
tongue. But when I say, "one ought not to bear malice," and then do all
manner of evils to the Greek, how shall I be able by words to win him,
while by my deeds I am frightening him away? Let us catch them then by
our mode of life; and by these souls let us build up the Church, and of
these let us amass our wealth. There is nothing to weigh against a
soul, not even the whole world. So that although thou give countless
treasure unto the poor, thou wilt do no such work as he who converteth
one soul (Jer. xv. 19.) "For he that taketh forth the precious from the
vile shall be as my mouth:" so He speaks. A great good it is, I grant,
to have pity on the poor; but it is nothing equal to the withdrawing
them from error. For he that doth this resembles Paul and Peter: we
being permitted to take up their Gospel, not with perils such as
theirs;--with endurance of famines and pestilences, and all other
evils, (for the present is a season of peace ;)--but so as to display
that diligence which cometh of zeal. For even while we sit at home we
may practice this kind of fishery. Who hath a friend or relation or
inmate of his house, these things let him say, these do; and he shall
be like Peter and Paul. And why do I say Peter and Paul? He shall be
the mouth of Christ. For He saith, "He that taketh forth the precious
from the vile shall be as My mouth." And though thou persuade not
to-day, to-morrow thou shalt persuade. And though thou never persuade,
thou shalt have thine own reward in full. And though thou persuade not
all, a few out of many persuade all men; but still they discoursed with
all, and for all they have their reward. For not according to the
result of the things that are well done, but according to the intention
of the doers, is God wont to assign the crowns; though thou pay down
but two farthings, He receiveth them; and what He did in the case of
the widow, the same will He do also in the case of those who teach. Do
not thou then, because thou canst not save the world, despise the few;
nor through longing after great things, withdraw thyself from the
lesser. If thou canst not an hundred, take thou charge of ten; if thou
canst not ten, despise not even five; if thou canst not five, do not
overlook one; and if thou canst not one, neither so despair, nor keep
back what may be done by thee. Seest thou not how, in matters of trade,
they who are so employed make their profit not only of gold but of
silver also? For if we do not flight the little things, we shall keep
hold also of the great. But if we despise the small, neither shall we
easily lay hand upon the other. Thus individuals become rich, gathering
both small things and great. And so let us act; that in all things
enriched, we may obtain the kingdom of heaven; through the grace and
loving-kindness of our Lord Jesus Christ, through Whom and with Whom
unto the Father together with the Holy Spirit be glory, power, honor,
now and henceforth and for evermore. Amen.
16
HOMILY
1 COR. i. 18-20.
For the word of the cross is to them that perish foolishness; but to us
which are saved it is de power of God. For it is written, I will
destroy the wisdom of the wise, and be prudence of de prudent will I
reject. Where is the Wise? Where is the Scribe? Where is the Disputer
of the World?
To the sick and gasping even wholesome meats are
unpleasant, friends and relations burdensome; who are often times not
even recognized, but are rather accounted intruders. Much like this
often is the case of those who are perishing in their souls. For the
things which tend to salvation they know not; and those who are careful
about them they consider to be troublesome. Now this ensues not from
the nature of the thing, but from thor disease. And just what the
insane do, hating those who take care of them, and besides reviling
them, the same is the case with unbelievers also. But as in the case of
the former, they who are insulted then more than ever compassionate
them, and weep, taking this as the worst symptom of the disease in its
intense form, when they know not their best friends; so also in the
case of the Gentiles let us act; yea more than for our wives let us
wail over them, because they know not the common salvation. For not so
dearly ought a man to love his wife as we should love all men, and draw
them over unto salvation; be a man a Gentile, or be he what he may. For
these then let us weep; for "the word of the Cross is to them
foolishness," being itself Wisdom and Power. For, saith he, "the word
of the Cross to them that perish is foolishness."
For since it was likely that they, the Cross being
derided by the Greeks, would resist and contend by aid of that wisdom,
which came (forsooth) of themselves, as being disturbed by the
expression of the Greeks; Paul comforting them saith, think it not
strange and unaccountable, which is taking place. This is the nature of
the thing, that its power is not recognized by them that perish. For
they are beside themselves, and behave as madmen; and so they rail and
are disgusted at the medicines which bring health.
[2.] But what sayest thou, O man? Christ became a
slave for thee. "having taken the form of a slave," (Phil. ii. 7.) and
was crucified, and rose again. And when thou oughtest for this reason
to adore Him risen and admire His loving kindness; because what neither
father, nor friend, nor son, did for thee, all this the Lord wrought
for thee, the enemy and offender--when, I say, thou oughtest to admire
Him for these things, callest thou that foolishness, which is full of
so great wisdom? Well, it is nothing wonderful; for it is a mark of
them that perish not to recognize the things which lead to salvation.
Be not troubled, therefore, for it is no strange nor unaccountable
event, that things truly great are mocked at by those who are beside
themselves. Now such as are in this mind you cannot convince by human
wisdom. Nay, if you want so to convince them, you do but the contrary.
Fox the things which transcend reasoning require faith alone. Thus,
should we set about convincing men by reasonings, how God became man,
and entered into the Virgin's womb, and not commit the matter unto
faith, they will but deride the more. Therefore they who inquire by
reasonings, it is they who perish.
And why speak I of God? for in regard of created
things, should we do this, great decision will ensue. For suppose a
man, wishing to make out all things by reasoning; and let him try by
thy discourse to convince himself how we see the light; and do thou try
to convince him by reasoning, Nay, thou canst not: for if thou sayest
that it suffices to see by opening the eyes, thou hast not expressed
the manner, but the fact. For "why see we not," one will say, "by our
hearing, and with our eyes hear? And why hear we not with the nostril,
and with the hearing smell?" If then, he being in doubt about these
things, and we unable to give the explanation of them, he is to begin
laughing, shall not we rather laugh him to scorn? "For since both have
their origin from one brain, since the two members are near neighbors
to each other, why can they not do the same work?" Now we shall not be
able to state the cause nor the method of the unspeakable and curious
operation; and should we make the attempt, we should be laughed to
scorn. Wherefore, leaving this unto God's power and boundless wisdom,
let us be silent.
17
Just so with regard to the things of God ; should we
desire to explain them by the wisdom which is from without, great
derision will ensue, not from their infirmity, but from the folly of
men. For the great things of all no language can explain.
[3.] Now observe: when I say, "He was crucified;"
the Greek saith, "And how can this be reasonable? Himself He helped not
when undergoing crucifixion and sore trial at the moment of the Cross:
how then after these things did He rise again and help others? For if
He had been able, before death was the actually in the midst of horrors
He should have shewn Himself above all horrors; and being in the
enemy's hold should have overcome; this cometh of Infinite Power. For
as in the case the fish, to suffer no harm from the monster, than if he
had not been swallowed at all;--so also in regard of Christ; His not
dying would not have been so inconceivable, as that having died He
should loose the bands of death. Say not then, "why did He not help
Himself on the Cross?" for he was hastening on to close conflict with
death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the
Cross, not because He could not, but because He would not. For Him Whom
the tyranny of death restrained not, how could the nails of the Cress
restrain?
[4.] But these things, though known to us, are not
so as yet to the unbelievers. Wherefore he said that "the word of the
Cross is to them that perish foolishness; but to us who are saved it is
the power of God. For it is written, I will destroy the wisdom of the
wise, and the prudence of the prudent will I reject." Nothing from
himself which might give offence, does he advance up to this point; but
first he comes to the testimony of the Scripture, and then furnished
with boldness from thence, adopts more vehement words, and saith,
Ver. 20, 21. "Hath not God made foolish the wisdom
of this world? Where is the wise? Where the Scribe? Where the disputer
of this world? Hath not God made foolish the wisdom of this world? For
seeing that in the wisdom of God the world through its wisdom knew God,
it was God's good pleasure through the foolishness of the preaching to
save them that believe." Having said, "It is written, I will destroy
the wisdom of the wise," He subjoins demonstration from facts, saying,
"Where is the wise? where the Scribe?" at the same time glancing at
both Gentiles and Jews. For what sort of philosopher, which among those
who have studied logic, which of those knowing in Jewish matters, hath
saved us and made known the truth? Not one. It was the fisherman's
work, the whole of it.
Having then drawn the conclusion which he had in
view, and brought down their pride, and of God?" The wisdom apparent in
those works whereby it was His will to make Himself known. For to this
end did he frame them, and frame them such as they are, that by a sort
of proportion, (<greek>analogws</greek>) from the things
which are seen heaven great as it is, not only was made by Him, but
made with ease; and that boundless earth, too, was brought into being
even as if it had been nothing. Wherefore of the former He saith, (Ps.
cii. 25. <greek>twn</greek>
<greek>keirwn</greek> LXX.) "The works of Thy fingers are
the heavens," and concerning the earth, (Is. xl. 23. LXX.) "Who hath
made the earth as it were nothing." Since then by this wisdom the world
was unwilling to discover God, He employed what seemed to be
foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by
faith. It remains that where God's wisdom is, there is no longer need
of man's. For before, to infer that He who made the world such and so
great, must in all reason be a God possessed of a certain
uncontrollable, unspeakable power; and by these means to apprehend
Him;--this was the part of human wisdom. But now we need no more
reasonings, but faith alone. For to believe on Him that was crucified
and buried, and to be fully persuaded that this Person Himself both
rose again and sat down on high; this needeth not wisdom, nor
reasonings, but faith. For the Apostles themselves came in not by
wisdom, but by faith, and surpassed the heathen wise men in wisdom and
loftiness, and that so much the more, as to raise disputings is less
than to receive by faith the things of God. For this transcends all
human understanding.
But how did He" destroy wisdom?" Being made known to
us by Paul and others like him, He shewed it to be unprofitable. For
towards
18
receiving the evangelical proclamation, neither is the wise profited at
all by wisdom, nor the unlearned injured at all by ignorance. But if
for that impression, and more easily dealt with. For the shepherd and
the rustic will more quickly receive this, once for all both repressing
all doubting thoughts and delivering himself to is ever after useful
for nothing. Thus when she ought to have displayed her proper powers,
and by the works to have seen the Lord, she would not. Wherefore though
she were now willing to introduce herself, she is not able. For the
matter is not of that kind; this way of knowing God being far greater
than the other. You see then, faith and simplicity are needed, and this
we should seek every where, and prefer it before the wisdom which is
from without. For "God," saith he, "hath made wisdom foolish."
But what is, "He hath made foolish?" He hath shewn
it foolish in regard of receiving the faith. For since they prided
themselves on it, He lost no time in exposing it. For what sort of
wisdom is it, when it cannot discover the chief of things that are
good? He caused her therefore to appear foolish, after she had first
convicted herself. For if when discoveries might have been made by
reasoning, she proved nothing, now when things proceed on a larger
scale, how will she be able to accomplish aught? now when there is need
of faith alone, and not of acuteness? You see then, God hath shewn her
to be foolish.
It was His good pleasure, too, by the foolishness of
the Gospel to save; foolishness, I say, not real, but appearing to be
such. For that which is more wonderful yet is His having prevailed by
bringing in, not another such wisdom more excellent than the first, but
what seemed to be foolishness. He cast out Plato for example, not by
means of another philosopher of more skill, but by an unlearned
fisherman. For thus the defeat became greater, and the victory more
splendid.
[5.] Ver. 22-24. Next, to shew the power of the
Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom:
but we preach Christ crucified, unto Jews a stumbling-block, and unto
Greeks foolishness; but unto them that are called, both Jews and
Greeks, Christ the Power of God, and the Wisdom of God."
Vast is the import of the things here spoken! For he
means to say how by contraries God hath overcome, and how the Gospel is
not of man. What he saith is something of this sort. When, saith he, we
say unto the Jews, Believe; they answer, Raise the dead, Heal the
demoniacs, Shew unto us signs. But instead thereof what say we? That He
was crucified, and died, who is preached. And this is enough, not only
to fail in drawing over the unwilling, but even to drive away those
even who are willing. Nevertheless, it drives not away, but attracts
and holds fast and overcomes.
Again; the Greeks demand of us a rhetorical style, and the
acuteness of sophistry. But weakness, this in the case of the Greeks is
foolishness. Wherefore, when we not only fail in producing what they
demand, but also produce the very opposites of their demand; (for the
Cross has not merry no appearance of being a sign sought out by
reasoning, but even the very annihilation of a sign;--is not merely
deemed no proof of power, but a conviction of weakness;--not merry no
display of wisdom, but a suggestion of foolishness;)--when therefore
they who seek for signs and wisdom not only receive not the things
which they ask, but even hear the contrary to what they desire, and
then by means of contraries are persuaded;--how is not the power of Him
that is preached unspeakable? As if to some one tempest-tost and
longing for a haven, you were to shew not a haven but another wilder
portion of the sea, and so could make him follow with thankfulness? Or
as if a physician could attract to himself the man that was wounded and
in need of remedies, by promising to cure him not with drugs, but with
burning of him again! For this is a result of great power indeed. So
also the Apostles prevailed, not simply without a sign, but even by a
thing which seemed contrary to all the known signs. Which thing also
Christ did in the case of the blind man. For when He would heal him, He
took away the blindness by a thing that increased it: i. e. He put on
clay. (St. John ix. 6.) As then by means of clay He healed the blind
man, so also by means of the Cross He brought the world to Himself.
That certainly was adding an offence, not taking an offence away. So
did He also in creation, working out things by their contraries. With
sand, for instance, He walled in the sea, having made the weak a bridle
to the strong. He placed the earth upon water, having taken order that
the heavy and the dense should be borne on the soft and fluid. By means
of the prophets again with a small piece of wood He raised up iron from
the bottom. (2 Kings vi. 5-7.) In like manner also with the Cross He
hath drawn the world to Himself. For as the water heareth up the earth,
so also the Cross beareth up the world. You see now, it is proof of
great power and wisdom, to convince by means of the things which tell
19
directly against us. Thus the Cross seems to be matter of offence; and
yet far from offending, it even attracts.
[6.] Ver. 25. All these things, therefore, Paul
bearing in mind, and being struck with astonishment, said that " the
foolishness of God is wiser than men, and the weakness of God is
stronger than men;" in relation to the Cross, speaking of a folly and
weakness, not real but apparent. For he is answering with respect unto
the other party's opinion. For that which philosophers were not able by
means of reasoning to accomplish, this, what seemed to be foolishness
did excellently well. Which then is the wiser, he that persuadeth the
many, or he that persuadeth few, or rather no one? He who persuadeth
concerning the greatest points, or about matters which are nothing?
(<greek>mhden</greek> <greek>ontwn</greek> Reg.
MS. <greek>m</greek><ss212>
<greek>deontwn</greek> Bened.) What great labors did Plato
endure, and his followers, discoursing to us about a line, and an
angle, and a point, and about numbers even and odd, and equal unto one
another and unequal, and such-like spiderwebs; (for indeed those webs
are not more useless to man's life than were these subjects;) and
without doing good to any one great or small by their means, so he made
an end of his life. How greatly did he labor, endeavoring to show that
the soul was immortal! and even as he came he went away, having spoken
nothing with certainty, nor persuaded any hearer. But the Cross wrought
persuasion by means of unlearned men; yea it persuaded even the whole
world: and not about common things, but in discourse of God, and the
godliness which is according to truth, and the evangelical way of life,
and the judgment of the things to come. And of all men it made
philosophers: the very rustics, the utterly unlearned. Behold how "the
foolishness of God is wiser than men," and "the weakness stronger?" How
"stronger?" Because it overran the whole world, and took all by main
force, and while men were endeavoring by ten thousands to extinguish
the name of the Crucified, the contrary came to pass: that flourished
and increased more and more, but they perished and wasted away; and the
living at war with the dead, had no power. So that when the Greek calls
me foolish, he shows himself above measure foolish: since I who am
esteemed by him a fool, evidently appear wiser than the wise. When he
calls me weak, then he shows himself to be weaken For the noble things
which publicans and fishermen were able to effect by the grace of God,
these, philosophers, and rhetoricians, and tyrants, and in short the
whole world, running ten thousand ways here and there, could not even
form a notion of. For what did not the Cross introduce? The doctrine
concerning the Immortality of the Soul; that concerning the
Resurrection of the Body; that concerning the contempt of things
present; that concerning the desire of things future. Yea, angels it
hath made of men, and all, every where, practice self-denial,
(<greek>filosofousi</greek>) and show forth all kinds of
fortitude.
[7.] But among them also, it will be said, many have
been found contemners of death. Tell me who? was it he who drank the
hemlock? But if thou wilt, I can bring forward ten thousand such from
within the Church. For had it been lawful when prosecution bell them to
drink hemlock and depart, all had become more famous than he. And
besides, he drank when he was not at liberty to drink or not to drink;
but willing or against his will he must robbers and man-slayers, having
fallen under the condemnation of their judges, have suffered things
more grievous. But with us it is all quite the contrary. For not
against their will did the martyrs endure, but of their will, and being
at liberty not to suffer; shewing forth fortitude harder than all
adamant. This then you see is no great wonder, that he whom I was
mentioning drank hemlock;it being no longer in his power not to drink,
and also when he had arrived at a very great age. For when he despised
life he stated himself to be seventy years old; if this can be called
despising. For I for my part could not affirm it: nor, what is more,
can anyone else. But show me some one enduring firm in torments for
godliness' sake, as I shew thee ten thousand every where in the world.
Who, while his nails were tearing out, nobly endured? Who, while his
body joints were wrenching (<greek>anascaptomenwn</greek>)
asunder? Who, while his body was cut in pieces,
(<greek>tow</greek> <greek>swmatos</greek>
<greek>cata</greek> <greek>meros</greek>
<greek>porqoumenou</greek>; <greek>ths</greek>
<greek>cefalhs</greek>;) member by member? or his head?
Who, while his bones were forced out by levers?
(<greek>anamokleuomenwn</greek>) Who, while placed without
intermission upon frying-pans? Who, when thrown into a caldron? Show me
these instances. For to die by hemlock is all as one with a man's
continuing in a state of sleep. Nay even sweeter than sleep is this
sort of death, if report say true. But if certain [of them] did endure
torments, yet of these, too, the praise is gone to nothing. For on some
disgraceful occasion they perished; some for revealing mysteries; some
for aspiring to dominion; others detected in the foulest crimes; others
again rashly, and fruitlessly, and foolishly, there bring no reason for
it, made away with themselves. But not so with us. Wherefore of the
deeds of those nothing is said; but these flourish and daily increase.
Which Paul having
20
in mind said, "The weakness of God is stronger than all men."
[8.] For that the Gospel is divine, even from hence
is evident; namely, whence could it have occurred to twelve ignorant
men to attempt such great things? who sojourned in marshes, in rivers,
in deserts; who never at any time perhaps had entered into a city nor
into a forum;--whence did it occur, to set themselves in array against
the whole world? For that they were timid and unmanly, he shews who
wrote of them, not apologizing, nor enduring to throw their failings
into the shade: which indeed of itself is a very great token of the
truth. What then doth he say about them? That when Christ was
apprehended, after ten thousand wonders, they fled; and he who
remained, being the leader of the rest, denied. Whence was it then that
they who when Christ was alive endured not the attack of the jews; now
that He was dead and buried, and as ye say, had not risen again, nor
had any talk with them, nor infused courage into them--whence did they
set themselves in array against so great a world? Would they not have
said among themselves, " what meaneth this? Himself He was not able to
save, and will He protect us? Himself He defended not when alive, and
will He stretch out the hand unto us now that he is dead? Himself, when
alive, subdued not even one nation; and are we to convince the whole
world by uttering His Name?" How, I ask, could all this be reason-abe,
I will not say, as something to be done, but even as something to be
imagined? From whence it is plain that had they not seen Him after He
was risen, and received most ample proof of his power, they would not
have ventured so great a cast.
[9.] For suppose they had possessed friends
innumerable;would they not presently have made them all enemies,
disturbing ancient customs, and removing their father's landmarks?
(<greek>dria</greek> Ms. Reg.
<greek>eqh</greek> Ben.) But as it was, they had them for
enemies, all, both their own countrymen and foreigners. For although
they had been recommended to veneration by everything external, would
not all men have abhorred them, introducing a new polity? But now they
were even destitute of everything; and it was likely that even on that
account all would hate and scorn them at once. For whom will you name?
The Jews? Nay, they had against them an inexpressible hatred on account
of the things which had been done unto the Master. Not by changing the
customs relating to the gods, but merely by substituting one line of
conduct for another; was cast out of Sicily, and went near to lose his
life.(1) This however did not ensue: so that he lost his liberty alone.
And had not a certain Barbarian been more gentle than the tyrant of
Sicily, nothing could have rescued the philosopher from slavery
throughout life in a foreign land. And yet it is not all one to
innovate in affairs of the kingdom, and in matters of religious
worship. For the latter more than any thing else causes disturbance and
troubles men. For to say, "let such and such an one marry such a woman,
and let the guardians(2) [of the commonwealth] exercise their
guardianship so and so," is not enough to cause any great disturbance:
and especially when all this is lodged in a book, and no great anxiety
on the part of the legislator to carry the proposals into practice. On
the other hand, to say, " they be no gods which men worship, but
demons; He who was crucified is God;" ye well know how great wrath it
kindled, how severely men must have paid for it, what a flame of war it
fanned.
For Protagoras, who was one of them, having dared to
say, "I know of no gods," not going round the world and proclaiming it,
but in a single city, was in the most imminent peril of his life(3).
And Diagoras(4) the Milesian(5), and Theodorus, who was called
Atheist,(6) although they had friends, and that influence which comes
from eloquence, and were held in admiration because of their
philosophy; yet nevertheless none of these profited them. And
21
the great Socrates, too, he who surpassed in philosophy all among them,
for this reason drank hemlock, because in his discourses of innovation
brought so great danger on philosophers and wise men, and on those who
had attained boundless popularity; and if they were not only unable to
do what they wished, but were themselves also driven from life and
county; how canst thou choose but be in admiration and astonishment,
when thou seest that the fisherman hath produced such an effect upon
the world, and accomplished his purposes; hath overcome all both
Barbarians and Greeks
[10.] But they did not, you will say, introduce
strange gods as the others did. Well, and in that you are naming the
very point most to be wondered at; that the innovation is twofold, both
to pull down those which are, and to announce the Crucified. For from
whence came it into their minds to proclaim such things? whence, to be
confident about their event? Whom of those before them could they
perceive to have prospered in any such attempt? Were not all men
worshipping demons? Were not all used to make gods of the elements? Was
not the difference [but] in the mode of impiety? But nevertheless they
attacked all, and overthrew all, and overran in a short time the
whole world, like a sort of winged beings; making no account of
dangers, of deaths, of the difficulty of the thing, of their own
fewness, of the multitude of the opponents, of the authority, the
power, the wisdom of those at war with them. For they had an ally
greater than all these, the power of Him that had been crucified and
was risen again. It would not have been so wondrous, had they chosen to
wage war with the world in the literal
sense,(<greek>polemon</greek>
<greek>aisqhton</greek>) as this which in fact has taken
place. For according to the law of battle they might have stood over
against the enemies, and occupying some adverse ground, have arrayed
themselves accordingly to meet their foes, and have taken their time
for attack and dose conflict. But in this case it is not so. For they
had no camp of their own, but were mingled with their enemies, and thus
overcame them. Even in the midst of their enemies as they went about,
they eluded their grasp, (<greek>labas</greek> Reg.
<greek>blabas</greek> Bened.) and became superior, and
achieved a splendid victory; a victory which fulfils the prophecy that
saith, "Even in the midst of thine enemies thou shalt have dominion."
(Ps. cx. 2) For this it was, which was full of all astonishment, that
their enemies having them in their power, and casting them into prison
and chains not only did not vanquish them, but themselves also
eventually had to bow down to them: the scourgers to the scourged, the
binders in chains to those who were bound, the persecutors to the
fugitives. All these things then we could say unto the Greeks, yea much
more than these; for the truth has enough and greatly to spare.
(<greek>pollh</greek> <greek>ths</greek>
<greek>alhqeias</greek> <greek>h</greek>
<greek>periousia</greek>.) And if ye will follow the
argument, we will teach you the whole method of fighting against them.
In the meanwhile let us here hold fast two heads; How did the weak
overcome the strong? and, From whence came it into their thoughts,
being such as they were, to form such plans, unless they enjoyed Divine
aid?
[11.] So far then as to what we have to say. But let
us shew forth by our actions all excellencies of conduct, and kindle
abuntantly the fire of virtue. For "ye are lights," saith admitted a
greater function than He hath to the sun: greater than heaven, and
earth, and sea; and by so much greater, as spiritual things be more
excellent than things sensible. When then we look unto the solar orb,
and admire the beauty, and the body and the brightness of the luminary,
let us consider again that greater and better is the light which is in
us, as indeed the darkness also is more dreadful unless we take heed.
And in fact a deep night oppresses the whole world. This is what we
have to dispel and dissolve. It is night not among heretics and among
Greeks only, but also in the multitude on our side, in respect of
doctrines and of life. For many entirely disbelieve the resurrection;
many fortify themselves with their horoscope;
(<greek>genesin</greek> <greek>xautois</greek>
<greek>epiteikizousi</greek>) many adhere to superstitious
observances, and to omens, and auguries, and presages. And some
likewise employ amulets and charms. But to these also we will speak
afterwards, when we have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which have
been said, and be ye fellow-helpers with me in the battle; by your way
of life attracting them to us and changing them. For, as I am always
saying, He that teaches high morality (<greek>peri</greek>
<greek>filosofias</greek>) ought first to teach it in his
own person, and be such as his hearers cannot do without. Let us
therefore become such, and make the Greeks feel kindly towards us. And
this will come to pass if we make up our minds not only not to do ill,
but also to suffer ill. Do we not see when little children being borne
in their father's arms give him that carries them blows on the cheek,
how sweetly the father lets the boy have his fill of wrath, and when he
sees that he has spent his passion, how his countenance brightens up?
In like manner let us also act; and as fathers with children, so let us
discourse with the Greeks.
22
For all the Greeks are children. And this, some of their own writers
have said, that "that people are children always, and no Greek is an
old man." Now children cannot bear to take thought for any thing
useful; so also the Greeks would be for ever at play; and they lie on
the ground, grovelling in posture and in affections. Moreover, children
oftentimes, when we are discoursing about important things, give no
heed to anything that is said, but will even be laughing all the time:
such also are the Greeks. When we discourse of the Kingdom, they laugh.
And as spittle dropping in abundance from an infant's mouth, which
oftentimes spoils its meat and drink, such also are the words flowing
from the mouth of the Greeks, vain and unclean. Even if thou art giving
children their necessary food, they keep on vexing those who furnish it
with evil speech, and we must bear themselves, and stamp on the floor;
just so do the Greeks also: when they behold the devil pilfering all
their patrimony, and even the things which support their life, they
laugh, and run to him as to a friend: but should any one take away any
possession, be it wealth or any childish thing whosoever of that kind,
they cry, they tear themselves. And as children expose their limbs
unconsciously and blush not for shame; so the Greeks, wallowing in
whoredoms and adulteries, and bring bare the laws of nature, and
introducing unlawful intercourses, are not abashed.
Ye have given me vehement applause and
acclamation(2), but with all your applause have a care lest you be
among those of whom these things are said. Wherefore I beseech you all
to become men: since, so long as we are children, how shall we teach
them manli-
HOMILY V.
1 COR. i. 26, 27.
Again; he proved at the same time that the thing is not new, but
ancient, as it was presignified and foretold from the beginning.
For, "It is written," saith he, "I will destroy the wisdom
of the wise." Withal he shews that it was neither inexpedient nor
unaccountable for things to take this course: (for, "seeing that in the
wisdom of God the world," saith he, "knew not God, God was well pleased
through the foolishness of preaching to save them which believe:") and
that the Cross is a demonstration of ineffable power and wisdom, and
that the foolishness of God is far mightier than the wisdom of man. And
this again he proves not by means of the teachers, but by means of the
dis-
23
and the unwise: it being extremely hard to convince an ignorant person,
especially when the discourse is concerning great and necessary things.
However, they did work conviction. And of this he calls the Corinthians
themselves as witnesses. For, "behold your calling, brethren," saith
he: consider; examine: for that doctrines so wise, yea, wiser than all,
should be received by ordinary men, testifies the greatest wisdom in
the teacher.
[2.] But what means, "according to the flesh?"
According to what is in sight; according to the life that now is;
according to the discipline of the Gentiles. Then, leg he should seem
to be at variance with himself, (for he had convinced both the
Proconsul, (Acts xiii. 12.) and other wise men, too, we have seen
coming over to the Gospel;) he said not, No wise man, but, "Not many
wise men." For he did not designedly
(<greek>apoceclhrwmenws</greek>) call the ignorant and pass
by the wise, but these also he received, yet the others in much larger
number. And why? Because the wise man according to the he will not cast
away his corrupt doctrine. And as in the case of a physician who might
wish to teach certain persons the secrets of his art, those who know a
few things, having a bad and perverse mode of practicing the art which
they make a point of retaining, would not endure to learn quietly, but
they who knew nothing would most readily embrace what was said: even so
it was here. The unlearned were more open to conviction, for they were
free from the extreme madness of accounting themselves wise. For indeed
the excess of folly is in these more than any, these, I say, who commit
unto reasoning things which cannot be ascertained except by faith.
Thus, suppose the smith by means of the tongs drawing out the red-hot
iron; if any one should insist on doing it with his hand, we should
vote him guilty of extreme folly: so in like manner the philosophers
who insisted on finding out these things for themselves disparaged the
faith. And it was owing to this that they found none of the things they
sought for.
"Not many mighty, not many noble;" for these also
are filled with pride. And nothing is so useless towards an accurate
knowledge of God as arrogance, and being nailed down
(<greek>proshlwsqai</greek>) to wealth: for these dispose a
man to admire things present, and make no account of the future; and
they stop up the ears through the multitude of cares: but "the foolish
things of the world God chose:" which thing is the person one meets in
the market more of a philosopher than themselves. Wherefore also he
said himself, "That He might put to shame the wise." And not in this
instance alone hath he done this, also in the case of the other
advantages of life. For, to proceed, "the weak sons only, but needy
also, and contemptible and obscure He called, that He might humble
those who were in high places.
V. 18. "And the base things of the world, and the
things that are despised, and the things "that are not?" Those persons
who are considered to be nothing because of their great insignificance.
Thus hath He shown forth His great power, casting down the great by
those who seem to be nothing. The same elsewhere he thus expresses, (2
Cor. xii. 9.) such as never applied themselves to any branch of
learning, how all at once to discourse wisely on the things which are
above the heavens For suppose a physician, an orator, or any one else:
we then most admire him, when he convinces and instructs those
completely uneducated. Now, if to instil into an uneducated man the
rules of art be a very wonderful thing, much more things which pertain
to so high philosophy.
[3.] But not for the wonders sake only, neither to
shew His own power, hath He done this, but to check also the arrogant.
And therefore he both said before, "That he might confound the wise and
the strong, that He might bring to nought the things which are," and
here again,
V. 29. "That no flesh should glory in the presence
of God." For God doeth all things to this end, to repress vainglory and
pride, to pull down boasting." "Do you, too," saith he, "employ
yourselves in that work." He doth all, that we may put nothing to our
own account; that we may ascribe all unto God. And have ye given
yourselves over unto this person or to that? And what pardon will ye
obtain?"
For God Himself hath shown that it is not possible
we should be saved only by ourselves: and this He did from the
beginning. For neither then could men be saved by themselves;
24
but it required their compassing the beauty of the heaven, and the
extent of the earth, and the mass of creation besides; if so they might
be led by the hand to the great artificer of all the works. And He did
this, repressing beforehand the self-conceit which was after to arise.
Just as if a master who had given his scholar charge to follow
wheresoever he might lead, when he sees him forestalling, and desiring
to barn all things of himself, should permit him to go quite astray;
and when he hath proved him incompetent to acquire the knowledge,
should thereupon at length introduce to him what himself has to teach:
so God also commanded in the beginning to trace Him by the idea which
the creation gives; but since they would not, He, after showing by the
experiment that they are not sufficient for themselves, conducts them
again unto Him by another way. He gave for a tablet, the world; but the
philosophers studied not in those things, neither were willing to obey
Him, nor to approach unto Him by that way which Himself commanded. He
introduces another way more evident than the former; one that might
bring conviction that man is not of himself alone sufficient unto
himself. For then scruples of reasoning might be started, and the
Gentile wisdom employed, on their part whom He through the creation was
leading by the hand; but now, unless a man become a fool, that is,
unless he dismiss all reasoning and all wisdom, and deliver up himself
unto the faith, it is impossible to be saved. You see that besides
making the way easy, he hath rooted up hereby no trifling disease,
namely, in forbidding to boast, and have high thoughts: "that no flesh
should glory:" for hence came the sin, that men insisted on being wiser
than the laws of God; not willing so to obtain knowledge as He had
enacted: and therefore they did not obtain it at all. So also was it
from the beginning. He said unto Adam, "Do such a thing, and such
another thou must not do." He, as thinking to find out something more,
disobeyed; and even what he had, he lost. He spake unto those that came
after, "Rest not in the creature; but by means of it contemplate the
Creator." They, forsooth, as if making out something wiser than what
had been commanded, set in motion windings innumerable. Hence they kept
dashing against themselves and one another, and neither found God, nor
concerning the creature had any distinct knowledge; nor had any meet
and true opinion about it. Wherefore again, with a very high hand,
(<greek>ek</greek> <greek>pollou</greek>
<greek>tou</greek> <greek>periontos</greek>)
lowering their conceit. He admitted the uneducated first, showing
thereby that all men need the wisdom from above. And not only in the
matter of knowledge, but also in all other things, both men and all
other creatures He hath constituted so as to be in great need of Him;
that they might have this also as a most forcible motive of submission
and attachment, lest turning away they should perish. For this cause He
did not suffer them to be sufficient unto themselves. For if even now
many, for all their indigency, despise Him, were the case not so,
whither would they not have wandered in haughtiness? So that He stayed
them from boasting as they did, not from any grudge to them, but to
draw them away from the destruction thence ensuing.
[4.] V. 30 "But of Him are ye in Christ Jesus, who
was made unto us wisdom from God, and righteousness, and
sanctification, and redemption."
The expression "of Him," I suppose he uses here, not
of our introduction into being, but with reference to the faith: that
is, to our having become children of God, "not of blood, nor of the
will of the flesh." (St. John i. 13.) "Think not then, that having
taken away our glorying, He left us so: for there is another, a greater
glorying, His gift. For ye are the children of Him in whose presence it
is not meet to glory, having become so through Christ." And since he
has said, "The foolish things of the world He chose, and the base," he
signifies that they are nobler than all, having God for their Father.
And of this nobility of ours, not this person or that, but Christ is
the cause, having made us wise, and righteous, and holy. For so mean
the words, "He was made unto us wisdom."
Who then is wiser than we are who have not the
wisdom of Plato, but Christ Himself God having so willed.
But what means, "of God?" Whenever he speaks great
things concerning the Only-Begotten, he adds mention of the Father,
lest any one should think that the Son is unbegotten. Since therefore
he had affirmed His power to be so great, and had referred the whole
unto the Son, saying that He had "become wisdom unto us, and
righteousness, and sanctification and redemption;"--through the Son
again referring the whole to the Father, he saith, "of God."
But why said he not, He hath made us wise, but "was
made unto us wisdom?" To show the copiousness of the gift. As if he had
said, He gave unto us Himself. And observe how he goes on in order. For
first He made us wise by delivering from error, and then righteous and
holy, by giving us the Spirit; and He hath so delivered us from all our
evils as to be "of Him." and this is not meant to express communication
of bring, (<greek>ousiwsews</greek>) but is spoken
concerning the faith. Elsewhere we find him saying, "We were made
righteousness in Him;" in
25
these words, "Him who knew no sin He made to be sin for us that we
might be made the righteousness of God in Him;" (5 Cor. v. 21.) but now
he saith, "He hath been made righteousness unto us; so that whosoever
will may partake plentifully." For it is not this man or that who hath
made us wise, but Christ. "He that glorieth," therefore, "let him glory
in Him," not in such or such an one. From Christ have proceeded all
things. Wherefore, having said, "Who was made unto us wisdom, and
righteousness, and sanctification, and redemption," he added, "that,
according as it is written, he that glorieth, let him glory in the
Lord."
For this cause also he had vehemently inveighed
against the wisdom of the Greeks, to teach men this lesson,
(<greek>touto</greek> <greek>auto</greek>
Savile; <greek>toutw</greek>
<greek>autp</greek> Bened.) and no other: that (as indeed
is no more than just) they should boast themselves in the Lord. For
when of ourselves we seek the things which are above us, nothing is
more foolish, nothing weaker than we are. In such case, a tongue well
whetted we may have; but stability of doctrine we cannot have. Rather,
reasonings, being alone, are like the webs of spider. For unto such a
point of madness have some advanced as to say that there is nothing
real in the whole of being: yea, they maintain positively that all
things are contrary to what appears
Say not therefore that anything is from thyself, but
in all things glory in God. Impute unto no man anything at any time.
For if unto Paul nothing ought to be imputed much less unto any others.
For, saith he, (ch. iii. 6.) "I planted, Apollos watered, but God gave
the increase." He that hath learnt to make his boast in the Lord, will
never be dated, but will be moderate at all times, and thankful under
all circumstances. But not such is the mind of the Greeks; they refer
all to themselves; wherefore even of men they make gods. In so great
shame hath desperate arrogance plunged
them.(<greek>exetrakhlisen</greek>
[5.] It is time then, in what remains, to go forth
to battle against these. Recollect where we left our discourse on the
former day. We were saying that it was not possible according to human
cause and effect that fishermen should get the better of philosophers.
But nevertheless it became possible: from whence it is dear that by
grace it became so. We were saying that it was not possible for them
even to conceive such great exploits: and we shewed that they not only
conceived, but brought them to a conclusion with great ease. Let us
handle, to-day, the same head of our argument: viz. From whence did it
enter their thoughts to expect to overcome the world, unless they had
seen Christ after He was risen? What? Were they beside themselves, to
reckon upon any such thing inconsiderately and at random? For it goes
even beyond all madness, to look, without Divine grace, for success in
so great an undertaking. How did they succeed in it, if they were
insane and frenzied? But if they were in their sober senses, as indeed
the events shewed, how, but on receiving credible pledges from the
heavens and enjoying the influence which is from above, did they
undertake to go forth to so great wars, and to make their venture
against earth and sea, and to strip and stand their ground so nobly,
for a change in the customs of the whole world which had been so long
time fixed, they being but twelve men?
And, what is more, what made them expect to convince
their hearers, by inviting them to heaven and the mansions above? Even
had they been brought up in honor, and wealth, and power, and
erudition, not even so would it have been at all likely that they
should be roused to so burthensome an undertaking. However, there would
have been somewhat more of reason in their expectation. But as the case
now stands, some of them had been occupied about lakes, some about
hides(1), some about the customs: than which pursuits nothing is more
unprofitable towards philosophy, and the persuading men to have high
imaginations: and especially when one hath no example to shew. Nay,
they had not only no examples to make their success likely, but they
had examples against all likelihood of success, and those within their
own doors.(*) (<greek>enaula</greek>) For many for
attempting innovations had been utterly extinguished, I say not among
the Greeks, for all that was nothing, but among the Jews themselves at
that very time; who not with twelve men, but with great numbers had
applied themselves to the work. Thus both Theudas and Judas, having
great bodies of men, perished together with their disciples. And the
fear arising from their examples was enough to control these, had they
not been strongly persuaded that victory without divine power was out
of the question.
Yea, even if they did expect to prevail, with what
sort of hopes undertook they such great dangers, except they had an eye
to the world to come? But let us suppose that they hoped for no less
than victory; what did they expect to gain from the bringing all men
unto Him, "who is not risen again," as ye say? For if now, men who
believe concerning the kingdom of heaven and blessings unnumbered with
reluctance encounter dangers, how could they have undergone so many for
nothing, yea rather, for evil? For if the things which were done did
26
not take place, if Christ did not ascend into heaven; surely in their
obstinate zeal to invent these things, and convince alI the world of
them, they were offending God, and must expect ten thousand
thunderbolts from on high.
[6.] Or, in another point of view; if they had felt
this great zeal while Christ was living, yet on His death they would
have let it go out. For He would have seemed to them, had He not risen,
as a sort of deceiver and pretender. Know ye not that armies while the
general and king is alive, even though they be weak, keep together; but
when those in such office have departed, however strong they may be,
they are broken up?
Tell me then, what were the enticing arguments
whereupon they acted, when about to take hold of the Gospel,and to go
forth unto all the world? Was there any kind of impediment wanting to
restrain them? If they had been mad, (for I will not cease repeating
it,) they could not have succeded at all; for no one follows the advice
of madmen. But if they succeeded as in truth they did succeed, and the
event proves, then none so wise as they. Now if none were so wise as
they, it is quite plain, they would not lightly have entered upon the
preaching. Had they not seen Him after He was risen, what was there
sufficient to draw them out unto this war? What which would not have
turned them away from it? He said unto them, "After three days I will
rise again," and He made promises concerning the kingdom of heaven. He
said, they should master the whole world, after they had received the
Holy Spirit; and ten thousand other things besides these, surpassing
all nature. So that if none of these things had come to pass, although
they believed in Him while alive, after His death they would not have
believed in Him, unless they had seen Him after He was risen. For they
have said, "'After three days,' He said, ' I will rise again,' and He
hath not arisen. He promised that He would give the Spirit, and He hath
not sent Him. How then shall His sayings about the other world find
credit with us, when His sayings about this are tried and found
wanting?"
And why, if He rose not again, did they preach that
He was risen? "Because they loved Him," you will say. But surely, it
was likely that they would hate Him afterwards, for deceiving and
betraying them; and because, having lifted them up with innumerable
hopes, and divorced them from house, and parents, and all things, and
set in hostility against them the entire nation of Jews, He had
betrayed them after all. And if indeed the thing were of weakness, they
might have pardoned it; but now it would be deemed a result of
exceeding malice. For He ought to have spoken the truth, and not have
promised heaven, being a mortal man, as ye say. So that the very
opposite was the likely line for them to take; to proclaim the
deception, and declare Him a pretender and imposter. Thus again would
they have been rid of all their perils; thus have put an end to the
war. Moreover, seeing that the Jews gave money unto the sails to say
that they stole the body, if the disciples had come forward and said,
"We stole Him, He is not risen again," what honor would they not have
enjoyed? Thus it was in their power to be honored, nay, crowned. Why
then did they for insults and dangers barter away these things, if it
was not some Divine power which influenced them, and proved mightier
than all these?
[7.] But if we do not yet convince, take this also
into consideration; that had this not been so, though they were ever so
well disposed, they would not have preached this Gospel in His name,
but would have treated Him with abhorrence. For ye know that not even
the names of those who deceive us in this sort are we willing to hear.
But for what reason preached they also His name? Expecting to gain the
mastery through Him? Truly the contrary was natural for them to expect;
that even if they had been on the point of prevailing they were ruining
themselves by bringing forward the name of a deceiver. But if they
wished to throw into the shade former events, their fine was to be
silent; at any rate, to contend for them earnestly was to excite more
and more both of serious hostility and of ridicule. From whence then
did it enter their thoughts to invent such things? I say, "invent:" for
what they had heard, they had forgotten. But if, when there was no
fear, they forgot many things, and some did not even understand, (as
also the Evangelist himself saith,) now that so great a danger came
upon them, how could it be otherwise than that all should fleet away
from them? Why speak I of words? when even their love towards their
Master Himself began gradually to fade away, through fear of what was
coming: wherewith also He upraided them. For since, before this, they
hung upon him, and were asking continually, "Whitter goest Thou," but
afterwards on His drawing out His discourse to so great length, and
declaring the terrors which at the very time of the Cross, and after
the Cross should befal them, they just continued speechless and frozen
through fear;--hear how He alleges to them this very point saying,
"None of you asketh Me, Wither goest Thou? But because I have said
these things unto you, sorrow hath filled your heart." (St. John xvi.
5--6. ) Now if the expectation that He would die and rise again was
such a grief to them, had
27
they failed to see Him after He was risen, how could it be less
than annihilation? Yea, they would have been fain to sink into the
depths of the earth, what with dejection at being so deceived, and what
with dread of the future. feeling themselves sorry straightened.
Again: from whence came their high doctrines? for
the higher points, He said, they should hear afterwards. For, saith He,
(St. John xvi. 12.) "I have many things to speak unto you, but ye
cannot bear them now." So that the things not spoken were higher. And
one of the disciples was not even willing to depart with Him into
Judea, when he heard of dangers, but said, "Let us also go that we may
die with Him," (St. John xi. 16.) taking it hardly(1) because he
expected that he should die. Now if that disciple, while he was with
Him, expected to die and shrunk back on that account, what must he not
have expected afterwards, when parted from Him and the other disciples,
and when the exposure of their shameless conduct was so complete?
[8.].Besides, what had they to say when they went
forth? For the passion indeed all the world knew: for He had been
hanged on high, upon the frame of wood,
(<greek>ikriou</greek>) and in mid-day, and in a chief
city, and at a principal feast and that from which it was least
permitted that any should be absent. But the resurrection no man saw of
those who were without: which was no small impediment to them in
working conviction. Again, that He was buried, was the common talk of
all: and that His disciples stole His body, the soldiers and all the
Jews declared: but that He had risen again, no one of them who were
without knew by sight. Upon what ground then did they expect to
convince the world? For if, while miracles were taking place, certain
soldiers were persuaded to testify the contrary, upon what ground did
these expect without miracles to do the work of preachers, and without
having a farthing to convince land and sea concerning the resurrection?
Again, if through desire of glory they attempted this, so much the
rather would they have ascribed doctrines each one to himself, and not
to Him that was dead and gone. Will it be said, men would not have
believed them? And which of the two was the likelier, being preached,
to win their belief? He that was apprehended and crucified, or those
who had escaped the hands of the Jews?
[9.] Next, tell me with what view were they to take
such a course? They did not immediately, leaving Judaea, go into the
Gentile cities, but went up and down within its limit. But how, unless
they worked miracles, did they convince? For if such they really
wrought, (and work them they did,) it was the result of God's power. If
on the other hand they wrought none and prevailed, much more wonderful
was the event. Knew they not the Jews--tell me--and their evil
practice, and their soul full of grudgings? For they stoned even Moses,
(Numb. xiv. 10. comp. Exod. xvii. 4.) after the sea which they had
crossed on foot; after the victory, and that marvellous trophy which
they raised without blood, by means of his hands, over the Egyptians
who had enslaved them; after the manna; after the rocks, and the
fountains of rivers which break out thence; after ten thousand miracles
in the land of Egypt and the Red Sea and the wilderness. Jeremiah they
cast into a pit, and many of the prophets they slew. Here, for example,
what saith Elias, after that fearful famine, and the marvellous rain,
and the torch which he brought down from heaven, and the strange
holocaust; driven, as he was, to the very extreme edge of their
country: "Lord, thy prophets they have killed, thine altars they have
digged down, and I am left alone, and they seek my life." (1 Kings xix.
10.) Yet were not those (who were so persecuted) disturbing any of the
established rules. Tell me then, what ground had men for attending to
these of whom we are speaking? For, on one hand, they were meaner
persons than any of the prophets; on the other, they were introducing
just such novelties as had caused the Jews to nail even their Master to
the Cross
And in another way, too, it seemed less
unaccountable for Christ to utter such things than for them; for He,
they might suppose, acted thus to acquire glory for himself; but these
they would have hated even the more, as waging war with them in behalf
of another.
[10.] But did the laws of the Romans help them? Nay,
by these they were more involved in difficulties. For their language
was, (St. John xix. 12.) "Whosoever maketh himself a king is not
Cæsar's friend." So that this alone was a sufficient impediment
to them, that of Him who was accounted an usurper they were first
disciples, and afterwards desirous to strengthen His cause. What in the
world then set them upon rushing into such great dangers? And by what
statements about Him would they be likely to gain credit? that He was
crucified? That He was born of a poor Jewish woman who had been
betrothed to a Jewish carpenter? That He was of a nation hated by the
world? Nay, all these
28
things were enough not only to fail of persuading and attracting the
hearers, but also to disgust every one; and especially when affirmed by
the tent-maker and the fisherman. Would not the disciples then bear all
these things in mind? Timid nature can imagine more than the reality,
and such were their natures Upon what ground then did they hope to
succeed? Nay, rather, they had no hope, there being things innumerable
to draw them aside, if so be that Christ had not risen. Is it not quite
plain even unto most thoughtless that unless they had enjoyed a copious
and mighty grace, and had received pledges of the resurrection, they
would have been unable, I say not, to do and undertake these things,
but even so much as to have them in their minds? For if when there were
so great hinderances, in the way of their planning, I say not of their
succeeding, they yet both planned and brought to effect and
accomplishing things greater than all expectation, every one, I
suppose, can see that not by human power but by divine grace they
wrought things.
Now these arguments we ought to practice, not by
ourselves only, but one with another; and thus also the discovery of
what remains will be easier to us.
[11.] And do not, because thou art an artisan,
suppose that this sort of exercise is out of your province; for even
Paul was a tent-maker.
"Yes," saith some one, "but at that time he was also
filled with abundant grace, and out of that he spake all things" Well;
but before this grace, he was at the feet of Gamaliel; yea, moreover,
and he received the grace, because of this, that he shewed a mind
worthy of the grace; and after these things he again put his hand to
his craft. Let no, one, therefore, of those who have trades be ashamed;
but those, who are brought up to nothing and are idle, who employ many
attendants, and are served by an immense retinue. For to be supported
by continual hard work is a sort of asceticism.
(<greek>filosofias</greek>) comp. Hooker, E. P. V. lxxii.
18.) The souls of such men are clearer, and their minds better strung.
For the man who has nothing to do is apter to say many things at
random, and do many things at random; and he is busy all day long
about nothing, a huge lethargy taking him up entirely. But he that is
employed will not lightly entertain in himself any thing useless, in
deed in words, or in thoughts; for his whole soul is altogether intent
upon his laborious way of livelihood. Let us not therefore despise
those who support themselves by the labor of their own hands; but let
us rather call them happy on this account. For tell me, what thanks are
due unto thee, when after having received thy portion from thy father,
thou goest on not in any calling, but lavishing away the whole of it at
random? Knowest thou not that we shall no all have enjoyed greater
licence here a more exact one; those who were afflicted with labor, or
poverty, or any thing else of this kind, one not so severe? And this is
plain from Lazarus and the rich man. For as thou, for neglecting the
right use of the leisure, art justly accused; so the poor man, who
having full employment hath spent his remnant of time upon right
objects, great will be the crowns which he shall receive. But dost thou
urge that a soldier's duties should at least excuse thee; and dost thou
charge them with thy want of leisure? The excuse cannot be founded in
reason. For Cornelius was a centurion, yet in no way did the soldier's
belt impair his strict rule of life. But thou, when thou art keeping
holiday with dancers and players, and making entire waste of thy life
upon the stage, never thinkest of excusing thyself from such
engagements by the necessity of military service or the fear of rulers:
but when it is the Church to which we call you, then occur these
endless impediments.
And what wilt thou say in the day, when thou seest
the flame, and the rivers of fire, and the chains never to be broken;
and shalt hear the gnashing of teeth? Who shall stand up for thee in
that day, when thou shalt see him that hath labored with his own hand
and hath lived uprightly, enjoying all glory; but thyself, who art now
in soft raiment and redolent of perfumes, in incurable woe? What good
will thy wealth and superfluity do thee? And the artisan--what harm
will his poverty do him?
Therefore that we may not suffer then, let us fear
what is said now, and let all our time be spent in employment on things
which are really indispensable. For so, having propitiated God in
regard of our past sins, and adding good deeds for the future, we shall
be able to attain unto the kingdom of heaven: through the favor and
loving-kindness, etc., etc.
29
HOMILY VI.
1 Cor. ii. 1, 2.
And I, brethren, when I came to you, came not with excellency of speech
or of wisdom, declaring unto you the testimony of God. For I determined
not to know any thing among you, save Jesus Christ, and Him crucified.
Nothing was ever more prepared for combat than the
spirit of Paul; or rather, I should say, not his spirit, (for he was
not himself the inventor of these things,) but, nothing was ever equal
to the grace working within him, which overcometh all things For
sufficient indeed is what had been said before to cast down the pride
of the boasters about wisdom; nay, even a part of it had been enough.
But to enhance the splendor of the victory, he contends anew for the
points which he had been affirming; trampling upon the prostrate foe.
Look at it in this was He had brought forward the prophecy which saith,
"I will destroy the wisdom of the wise." He had shewn the wisdom of
God, in that by means of what seemed to be foolishness, He destroyed
the philosophy of the Gentiles; he had shewn that the "foolishness of
God is wiser than men ;" he had shewn that not only did He teach by
untaught persons, but also chose untaught persons to learn of Him. Now
he sheweth that both the thing itself which was preached, and the
manner of preaching it, were enough to stagger people; and yet did not
stagger them. As thus: "not only," saith he, "are the disciples
uneducated, but I myself also, who am the preacher."
Therefore he saith, "And I, brethren, "(again he
useth the word "brethren," to smooth down. the harshness of the
utterance,)" came not with excellency of speech, declaring unto you the
testimony of God." "What then? tell me, hadst thou chosen to come 'with
excellency,' wouldest thou have been able?" "I, indeed, had I chosen,
should not have been able; but Christ, if He had chosen, was able. But
He would not, in order that He might render His trophy more brilliant."
Wherefore also in a former passage, shewing that it was His work which
had been done, His will that the word should be preached in an
unlearned manner, he said, "For Christ sent me not to baptize, but to
preach the Gospel; not with wisdom of words" But far greater, yea,
infinitely greater, than Paul's willing this, is the fact that Christ
willed it.
"Not therefore," saith he, "by display of eloquence,
neither armed with arguments from without, do I declare the testimony
of God." He saith not "the preaching," but "the testimony(1) of God;"
which word was itself sufficient to withhold him. For he went about
preaching death: and for this reason he added, "for I determined not to
know anything among you, save Jesus Christ, and Him crucified." This
was the meaning he meant to convey, that he is altogether destitute of
the wisdom which is without; as indeed he was saying above," I came not
with excellency of speech :" for that he might have possessed this also
is plain; for he whose garments raised the dead and whose shadow
expelled diseases,(2) much more was his soul capable of receiving
eloquence. For this is a thing which may be taught: but the former
transcendeth all art. He then who knows things beyond the reach of art,
much more must he have had strength for lesser things. But Christ
permitted not; for it was not expedient. Rightly therefore he saith,
"For I determined not to know any thing: "for I, too, for my part have
just the same will as Christ."
And to me it seems that he speaks to them in a
lower tone even than to any others, in order to repress their pride.
Thus, the expression, "I determined to know nothing," was spoken in
contradistinction to the wisdom which is with out. "For I came not
weaving syllogisms nor sophisms, nor saying unto you anything else
than" Christ was crucified." They indeed have ten thousand things to
say, and concerning ten thousand things they speak, winding out long
courses of words, framing arguments and syllogisms, compounding
sophisms without end. But I came unto you saying no other thing than
"Christ was crucified," and all of them I out-stripped: which is a sign
such as no words can express of the power of Him whom I preach."
30
[2.] Ver. 3. "And I was with you in weakness, and in
fear, and in much trembling."
This again is another topic: for not only are the
believers unlearned persons; not only is he that speaketh unlearned;
not only is the manner of the teaching of an unlearned cast throughout;
not only was the thing preached of itself enough to stagger people;
(for the cross and death were the message brought;) but together with
these there were also other hindrances, the dangers, and the plots, and
the daily fear, and the being hunted about. For the word "weakness,"
with him in many places stands for the persecutions: as also elsewhere.
"My weakness which I had in my flesh ye did not set at nought:" (Gal.
iv. 13, 14.)and again, "If I must needs glory, I will glory of the
things which concern my weakness." (2 Cor. xi. 30.) What [weakness]?
"The governor under Aretas the king guarded the city of the Damascenes,
desirous to apprehend me." (2 Cor. v. 32.) And again, "Wherefore I take
pleasure in weakness:" (2 Cor. 12 10.) then, saying in what, he added,
"In injuries, in necessities, in distresses." And here he makes the
same statement; for having said, "And I was in weakness," etc. he did
not stop at this point, but explaining the word "weakness" makes
mention of his dangers. He adds again, "and in fear, and in much
trembling, I was with you."
"How sayest thou? Did Paul also fear dangers?" He
did fear, and dreaded them excessively; for though he was Paul, yet he
was a man. But this is no charge against Paul, but infirmity of human
nature; and it is to the praise of his fixed purpose of mind that when
he even dreaded death and stripes, he did nothing wrong because of this
fear. So that they who assert that he feared not stripes, not only do
not honor him, but rather abridge greatly his praises. For if he feared
not, what endurance or what self-restraint was there in bearing the
dangers? I, for my part, on this account admire him; because being in
fear, and not simply in "fear," but even in "trembling" at his perils,
he so ran as ever to keep his crown; and gave not in for any danger, in
his task of purging out(1) the world, and everywhere both by sea and
land sowing the Gospel.
[3.] Ver. 4. "And my speech and my preaching was not
in persuasive words of wisdom:" that is, had not the wisdom from
without. Now if the doctrine preached had nothing subtle, and they that
were called were unlearned, and he that preached was of the same
description, and thereto was added persecution, and trembling and fear;
tell me, how did they overcome without Divine power? And this is why,
having said, "My speech and my preaching was not in persuasive words of
wisdom," he added, "but in demonstration of the Spirit and of power."
Dost thou perceive how "the foolishness of God is
wiser than men, and the weakness stronger?" They for their part, bring
unlearned and preaching such a Gospel, in their chains and persecution
overcame their persecutors. Whereby? was it not by their furnishing
that evidence which is of the Spirit? For this indeed is confessed
demonstration. For who, tell me, after he had seen dead men rising to
life and devils cast out, could have helped admitting it?
But seeing that there are also deceiving
wonders, such as those of sorcerers, he removes this suspicion also.
For he said not simply "of power," but first, "of the Spirit," and
then, "of power:" signifying that the things done were spiritual.
It is no disparagement, therefore, that the Gospel
was not declared by means of wisdom; rather it is a very great
ornament. For this, it will be allowed, is the clearest token of its
being divine and having its roots from above, out of the heavens.
Wherefore he added also,
Ver. 5. "That your faith should not stand in the
wisdom of men, but in the power of God."
Seest thou how dearly in every way he hath set forth
the vast gain of this "ignorance," and the great loss of this "wisdom?"
For the latter made void the Cross, but the former proclaimed the power
of God: the latter, besides their failing to discover any of those
things which they most needed, set them also upon boasting of
themselves; the former, besides their receiving the truth, led them
also to pride themselves in God. Again, wisdom would have persuaded
many to suspect that the doctrine was of man: this clearly
demonstrated it to be divine, and to have come down from heaven. Now
when demonstration is made by wisdom of words, even the worse
oftentimes overcome the better, having more skill in words; and
falsehood outstrips the truth. But in this case it is not so: for
neither doth the Spirit enter into an unclean soul, nor, having entered
in, can it ever be subdued; even though alI possible cleverness of
speech assail it. For the demonstration by works and signs is for more
evident than that by words.
[4.] But some one may say perhaps, "If the Gospel is
to prevail and hath no need of words, lest the Cross be made of none
effect; for what reason are signs withholden now?" For what reason?
Speakest thou in unbelief and not allowing that they were done even in
the times of the Apostles, or dost thou truly seek to know? If in
unbelief, I will first make my stand against
31
this. I say then, If signs were not done at that time, how did they,
chased, and persecuted, and trembling, and in chains, and having become
the common enemies of the world, and exposed to all as a mark for ill
usage, and with nothing of their own to allure, neither speech, nor
show, nor wealth, nor city, nor nation, nor family, nor pursuit
(<greek>etihdeuma</greek>,) nor glory, nor any such like
thing; but with all things contrary, ignorance, meanness, poverty,
hatred, enmity, and setting themselves against whole commonwealths, and
with such a message to declare; how, I say, did they work conviction?
For both the precepts brought much labor, and the doctrines many
dangers. And they that heard and were to obey, had been brought up in
luxury and drunkenness, and in great wickedness. Tell me then, how did
they convince? Whence had they their credibility? For, as I have just
said, If without signs they wrought conviction, far greater does the
wonder appear. Do not then urge the fact that signs are not done now,
as a proof that they were not done then. For as then they were usefully
wrought; so now are they no longer so wrought.
Nor doth it necessarily follow from discourse being
the only instrument of conviction, that now the "preaching" is in
"wisdom." For both they who from the beginning sowed the word were
unprofessional (<greek>idiptai</greek>) and unlearned, and
spake nothing of themselves; but what things they received from God,
these they distributed to the world: and we ourselves at this time
introduce no inventions of our own; but the things which from them we
have received, we speak unto all. And not even now persuade we by
argumentation; but from the Divine Scriptures and from the miracles
done at that time we produce the proof of what we say. On the other
hand, even they at that time persuaded not by signs alone, but also by
discoursing. And the signs and the testimonies out of the Old
Scriptures, not the cleverness of the things said, made their words
appear more powerful.
[5.] How then, you will say, is it that signs were
expedient then, and now inexpedient? Let us suppose a case, (for as yet
I am contending against the Greek, and therefore I speak hypothetically
of what must certainly come to pass,) let us, I say, suppose a case;
and let the unbeliever consent to believe our affirmations, though it
be only by way of concession: (<greek>kan</greek>
<greek>kata</greek> <greek>sundromhn</greek>)
for instance, That Christ will come. When then Christ shall come and
all the angels with Him, and be manifested as God, and all things made
subject unto Him; will not even the Greek believe? It is quite plan
that he will also fall down and worship, and confess Him God, though
his stubbornness exceed all reckoning. For who, at sight of the heavens
opened and Him coming upon the clouds, and all the congregation of the
powers above spread around Him, and rivers of fire coming on, and all
standing by and trembling, will not fall down before Him, and believe
Him God? Tell me, then; shall that adoration and knowledge be accounted
unto the Greek for faith? No, on no account. And why not? Because this
is not faith. For necessity hath done this, and the evidence of the
things seen, and it is not of choice, but by the vastness of the
spectacle the powers of the mind are dragged along. It follows that by
how much the more evident and overpowering the course of events, by so
much is the part of faith abridged. For this reason miracles are not
done now.
And that this is the truth, hear what He saith unto
Thomas (St. John xx. 29) "Blessed are they who have not seen, and yet
have believed." Therefore, in proportion to the evidence wherewith the
miracle is set forth is the reward of faith lessened. So that if now
also miracles were wrought, the same thing would ensue. For that then
we shall no longer know Him by faith, Paul hath shewn, saying, "For now
we walk by faith, not by sight." (2 Cor. v., 7.
<greek>nun</greek> not in the received text.) As at that
time, although thou believe, it shall not be imputed unto thee, because
the thing is so palpable; so also now, supposing that such miracles
were done as were formerly. For when we admit things which in no degree
and in no way can be made out by reasoning, then it is faith. It is for
this that hell is threatened, but is not shewn: for if it were shewn,
the same would again ensue.
[6.] Besides if signs be what thou seekest after,
even now thou mayest see signs, although not of the same kind; the
numberless predictions and on an endless variety of subject: the
conversion of the world, the self-denying
(<greek>filo</greek>-<greek>sofian</greek>)
course of the Barbarians, the change from savage customs, the greater
intenseness of piety. "What predictions?" you will say. "For all the
things just mentioned were written after the present state of things
had begun." When? Where? By whom? Tell me. How many years ago? Will you
have fifty, or an hundred? They had not then, a hundred years ago,
anything written at all. How then did the world retain the doctrines
and all the rest, since memory would not be sufficient? How knew they
that Peter was crucified? (<greek>aneskolopisqh</greek>)
How could it have entered the minds of men who came after the events
had taken place to foretell, for instance, that the Gospel should be
preached in every part of the whole world? that the Jewish institutions
should cease, and never return again? And they who
32
gave up their lives for the Gospel, how would they have endured to see
the Gospel adulterated? And how would the writers have won credit,
miracles having ceased? And how could the writings have penetrated to
the region of Barbarians, and of Indians, and unto the very bounds of
the ocean, if the relators had not been worthy of credit? The writers,
too, who were they? When, how, and why, did they write at all? Was it
to gain glory to themselves? Why then inscribed they the books with
other men's names? "Why, from a wish to recommend the doctrine" As
true, or as false? For if you say, they stock to it, as bring false;
their joining it at all was out of all likelihood: but if as being
truth, there was no need of inventions such as you speak of. And
besides, the prophecies are of such a kind, as that even until now time
has been unable to force aside the predicted course of things:
(<greek>ws</greek> <greek>mh</greek>
<greek>dunasqai</greek>
<greek>biazesqai</greek> <greek>kronw</greek>
<greek>ta</greek> <greek>eirhmena</greek>) for
the destruction indeed of Jerusalem took place many years ago; but
there are also other predictions which extend along from that time
until His coming; which examine as you please: for instance, this, "I
am with you alway, even unto the end of the world: (St. Matt. xxviii.
20.) and, "Upon this Rock I will build My Church, and the gates of hell
shall not prevail against it: " (St. Matt. xvi. 18.) and, "This Gospel
shall be preached unto all nations:" (St. Matt. xxiv. 14.) and that
which the woman which was an an harlot did(1): and many others more
than these. Whence then the truth of this prediction if indeed it were
a forgery? How did "the gates of hell" not "prevail" against "the
Church?" How is Christ always "with us?" For had He not been "with us,"
the Church would not have been victorious. How was the Gospel spread
abroad in every part of the world? They also who have spoken against us
are enough to testify the antiquity of the books; I mean, such as
Celsus(2) and he of Batanea(3), who came after him. For they, I
suppose, were not speaking against books composed after there time.
[7] And besides, there is the whole world which with
one consent hath received the Gospel. Now there could not have been so
great agreement from one end of the earth to the other, unless it had
been the Grace of the Spirit; but the authors of the forgery would have
been quickly found out. Neither could so great excellencies have
originated from inventions and falsehoods. Dost thou not see the whole
world coming in; error extinguished; the austere wisdom
(<greek>filosufian</greek>) of the old monks shining
brighter than the sun; the choirs of the virgins; the piety among
Barbarians; all men serving under one yoke? For neither by us alone
were these things foretold, but also from the beginning, by the
Prophets. For you will not, I trow, cavil at their predictions also:
for the books are with their enemies, and through the zeal of certain
Greeks they have been transferred into the Greek tongue. Many things
then do these also foretell concerning these matters, shewing that it
was God who should come among us.
[8] Why then do not all believe now? Because things
have degenerated: and for this we are to blame. (For from hence the
discourse is addressed unto us also.) For surely not even then did they
trust to signs alone, but by the mode of life also many of the converts
were attracted. For, "Let your light so shine before men," saith He,
"that they may see your good works, and glorify your Father which is in
heaven." (St. Matt. v. 16) And, "They were all of one heart and one
soul, neither said any man that aught of the things which he possessed
was his own, but they had all things common; and distribution was made
unto every man, according as he had need."; (Acts iv. 32, 35.)
and they lived an angelic life. And if the same were done now, we
should convert the whole word, even without miracles. But in the
meanwhile, let those who will be saved attend to the Scriptures; for
they shall find there both these noble doings, and those which are
greater than these. For it may be added that the Teachers themselves
surpassed the deeds of the others; living in hunger, in third, and
nakedness. But we are desirous of enjoying great luxury, and rest, and
ease; not so they: they cried aloud, "Even unto the present hour we
both hunger, and thirst, and are naked, and are buffeted, and have no
certain dwelling place. (I Cor. iv. II.) And some ran from Jerusalem
unto Illyricum, (Rom. xv. 19.) and another unto the country of the
Indians, and another unto that of the Moors, and this to one part of
the world, that to another. Whereas we have not the courage to depart
even out of our own country; but seek for luxurious living and splendid
houses and all other superfluities. For which of us ever was famished
for the word of God's sake? Which ever abode in a wilderness? Which ever
33
set out on a distant peregrination? Which of our teachers lived by the
labor of his hands to assist others? Which endured death daily? Hence
it is that they also who are with us have become slothful. For suppose
that one saw soldiers and generals struggling with hunger, and thirst,
and death, and with all dreadful things, and bearing cold and dangers
and all like lions, and so prospering; then afterwards, relaxing that
strictness, and becoming enervated, and fond of wealth, and addicted to
business and bargains, and then overcome by their enemies it were
extreme folly to seek for the cause of all this. Now let us reason thus
in our own case and that of our ancestors; for we too have become
weaker than all, and are nailed down unto this present life.
And if one be found having a vestige of the ancient
wisdom, leaving the cities and the market-places, and the society of
the world, and the ordering of others, he betakes himself to the
mountains: and if one ask the reason of that retirement, he invents a
plea which cannot meet with allowance. For, saith he, "lest I perish
too, and the edge of my goodness be taken off, I start aside." Now how
much better were it for thee to become less keen, and to gain others,
than abiding on high to neglect thy perishing brethren?
When, however, the one sort are careless about
virtue, and those who do regard it withdraw themselves far from our
ranks, how are we to subdue our enemies? For even if miracles were
wrought now, who would be persuaded? Or who of those without would give
heed unto us, our iniquity being thus prevalent? For so it is, that our
upright living seems unto the many the more trustworthy argument of the
two: miracles admitting of a bad construction on the part of obstinate
bad men: whereas a pure life will have abundant power to stop the mouth
of the devil himself.
[9.] These things I say, both to governors and
governed; and, before all others, unto myself; to the end that the way
of life shown forth in us may be truly admirable, that taking our
appropriate stations, we may look down on all things present; may
despise wealth, and not despise hell; overlook glory, and not overlook
salvation; endure toil and labor here, lest we fall into punishment
there. Thus let us wage war with the Greeks; thus let us take them
captive with a captivity better than liberty.
But while we say these things without intermission,
over and over, they occur very seldom. Howbeit, be they done or not, it
is right to remind you of them continually. For if some are engaged in
deceiving by their fair speech, so much more is it the duty of those
who allure back unto the truth, not to grow weary of speaking what is
profitable. Again: if the deceivers make use of so many
contrivances--spending as they do money, and applying arguments, and
undergoing dangers, and making a parade of their patronage--much more
should we, who are winning men from deceit, endure both dangers and
deaths, and all things; that we may both gain ourselves and others, and
become to our enemies irresistible, and so obtain the promised
blessings, through the grace and loving-kindness, etc.
HOMILY VII.
1 Cor. ii. 6, 7.
Howbeit we speak wisdom among the perfect, yet a wisdom not of this
world, nor of the rulers of this world, which are coming to naught; but
we speak God's wisdom in a mystery, even the wisdom that hath been
hidden, which God fore-ordained before the worlds unto our glory.
DARKNESS seems to be more suitable than light to
those that are diseased in their eyesight: wherefore they betake
themselves by preference to some room that is thoroughly shaded over.
This also is the case with the wisdom which is spiritual. As the wisdom
which is of God seemed to be foolishness unto those without: so their
own wisdom, being foolishness indeed, was accounted by them wisdom. The
result has been just as if a man having skill in navigation were to
promise that without a ship or sails he would pass over a boundless
tract of sea, and then endeavor by reasonings to prove that the thing
is possible; but some other person, ignorant of it all, committing
himself to a ship and a steersman and sailors, were thus to sail in
safety. For the seeming ignorance of this man is wiser than the wisdom
of the other. For excellent is the art of managing a ship; but when it
makes too great professions it is a kind of folly. And so is every art
which is not contented with its own proper limits. Just so the wisdom
which is without [were wisdom indeed(1)]
34
if it had had the benefit of the spirit. But since it trusted all to
itself and supposed that it wanted none of that help, it became
foolishness, although it seemed to be wisdom. Wherefore having first
exposed it by the facts, then and not till then he calls it
foolishness; and having first called the wisdom of God folly, according
to their reckoning, then and not till then he shews it to be wisdom.
(For after our proofs, not before, we are best able to abash the
gainsayers.)
His words then are, "Howbeit we speak wisdom among
the perfect:" for when I, accounted foolish and a preacher of follies,
get the better of the wise, I overcome wisdom, not by foollishness but
by a more perfect wisdom; a wisdom, too, so ample and so much greater,
that the other appears foolishness. Wherefore having before called it
by a name such as they named it at that time,and having both proved his
victory from the facts, and shewn the extreme foolishness of the other
side: he thenceforth bestows upon it its right name, saying, "Howbeit
we speak wisdom among the perfect." "Wisdom" is the name he gives to
the Gospel, to the method of salvation, the being saved by the Cross.
"The perfect," are those who believe. For indeed they are "perfect,"
who know all human things to be utterly helpless, and who overlook them
from the conviction that by such they are profited nothing: such Were
the true believers.
"But not a wisdom of this world." For where is the
use of the wisdom which is without, terminating here and proceeding no
further, and not even here able to profit its possessors?
Now by the "rulers of the world," here, he means not
certain demons, as some suspect,(1) but those in authority, those in
power, those who esteem the thing worth contending about, philosophers,
rhetoricians and writers of speeches
(<greek>logografous</greek>). For these were the dominant
sort and often became leaders of the people.
"Rulers of the world" he calls them, because beyond
the present world their dominion extends not. Wherefore, he adds
further, "which are coming to nought ;" disparaging it both on its own
account, and from those who wield it. For having shewn that it is
false, that it is foolish, that it can discover nothing, that it is
weak, he shews moreover that it is but of short duration.
[2.] "But we speak God's wisdom in a mystery." What
mystery? For surely Christ saith, (St. Matt. x. 27.
<greek>hkousate</greek> rec. text
<greek>akouete</greek>.) "What ye have heard in the ear,
proclaim upon the housetops." How then does he call it "a mystery?"
Because that neither angel nor archangel, nor any other created power
knew of it before it actually took place. Wherefore he saith, (Ephes.
iii. 10.) "That now unto the principalities and powers in heavenly
places might be known by the Church the manifold wisdom of God." And
this hath God done in honor to us, so that they not without us should
hear the mysteries. For we, too, ourselves, whomsoever we make our
friends, use to speak of this as a sure proof of friendship towards
them, that we tell our secrets to no one in preference to them. Let
those hear who expose to shame(2) the secrets of the Gospel, and unto
all indiscriminately display the "pearls" and the doctrine, and who
cast "the holy things" unto "dogs," and "swine," and useless
reasonings. For the Mystery wants no argumentation; but just what it
is, that only is to be declared. Since it will not be a mystery, divine
and whole in all its parts, when thou addest any thing to it of thyself
also.
And in another sense, too, a mystery is so called;
because we do not behold the things which we see, but some things we
see and others we believe. For such is the nature of our Mysteries. I,
for instance, feel differently upon these subjects from an unbeliever.
I hear, "Christ was crucified;" and forthwith I admire His
loving-kindness unto men: the other hears, and esteems it weakness. I
hear, "He became a servant;" and I wonder at his care for us: the other
hears, and counts it dishonor. I hear, "He died;" and am astonished at
His might, that being in death He was not holden, but even broke the
bands of death: the other hears, and surmises it to be helplessness. He
hearing of the resurrection, saith, the thing is a legend; I, aware of
the facts which demonstrate it, fall down and worship the dispensation
of God. He hearing of a layer, counts it merely as water: but I behold
not simply the thing which is seen, but the purification of the soul
which is by the Spirit. He considers only that my body hath been
washed; but I have believed that the soul also hath become both pure
and holy; and I count it the sepulchre, the resurrection, the
sanctification, the righteousness, the redemption, the adoption, the
inheritance, the kingdom of heaven, the plenary effusion
(<greek>korhgian</greek>) of the Spirit. For not by the
sight do I judge of the things that appear, but by the eyes of the
mind. I hear of the "Body of Christ:" in one sense I understand the
expression, in another sense the unbeliever.
And just as children, looking on their books, know
not the meaning of the letters, neither know what they see; yea more,
if even a grown man be unskilful in letters, the same thing will befall
him; but the skilful will find
35
much meaning stored up in the letters, even complete lives and
histories: and an epistle in the hands of one that is unskilful will be
accounted but paper and ink; but he that knows how to read will both
hear a voice, and hold converse with the absent, and will reply
whatsoever he chooses by means of writing: so it is also in regard of
the Mystery. Unbelievers albeit they hear, seem not to hear: but the
faithful, having the skill which is by the Spirit, behold the meaning
of the things stored therein. For instance, it is this very thing that
Paul signified, when he said that even now the word preached is hidden:
for "unto them that perish," he saith, "it is hidden." (2 Cor. iv. 3.)
In another point of view, the word indicates also
the Gospel's being contrary to all expectation. By no other name is
Scripture wont to call what happens beyond all hope and above all
thought of men. Wherefore also in another place, "My mystery is for
Me(1)," and for Mine. And Paul again, (2 Cor. xv. 51.) "Behold, I shew
you a mystery: we shall not all sleep, but we shall all be changed."
[3.] And though it be everywhere preached, still is
it a mystery; for as we have been commanded, "what things we have heard
in the ear, to speak upon the house tops," so have we been also
charged, "not to give the holy things unto dogs nor yet to cast our
pearls before swine." (St. Matt. vii. 9.) For some are carnal and do
not understand: others have a veil upon their hearts and do not see:
wherefore that is above all things a mystery, which everywhere is
preached, but is not known of those who have not a right mind; and is
revealed not by wisdom but by the Holy Ghost, so far as is possible for
us to receive it. And for this cause a man would not err, who in this
respect also should entitle it a mystery, the utterance whereof is
forbidden. (<greek>anorrhton</greek>) For not even unto us,
the faithful, hath been committed entire certainty and exactness.
Wherefore Paul also said, (ch. xiii. 9.) "We know in part, and we
prophesy in part: for now we see in a mirror darkly; but then face to
face."
[4.] For this cause he saith, "We speak wisdom in a
mystery, the hidden wisdom which God fore-ordained before the worlds
unto our glory. Hidden:" that is, that no one of the powers above hath
learnt it before us; neither do the many know it now.
"Which he fore-ordained unto our glory" and yet,
elsewhere he saith, "unto his own glory," for he considereth our
salvation to be His own glory: even as also He calleth it His own
riches, (vid. Ephes. iii. 8,) though He be Himself rich in good and
need nothing in order that He may be rich.
"Fore-ordained," he saith, pointing out the care had
of us. For so those are accounted most both to honor and to love us,
whosoever shall have laid themselves out to do us good from the very
beginning: which indeed is what fathers do in the case of children. For
although they give not their goods until afterwards, yet at first and
from the beginning they had predetermined this. And this is what Paul
is earnest to point out now; that God always loved us even from the
beginning and when as yet we were not. For unless He had loved us, He
would not have fore-ordained our riches. Consider not then the enmity
which hath come between; for more ancient than that was the friendship.
As to the words, "before the worlds,"
(<greek>nro</greek> <greek>tpn</greek>
<greek>aiwnwn</greek>) they mean eternal. For in another
place also He saith thus, "Who is before the worlds." The Son also, if
you mark it, will be found to be eternal in the same sense. For
concerning Him he saith, (Heb. i. 2.) "By Him He made the worlds;"
which is equivalent to subsistence before the worlds; for it is plain
that the maker is before the things which are made.
[5.] Ver. 8. "Which none of the rulers of this world
knew; for had they known, they would not have crucified the Lord of
Glory."
Now if they knew not, how said He unto them, (St.
John vii. 28.) "Ye both know Me, and ye know whence I am?" Indeed,
concerning Pilate the Scripture saith, he knew not. (vid. St. John xix,
9.) It is likely also that neither did Herod know. These, one might
say, are called rulers of this world: but if a man were to say that
this is spoken concerning the Jews also and the Priests, he would not
err. For to these also He saith, (St. John viii. 19.) "Ye know neither
Me nor My Father." How then saith He a little before, "Ye both know Me,
and ye know whence I am?" However, the manner of this way of knowledge
and of that hath already been declared in the Gospel; (Hom. 49. on St.
John,) and, not to be continually handling the same topic, thither do
we refer our readers.
What then? was their sin in the matter of the Cross
forgiven them? For He surely did say, "Forgive them." (Luke xxiii. 34.)
If they repented, it was forgiven. For even he who set countless
assailants on Stephen and persecuted the Church, even Paul, became the
champion of the Church. Just so then, those others also who
36
chose to repent, had forgiveness: and this indeed Paul himself meant,
when he exclaims, (Rom. xi. 11, 1, 2). "I say then, have they stumbled
that they should fall? God forbid." "I say then, hath God cast away His
people whom He foreknew? God forbid." Then, to shew that their
repentance was not precluded, he brought forward as a decisive proof
his own conversion, saying, "For I also am an Israelite."
As to the words, "They knew not;" they seem to me to
be said here not concerning Christ's Person, but only concerning the
dispensation hidden in that event:
(<greek>neri</greek> <greek>auths</greek>
<greek>tou</greek> <greek>nragmatos</greek>
<greek>ths</greek> <greek>oikonomias</greek>)
as if he had said, what meant "the death," and the "Cross," they knew
not. For in that passage also He said not, "They know not Me," but,
"They know not what they do;" that is, the dispensation which is being
accomplished, and the mystery, they are ignorant of. For they knew not
that the Cross is to shine forth so brightly; that it is made the
salvation of the world, and the reconciliation of God unto men; that
their city should be taken; and that they should suffer the extreme of
wretchedness.
By the name of "wisdom," he calls both Christ, and
the Cross and the Gospel. Opportunely also he called Him, "The Lord of
glory." For seeing that the Cross is counted a matter of ignominy, he
signifies that the Cross was great glory: but that there was need of
great wisdom in order not only to know God but also to learn this
dispensation of God: and the wisdom which was without turned out an
obstacle, not to the former only, but to the latter also.
[6.] Ver. 9. "But as it is written, Things which eye
saw not and ear heard not, and which entered not into the heart of man,
whatsoever things God prepared for them that love Him."
Where are these words written? Why, it is said to
have been "written," then also, when it is set down, not in words, but
in actual events, as in the historical books(1); or when the same
meaning is expressed, but not in the very same words, as in this place:
for the words, "They to whom it was not told about Him shall see, and
they who have not heard shall understand," (Is. lii. 15; Sept. Comp.
Rom. xv. 21.; Is. lxiv. 4.) are the same with "the things which eye
hath not seen, nor ear heard." Either then this is his meaning, or
probably it was actually written in some books, and the copies have
perished. For indeed many books were destroyed, and few were preserved
entire even in the first captivity. And this is plain, in those which
remain to us.(*) For the Apostle saith (Acts iii. 24.) "From Samuel and
the Prophets which follow after they have all spoken concerning Him:"
and these their words are not entirely extant. Paul, however, as being
learned in the law and speaking by the Spirit, would of course know all
with accuracy. And why speak I of the captivity? Even before the
captivity many books had disappeared; the Jews having rushed headlong
to the last degree of impiety: and this is plain from the end of the
fourth book of Kings, (2 Kings xxii. 8. 2 Chron. xxxiv. 14.) for the
book of Deuteronomy could hardly be found, having been buried
somewhere in a dunghill(2).
And besides, there are in many places double
prophecies, easy to be apprehended by the wiser sort; from which we may
find out many of the things which are obscure.
[7.] What then, hath "eye not seen what God
prepared?" No. For who among men saw the things which were about to be
dispensed? Neither then hath "the ear heard, nor hath it entered into
the heart of man." How is this? For if the Prophets spoke of it, how
saith he, "Ear hath not heard, neither hath it entered into the heart
of man?" It did not enter; for not of himself alone is he speaking, but
of the whole human race. What then? The Prophets, did not they hear?
Yes, they heard; but the prophetic ear was not the ear "of man:" for
not as men heard they, but as Prophets. Wherefore he said, (Is. 1. 4.
Sept.) "He hath added unto me an ear to hear," meaning by "addition"
that which was from the Spirit. Froth whence it was plain that before
hearing it had not entered into the heart of man. For after the gift of
the Spirit the heart of the Prophets was not the heart of man, but a
spiritual heart; as l also he saith himself, "We have the mind of
Christ" (v. 16.) as if he would say, "Before we had the blessing of the
Spirit and learnt the things which no man can speak, no one of us nor
yet of the Prophets conceived them in his mind. How should we? since
not even angels know them. For what need is there to speak," saith he,
"concerning 'the rulers of this world,' seeing that no man knew them,
nor yet the powers above?"
What kind of things then are these? That by what is
esteemed to be the foolishness of preaching He shall overcome the
world, and the nations shall be brought in, and there shall be
reconciliation of God with men, and so great blessings shall come upon
us! How then have we "known? Unto us," he saith, "God hath
revealed them by His Spirit;"
37
not by the wisdom which is without; for this like some dishonored
handmaid hath not been permitted to enter in, and stoop down and look
into (see St. John xx. 5.) the mysteries pertaining to the Lord. Seest
thou how great is the difference between this wisdom and that? The
things which angels knew not, these are what she hath taught us: but
she that is without, hath done the contrary. Not only hath she failed.
to instruct, but she hindered and obstructed, and after the event
sought to obscure His doings, making the Cross of none effect. Not then
simply by our receiving the knowledge, does he describe the honor
vouchsafed to us, nor by our receiving it with angels, but, what is
more, by His Spirit conveying it to us.
[7.] Then to show its greatness, he saith, If the
Spirit which knoweth the secret things of God had not revealed them, we
should not have learned them. Such an object of care was this whole
subject to God, as to be among His secrets. Wherefore we needed also
that Teacher who knoweth these things perfectly; for "the Spirit," (v.
10, 11, 12.)saith he, "searcheth all things, even the deep things of
God." For the word "to search" is here indicative not of ignorance, but
of accurate knowledge: it is the very same mode of speaking which he
used even of God, saying, "He that searcheth the hearts knoweth what is
the mind of the Spirit." (Rom. viii. 27.) Then having spoken with
exactness concerning the knowledge of the Spirit, and having pointed
out that it is as fully equal to God's knowledge, as the knowledge of a
man itself to itself; and also, that we have learned all things from it
and necessarily from it; he added, "which things also we speak, not in
words which man's wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual." Seest thou to what point he
exalted us because of the Teacher's dignity? For so much are we wiser
than they as there is difference between Plato and the Holy Spirit;
they having for masters the heathen rhetoricians but we, the Holy
Spirit.
[8.] But what is this, "comparing spiritual things
with spiritual?" When a thing is spiritual and of dubious meaning, we
adduce testimonies from the things which are spiritual. For instance, I
say, Christ rose again--was born of a Virgin; I adduce testimonies and
types and demonstrations; the abode of Jonah in the whale and his
deliverance afterwards; the child-bearing of the barren, Sarah,
Rebecca, and the rest; the springing up of the trees which took place
in paradise (Gen. ii. 5.) when there had been no seeds sown, no rains
sent down, no furrow drawn along. For the things to come were fashioned
out and figured forth, as in shadow, by the former things, that these
which are now might be believed when they came in. And again we shew,
how of the earth was man, and how of man alone the woman; and this
without any intercourse whatever; how the earth itself of nothing, the
power of the Great Artificer being every where sufficient for all
things. Thus "with spiritual things" do I "compare spiritual," and in
no instance have I need of the Wisdom which is without--neither its
reasonings nor its embellishments. For such persons do but agitate the
weak understanding and confuse it; and are not able to demonstrate
clearly any one of the things which they affirm, but even have the
contrary effect. They rather disturb the mind and fill it with darkness
and much perplexity. Wherefore he saith, "with spiritual things
comparing spiritual."(1) Seest thou how superfluous he sheweth it to
be? and not only superfluous, but even hostile and injurious: for this
is meant by the expressions, "lest the Cross of Christ be made of none
effect," and, "that our ('your faith,' rec. text) faith should not
stand in the wisdom of men." And he points out here, that it is
impossible for those who confidently entrust every thing to it, to
learn any useful thing: for [9.] Ver. 14. "The natural man receiveth
not the things of the Spirit."
It is necessary then to lay it aside first. "What
then," some man will say; "is the wisdom from without stigmatized? And
yet it is the work of God." How is this clear? since He made it not,
but it was an invention of thine. For in this place he calls by the
term "wisdom" curious research and superfluous elegance of words. But
should any one say that he means the human understanding; even in this
sense the fault is thine. For thou bringest a bad name upon it, who
makest a bad use of it; who to the injury and thwarting of God
demandest from it things which indeed it never had. Since then thou
boastest therein and tightest with God, He hath exposed its weakness.
For strength of body also is an excellent thing, but when Cain used it
not as he ought, God disabled him and made him tremble (Gen. iv. 12,
14. Sept. "sighing and trembling "rec. ver. "fugitive and
vagabond.") Wine also is a good thing; but because the Jews indulged in
it immoderately, God prohibited the priests entirely from the use of
the fruit.(2) And since thou also hast abused wisdom unto the rejecting
of God, and hast demanded of it more than it can do of its own
strength; in order to withdraw thee from human hope, he hath shewed
thee its weakness.
38
For (to proceed) he is "a natural man, who
attributes every thing to reasonings of the mind and considers not that
he needs help from above; which is a mark of sheer folly. For God
bestowed it that it might learn and receive help from Him, not that it
should consider itself sufficient unto itself. For eyes are beautiful
and useful, but should they choose to see without light, their beauty
profits them nothing; nor yet their natural force, but even doth harm.
So if you mark it, any soul also, if it choose to see without the
Spirit, becomes even an impediment unto itself.
"How then, before this," it will be said, "did she
see all things of herself?" Never at any time did she this of herself
but she had creation for a book set before her in open view. But when
men having left off to walk in the way which God commanded them, and by
the beauty of visible objects to know the Great Artificer, had
entrusted to disputations the leading-staff of knowledge; they became
weak and sank in a sea of ungodliness; for they presently brought in
that which was the abyss of all evil, asserting that nothing was
produced from things which were not, but from uncreated matter; and
from this source they became the parents of ten thousand heresies.
Moreover, in their extreme absurdities they agreed;
but in those things wherein they seemed to dream out something
wholesome, though it were only as in shadows, they fell out with one
another; that on both sides they might be laughed to scorn. For that
out of things which are not nothing is produced, nearly all with one
accord have asserted and written; and this with great zeal. In these
absurdities then they were urged on by the Devil. But in their
profitable sayings, wherein they seemed, though it were but darkly,
(<greek>en</greek> <greek>ainigmati</greek>,)
to find some part of what they sought, in these they waged war with one
another: for instance, that the soul is immortal; that virtue needs
nothing external; and that the being good or the contrary is not of
necessity nor of fate.
Dost thou see the craft of the Devil? If any where
he saw men speaking any thing corrupt, he made all to be of one mind;
but if any where speaking any thing sound, he raised up others against
them; so that the absurdities did not fail, being confirmed by the
general consent, and the profitable parts died away, being variously
understood. Observe how in every respect the soul is unstrung,
(<greek>atonos</greek>) and is not sufficient unto herself.
And this fell out as one might expect. For if, being such as she is,
she aspire to have need of nothing and withdraw herself from God;
suppose her not fallen into that condition, and into what extreme
madness would she not have insensibly sunk? If, endowed with a mortal
body, she expected greater things from the false promise of the
Devil--(for, "Ye shall be," said he, "as gods" Gen. iii. 4)--to What
extent would she not have cast herself away, had she received her body
also, from the beginning, immortal. For, even after that, she asserted
herself to be unbegotten and of the essence of God, through the corrupt
mouth of the Manicheans(1), and it was this distemperature which gave
occasion to her invention of the Grecian gods. On this account, as it
seems to me, God made virtue laborious, with a view to bow down the
soul and to bring it to moderation. And that thou mayest convince
thyself that this is true, (as far as from trifles ones may guess at
any thing great,) let us learn it from the Israelites. They, it is well
known, when they led not a life of toil but indulged in relaxation, not
being able to bear prosperity, fell away into ungodliness. What then
did God upon this? He laid upon them a multitude of laws with a view to
restrain their licence. And to convince you that these laws contribute
not to any virtue, but were given to them as a sort of curb, providing
them with an occasion of perpetual labor; hear what saith the prophet
concerning them; "I gave them statutes which were not good." Ezek. xx.
25. What means, "not good?" Such as did not much contribute towards
virtue. Wherefore he adds also, "and ordinances whereby they shall not
live."
[10.] "But the natural man receiveth not the things
of the Spirit."
For as with these eyes no man could learn the things
in the heavens; so neither the soul unaided the things of the Spirit.
And why speak I of the things in heaven? It receives not even those in
earth, all of them. For beholding afar off a square tower, we think it
to be round; but such an opinion is mere deception of the eyes: so also
we may be sure, when a man by means of his understanding alone examines
the things which are afar off much ridicule will ensue. For not only
will he not see them such as indeed they are, but will even account
them the contraries of what they are. Wherefore he. added, "for they
are foolishness unto him" But this comes not of the nature of the
things, but of his infirmity, unable as he is to attain to their
greatness through the eyes of his soul.
[11.] Next, pursuing his contrast, he states the
cause of this, saying, "he knoweth not because they are spiritually
discerned:" i.e. the things asserted require faith, and to apprehend
them by reasonings is not possible, for their
39
magnitude exceeds by a great deal the meanness of our understanding.
Wherefore he saith, "but he that is spiritual judgeth all things, yet
he himself is judged of no man." For he that has sight, beholds himself
all things that appertain to the man that has no sight; but no
sightless person discerns what the other is about. So also in the case
before us, our own matters and those of unbelievers, all of them we for
our part know; but ours, they know not henceforth any more. We know
what is the nature of things present, what the dignity of things to
come; and what some day shall become of the world when this state of
things shall be no more, and what sinners shall suffer, and the
righteous shall enjoy. And that things present are nothing worth, we
both know, and their meanness we expose; (for to "discern" is also to
expose;) (<greek>anakrinein</greek>,
<greek>elegkein</greek>) and that the things to come are
immortal and immoveable. All these things are known to the spiritual
man; and what the natural man shall suffer when he is departed into
that world; and what the faithful shall enjoy when he hath fulfilled
his journey from this none of which are known to the natural man.
[12.] Wherefore also, subjoining a plain
demonstration of what had been affirmed, he saith, "For who hath known
the mind of the Lord, that he may instruct Him? But we have the mind of
Christ." That is to say, the things which are in the mind of Christ,
these we know, even the very things which He willeth and hath revealed.
For since he had said, "the Spirit had revealed them;" lest any one
should set aside the Son, he subjoins that Christ also shewed us these
things. Not meaning this, that all the things which He knoweth, we
know; but that all the things Which we know are not human so as to be
open to suspicion, but of His mind and spiritual.
For the mind which we have about these things we
have of Christ; that is, the knowledge which we have concerning the
things of the faith is spiritual; so that with reason we are "judged of
no man." For it is not possible that a natural man should know divine
thing, Wherefore also he said, "For who hath known the mind of
the Lord?" implying that our own mind which we have about these things,
is His mind. And this, "that he may instruct Him," he hath not added
without reason, but with reference to what he had just now said, "the
spiritual man no one discerneth." For if no man is able to know the
mind of God, much less can he teach and correct it. For this is the
meaning of, "that he may instruct Him."
Seest thou how from every quarter he repels the
wisdom which is without, and shews that the spiritual man knoweth more
things and greater? For seeing that those reasons, "That no flesh
should glory;" and, "For this cause hath He chosen the foolish things,
that He might confound the wise men;" and, "Lest the Cross of Christ
should be made void:" seemed not to the unbelievers greatly worthy of
credit, nor yet attractive, or necessary, or useful, he finishes by
laying down the principal reason; because in this way we most easily
see from Whom we may have the means of learning even high things, and
things secret, and things which are above us. For reason was absolutely
made of none effect by our inability to apprehend through Gentile
wisdom the things above us.
You may observe, too, that it was more advantageous
to learn in this way from the Spirit. For that is the easiest and
clearest of all teaching.
"But we have the mind of Christ." Thai is,
spiritual, divine, that which hath nothing human. For it is not of
Plato, nor of Pythagoras, but it is Christ Himself, putting His own
things into our mind.
This then, if naught else, let us revere, O beloved,
and let our life shine forth as most excellent; since He also Himself
maketh this a sure proof of great friendship, viz. the revealing His
secrets unto us: where He saith, (St. John xv. 15.) "Henceforth I call
you not servants, for all ye are My friends; for all things which I
have heard from My Father I have told unto you:" that is, I have had
confidence towards you. Now if this by itself is a proof of friendship,
namely, to have confidence: when it appears that He has not only
confided to us the mysteries conveyed by words,
(<greek>ta</greek> <greek>dia</greek>
<greek>rhmatwn</greek> <greek>musthria</greek>)
but also imparted to us the same conveyed by works,
(<greek>dia</greek> <greek>tpn</greek>
<greek>ergwn</greek>, i.e. sacramental actions) consider
how vast the love of which this is the fruit. This, if nothing else,
let us revere; even though we will not make any such great account of
hell, yet let it be more fearful than hell to be thankless and
ungrateful to such a friend and benefactor. And not as hired servants,
but as sons and freemen, let us do all things for the love of our
Father; and let us at last cease from adhering to the world that we may
put the Greeks also to shame. For even now desiring to put out my
strength against them, I shrink from so doing, lest haply, surpass them
as we may by our arguments and the truth of what we teach, we bring
upon ourselves much derision from the comparison of our way of life;
seeing that they indeed, cleaving unto error and having no such
conviction, abide by philosophy, but we do just the contrary. However,
I will say it. For it may be, it may be that in practising how to
contend against them, we shall long as rivals to become better than
they in our mode of life also.
40
[14.] I was saying not long ago, that it would not
have entered the Apostles' thoughts to preach what they did preach, had
they not enjoyed Divine Grace; and that so far from succeeding, they
would not even have devised such a thing. Well then, let us also to-day
prosecute the same subject in our discourse; and let us shew that it
was a thing impossible so much as to be chosen or thought of by them,
if they had not had Christ among them: not because they were arrayed,
the weak against the strong, not because few against many, not because
poor against rich, not because unlearned against wise, but because the
strength of their prejudice, too, was great. For ye know that nothing
is so strong with men as the tyranny of ancient custom. So that
although they had not been twelve only, and not so contemptible, and
such as they really were, but another world as large as this, and with
an equivalent number arrayed on their side, or even much greater; even
in this case the result would have been hard to achieve. For the other
party had custom on their side, but to these their novelty was an
obstacle. For nothing so much disturbs the mind, though it be done for
some beneficial purpose, as to innovate and introduce strange things,
and most of all when this is done in matters relating to divine worship
and the glory of God. And how great force there is in this circumstance
I will now make plain; first having made the following statement that
there was added also another difficulty with regard to the Jews. For in
the case of the Greeks, they destroyed both their gods and their
doctrines altogether; but not so did they dispute with the Jews, but
many of their doctrines they abolished, while the God who had enacted
the same they bade them worship. And affirming that men should honor
the legislator, they said, "obey not in all respects the law which is
of Him ;" for instance, in the keeping the Sabbath, or observing
circumcision, or offering sacrifices, or doing any other like thing. So
that not only was custom an impediment, but also the fact, that when
they bade men worship God, they bade them break many of His laws.
[15. ] But in the case of the Greeks great was the
tyranny of custom. For if it had been a custom of ten years only, I say
not of such a length of time, and if it had preoccupied but a few men,
I say not the whole world, when these persons made their approaches;
even in this case the revolution would have been hard to effect. But
now sophists, and orators, and fathers, and grandfathers, and many more
ancient than all these, had been preoccupied by the error: the very
earth and sea, and mountains and groves, and all nations of Barbarians,
and all tribes of the Greeks, and wise men and ignorant, rulers and
subjects, women and men, young and old, masters and slaves, artificers
and husbandmen, dwellers in cities and in the country; all of them. And
those who were instructed would naturally say, "What in the world is
this? Have all that dwell in the world been deceived? both sophists and
orators, philosophers and historians, the present generation and they
who were before this, Pythagoreans, Platonists, generals, consuls,
kings, they who in all cities from the beginning were citizens and
colonists, both Barbarians and Greeks? And are the twelve fishermen and
tent-makers and publicans wiser than all these? Why, who could endure
such a statement?" However, they spake not so, nor had it in their
mind, but did endure them, and owned that they were wiser than all.
Wherefore they overcame even all. And custom was no impediment to this,
though accounted invincible when she hath acquired her full swing by
course of time.
And that thou mayest learn how great is the strength
of custom, it hath oftentimes prevailed over the commands of God. And
why do I say, commands? Even over very blessings. For so the Jews when
they had manna, required garlic; enjoying liberty they were mindful of
their slavery; and they were continually longing for Egypt, because
they were accustomed to it. Such a tyrannical thing is custom.
If thou desire to hear of it from the heathens also;
it is said that Plato, although well aware that all about the gods was
a sort of imposture, condescended to all the feasts and all the rest of
it, as being unable to contend with custom; and as having in fact
learnt this from his master. For he, too, being suspected of some such
innovation, was so far from succeeding in what he desired that he even
lost his life; and this, too, after making his defence. And how many
men do we see now by prejudice held in idolatry, and having nothing
plausible to say, when they are charged with being Greeks, but alleging
the fathers, and grandfathers, and great grandfathers. For no other
reason did some of the heathens call custom, second nature. But when
doctrines are the subject-matter of the custom, it becomes yet more
deeply rooted. For a man would change all things more easily than those
pertaining to religion. The feeling of shame, too, coupled with custom,
was enough to raise an obstacle; and the seeming to learn a new lesson
in extreme old age, and that of those who were not so intelligent. And
why wonder, should this happen in regard of the soul, seeing that even
in the body custom hath great force?
[16.] In the Apostles' case, however, there was yet
another obstacle, more powerful than these; it was not merely changing
custom so ancient and primitive, but there were perils also
41
under which the change was effected. For they were not simply drawing
men from one custom to another, but from a custom, wherein was no fear
to an undertaking which held out threats of danger. For the believer
must immediately incur confiscation, persecution, exile from his
country; must suffer the worst ills, be hated of all men, be a common
enemy both to his own people and to strangers. So that even if they had
invited men to a customary thing out of novelty, even in this case it
would have been a difficult matter. But when it was from a custom to an
innovation, and with all these terrors to boot, consider how vast was
the obstacle!
And again, another thing, not less than those
mentioned, was added to make the change difficult. For besides the
custom and the dangers, these precepts were both more burdensome, and
those from which they withdrew men were easy and light. For their call
was from fornication unto chastity; from love of life unto sundry kinds
of death; from drunkenness unto fasting; from laughter unto tears and
compunction; from covetousness unto utter indigence; from safety unto
dangers: and throughout all they required the strictest circumspection.
For, "Filthiness," (Ephes. v. 4.) saith he, "and foolish talking, and
jesting, let it not proceed out of your mouth." And these things they
spake unto those who knew nothing else than how to be drunken and serve
their bellies; who celebrated feasts made up of nothing but of
"filthiness" and laughter and all manner of revellings
(<greek>kwmwdias</greek>
<greek>apashs</greek>.) So that not only from the matter
pertaining to severity of life were the doctrines burthensome, but also
from their being spoken unto men who had been brought up in careless
ease, and "filthiness." and "foolish talking," and laughter and
revellings. For who among those who had lived in these things, when he
heard, (Matt. x. 38) "If a man take not up his cross and follow Me, he
is not worthy of Me ;" and, (Ibid. 34) "I came not to send peace but a
sword, and to set a man at variance with his father, and the daughter
at variance with her mother," would not have felt himself chilled all
over (<greek>enarkhse</greek>)? And who, when he heard, "If
a man bid not farewell to home and country and possessions, he is not
worthy of Me," would not have hesitated, would not have refused? And
yet there were men, who not only felt no chill, neither shrunk away
when they heard these things, but ran to meet them and rushed upon the
hardships, and eagerly caught at the precepts enjoined. Again, to be
told, "For every idle word we shall give account;" (Matt. xii. 36) and,
"whosoever looketh upon a woman to lust after her, hath committed
adultery with her as soon as seen;" (Matt. v. 28, 25) and, "whosoever
is angry without cause shall fall into hell;"--which of the men of that
day would not these things have frightened off? And yet all came
running in, and many even leaped over the boundaries of the course.
What then was their attraction? Was it not, plainly, the power of Him
who was preached? For suppose that the case were not as it is, but just
contrary(1), that this side was the other, and
the other this; would it have been easy, let me ask, to hold fast and
to drag on those who resisted? We cannot say so. So that in every way
that power is proved divine which wrought so excellently. Else how,
tell me, did they prevail with the frivolous and the dissolute, urging
them toward the severe and rough course of life?
[17.] Well; such was the nature of the precepts. But
let us see whether the doctrine was attractive. Nay, in this respect
also there was enough to frighten away the unbelievers. For what said
the preachers? That we must worship the crucified, and count Him as
God, who was born of a Jewish woman. Now who would have been persuaded
by these words, unless divine power had led the way? That indeed He had
been crucified and buried, all men knew; but that He had risen again
and ascended, no one save the Apostles had seen.
But, you will say, they excited them by promises and
deceived them by an empty sound of words. Nay, this very topic most
particularly shews (even apart from all that has been said) that our
doctrines are no deceit. For all its hardships took place here, but its
consolations they were to promise after the resurrection. This very
thing then, for I repeat it, shews that our Gospel is divine. For why
did no one of the believers say, "I close not with this, neither do I
endure it? Thou threatenest me with hardships here, and the good things
thou promisest after the resurrection. Why, how is it plain that there
will be a resurrection? Which of the departed hath returned? Which of
those at rest hath risen again? Which of these hath said what shall be
after our departure hence?" But none of these things entered into their
minds; rather they gave up their very lives for the Crucified. So that
this bare fact was more than anything a proof of great power; first,
their working conviction at once, touching matters so important, in
persons that had never in their lives before heard of any such thing;
secondly, that they prevailed on them to take the difficulties upon
trial, and to account the blessings as matter of hope. Now if they had
been deceivers they would have done the contrary: their good things
they would have promised as of this world
(<greek>enteuqen</greek>, so St. John xviii. 36.); the
42
fearful things they would not have mentioned, whether they related to
the present life or the future. For so deceivers and flatterers act.
Nothing harsh, nor galling, nor burdensome, do they hold out, but
altogether the contrary. For this is the nature of deceit.
[18.] But "the folly," it will be said, "of the
greater part caused them to believe what they were told." How sayest
thou? When they were under Greeks, they were not foolish; but when they
came over to us, did their folly then begin? And yet they were not men
of another sort nor out of another world, that the Apostles took and
persuaded: they were men too who simply held the opinions of the
Greeks, but ours they received with the accompaniment of dangers. so
that if with better reason they had maintained the former, they would
not have swerved from them, now that they had so long time been
educated therein; and especially as not without danger was it possible
to swerve. But when they came to know from the very nature of the
things that all on that side was mockery and delusion, upon this, even
under menaces of sundry deaths, they sprang off
(<greek>apephdhsan</greek>) from their customary ways, and
came over voluntarily unto the new; inasmuch as the latter doctrine was
according to nature, but the other contrary to nature.
But "the persons convinced," it is said, "were
slaves, and woman, and nurses, and midwives, and eunuchs." Now in the
first place, not of these alone doth our Church consist; and this is
plain unto all. But be it of these; this is what especially makes the
Gospel worthy of admiration; that such doctrines as Plato and his
followers could not apprehend, the fishermen had power on a sudden to
persuade the most ignorant sort of all to receive. For if they had
persuaded wise men only, the result would not have been so wonderful;
but in advancing slaves, and nurses, and eunuchs unto such great
severity of life as to make them rivals to angels, they offered the
greatest proof of their divine inspiration. Again; had they enjoined I
know not what trifling matters, it were reasonable perhaps to bring
forward the conviction wrought in these persons, to show the trifling
nature of the things which were spoken: but if things great, and high,
and almost transcending human nature, and requiring high thoughts, were
the matter of their lessons of wisdom; the more foolishness thou
showest in those who were convinced, by so much the more dost thou shew
clearly that they who wrought the conviction were wise and filled with
divine grace.
But, you will say, they prevailed on them through
the excessive greatness of the promises. But tell me, is not this very
thing a wonder to thee, how they persuaded men to expect prizes and
recompenses after death? For this, were there nothing else, is to me
matter of amazement. But this, too, it will be said, came of folly.
Inform me wherein is the folly of these things: that the soul is
immortal; that an impartial tribunal will receive us after the present
life; that we shall render an account of our deeds and words and
thoughts unto God that knoweth all secrets; that we shall see the evil
undergoing punishment, and the good with crowns on their heads. Nay,
these things are not of folly, but the highest instruction of wisdom.
The folly is in the contrary opinions to these.
[19.] Were this then the only thing, the despising
of things present, the setting much by virtue, the not seeking rewards
here, but advancing far beyond in hopes, and the keeping the soul so
intent and faithful as by no present terror to be hindered in respect
of the hope of what shall be; tell me, to what high philosophy must
this belong? But would you also learn the force of the promises and
predictions in themselves, and the truth of those uttered both before
and after this present state of things? Behold, I shew you a golden
chain, woven cunningly from the beginning! He spake some things to them
about Himself, and about the churches, and about the things to come;
and as He spake, He wrought mighty works. By the fulfilment therefore
of what He said, it is plain that both the wonders wrought were real,
and the future and promised things also.
But that my meaning may be yet plainer, let me
illustrate it from the actual case. He raised up Lazarus by a single
word merely, and shewed him alive. Again, He said, "The gates of Hades
shall not prevail against the Church (St. Matt. xvi. 18.) and, "He that
forsaketh father or mother, shall receive an hundred-fold in this life,
and shall inherit everlasting life." (ib. 19. 29.) The miracle then is
one, the raising of Lazarus; but the predictions are two; made evident,
the one here, the other in the world to come. Consider now, how they
are all proved by one another. For if a man disbelieve the resurrection
of Lazarus, from the prophecy uttered about the ChUrch let him learn to
believe the miracle. For the word spoken so many years before, came to
pass then, and received accomplishment: for "the gates of Hades
prevailed not against the Church." You see that He who spake truth in
the prophecy, it is clear that he also wrought the miracle: and He who
both wrought the miracle and brings to accomplishment the words which
He spake, it is clear that He speaks the truth also in the predictions
of things yet to come, when He saith, "He who despiseth things present
shall receive
43
an hundred-fold, and shall inherit everlasting life." For the things
which have been already done and spoken, He hath given as the surest
pledges of those which shall hereafter come to pass.
Of all these things then, and the like to these,
collecting them together out of the Gospels, let us tell them, and so
stop their mouths. But if any one say, Why then was not error
completely extinguished? this may be our answer: Ye yourselves are to
blame, who rebel against your own salvation. For God hath so ordered
this matter (<greek>wconomhsen</greek>,) that not even a
remnant of the old impiety need be left.
[20.] Now, briefly to recount what has been said:
What is the natural course of things? That the weak should be overcome
by the strong, or the contrary? Those who speak things easy, or things
of the harsher sort? those who attract men with dangers, or with
security? innovators, or those who strengthen custom? those who lead
into a rough, or into a smooth way? three who withdraw men from the
institutions of their fathers, or those who lay down no strange laws?
those who promise all their good things after our departure from this
world, or those who flatter in the present life? the few to overcome
the many, or the many the few?
But you, too, saith one, gave promises pertaining to
this life. What then have we promised in this life? The forgiveness of
sins and the layer of regeneration. Now in the first place, baptism
itself hath its chief part in things to come; and Paul exclaims,
saying, (Col. iii. 4.) "For ye died, and your life is hid with Christ
in God: when your life shall be manifested, then shall ye also with Him
be manifested in glory." But if in this life also it bath advantages,
as indeed it hath, this also is more than all a matter of great wonder,
that they had power to persuade men who had done innumerable evil
deeds, yea such as no one else had done, that they should wash
themselves clean of all, and they should give account of none of their
offences. So that on this very account it were most of all meet to
wonder that they persuaded Barbarians to embrace such a faith as this,
and to have good hopes concerning things to come; and having thrown off
the former burden of their sins, to apply themselves with the greatest
zeal for the time to come to those toils which virtue requires, and not
to gape after any object of sense, but rising to a height above all
bodily things, to receive gifts purely spiritual: yea, that the
Persian, the Sarmatian, the Moor, and the Indian should be acquainted
with the purification of the soul, and the power of God, and His
unspeakable mercy to men, and the severe discipline of faith, and the
visitation of the Holy Spirit, and the resurrection of bodies, and the
doctrines of life eternal. For in all these things, and in whatever is
more than these, the fishermen, initiating by Baptism divers races of
Barbarians, persuaded them (<greek>filosofein</greek>) to
live on high principles.
Of all these things then, having observed them
accurately, let us speak unto the Gentiles, and again, let us shew them
the evidence of our lives: that by both means we ourselves may be saved
and they drawn over by our means unto the glory of God. For unto Him be
the glory for ever. Amen.
HOMILY VIII.
COR. iii. 1--3.
And I, brethren, could not speak unto you as unto spiritual, but as
unto Carnal, as unto babes in Christ. I fed you with milk, and not with
meat: for ye were not yet able to bear it; nay, not even now are ye
able. For ye are yet carnal.
After having overturned the philosophy which is from
without, and cast down all its arrogance, he comes unto another
argument. For it was likely that they would say, "If we were putting
forth the opinions of Plato, or of Pythagoras, or any other of the
philosophers, reason were thou shouldest draw out such a long discourse
against us. But if we announce the things of the Spirit, for what
reason dost thou turn and toss up and down
(<greek>anw</greek> <greek>cai</greek>
<greek>catw</greek> <greek>strefeis</greek>)
the wisdom which is from without?"
Hear then how he makes his stand against this. "And
I, brethren, could not speak unto you as unto spiritual." Why, in the
first place, says he, though you had been perfect in spiritual things
also, not even so ought you to be elated; for what you preach is not
your own, nor such as yourselves have found from your own means. But
now even these things ye know not as ye ought to know them, but ye are
learners, and the last of all. Whether therefore the Gentile wisdom be
the occasion of your high imaginations; that hath been proved to be
nothing, nay,
44
in regard to spiritual things to be even contrary unto us: or if it be
on account of things spiritual, in these, too, ye come short and have
your place among the hindmost. Wherefore he saith, "I could not speak
unto you as unto spiritual." He said not, "I did not speak," lest the
thing might seem to proceed from his grudging them somewhat; but in two
ways he brings down their high spirit; first, because they knew not the
things that are perfect; next, because their ignorance was owing to
themselves: yea, in a third way besides these, by pointing out that
"not even now are they able [to bear it]." For as to their want of
ability at first, that perhaps arose from the nature of the case. In
fact, however, he does not leave them even this excuse. For not through
any inability on their part to receive high doctrines, doth he say they
received them not, but because they were "carnal." However, in the
beginning this was not so blame-worthy; but that after so long a time,
they had not yet arrived at the more perfect knowledge, this was a
symptom of most utter dulness.
It may be observed, that he brings the same charge
against the Hebrews, not however, with so much vehemence. For those, he
saith, are such, partly because of tribulation: but these, because of
some appetite for wickedness. Now the two things are not the same. He
implies too, that in the one case he was intending rebuke, in the other
rather stirring them up, when he spake these words of truth. For to
these Corinthians he saith, "Neither yet now are ye able;" but unto the
others (Heb. vi 1.) "Wherefore let us cease to speak of the first
principles of Christ, and press on unto perfection:" and again, (Ib. v.
9.) "we are persuaded better things concerning you, and things which
accompany salvation, though we thus speak."
[2.] And how calleth he those "carnal," who had
attained so large a measure of the Spirit; and into whose praises, at
the beginning he had entered so much at large? Because they also were
carnal, unto whom the Lord saith, (St. Matt. vii. 22, 23.) "Depart from
Me, ye workers of iniquity, I know you not;" and yet they both cast out
devils, and raised the dead, and uttered prophecies. So that it is
possible even for one who wrought miracles to be carnal. For so God
wrought by Balaam, and unto Pharaoh He revealed things to come, and
unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said;
yea, and some others cast out devils in His name, though they were
(Luke ix. 49.) "not with Him;" since not for the doers' sake are these
things done, but for others' sake: nor is it seldom, that those who
were positively unworthy have been made instrumental to them. Now why
wonder, if in the case of unworthy men these things are done for
others' sake, seeing that so it is, even when they are wrought by
saints? For Paul saith, (1 Cor. iii. 22.) "All things are yours;
whether Paul, or Apollos, or Cephas, or life, or death:" and again,
(Eph. iv. 11, 12) "He gave some Apostles, and some Prophets, and some
Pastors and Teachers, for the perfecting of the saints, unto the work
of ministering." For if it were not so, there would have been no
security against universal corruption. For it may be that rulers are
wicked and polluted, and their subjects good and virtuous; that laymen
may live in piety, and priests in wickedness; and there could not have
been either baptism, or the body of Christ, or oblation, through such,
if in every instance grace required merit. But as it is, God uses to
work even by unworthy persons, and in no respect is the grace of
baptism damaged by the conduct of the priest: else would the receiver
suffer loss. Accordingly, though such things happen rarely, still, it
must be owned, they do happen. Now these things I say, lest any one of
the bystanders busying himself about the life of the priest, should be
offended as concerning the things solemnized
(<greek>ta</greek> <greek>teloumena</greek>).
"For man introduceth nothing into the things which are set before
us(1), but the whole is a work of the power of God, and He it is who
initiates (<greek>o</greek>
<greek>mustagwgwn</greek>) you into the mysteries."
[3.] "And I, brethren, could not speak unto you as
unto spiritual, but as unto carnal. I fed you with milk, and not with
meat. For ye were not able [to bear it.]"
For lest he should seem to have spoken ambitiously
(<greek>filotimias</greek>
<greek>eneca</greek>, to obtain favor) these things which
he hath just spoken; "the spiritual man judgeth all things," and, "he
himself is judged of no man," and, "we have the mind of Christ;" with a
view also to repress their pride: observe what he saith. "Not on this
account," saith he, "was I silent, because I was not able to tell you
more, but because 'ye are carnal: neither yet now are ye able.' "
Why said he not, "ye are not willing," but "ye are
not able?" Even because he put the latter for the former. For as to the
want of ability, it arises from the want of will. Which to them indeed
is a matter of accusation, but to their teacher, of excuse. For if they
had been unable by nature, one might perhaps have been forgiven them
but since it was from choice, they were bereft of all excuse. He then
speaks of the particular point also which makes them carnal. "For
whereas there is among you strife, and jealousy, and division, are ye
not carnal and walk as men?" Although he had fornications also and
uncleannesses of theirs to speak of, he sets down rather that offence
which
45
he had been a good while endeavoring to correct. Now if "jealousy"
makes men carnal, it is high time for us to bewail bitterly, and to
clothe ourselves with sackcloth and lie in ashes. For who is pure from
this passion? Except indeed I am but conjecturing the case of others
from myself. If "jealousy" maketh men "carnal," and suffereth them not
to be "spiritual," although they prophesy and show forth other
wonderful works; now, when not even so much grace is with us, what
place shall we find for our own doings; when not in this matter alone,
but also in others of greater moment, we are convicted
[4. ] From this place we learn that Christ had good
reason for saying, (St. John iii. 20.) "He that doeth evil cometh not
to light;" and that unclean life is an obstacle to high doctrines, not
suffering the clear-sightedness of the understanding to shew itself. As
then it is not in any case possible for a person in error, but living
uprightly, to remain in error; so it is not easy for one brought up in
iniquity, speedily to look up to the height of the doctrines delivered
to us, but he must be clean from all the passions who is to hunt after
the truth: for whoso is freed from these shall be freed also from his
error and attain unto the truth. For do not, I beseech you, think that
abstinence merely from covetousness or fornication may suffice thee for
this purpose. Not so. All must concur in him that seeketh the truth.
Wherefore saith Peter, (Acts x. 34, 35.) "Of a truth I perceive that
God is no respecter of persons; but in every nation he that feareth
Him, and worketh righteousness, is acceptable to Him:" that is, He
calls and attracts him unto the truth. Seest thou not Paul, that he was
more vehement than any one in warring and persecuting? yet because he
led an irreproachable life, and did these things not through human
passion, he was both received, and reached a mark beyond all. But if
any one should say, "How doth such a one, a Greek, who is kind, and
good, and humane, continue in error?" this would be my answer: He hath
some other passion, vainglory, or indolence of mind, or want of
carefulness about his own salvation, accounting that all things which
concern him are drifted along loosely and at random.(1) Peter calls the
man irreproachable in all things one that "worketh righteousness," [and
Paul says] "touching the righteousness which is in the law found
blameless." Again, "I give thanks to God, whom I serve from my
forefathers with a pure conscience," (2 Tim. i. 3.) How then, you will
say, were unclean persons considered worthy of the Gospel? Because they
wished and longed for it. Thus the one sort, though in error, are
attracted by Him, because they are clean from passions; the others, of
their own accord approaching, are not thrust back. Many also even from
their ancestors have received the true religion.
[5.] Ver. 3. "For whereas there is among you
jealousy and strife."
At this point he prepares himself to wrestle with
those whose part was obedience: for in what went before he hath been
casting down the rulers of the Church, where he said that wisdom of
speech is nothing worth. But here he strikes at those in subjection, in
the words,
Ver. 4. "For when one saith, I am Paul, and I of
Apollos, are ye not carnal?"
And he points out that this, so far from helping
them at all or causing them to acquire any thing, had even become an
obstacle to their profiting in the greater things. For this it was
which brought forth jealousy, and jealousy had made them "carnal;" and
the having become "carnal" left them not at liberty to hear truths of
the sublimer sort.
Ver. 5. "Who then is Paul, and who is Apollos?"
In this way, after producing and proving his facts,
he makes his accusation henceforth more openly. Moreover, he employs
his own name, doing away all harshness and not suffering them to be
angry at what it is said. For if Paul is nothing and murmur not, much
less ought they to think themselves ill used. Two ways, you see, he has
of soothing them; first by bringing forward his own person, then by not
robbing them of all as if they contributed nothing. Rather he allows
them some small portion: small though it be, he does allow it. For
having said, "Who is Paul, and who Apollos," he adds, "but ministers by
whom ye believed." Now this in itself is a great thing, and deserving
of great rewards: although in regard of the archetype and the root of
all good, it is nothing. (For not he that "ministers" to our blessings,
but he that provides and gives them, he is our Benefactor.) And he said
not, "Evangelists," but "Ministers," which is more. For they had not
merely preached the Gospel, but had also ministered unto us; the one
being a matter of word only, while the other hath deed also. And so, if
even Christ be a minister only of good things, and not the root Himself
and the fountain, (I mean, of course, in that He is a Son,) observe to
what an issue this matter is brought. (<greek>pou</greek>
<greek>to</greek> <greek>pragma</greek>
<greek>catagetai</greek>. "how deep and high it is made to
go.") How then, you will ask, doth he say that He "was made a Minister
of Circumcision? (Rom. xv. 8.) He is speaking in that place of His
secret dispensation in the Flesh, and not in the same sense which we
have now mentioned. For there, by "Minister," he means "Fulfiller,"
(<greek>plhrwthn</greek>,i.e. of types), and not one that
of his own store gives out the blessings.
46
Further, he said not, "Those who guide you into the
Faith," but "those by whom ye believed;" again attributing the greater
share to themselves, and indicating by this also the subordinate class
of ministers (<greek>tous</greek>
<greek>diaconus</greek>
<greek>canteuqen</greek> <greek>dhlwn</greek>).
Now if they were ministering to another, how come they to seize the
authority for themselves? But I would have you consider how in no wise
he lays the blame on them as seizing it for themselves, but on those
who endow them with it. For the ground-work of the error lay in the
multitude; since, had the one fallen away, the other would have been
broken up. Here are two points which he has skilfully provided for: in
that first he hath prepared, as by
mining(<greek>uporuxas</greek>,) in the quarter where it
was necessary to overthrow the mischief; and next, on their side, in
not attracting ill-will, nor yet making them more contentious.
Ver. 5. "Even as Christ
(<greek>o</greek> K<greek>urios</greek>, rec.
text.) gave to every man."
For not even this small thing itself was of
themselves, but of God, who put it into their hands. For lest they
might say, What then? are we not to love those that minister unto us?
Yea, saith he; but you should know to what extent. For not even this
thing itself is of them, but of God who gave it.
Ver. 6. "I planted, Apollos watered, but God gave
the increase."
That is, I first cast the word into the ground; but,
in order that the seeds might not wither away through temptations,
Apollos added his own part. But the whole was of God.
[6.] Ver. 7. "So then, neither is he that planteth
any thing, neither he that watereth, but God that giveth the increase."
Do you observe the manner in which he soothes them,
so that they should not be too much irritated, on hearing, "Who is this
person," and "Who is that?" "Nay, both are invidious, namely, both the
saying, 'Who is this person? Who the other,'" and the saying, that
"neither he that planteth nor he that watereth is any thing." How then
does he soften these expressions? First, By attaching the contempt to
his own person, "Who is Paul, and who Apollos?" and next, by referring
the whole to God who gave all things. For after he had said, "Such a
person planted," and added, "He that planteth is nothing," he
subjoined, "but God that giveth the increase." Nor does he stop even
here, but applies again another healing clause, in the words.
Ver. 8. "He that planteth and he that watereth, are
one."
For by means of this he establishes another point
also, viz. that they should not be exalted one against another. His
assertion, that they are one, refers to their inability to do any thing
without "God that giveth the increase." And thus saying, he permitted
not either those who labored much to lift themselves up against those
who had contributed less; nor these again to envy the former. In the
next place, since this had a tendency to make men more indolent, I
mean, all being esteemed as one, whether they have labored much or
little; observe how he sets this right, saying, "But each shall receive
his own reward according to his own labor." As if he said, "Fear not,
because I said, Ye are one; for, compared with the work of God, they
are one; howbeit, in regard to labors, they are not so, but "each shall
receive his own reward."
Then he smooths it still more, having succeeded in
what he wished; and gratifies them, where it is allowed, with
liberality.
Ver. 9. For we are God's fellow-workers: "ye are
God's husbandry, God's building."
Seest thou how to them also he hath assigned no
small work, having before laid it down that the whole is of God? For
since he is always persuading them to obey those that have the rule
over them, on this account he abstains from making very light of their
teachers.
"Ye are God's husbandry."
For because he had said, "I planted," he kept to the
metaphor. Now if ye be God's husbandry, it is right that you should be
called not from those who cultivate you, but from God. For the field is
not called the husbandman's, but the householder's.
"Ye are God's building."
Again, the building is not the workman's, but the
master's. Now if ye be a building, ye must not be forced asunder: since
this were no building. If ye be a farm, ye must not be divided, but be
walled in with a single fence, namely, unanimity.
Ver. 10. "According to the Grace of God which was
given unto me, as a wise master-builder I laid a foundation."
In this place he calls himself wise, not exalting
himself, but to give them an ensample, and to point out that this is a
wise man's part, to lay a foundation. You may observe as one instance
of his modest bearing, that in speaking of himself as wise, he allowed
not this to stand as though it were something of his own; but first
attributing himself entirely unto God, then and not till then calls
himself by that name. For, "according to the Grace of God," saith he,
"which was given unto me." Thus, at once he signifies both that the
whole is of God; and that this most of all is Grace, viz. the not being
divided, but resting on One Foundation.
[7.] "Another buildeth thereon; but let each man
take heed how he buildeth thereon."
47
Here, I think, and in what follows, he puts them
upon their trial concerning practice, after that he had once for all
knit them together and made them one.
Ver. 11. "For other foundation can no man lay than
that is laid, which is Jesus Christ."
I say, no man can lay it so long as he is a
master-builder; but if he lay it, (<greek>tiqh</greek>
conj. for <greek>teqh</greek>. Douncoeus ap. Savil. viii.
not. p. 261.) he ceases to be a master-builder.
See how even from men's common notions he proves the
whole of his proposition. His meaning is this: "I have preached Christ,
I have delivered unto you the foundation. Take heed how you build
thereon, lest haply it be in vainglory, lest haply so as to draw away
the disciples unto men." Let us not then give heed unto the heresies.
"For other foundation can no man lay than that which is laid." Upon
this then let us build, and as a foundation let us cleave to it, as a
branch to a vine; and let there be no interval between us and Christ.
For if there be any interval, immediately we perish. For the branch by
its adherence draw m the fatness, and the building stands because it is
cemented together. Since, if it stand apart it perishes, having nothing
whereon to support itself. Let us not then merely keep hold of Christ,
but let us be cemented to Him, for if we stand apart, we perish. "For
they who withdraw themselves far from Thee, shall perish;" (Ps. lxxiii,
27. Sept.) so it is said. Let us cleave then unto Him, and let us
cleave by our works. "For he that keepeth my commandments, the same
abideth in Me" (John xiv. 21. in substance.) And accordingly, there are
many images whereby He brings us into union. Thus, if you mark it, He
is "the Head," we are "the body:" can there be any empty interval
between the head and body? He is "a Foundation," we "a building:" He "a
Vine," we "branches:" He "the Bridegroom," we "the bride:" He "the
Shepherd," we "the sheep;" He is "the Way," we "they who walk therein."
Again, we are "a temple," He "the Indweller:" He "the First-Begotten,"
we "the brethren:" He "the Heir," we "the heirs together with Him:" He
"the Life," we "the living:" He "the Resurrection," we "those who rise
again:" He "the Light," we "the enlightened." All these things indicate
unity; and they allow no void interval, not even the smallest. For he
that removes but to a little distance will go on till he has become
very far distant. For so the body, receiving though it be but a small
cut by a sword, perishes: and the building, though there be but a small
chink, falls to decay: and the branch, though it be but a little while
cut off from the root, becomes useless. So that this trifle is no
trifle, but is even almost the whole. Whensoever then we commit some
little fault or even negligence, let us not overlook that little; since
this, being disregarded, quickly becomes great. So also when a garment
hath begun to be torn and is neglected, it is apt to prolong its rent
all throughout; and a roof, when a few tiles have fallen, being
disregarded, brings down the whole house.
[8.] These things then let us bear in mind, and
never slight the small things, lest we fall into those which are great.
But if so be that we have slighted them and are come into the abyss of
evils, not even when we are come there let us despond, lest we fall
into recklessness (<greek>carhbarian</greek>). For to
emerge from thence is hard ever after, for one who is not extremely
watchful; not because of the distance alone, but of the very position,
too, wherein we find ourselves. For sin also is a deep, and is wont to
bear down and crush. And just as those who have fallen into a well
cannot with ease get out, but will want others to draw them up; so also
is he that is come into any depth of sins. To such then we must lower
ropes and draw them up. Nay rather, we need not others only, but
ourselves also, that we for our part may fasten on ourselves and
ascend, I say not so much as we have descended, but much further, if we
be willing: for why? God also helpeth: for He willeth not the death of
a sinner so much as his conversion. Let no one then despair; let no one
have the feeling of the ungodly; for to them properly belongs this kind
of sin: "an ungodly man having come into any depth of evils, makes
light of it(1)." So that it is not the multitude of men's sins which
causes their despair, but their ungodly mind.
Shouldest thou then have gone all lengths in
wickedness, yet say unto thyself, God is loving unto men and he desires
our salvation: for "though your sins be as scarlet, I will whiten you
as snow," (Is. i. 10. Sept.) saith He; and unto the contrary
habit I will change you. Let us not therefore give up in despair; for
to fall is not so grievous, as to lie where we have fallen; nor to be
wounded so dreadful, as after wounds to refuse healing. "For who shall
boast that he has his heart chaste? or who shall say confidently that
he is pure from sin?" (Prov. xx. 9. Sept.) These things I say not to
make you morenegligent, but to prevent your despairing.
Wouldest thou know how good our Master is? The
Publican went up full of ten thousand wickednesses, and saying only,
"Be merciful unto me," went down justified. (St. Luke xviii.
48
13, 14.) Yea, God saith by the prophet, "Because of sin for some little
season I grieved him, (Is. lvii. 17, 18. Sept.) and I saw that
(<greek>eidon</greek> not in Sept.) he was grieved and went
sorrowful, and I healed his ways" (<greek>iasamhn</greek>
<greek>auton</greek>, Sept.) What is there equal to this
loving-kindness? On condition (<greek>inastugnaoh</greek> .
See St. John viii. 56. <greek>ina</greek>
<greek>idh</greek> <greek>thn</greek>
<greek>hmeran</greek>) of his "being but sorrowful," so he
speaks, "I forgave him his sins." But we do not even this: wherefore we
especially provoke God to wrath. (For he, who by little things even is
made propitious, when He meets not with so much as these, is of course
indignant and exacts of us the last penalty; for this comes of
exceeding contempt.) Who is there, for instance, that hath ever become
melancholy for his sins? Who hath bemoaned himself? Who hath beaten his
breast? Who hath taken anxious thought? Not one, to my thinking. But
days without number do men weep for dead servants; for the loss
of money: while as to the soul which we are ruining day by day,
we give it not a thought. How then wilt thou be able to render God
propitious, when thou knowest not even that thou hast sinned?
"Yea," saith some one, "I have sinned." "Yea," is
thy word to me with the tongue: say it to me with thy mind, and with
the word mourn heavily, that thou mayest have continual cheerfulness.
Since, if we did grieve for our sins, if we mourned heavily over our
offences, nothing else could give us sorrow, this one pang would expel
all kinds of dejection. Here then is another thing also which we should
gain by our thorough confession; namely, the not being overwhelmed
(<greek>baptizesqai</greek>)with the pains of the present
life, nor puffed up with its splendors. And in this way, again, we
should more entirely propitiate God; just as by our present conduct we
provoke Him to anger. For tell me, if thou hast a servant, and he,
after suffering much evil at the hands of his fellow-servants, takes no
account of any one of the rest, but is only anxious not to provoke his
master; is he not able by this alone to do away thine anger? But
what, if his offenses against thee are no manner of care to him, while
on those against his fellow-servants he is full of thought; wilt thou
not lay on him the heavier punishment? So also God doeth: when we
neglect His wrath, He brings it upon us more heavily; but when we
regard it, more gently. Yea, rather, He lays it on us no more at all.
He wills that we should exact vengeance of ourselves for our offences,
and thenceforth He doth not exact it Himself. For this is why He at all
threatens punishment; that by fear He may destroy contempt; and when
the threat alone is sufficient to cause fear in us, He doth not suffer
us to undergo the actual trial. See, for instance, what He saith unto
Jeremiah, (Jer. vii. 17, 18. Sept. transposing the first and second
clauses.) "Seest thou not what they do? Their fathers light a fire,
their children gather sticks together, their women knead dough." It is
to be feared lest the same kind of thing be said also concerning us.
"Seest thou not what they do? No one seeketh the things of Christ, but
all their own. Their children run into uncleanness, their fathers into
covetousness and rapine, their wives so far from keeping back their
husbands from the pomps and vanities of life, do rather sharpen their
appetites for them." Just take your stand in the market place; question
the comers and goers, and not one wilt thou see hastening upon a
spiritual errand, but all running after carnal things. How long ere we
awake from our surfeiting?. How long are we to keep sinking down into
deep slumber? Have we not had our fill of evils?
[9.] And yet one might think that even without words
experience itself is sufficient to teach you the nothingness of things
present. and their utter meanness. At all events, there have been men,
who, exercising mere heathen wisdom and knowing nothing of the future,
because they had proved the great worthlessness of present things, have
left them on this account alone. What pardon then canst thou expect to
obtain, grovelling on the ground and not despising the little things
and transient for the sake of the great and everlasting: who also
hearest God Himself declaring and revealing these things unto thee, and
hast such promises from Him? For that things here have no sufficient
power to detain a man, those have shewn who even without any promise of
things greater have kept away from them. For what wealth did they
expect that they came to poverty? There was none. But it was from their
knowing full well that such poverty is better than wealth. What sort of
life did they hope for that they forsook luxury, and gave themselves up
unto severe discipline? Not any. But they had become aware of the very
nature of things; and perceived that this of the two is more suitable,
both for the strict training of the soul, and for the health of the
body.
These things then duly estimating, and revolving
with ourselves continually the future blessings, let us withdraw from
this present world that we may obtain that other which is to come;
through the favor and loving kindness of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost &c., &c.
HOMILY IX.
1 Cor. iii., 12--15.
If any man build upon this foundation gold, silver, costly stones,
wood, hay, stubble; each man's work shall be made manifest: for the day
shall declare it, because it is revealed in fire; and the fire shall
prove each man's work of what sort it is. If any man's work abide which
he built thereon, he shall receive a reward. If any man's work shall be
burned, he shall suffer loss: but he himself shall be saved; yet so as
through fire.
THIS is no small subject of enquiry which we
propose, but rather about things which are of the first necessity and
which all men enquire about; namely, whether hell fire have any end.
For that it hath no end Christ indeed declared when he said, "Their
fire shall not be quenched, and their worm shall not die. [Mark viii.
44, 46, 48.](3)
Well: I know that a Chill comes over you
(<greek>narkate</greek>) on hearing these things; but what
am I to do? For this is God's own command, continually to sound these
things in your ears, where He says, "Charge this people; (Fors. Exod.
xix. 10. 20. <greek>diamarturai</greek>, Sept. here
<greek>diasteilai</greek>,) and ordained as we have been
unto the ministry of the word, we must give pain to our hearers, not
willingly but on compulsion. Nay rather, if you will, we shall avoid
giving you pain. For saith He, (Rom. xiii. 3, in substance.) "if thou
do that which is good, fear not:" so that it is possible for you to
hear me not only without ill-will, but even with pleasure.
As I said then; that it hath no end, Christ has
declared. Paul also saith, in pointing out the eternity of the
punishment, that the sinners "shall pay the penalty of destruction, and
that for ever" (2, Thes. i. 9.) And again, (1 Cor. vi. 9.) "Be not
deceived; neither fornicators. nor adulterers, nor effeminate, shall
inherit the the kingdom of God." And also unto the Hebrews he saith,
(Heb. xii. 14.) "Follow peace with all men, and the sanctification
without which no man shall see the Lord." And Christ also, to those who
said, "In thy Name we have done many wonderful works," saith, "Depart
from Me, I know you not, ye workers of iniquity" (St. Matt. vii. 22.)
And the virgins too who were shut out, entered in no more. And also
about those who gave Him no food, He saith, (St. Matt. xxv. 46.) "They
shall go away into everlasting punishment."
[2.] And say not unto me, "where is the rule of
justice preserved entire, if the punishment hath no end?" Rather, when
God doeth any thing, obey His decisions and submit not what is said to
human reasonings. But moreover, how can it be any thing else than just
for one who hath experienced innumerable blessings from the beginning,
and then committed deeds worthy of punishment, and neither by threat
nor benefit improved at all, to suffer punishment? For if thou enquire
what is absolute justice; it was meet that we should have perished
immediately from the beginning, according to the definition of strict
justice. Rather not even then according to the rule of justice only;
for the result would have had in it kindness too, if we had suffered
this also. For when any one insults him that hath done him no wrong,
according to the rule of justice he suffers punishment: but when it is
his benefactor, who, bound by no previous favor, bestowed innumerable
kindnesses, who alone is the Author of his being, who is God, who
breathed his soul into him, who gave ten thousand gifts of grace, whose
will is to take him up into heaven;--when, I say, such an one, after so
great blessings, is met by insult, daily insult, in the conduct of the
other party; how can that other be thought worthy of pardon? Dost thou
not see how He punished Adam for one single sin?
"Yes," you will say; "but He had given him Paradise
and caused him to enjoy much favor." Nay, surely it is not all as one,
for a man to sin in the enjoyment of security and ease, and in a state
of great affliction. In fact, this is the dreadful circumstance that
thy sins are the sins of one not in any Paradise but amid the
innumerable evils of this life; that thou art not sobered even by
affliction, as though one in prison should still practise his crime.
However, unto thee He hath promised things yet greater than Paradise.
But neither hath He given them now, least He should unnerve thee in the
season of conflicts; nor hath He been silent about them, lest He should
quite cast thee down with thy labors. As for Adam, he committed but
50
one sin and brought on himself certain death; whereas we commit ten
thousand transgressions daily. Now if he by that one act brought on
himself so great an evil and introduced death; what shall not we suffer
who continually live in sins, and instead of Paradise, have the
expectation of heaven?
The argument is irksome and pains the hearer: were
it only by my own feelings, I know this. For indeed my heart is
troubled and throbs; and the more I see the account of hell confirmed,
the more do I tremble and shrink through fear. But it is necessary to
say these things lest we fall into hell. What thou didst receive was
not paradise, nor trees and plants, but heaven and the good things in
the heavens. Now if he that had received less was comdemned, and no
consideration exempted him, much more shall we who have sinned more
abundantly, and have been called unto greater things, endure the woes
without remedy.
Consider, for example, how long a time, but for one
single sin, our race abides in death. Five thousand years(1) and more
have passed, and death hath not yet been done away, on account of one
single sin. And we cannot even say that Adam had heard prophets, that
he had seen others punished for sins, and it was meet that he should
have been terrified thereby and corrected, were it only by the example.
For he was at that time first, and alone; but nevertheless he was
punished. But thou canst not have anything of this sort to advance, who
after so many examples art become worse; to whom so excellent a Spirit
hath been vouch-safed, and yet thou drawest upon thyself not one sin,
nor two, nor three, but sins without number! For do not, because the
sin is committed in a small moment, calculate that therefore the
punishment also must be a matter of a moment. Seest thou not those men,
who for a single theft or a single act of adultery, committed in a
small moment of time, oftentimes have spent their whole life in
prisons, and in mines, struggling with continual hunger and every kind
of death? And there was no one to set them at liberty, or to say, "The
offence took place in a small moment of time; the punishment too should
have its time equivalent to that of the sin."
[3.] But, "They are men," some one will say, "who do
these things; as for God, He is loving unto men." Now, first of all,
not even men do these things in cruelty, but in humanity. And God
Himself, as He is loving unto men," in the same character doth He
punish sins. (Sirac. xvi. 12.) "For as His mercy is great, so also is
His reproof." When therefore thou sayest unto me, "God is loving unto
men," then thou tellest me of so much the greater reason for punishing:
namely, our sinning against such a Being. Hence also Paul said, (Heb.
x. 31.) "It is a fearful thing to fall into the hands of the living
God." Endure I beseech you, the fiery force of the words, for
perhaps--perhaps you will have some consolation from hence! Who among
men can punish as God has punished? when He caused a deluge and entire
destruction of a race so numerous; and again, when, a little while
after, He rained fire from above, and utterly destroyed them all? What
punishment from men can be like that? Seest thou not that the
punishment even in this world is almost eternal? Four thousand years
have passed away, and the punishment of the Sodomites abideth at its
height. For as His mercy is great, so also is His punishment.
Again: if He had imposed any burdensome or
impossible things, one might perhaps have been able to urge difficulty
of the laws: but if they be extremely easy, what can we say for our not
regarding even these? Suppose thou art unable to fast or to practice
virginity; although thou art able if thou wilt, and they who have been
able are a condemnation to us. But, however, God hath not used this
strictness towards us; neither hath He enjoined these things nor laid
them down as laws, but left the choice to be at the discretion of the
hearers. Nevertheless, thou art able to be chaste in marriage; and thou
art able to abstain from drunkenness. Art thou unable to empty thyself
of all thy goods? Nay surely thou art able; and they who have done so
prove it. But nevertheless He hath not enjoined this, but hath
commanded not to be rapacious, and of our means to assist those who are
in want. But if a man say, I cannot even be content with a wife only,
he deceiveth himself and reasoneth falsely; and they condemn him who
without a wife lives in chastity. But how, tell me, canst thou help
using abusive words? canst thou not help cursing? Why, the doing these
things is irksome, not the refraining from them. What excuse then have
we for not observing precepts so easy and light? We cannot name any at
all. That the punishment then is eternal is plain from all that hath
been said.
[4.] But since Paul's saying appears to some to tell
the other way, come let us bring it forward also and search it out
thoroughly. For having said, "If any man's work abide which he hath
built thereon, he shall receive a reward; and if any man's work shall
be burned, he shall suffer loss," he adds, "but himself shall be saved,
yet so as through fire." What shall we
51
say then to this? Let us consider first what is "the Foundation," and
what "the gold," and what "the precious stones," and what "the
hay," and what the "stubble."
"The Foundation," then, he hath himself plainly
signified to be Christ, saying, "For other foundation can no man lay
than that which is laid, which," he saith "is Jesus Christ."
Next, the building seems to me to be actions.
Although some maintain that this also is spoken concerning teachers and
disciples and concerning corrupt heresies: but the reasoning doth not
admit it. For if this be it, in what sense, while "the work is
destroyed," is the "builder" to be "saved," though it be "through
fire?" Of right, the author ought rather of the two to perish; but now
it will be found that the severer penalty is assigned to him who hath
been built into the work. For if the teacher was the cause of the
wickedness, he is worthy to suffer severer punishment: how then shall
he be "saved?" If, on the contrary, he was not the cause but the
disciples became such through their own perverseness, he is no whit
deserving of punishment, no, nor yet of sustaining loss: he, I say, who
builded so well. In what sense then doth he say, "he shall suffer loss?"
From this it is plain that the discourse is about
actions. For since he means next in course to put out his strength
against the man who had committed fornication, he begins high up and
long beforehand to lay down the preliminaries. For he knew how while
discussing one subject, in the very discourse about that thing to
prepare the grounds of another to which he intends to pass on. For so
in his rebuke for not awaiting one another at their meals, he laid the
grounds of his discourse concerning the mysteries. And also because now
he is hastening on towards the fornicator, while speaking about the
"Foundation," he adds, "Know ye not that ye are the Temple of God? and
that the Spirit of God dwelleth in you? If any man destroy
(<greek>Fqeirh</greek>, rec. version, "defile.") the Temple
of God, him will God destroy." Now these things, he said, as beginning
now to agitate with fears the soul of him that had been unchaste.
[5.] Ver. 12. "If any man build upon this
foundation, gold, silver, costly stones, wood, hay, stubble." For after
the faith there is need of edification: and therefore he saith
elsewhere, "Edify one another with these words." (perhaps 1 Thess. v.
11; iv. 5.) For both the artificer and the learner contribute to the
edifying. Wherefore he saith, "But let every man take heed how he
buildeth thereon." (1 Cor. iii. 10.) But if faith had been the subject
of these sayings, the thing affirmed is not reasonable. For in the
faith all ought to be equal, since "them is but one faith;" (Eph. iv.
5.) but in goodness of life it is not possible that all should be the
same. Because the faith is not m one case less, in another more
excellent, but the same in all those who truly believe. But in life
there is room for some to be more diligent, others more slothful; some
stricter, and others more ordinary; that some should have done well in
greater things, others in less; that the errors of some should have
been more grievous, of others less notable. On this account he saith,
"Gold, silver, costly stones, wood, hay, stubble,--every man's work
shall be made manifest: "--his conduct; that is what he speaks of
here:--"If any man's work abide which he built thereupon, he shall
receive a reward; if any man's work shall be burned, he shall suffer
loss." Whereas, if the saying related to disciples and teachers, he
ought not to "suffer loss" for disciples refusing to hear. And
therefore he saith, "Every man shall receive his own reward according
to his own labor" not according to the result, but according to "the
labor." For what if the hearers gave no heed? Wherefore this passage
also proves that the saying is about actions.
Now his meaning is this: If any man have an ill life
with a right faith, his faith shall not shelter him from punishment,
his work being burnt up. The phrase, "shall be burned up," means,
"shall not endure the violence of the fire." But just as if a man
having golden armor on were to pass through a river of fire, he comes
from crossing it all the brighter; but if he were to pass through it
with hay, so far from profiling, he destroys himself besides; so also
is the case in regard of men's works. For he doth not say this as if he
were discoursing of material things being burnt up, but with a view of
making their fear more intense, and of shewing how naked of all defence
he is who abides in wickedness. Wherefore he said, "He shall suffer
loss:" lo, here is one punishment: "but he himself shall be saved, but
so as by fire;" lo, again, here is a second. And his meaning is, "He
himself shall not perish in the same way as his works, passing into
nought, but he shall abide in the tire.(1)
[6.] "He calleth it, however, "Salvation," you will
say; why, that is the cause of his adding, "so as by fire:" since we
also used to say, "It is preserved in the fire," when we speak of those
substances which do not immediately burn up and become ashes. For do
not at sound of the word fire imagine that
51
those who are burning pass into annihilation. And though he call such
punishment Salvation, be not astonished. For his custom is in things
which have an ill sound to use fair expressions, and in good things the
contrary. For example, the word "Captivity" seems to be the name of an
evil thing, but Paul has applied it in a good sense, when he says,
"Bringing into captivity every thought to the obedience of Christ."(2
Cor. x. 5.) And again, to an evil thing he hath applied a good word,
saying, "Sin reigned," (Rom. v. 21.) here surely the term "reigning" is
rather of auspicious sound. And so here in saying, "he shall be saved,"
he hath but darkly hinted at the intensity of the penalty: as if he had
said, "But himself shall remain forever in punishment." He then makes
an inference, saying,
[7.] Ver. 16. "Know ye not that ye are the Temple of
God?" For since he had discoursed in the section before, concerning
those who were dividing the Church, he thenceforward attacks him also
who had been guilty of uncleanness; not indeed as yet in plain terms
but in a general way; hinting at his corrupt mode of life and enhancing
the sin, by the Gift which had been already given to him. Then also he
puts all the rest to shame, arguing from these very blessings which
they had already: for this is what he is ever doing, either from the
future or from the past, whether grievous or encouraging. First, from
things future; "For the day shall declare it, because it is revealed by
fire." Again, from things already come to pass; "Know ye not that ye
are the Temple of God, and the Spirit of God dwelleth in you?"
Ver. 17. "If any man destroy the Temple of God, him
will God destroy." Dost thou mark the sweeping vehemence of his words?
However, so long as the person is unknown, what is spoken is not so
invidious, all dividing among themselves the fear of rebuke.
"Him will God destroy," that is, will cause him to
perish. And this is not the word of one denouncing a curse, but of one
that prophesieth.
"For the Temple of God is holy:" but he that hath
committed fornication is profane.
Then, in order that he might not seem to spend his
earnestness upon that one, in saying, "for the Temple of God is holy,"
he addeth, "which ye are."
[8.] Ver. 18. "Let no man deceive himself." This
also is in reference to that person, as thinking himself to be somewhat
and flattering himself on wisdom. But that he might not seem to
press on him at great length in a mere digression; he first throws him
into a kind of agony and delivers him over unto fear, and then brings
back his discourse to the common fault, saying, "If any man among you
seemeth to be wise in this world, let him become a fool, that he may
become (<greek>genhtai</greek>. rec. vers. "be.") wise."
And this(1) he doth afterwards with great boldness of speech, as having
sufficiently beaten them downs, and shaken with that fear the mind not
of that unclean person only, but of all the hearers also: so accurately
does he measure the reach of what he has to say. For what if a man be
rich, what if he be noble; he is viler than all the vile, when made
captive by sin. For as if a man were a king and enslaved to barbarians,
he is of all men most Wretched, so also is it in regard to sin: since
sin is a barbarian, and the soul which hath been once taken captive she
knoweth not how to spare, but plays the tyrant to the ruin of all those
who admit her.
[9.] For nothing is so inconsiderate as sin: nothing
so senseless, so utterly foolish and outrageous. All is overturned and
confounded and destroyed by it, wheresoever it may alight. Unsightly to
behold, disgusting and grievous. And should a painter draw her
picture(3), he would not, methinks, err in fashioning her after this
sort. A woman with the form of a beast, savage, breathing flames,
hideous, black; such as the heathen poets depict their Scyllas. For
with ten thousand hands she lays hold of our thoughts, and comes on
unexpected, and tears everything in pieces, like those dogs that bite
slily.
But rather, what need of the painter's art, when we
should rather bring forward those who are made after sin's likeness?
Whom then will ye that we should portray first? The
covetous and rapacious? And what more shameless than those eyes? What
more immodest, more like a greedy dog? For no dog keeps his ground with
such shameless impudence as he when he is grasping at all men's goods.
What more polluted than those hands? What more audacious than that
mouth, swallowing all down and not satisfied? Nay, look not on the
countenance and the eyes as being a a man's. For such looks belong not
to the eyes of men. He seeth not men as men; he seeth not the heaven as
heaven. He does not even lift up his head unto the Lord; but all is
money in his account. The eyes of men are wont to look upon poor
persons in affliction, and to be softened; but these of the rapacious
man, at sight of the poor, glare like wild beasts'. The eyes of men do
not behold other men's goods as if they were their own, but rather their
53
own as others; and they covet not the things given to others, but
rather exhaust upon others their own means: but these are not content
unless they take all men's property. For it is not a man's eye which
they have, but a wild beast's. The eyes of men endure not to see their
own body stripped of clothing, (for it is their own, though in person
it belong to others,) but these, unless they strip every one and lodge
all men's property in their own home, are never cloyed; yea rather they
never have enough. Insomuch that one might say that their hands are not
wild beasts' only, but even far more savage and cruel than these. For
bears and wolves when they are satiated leave off their kind of eating:
but these know not any satiety. And yet for this cause God made us
hands, to assist others, not to plot against them. And if we were to
use them for that purpose, better had they been cut off and we left
without them. But thou, if a wild beast rend a sheep, art grieved; but
when doing the same unto one of thine own flesh and blood, thinkest
thou that thy deed is nothing atrocious? How then canst thou be a man?
Seest thou not that we call a thing humane, when it is full of mercy
and loving-kindness? But when a man doth any thing cruel or savage,
inhuman is the title we give to such a one. You see then that the stamp
of man as we portray him is his showing mercy; of a beast the contrary;
according to constant saying, "Why, is a man a wild beast, or a dog?"
(vid. 2 Kings viii. 13.) For men relieve poverty; they do not aggravate
it. Again these men's mouths are the mouths of wild beasts; yea rather
these are the fiercer of the two. For the words also, which they utter,
emit poison, more than the wild beasts' teeth, working slaughter. And
if one were to go through all particulars, one should then see clearly
how inhumanity turns those who practise it from men into beasts.
[10.] But were he to search out the mind also of
that sort of people, he would no longer call them beasts only, but
demons. For first, they are full of great cruelty and of hatred against
their "fellow-servant: (St. Mat. xviii. 33.) and neither is love of the
kingdom there, nor fear of hell; no reverence for men, no pity, no
Sympathy: but shamelessness and audacity, and contempt of all things to
come. And unto them the words of God concerning punishment seem to be a
fable, and His threats mirth. For such is the mind of the covetous man.
Since then within they are demons, and without, wild beasts; yea, worse
than wild beasts; where are we to place such as they are? For that they
are worse even than wild beasts, is plain from this. The beasts are
such as they are by nature: but these, endowed by nature with
gentleness, forcibly strive against nature to train themselves to that
which is savage. The demons too have the plotters among men to help
them, to such an extent that if they had no such aid, the greater part
of their wiles against us would be done away: but these, when such as
they have spitefully entreated are vying with them, still try to be
more spiteful then they. Again, the devil wages war with man, not with
the demons of his own kind: but he of whom we speak is urgent in all
ways to do harm to his own kindred and family, and doth not even
reverence nature.
I know that many hate us because of these words; but
I feel no hatred towards them; rather I pity and bewail those who are
so disposed. Even should they choose to strike, I would gladly endure
it, if they would but abstain from this their savage mind. For not I
alone, but the prophet also with me, banisheth all such from the family
of men saying, (Ps. xlix. 20. Sept. <greek>tois</greek>
<greek>anohtois</greek>) "Man being in honor hath no
understanding, but is like unto the senseless beasts."
Let us then become men at last, and let us look up
unto heaven; and that which is according to His image, (Colos. iii.
10.) let us receive and recover: that we may obtain also the blessings
to come through the grace and loving-kindness of our Lord Jesus Christ,
with Whom to the Father and the Holy Spirit be glory, power, honor, now
and always, and unto everlasting ages. Amen.
HOMILY X.
1 Cor. iii. 18, 19.
Let no man deceive himself. If any man (<greek>en</greek>
<greek>umin</greek> omitted.) thinketh that he is wise in
this world, let him become a fool, that he may become wise. For the
wisdom of this world is foolishness with God.
AS I said before, having launched out before the
proper time into accusation of the fornicator, and having half opened
it obscurely in a few words, and made the man's conscience to quail, he
hastens again to the battle with heathen wisdom, and to his accusations
of those who were puffed up there-with, and who were dividing the
Church: in order that having added what remained and completed the
whole topic with accuracy, he might thenceforth suffer his tongue to be
carried away with vehement impulse against the unclean person, having
had but a preliminary skirmishing with him in what he had said before.
For this, "Let no man deceive himself," is the expression of one aiming
chiefly at him and quelling him beforehand by fear: and the saying
about the "stubble," suits best with one hinting at him. And so does
the phrase, "Know ye not that ye are the Temple of God, and the
Spirit of God dwelleth in you?" For these two things are most apt
to withdraw us from sin; when we have in mind the punishment appointed
for the sin; and when we reckon up the amount of our true dignity. By
bringing forward then "the hay" and "the stubble, "he terrifies; but by
speaking of the dignity of that noble birth which was theirs, he puts
them to shame; by the former striving to amend the more insensible
kind, by the latter the more considerate.
[2.] "Let no man deceive himself; if any man
thinketh that he is wise in this world, let him become a fool."
As he bids one become, as it were, dead unto the
world;--and this deadness harms not at all, but rather profits, being
made a cause of life:--so also he bids him become foolish unto this
world, introducing to us hereby the true wisdom. Now he becomes a fool
unto the world, who slights the wisdom from without, and is persuaded
that it contributes nothing towards his comprehension of the faith. As
then that poverty which is according to God is the cause of wealth, and
lowliness, of exaltation, and to despise glory is the cause of glory;
so also the becoming a fool maketh a man wiser than all. For all, with
us, goes by contraries.
Further: why said he not, "Let him put off wisdom,"
but, "Let him become a fool?" That he might most exceedingly disparage
the heathen instruction. For it was not the same thing to say, "Lay
aside thy wisdom," and, "become a fool." And besides, he is also
training people not to be ashamed at the want of refinement among us;
for he quite laughs to scorn all heathen things. And for the same sort
of reason he shrinks not from the names, trusting as he does to the
power of the things [which he speaks of].
Wherefore, as the Cross, though counted ignominious,
became the author of innumerable blessings, and the foundation and root
of glory unspeakable; so also that which was accounted to be
foolishness became unto us the cause of wisdom. For as he who hath
learned anything ill, unless he put away the whole, and make his soul
level and clear, and so offer it to him who is to write on it, will
know no wholesome truth for certain; so also in regard of the wisdom
from without. Unless thou turn out the whole and sweep thy mind clear,
and like one that is ignorant yield up thyself unto the faith, thou
wilt know accurately nothing excellent. For so those also who see
imperfectly if they will not shut their eyes and commit themselves unto
others, but will be trusting their own matters to their own faulty
eyesight, they will commit many more mistakes than those who see not.
But how, you will say, are men to put off this
wisdom? By not acting on its precepts.
[3.] Then, seeing that he bade men so urgently
withdraw themselves from it, he adds the cause, saying, "For the wisdom
of this world is foolishness with God." For not only it contributes
nothing, but it even hinders. We must then withdraw ourselves from it,
as doing harm. Dost thou mark with what a high hand he carries off the
spoils of victory, having proved that so far from profiting us at all,
it is even an opponent?
And he is not content with his own arguments, but he
has also adduced testimony again,
55
saying, "For it is written, (Job v. 13.) He taketh the wise in their
own craftiness." By "craftiness," i. e. by their own arms getting the
better of them. For seeing that they made use of their wisdom to the
doing away of all need of God, by it and no other thing He refuted
them, shewing that they were specially in need of God. How and by what
method? Because having by it become fools, by it, as was meet, they
were taken. For they who supposed that they needed not God, were
reduced to so great a strait as to appear inferior to fishermen and
unlettered persons; and from that time forth to be unable to do without
them. Wherefore he saith, "In their own craftiness" He took them. For
the saying "I will destroy their wisdom," was spoken in regard to its
introducing nothing useful; but this, "who taketh the wise in their own
craftiness, with a view of shewing the power of God."
Next, he declares also the mode in which God took
them, adding another testimony:
Ver. 20. "For the Lord," saith he, "knoweth the
reasonings of men (Ps. xciv. 11. <greek>anqrwpwn</greek>
Sept.) that they are vain." Now when the Wisdom which is boundless
pronounces this edict concerning them, and declares them to be such,
what other proof dost thou seek of their extreme folly? Formen's
judgments, it is true, in many instances fail; but the decree of God is
unexceptionable and uncorrupt in every case.
[4.] Thus having set up so splendid a trophy of the
judgment from on high, he employs in what follows a certain vehemence
of style, turning it against those who were under his ministry,
(<greek>arkomenous</greek>) and speaking thus:
Ver. 21. "Wherefore let no man glory in men; for all
things are yours." He comes again to the former topic, pointing out
that not even for their spiritual things ought they to be highminded,
as having nothing of themselves. "Since then the wisdom from without is
hurtful, and the spiritual gifts were not given by you, what hast thou
wherein to boast?" And in regard to the wisdom from without, "Let no
man deceive himself," saith he, because they were conceited about a
thing which in truth did more harm than good. But here, inasmuch as the
thing spoken of was really advantageous, "Let no man glory." And he
orders his speech more gently: "for all things are yours."
Ver. 22. "Whether Paul, or Apollos, or Cephas, or
the world, or life, or death, or things present, or things to come, all
are yours; and ye are Christ's and Christ is God's." For because he had
handled them sharply, he refreshes them again. And as above he had
said, (1. Cor. iii. 9.) "We are fellow-workers with God;" and by many
other expressions had soothed them: so here too he saith, "All things
are yours; taking down the pride of the teachers, and signifying that
so far from bestowing any favor on them, they themselves ought to be
grateful to the others. Since for their sake they were made such as
they were, yea, moreover, had received grace. But seeing that these
also were sure to boast, on this account he cuts out beforehand this
disease too, saying, "As God gave to every man," (Supr. vi. 5. 6.) and,
"God gave the increase:" to the end that neither the one party might be
puffed up as bestowers of good; nor the others, on their hearing a
second time, "All things are yours," be again elated. "For, indeed,
though it were for your sakes, yet the whole was God's doing." And I
wish you to observe how he hath kept on throughout, making suppositions
in his own name and that of Peter.
But what is, "or death?" That even though they die,
for your sakes they die, encountering dangers for your salvation. Dost
thou mark how he again takes down the high spirit of the disciples, and
raises the spirit of the teachers? In fact, he talks with them as with
children of high birth, who have preceptors, and who are to be heirs of
all.
We may say also, in another sense, that both the
death of Adam was for our sakes, that we might be corrected; and the
death of Christ, that we might be saved.
"And ye are Christ's; and Christ is God's." In one
sense "we are Christ's, and in another sense "Christ is God's," and in
a third sense is "the world ours." For we indeed are Christ's, as his
work: "Christ is God's, as a genuine Offspring, not as a work: in which
sense neither is the world ours. So that though the saying is the same,
yet the meaning is different. For "the world is ours," as being a thing
made for our sakes: but "Christ is God's," as having Him the Author of
his being, in that He is Father. And "we are Christ's," as having been
formed by Him. Now "if they are yours," saith he, "why have ye done
what is just contrary to this, in calling yourselves after their name,
and not after Christ, and God?"
[5.] C. iv. ver. 1. "Let a man so account of us, as
of ministers of Christ, and stewards of the mysteries of God." After he
had cast down their spirit, mark how again he refreshes it, saying, "as
ministers of Christ." Do not thou then, letting go the Master, receive
a name from the servants and ministers. "Stewards;" saith he,
indicating that we ought not to give these things unto all, but unto
whom it is due, and to whom it is fitting we should minister.
Ver. 2. "Moreover it is required in stewards, that a
man be found faithful:" that is, that he do not appropriate to himself
his master's goods, that he do not as a master lay claim for himself
56
but administer as a steward. For a steward's part is to administer well
the things committed to his charge: not to say that his master's things
are his own; but, on the contrary, that his own are his master's. Let
every one think on these things, both he that hath power in speech and
he that possesses wealth, namely, that he hath been entrusted with a
master's goods and that they are not his own; let him not keep them
with himself, nor set them down to his own account; but let him impute
them unto God who gave them all. Wouldest thou see faithful stewards?
Hear what saith Peter, "Why look ye so earnestly on us, as though by
our own power or godliness we had made this man to walk?" (Acts iii.
12.) Unto(1) Cornelius also he saith, "We also are men of like passions
with you:" and unto Christ Himself, "Lo, we have left all, and followed
Thee." (St. Matt. xix. 27.) And Paul, no less, when he had said, "I
labored more abundantly than they all," (I Cor. xv. 10.) added, "yet
not I, but the grace of God which was with me." Elsewhere also, setting
himself strongly against the same persons, he said, "For what hast thou
which thou didst not receive?" (C. iv. 7.) "For thou hast nothing of
thine own, neither wealth, nor speech, nor life itself; for this also
is surely the Lord's. Wherefore, when necessity calls, do thou lay down
this also. But if thou dostest on life, and being ordered to lay it
down refusest, thou art no longer a faithful steward."
"And how is it possible, when God calls, to resist?"
Well, that is just what I say too: and on this account do I chiefly
admire the loving-kindness of God, that the things which He is able,
even against thy will, to take from thee, these He willeth not to be
paid in (<greek>eisenekqhnai</greek>) by thee unwillingly,
that thou mayest have a reward besides. For instance, He can take away
life without thy consent; but His will is to do so with thy consent,
that thou mayest say with Paul, "I die daily," (1 Cor. xv. 31.) He can
take away thy glory without thy consent, and bring thee low: but He
will have it from thee with thine own goodwill, that thou mayest have a
recompense. He can make thee poor, though unwilling, but He will have
thee willingly become such, that He may weave crowns for thee. Seest
thou God's mercy to man? Seest thou our own brutish stupidity?
What if thou art come to great dignity, and hast at
any time obtained some office of Church government? Be not high-minded.
Thou hast not acquired the glory, but God hath put it on thee. As if it
were another's, therefore, use it sparingly; neither abusing it nor
using it upon unsuitable things, nor puffed up, nor appropriating it
unto thyself; but esteem thyself to be poor and inglorious. For
never,--hadst thou been entrusted with a king's purple to keep,--never
would it have become thee to abuse the robe and spoil it, but with the
more exactness to keep it for the giver. Is utterance given thee? Be
not puffed up; be not arrogant; for the gracious gift is not thine. Be
not grudging about thy Master's good, but distribute them among thy
fellow-servants; and neither be thou elated with these things as if
they were thine own, nor be sparing as to the distribution of them.
Again, if thou hast children, they are God's which thou hast. If such
be thy thought, thou wilt both be thankful for having them, and if
bereft thou wilt not take it hard. Such was Job when he said, (Job i.
21.) "The Lord gave, the Lord hath taken away."
For we have all things from Christ. Both existence
itself we have through Him, and life, and breath, and light, and air,
and earth. And if He were to exclude us from any one of these, we are
lost and undone. For (1 S. Pet. ii. xx.) "we are sojourners and
pilgrims" And all this about "mine," and "thine," is bare words only,
and doth not stand for things. For if thou do but say the house is
thine, it is a word without a reality: since the very air, earth,
matter, are the Creator's; and so art thou too thyself, who hast framed
it; and all other things also. But supposing the use to be thine, even
this is uncertain, not on account of death alone, but also before
death, because of the instability of things.
[6.] These things then continually picturing to
ourselves, let us lead strict lives; and we shall gain two of the
greatest advantages. For first, we shall be thankful both when we have
and when we are bereaved; and we shall not be enslaved to things which
are fleeting by, and things not our own. For whether it be wealth that
He taketh, He hath taken but His own; or honor, or glory, or the body,
or the life itself: be it that He taketh away thy son, it is not thy
son that He hath taken, but His own servant. For thou formedst him not,
but He made him. Thou didst but minister to his appearing; the whole
was God's own work. Let us give thanks therefore that we have been
counted worthy to be His ministers in this matter. But what? Wouldest
thou have had him for ever? This again proves thee grudging, and
ignorant that it was another's child which thou hadst, and not thine
own. As therefore those who part resignedly are but aware that they
have what was not theirs; so whoever gives way to grief is in fact
counting the King's property his own. For, if we are not our own, how
can they be ours? I say, we: for in two ways we are His, both on
57
account of our creation, and also on account of the faith. Wherefore
David saith, "My substance is with Thee:" (Ps. xxxix. 7.
<greek>upostasis</greek> Sept. "hope" rec. vers. of. ver.
6; Ps. cxxxix. 14.) and Paul too, "For in Him we live and move and have
our being:" (Acts xvii. 28.) and plying the argument about the faith,
he says, (1 Cor. vi. 19, 20.) "Ye are not your own," and "ye were
bought with a price." For all things are God's. When then He calls and
chooses to take, let us not, like grudging servants, fly from the
reckoning, nor purloin our Master's goods. Thy soul is not thine; and
how can thy wealth be thine? How is it then that thou spendest on what
is unnecessary the things which are not thine? Knowest thou not that
for this we are soon to be put on our trial, that is, if we have used
them badly? But seeing that they are not our's but our Master's, it
were right to expend them upon our fellow-servants. It is worth
considering that the omission of this was the charge brought against
that rich man: and against those also who had not given food to the
Lord. (St. Luke xvi. 21. St. Matt. xxv. 42.)
[7.] Say not then, "I am but spending mine own, and
of mine own I live delicately." It is not of thine own, but of other
men's. Other men's, I say, because such is thine own choice: for God's
will is that those things should be thine, which have been entrusted
unto thee on behalf of thy brethren. Now the things which are not thine
own become thine, if thou spend them upon others: but if thou spend on
thyself unsparingly, thine own things become no longer thine. For since
thou usest them cruelly, and sayest, "That my own things should be
altogether spent on my own enjoyment is fair:" therefore I call them
not thine own. For they are common to thee and thy fellow-servants;
just as the sun is common, the air, the earth, and all the rest. For as
in the case of the body, each ministration belongs both to the whole
body and to each several member; but when it is applied to one single
member only, it destroys the proper function of that very member: so
also it comes to pass in the case of wealth. And that what I say may be
made plainer; the food of the body which is given in common to the
members, should it pass into one member, even to that it turns out
alien in the end. For when it cannot be digested nor afford
nourishment, even to that part, I say, it turns out alien. But if it be
made common, both that part and all the rest have it as their own.
So also in regard of wealth. If you enjoy it alone,
you too have lost it: for you will not reap its reward. But if you
possess it jointly with the rest, then will it be more your own, and
then will you reap the benefit of it. Seest thou not that the hands
minister, and the mouth softens, and the stomach receives? Doth the
stomach say, Since I have received, I ought to keep it all? Then do not
thou I pray, in regard to riches, use this language. For it belongs to
the receiver to impart. As then it is a vice in the stomach to retain
the food and not to distribute it, (for it is injurious to the whole
body,) so it is a vice in those that are rich to keep to themselves
what they have. For this destroys both themselves and others. Again,
the eye receives all the light: but it doth not itself alone retain it,
but enlightens the entire body. For it is not its nature to keep it to
itself, so long as it is an eye. Again, the nostrils are sensible of
perfume; but they do not keep it all to themselves, but transmit it to
the brain, and affect the stomach with a sweet savor, and by their
means refresh the entire man. The feet alone walk; but they move not
away themselves only, but transfer also the whole body. In like manner
do thou, whatsoever thou hast been entrusted withal, keep it not to
thyself alone, since thou art doing harm to the whole and to thyself
more than all.
And not in the case of the limbs only may one see
this occuring: for the smith also, if he chose to impart of his craft
to no one, ruins both himself and all other crafts. Likewise the
cordwainer, the husbandman, the baker, and everyone of those who pursue
any necessary calling; if he chose not to communicate to anyone of the
results of his art, will ruin not the others only but himself also with
them.
And why do I say, "the rich?" For the poor too, if
they followed after the wickedness of you who are covetous and rich,
would injure you very greatly and soon make you poor; yea rather, they
would quite destroy you, were they in your want unwilling to impart of
their own: the tiller of the ground, (for instance,) of the labor of
his hands; the sailor, of the gain from his voyages; the soldier, of
his distinction won in the wars.
Wherefore if nothing else can, yet let this at least
put you to shame, and do you imitate their benevolence. Dost thou
impart none of thy wealth unto any? Then shouldest thou not receive any
thing from another: in which case, the world will be turned upside
down. For in every thing to give and receive is the principle of
numerous blessings: in seeds, in scholars, in arts. For if any one
desire tO keep his art to himself, he subverts both himself and the
whole course of things. And the husbandman, if he bury and keep the
seeds in his house, will bring about a grievous famine. So also the
rich man, if he act thus in regard of his wealth, will
58
destroy himself before the poor, heaping up the fire of hell more
grievous upon his own head.
[8.] Therefore as teachers, however many scholars
they have, impart some of their lore unto each; so let thy possession
be, many to whom thou hast done good. And let all say, "such an one he
freed from poverty, such an one from dangers. Such an one would have
perished, had he not, next to the grace of God, enjoyed thy patronage.
This man's disease thou didst cure, another thou didst rid of false
accusation, another being a stranger you took in, another being naked
you clothed." Wealth inexhaustible and many treasures are not so good
as such sayings. They draw all men's gaze more powerfully than your
golden vestments, and horses, and slaves. For these make a man appear
even odious: (<greek>forticon</greek>, a conj. of Saville's
for <greek>fortica</greek>) they cause him to be hated as a
common foe; but the former proclaim him as a common father and
benefactor. And, what is greatest of all, Favor from God waits on thee
in every part of thy proceedings. What I mean is, let one man say, He
helped to portion out my daughter: another, And he afforded my son the
means of taking his station among men: (<greek>eis</greek>
<greek>andras</greek> <greek>emfanhnai</greek>)
another, He made my calamity to cease: another, He delivered me from
dangers. Better than golden crowns are words such as these, that a man
should have in his city innumerable persons to proclaim his
beneficence. Voices such as these are pleasanter far, and sweeter than
the voices of the heralds marching before the archons; to be called
saviour, benefactor, defender, (the very names of God;) and not,
covetous, proud, insatiate, and mean. Let us not, I beseech you, let us
not have a fancy for any of these titles, but the contrary. For if
these, spoken on earth, make one so splendid and illustrious; when they
are written in heaven, and God proclaims them on the day that shall
come, think what renown, what splendor thou shalt enjoy! Which may it
be the lot of us all to obtain, through the grace and loving-kindness
of our Lord Jesus Christ; with Whom unto the Father and the Holy
Spirit, be glory, power, honor, now and always and unto everlasting
ages. Amen.
HOMILY XI.
1 COR. iv. 3, 4.
But with me it is a very small thing that I should be judged of you, or
of man's judgment: yea I judge not mine own self. For I know nothing
against myself, yet am I not hereby justified: but He that judgeth me
is the Lord.
TOGETHER with all other ills, I know not how, there
hath come upon man's nature the disease of restless prying and of
unseasonable curiosity, which Christ Himself chastised, saying, (S.
Matt. vii, 1.) "Judge not, that ye be not judged." A kind of thing,
which hath no pleasure as all other sins have, but only punishment and
vengeance. For though we are ourselves full of ten thousand evils, and
bearing the "beams" in our own eyes, we become exact inquisitors of the
offences of our neighbor which are not at all bigger than "motes." And
so this matter at Corinth was failing out. Religious men and dear to
God were ridiculed and cast out for their want Of learning; while
others, brimful of evils innumerable, were classed highly because of
their fluent speech. Then like persons sitting in public to try causes,
these were the sort of votes they kept rashly passing: "such an one is
worthy: such an one is better than such another; this man is inferior
to that; that, better than this." And, leaving off to mourn for their
own bad ways, they were become judges of others; and in this way again
were kindling grievous warfare.
Mark then, how wisely Paul corrects them, doing away
with this disease. For since he had said, "Moreover, it is required in
stewards that a man be found faithful," and it seemed as if he were
giving them an opening to judge and pry into each man's life, and this
was aggravating the party feeling; lest such should be the effect on
them, he draws them away from that kind of petty disputation, saying,
"With me it is a very small thing that I should be judged of you;"
again in his own person carrying on the discourse.
[2.] But what means, "With me it is a very small
thing that I should be judged of you or of man's day?"
(<greek>hmeras</greek>) "I judge myself unworthy," saith
he, "of being judged by you." And why say I, "by you?" I will add, "by
(<greek>cai</greek> <greek>to</greek>
[<greek>tou</greek>]) any one else." Howbeit, let no one
condemn Paul of arrogance; though he saith that no man is worthy to
pass sentence con-
59
cerning him. For first, he saith these things not for his own sake, but
wishing to rescue others from the odium which they had incurred from
the Corinthians. And in the next place, he limits not the matter to the
Corinthians merely, but himself also he deposes from this right of
judging; saying, that to decree such things was a matter beyond his
decision. At least he adds, "I judge not mine own self."
But besides what has been said, we must search out
the ground upon which these expressions were uttered. For he knew well
in many cases how to speak with high spirit: and that, not of pride or
arrogance, but of a certain excellent management
[<greek>oiconomias</greek>
<greek>arisths</greek>] seeing that in the present case
also he saith this, not as lifting up himself, but as taking down other
men's sails, and earnestly seeking to invest the saints with due honor.
For in proof that he was one of the very humble, hear what he saith,
bringing forward the testimony of his enemies on this point; "His
bodily presence is weak, and his speech of no account; (2 Cor. x. 10.)
and again, "Last of all, as to one born out of due time, He appeared
unto me also." (2 Cor. xv. 8.) But notwithstanding, see this lowly man,
when the time called on him, to what a pitch he raises the spirit of
the disciples, not teaching pride but instilling a wholesome courage.
For with these same discoursing he saith, "And if the world shall be
judged by you, are ye unworthy to judge the smallest matters? 1 Cor.
vi. 2. For as the Christian ought to be far removed from arrogance, so
also from flattery and a mean spirit. Thus, if any one says, "I count
money as nothing, but all things here are to me as a shadow, and a
dream, and child's play;" we are not at all to charge him as arrogant;
since in this way we shall have to accuse Solomon himself of arrogance,
for speaking austerely (<greek>filosofounta</greek>) on
these things, saying "Vanity of vanities (Eccles. i. 2.) all is
vanity." But God forbid that we should call the strict rule of life by
the name of arrogance. Wherefore to despise these things is not
haughtiness, but greatness of soul; albeit we see kings, and rulers,
and potentates, making much of them. But many a poor man, leading a
strict life despises them; and we are not therefore to call him
arrogant but highminded: just as, on the other hand, if any be
extremely addicted to them, we do not call him lowly of heart and
moderate, but weak, and poor spirited, and ignoble. For so, should a
son despise the pursuits which become his father and affect slavish
ways, we should not commend him as lowly of heart, but as base and
servile we should reproach him. What we should admire in him would be,
his despising those meaner things and making much account of what came
to him from his father. For this is arrogance, to think one's self
better than one's fellow-servants: but to pass the true sentence on
things cometh not of boasting, but of strictness of life.
On this account Paul also, not to exalt himself, but
to humble others, and to keep down those who were rising up out of
their places, and to persuade them to be modest, said, "With me it is a
very small thing that I should be judged of you or of man's day."
Observe how he soothes the other party also. For whosoever is told that
he looks down on all alike, and deigns not to be judged of any one,
will not thenceforth any more feel pain, as though himself were the
only one excluded. For if he had said, "Of you," only, and so held his
peace; this were enough to gall them as if treated contemptuously. But
now, by introducing, "nor yet of man's day," he brought alleviation to
the blow; giving them partners in the contempt. Nay, he even softens
this point again, saying, "not even do I judge myself." Mark the
expression, how entirely free from arrogance: in that not even he
himself, he saith, is capable of so great exactness.
[3.] Then because this saying also seemed to be that
of one extolling himself greatly, this too he corrects, saying, "Yet am
I not hereby justified." What then? Ought we not to judge ourselves and
our own misdeeds? Yes surely: there is great need to do this when we
sin. But Paul said not this, "For I know nothing," saith he, "against
myself." What misdeed then was he to judge, when he "knew nothing
against himself?' Yet, saith he, "he was not justified." (1 Cor. vi.
3.) We then who have our conscience filled with ten thousand wounds,
and are conscious to ourselves of nothing good, but quite the contrary;
what can we say?
And how could it be, if he knew nothing against
himself that he was not justified? Because it was possible for him to
have committed certain sins, not however, knowing that they were sins.
From this make thine estimate how great shall be the strictness of the
future judgment. It is not, you see, as considering himself unblameable
that he saith it is so unmeet for him to be judged by them, but to stop
the mouths of those who were doing so unreasonably. At least in another
place, even though men's sins be notorious, he permits not judgment
unto others, because the occasion required it. "For why dost thou judge
thy brother," saith he, (Rom. xiv. 10.) or, "thou, why dost thou set at
nought thy brother?" For thou wert not enjoined, O man, to judge
others, but to test thine own doings. Why then dost thou seize upon the
office of the Lord? Judgment is His, not thine.
To which effect, he adds, "Therefore judge
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nothing before the time, until the Lord come; who will both bring to
light the hidden things of darkness, and make manifest the counsels of
the hearts, and then shall each man have his praise from God." What
then? Is it not right that our teachers should do this? It is right in
the case of open and confessed sins, and that with fitting opportunity,
and even then with pain and inward vexation: not as these were acting
at that time, of vain-glory and arrogance. For neither in this instance
is he speaking of those sins which all own to be such, but about
preferring one before another, and making comparisons of modes of life.
For these things He alone knows how to judge with accuracy, who is to
judge our secret doings, which of these be worthy of greater and which
of less punishment and honor. But we do all this according to what
meets our eye. "For if in mine own errors," saith he, "I know nothing
clearly, how can I be worthy to pass sentence on other men? And how
shall I who know not my own case with accuracy, be able to judge the
state of others?" Now if Paul felt this, much more we. For (to proceed)
he spake these things, not to exhibit himself as faultless, but to shew
that even should there be among them some such person, free from
transgression, not even he would be worthy to judge the lives of
others: and that if he, though conscious to himself of nothing declare
himself guilty, much more they who have ten thousand sins to be
conscious of in themselves.
[4.] Having thus, you see, stopped the mouths of
those who pass such sentences, he travails next with strong feeling
ready to break out and come upon the unclean person. And like as when a
storm is coming on, some clouds fraught with darkness run before it;
afterwards, when the crash of the thunders ariseth and works the whole
heavens into one black cloud, then all at once the rain bursts down
upon the earth: so also did it then happen. For though he might in deep
indignation have dealt with the fornicator, he doth not so; but with
fearful words he first represses the swelling pride of the man, since
in truth, what had occurred was a twofold sin, fornication, and, that
which is worse than fornication, the not grieving over the sin
committed. For not so much does he bewail the sin, as him that
committed it and did not as yet repent. Thus, "I shall bewail many of
those," saith he, not simply "who have sinned heretofore," but he adds,
"who have not repented of the uncleanness and impurity which they
wrought." (2 Cor. xii. 21.) For he who after sinning hath practised
repentance, is a worthy object not of grief but of gratulations, having
passed over into the choir of the righteous. For, (Is. xliii, 26.)
"declare thou thine iniquities first, that thou mayest be justified:"
but if after sinning one is void of shame, he is not so much to be
pitied for falling as for lying where he is fallen.
Now if it be a grievous fault not to repent after
sins; to be puffed up because of sins, what sort of punishment doth it
deserve? For if he who is elate for his good deeds is unclean, what
pardon shall he meet with who has that feeling with regard to his sins?
Since then the fornicator was of this sort, and had
rendered his mind so headstrong and unyielding through his sin, he of
course begins by casting down his pride. And he neither puts the charge
first, for fear of making him hardened, as singled out for accusation
before the rest; nor yet later, lest he should suppose that what
related to him was but incidental. But, having first excited great
alarm in him by his plain speaking towards others, then, and not till
then, he goes on to him, in the course of his rebuke to others giving
the man's wilfulness a share beforehand.
For these same words, viz. "I know nothing against
myself, yet am I not hereby justified," and this, "He that judgeth me
is the Lord, who will both bring to light the hidden things of
darkness, and make manifest the counsels of the hearts," glance not
lightly both upon that person, and upon such as act in concert with him
and despise the saints. "For what," saith he, "if any outwardly appear
to be virtuous and admirable persons? He, the Judge, is not a discerner
of externals only, but also brings to light all secrets."
[5.] On two accounts you see, or rather on three,
correct judgement belongs not to us. One, because, though we be
conscious to ourselves of nothing, still we need one to reprove our
sins with strictness. Another, because the most part of the things
which are done escape us and are concealed. And for a third besides
these, because many things which are done by others seem to us indeed
fair, but they come not of a right mind. Why say ye then, that no sin
hath been committed by this or that person? That such an one is better
than such another? Seeing that this we are not to pronounce, not even
concerning him who knows nothing against himself. For He who discerns
secrets, He it is who with certainty judges. Behold, for example; I for
my part know nothing against myself: yet neither so am I justified,
that is, I am not quit of accounts to be given, nor of charges to be
answered. For he doth not say this, "I rank not among the righteous;"
but "I am not pure from sin." For elsewhere he saith also, (Rom. vi. 7,
<greek>dedicaiwtai</greek>,
<greek>toutestin</greek>
<greek>aphllactai</greek>.) "He that hath died is justified
from sin," that is, "is liberated."
Again, many things we do, good indeed, but
61
not of a right mind. For so we commend many, not from a wish to render
them conspicuous, but to wound others by means of them. And the thing
done indeed is right for the well-doer is praised; but the intention is
corrupt: for it is done of a satanical purpose. For this one hath often
done, not rejoicing with his brother, but desiring to wound the other
party.
Again, a man hath committed a great error; some
other person, wishing to supplant him, says that he hath done nothing,
and comforts him forsooth in his error by recurring to the common
frailty of nature. But oftentimes he doth this from no mind to
sympathize, but to make him more easy in his faults.
Again, a man rebukes oftentimes not so much to
reprove and admonish, as publicly to
(<greek>ecpompeusai</greek> <greek>cai</greek>
<greek>ectragwdhsai</greek>) display and exaggerate his
neighbor' s sin. Our counsels however themselves men do not know; but,
(Rom. viii, 27.) "He that searcheth the hearts," knows them perfectly;
and He will bring all such things into view at that time. Wherefore he
saith, "Who will bring to light the secret things of darkness and make
manifest the counsels of the hearts."
[6.] Seeing then that not even where we "know
nothing against ourselves," can we be clean from accusations, and where
we do any thing good, but do it not of a right mind, we are liable to
punishment; consider how vastly men are deceived in their judgments.
For all these matters are not be come at by men, but by the unsleeping
Eye alone: and though we may deceive men, our sophistry will never
avail against Him. Say not then, darkness is around me and walls; who
seeth me? For He who by Himself formed our hearts, Himself knoweth all
things. (Ps. cxxxix, 12.) "For darkness is no darkness with Him." And
yet he who is committing sin, well saith, "Darkness is around me and
walls;" for were there not a darkness in his mind he would not have
cast out the fear of God and acted as he pleased. For unless the ruling
principle be first darkened, the entrance of sin without fear is a
thing impossible. Say not then, who seeth me? For there is that (Heb.
iv, 12.) "pierceth even unto soul and spirit, joints and marrow;" but
thou seest not thyself nor canst thou pierce the cloud; but as if thou
hadst a wall on all sides surrounding thee, thou art without power to
look up unto the heaven.
For whatsoever sin thou wilt, first let us examine,
and thou shalt see that so it is engendered. For as robbers and they
who dig through walls when they desire to carry off any valuable thing,
put out the candle and then do their work; so also doth men's perverse
reasoning in the case of those who are committing sin. Since in us also
surely there is a light, the light of reason, ever burning. But if the
spirit of wickedness coming eagerly on with its strong blast quench
that flame, it straightway darkens the soul and prevails against it,
and despoils it straightway of all that is laid up therein. For when by
unclean desire the soul is made captive, even as a cloud and mist the
eyes of the body, so that desire intercepts the foresight of the mind,
and suffers it to see nothing at any distance, either precipice, or
hell, or fear; but thenceforth, having that deceit as a tyrant over
him, he comes to be easily vanquished by sin; and there is raised up
before his eyes as it were a wall without windows, which suffers not
the ray of righteousness to shine in upon the mind, the absurd conceits
of lust enclosing it as with a rampart on all sides. And from that time
forward the unchaste woman is everywhere meeting him: standing present
before his eyes, before his mind, before his thoughts. And as the
blind, although they stand at high noon beneath the very central point
of the heaven, receive not the light, their eyes being fast dosed up;
just so these also, though ten thousand doctrines of salvation sound in
their ears from all quarters, having their soul preoccupied with this
passion stop their ears against such discourses. And they know it well
who have made the trial. But God forbid that you should know it from
actual experience.
[7.] And not only this sin hath these effects, but
every misplaced affection as well. For let us transfer, if you please,
the argument from the unchaste woman unto money, and we shall see here
also thick and unbroken darkness. For in the former case, inasmuch as
the beloved object is one and shut up in one place, the feeling is not
so violent; but in the case of money which sheweth itself every where,
in silversmiths' shops, in taverns, in foundries for gold, in the
houses of the wealthy, the passion blows a vehement gale. For when
servants swaggering in the market place, horses with golden trappings,
men decked with costly garments, are seen with desire by him who has
that distemper, the darkness becomes intense which envelopes him. And
why speak of houses and silversmiths' shops? for my part I think that
such persons, though it be but in a picture and image that they see the
wealth, are convulsed, and grow wild, and rave. So that from all
quarters the darkness gathers around them. And if they chance to behold
a portraiture of a King, they admire not the beauty of the precious
stones, nor yet the gold, nor the purple robe, but they pine away. And
as the wretched lover before mentioned, though he see but the image of
the woman beloved, cleaveth unto the lifeless thing; so this man also,
beholding a
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lifeless image of wealth, is more strongly affected in the same way, as
being holden of a more tyrannical passion. And he must henceforth
either abide at home, or if he venture into the Forum, return home with
innumerable hurts. For many are the objects which grieve his eyes. And
just as the former seeth nothing else save the woman, even so the
latter hastens by poor persons, and all things else, that he may not
obtain so much as a slight alleviation. But upon the wealthy he
steadily fixeth his eyes; by the sight of them introducing the fire
into his own soul mightily and vehemently. For it is a fire that
miserably devours the person that falls into it; and if no hell were
threatened nor yet punishment, this condition were itself punishment;
to be continually tormented and never able to find an end to the malady.
[8.] Well: these things alone might suffice to
recommend our fleeing from this distemper. But there is no greater evil
than inconsideration which causes men to be rivetted unto things
that bring sorrow of heart and no advantage. Wherefore I exhort
that you cut off the passion at its beginning: for just as a fever on
its first attack, does not violently burn up the patients with thirst,
but on its increase and the heightening of its fire causes from that
time incurable thirst; and though one should let them fill themselves
full of drink, it puts not out the furnace but makes it burn fiercer:
so also it happens in regard to this passion; unless when it first
invadeth our soul we stop it and shut the doors; having got in, from
that time it makes the disease of those who have admitted it incurable.
For so both good things and bad, the longer they abide in us, the more
powerful they become.
And in all other things too, any one may see that
this cometh to pass. For so a plant but lately set in the ground is
easily pulled up; but no more so when rooted for a long time; it then
requires great strength in the lever. And a building newly put together
is easily thrown down by those who push against it; but once well
fixed, it gives great trouble to those who attempt to pull it down. And
a wild beast that hath made his accustomed haunt in certain places for
a long time is with difficulty driven away.
Those therefore who are not yet possessed by the
passion in question, I exhort not to be taken captive. For it is more
easy to guard against falling into it, than having fallen to get away.
[9.] But unto those who are seized by it and broken
down, if they will consent to put themselves into the hands of the WORD
of healing, I promise large hope of salvation, by the Grace of God. For
if they will consider those who have suffered and fallen into that
distemper and have recovered, they will have good hopes respecting the
removal of the disease. Who then ever fell into this disease, and was
easily rid of it? That welt-known Zacchaeus. For who could be more fond
of money than a publican? But all at once he became a man of strict
life, (<greek>Filosofos</greek>) and put out all that
blaze. Matthew in like manner: for he too was a publican, living in
continual rapine. But he likewise all at once stripped himself of the
mischief, and quenched his thirst, and followed after spiritual gain.
Considering therefore these, and the like to them, despair not even
thou. For if thou wilt, quickly thou shalt be able to recover. And if
you please, according to the rule of physicians, we will prescribe
accurately what thou shouldest do.
It is necessary then, before all other things, to be
right in this, that we never despond, nor despair of our salvation.
Next, we must look not only upon the examples of those who have done
well, but also upon the sufferings of those who have persisted in sin.
For as we have considered Zacchaeus, and Matthew, even so ought we also
to take account of Judas, and Gehazi, and Ahar, [perhaps Achan, Josh.
vii.] and Ahab, and Ananias, and Sapphira, in order that by the one, we
may cast out all despair, and by the other cut off all indolence; and
that the soul become not reckless of the remedies suggested. And let us
teach them of themselves to say what the Jews said on that day,
approaching unto Peter, (Acts ii, 37, cf. xvi, 30.) "What must we do to
be saved?" And let them hear what they must do.
[10.] What then must we do? We must know how
worthless the things in question are, and that wealth is a run-away
slave, and heartless, and encompasseth its possessors with ills
innumerable. And such words, like charms, let us sound in their ears
continually. And as physicians soothe their patients when they ask for
cold water, by saying that they will give it, making excuses about the
spring, and the vessel, and the fit time, and many more such, (for
should they refuse at once, they make them wild with phrensy,) so let
us also act towards the lovers of money. When they say we desire to be
rich, let us not say immediately that wealth is an evil thing; but let
us assent, and say that we also desire it; but in due time; yea, true
wealth; yea, that which hath undying pleasure: yea, that which is
gathered for thyself, and not for others, and those often our enemies.
And let us produce the lessons of true wisdom, and say, we forbid not
riches, but ill-gotten riches. For it is lawful to be rich, but without
covetousness, without rapine and violence, and an ill report from all
men. With these arguments let us first smooth them down, and not as yet
discourse of hell. For the sick man endures not yet such sayings.
Wherefore
63
let us go to this world for all our arguments upon these matters; and
say, "Why is it thy choice to be rich through covetousness? That the
gold and the silver may be laid up. for others, but for thee, curses
and accusations innumerable? That he whom you have defrauded may be
stung by want of the very necessaries of life, and bewail himself, and
draw down upon thee the censure of thousands; and may go at fall of
evening about the market place, encountering every one in the alleys,
and in utter perplexity, and not knowing what to trust to even for that
one night? For how is he to sleep after all, with pangs of the belly,
restless famine besetting him, and that often while it is freezing, and
the rain coming down on him? And while thou, having washed, returnest
home from the bath, in a glow with soft raiment, merry of heart and
rejoicing, and hastening unto a banquet prepared and costly: he, driven
every where about the market place by cold and hunger, takes his round,
stooping low and stretching out his hands; nor hath he even spirit
without trembling to make his suit for his necessary food to one so
full fed and so bent on taking his ease; nay, often he has to retire
with insult. When therefore thou hast returned home, when thou liest
down on thy couch, when the lights round thine house shine
bright, when the table is prepared and plentiful, at that time call to
rememberance that poor miserable man wandering about, like the dogs in
the alleys, in darkness and in mire; except indeed when, as is often
the case, he has to depart thence, not unto house, nor wife, nor bed,
but unto a pallet of straw; even as we see the dogs baying all through
the night. And thou, if thou seest but a little drop failing from the
roof, throwest the whole house into confusion, calling thy slaves and
disturbing every thing: while he, laid in rags, and straw, and dirt,
has to bear all the cold.
What wild beast would not be softened by these
things? Who is there so savage and inhuman that these things should not
make him mild? and yet there are some who are arrived at such a pitch
of cruelty as even to say that they deserve what they suffer. Yea, when
they ought to pity, and weep, and help to alleviate men's calamities,
they on the contrary visit them with savage and inhuman censures. Of
these I should be glad to ask, Tell me, why do they deserve what they
suffer? Is it because they would be fed and not starve?
No, you will reply; but because they would be fed in
idleness. And thou, dost not thou wanton in idleness? What say I? Art
thou not oft-times toiling in an occupation more grievous than any
idleness, grasping, and oppressing, and coveting? Better were it if
thou too wert idle after this sort; for it is better to be idle in this
way, than to be covetous. But now thou even tramplest on the calamities
of others, not only idling, not only pursuing an occupation worse than
idleness, but also maligning those who spend their days in misery.
And let us farther narrate to them the disasters of
others; the untimely bereavements, the dwellers in prison, those who
are torn to pieces before tribunals, those who are trembling for life;
the unlooked for widowhood of women; the sudden reverse of the rich:
and with this let us soften their minds. For by our narrations
concerning others, we shall induce them by all means to fear these
evils in their own case too. For when they hear that the son of such an
one who was a covetous and grasping man, or
(<greek>h</greek> <greek>tou</greek>
<greek>deinos</greek> instead of
<greek>hn</greek>; <greek>tou</greek>
<greek>deinos</greek>) the wife of such an one who did many
tyrannical actions, after the death of her husband endured afflictions
without end; the injured persons setting upon the wife and the
children, and a general war being raised from all quarters against his
house; although a man be the most senseless of beings, yet expecting
himself also to suffer the same, and fearing for his own lest they
undergo the same fate, he will become more moderate. Now we find life
full of many such histories, and we shall not be at a loss for
correctives of this kind.
But when we speak these things, let us not speak
them as giving advice or counsel, test our discourse become too
irksome: but as in the order of the narrative and by association with
something else, let us proceed in each case unto that kind of
conversation, and let us be constantly putting them upon stories of the
kind, permitting them to speak of no subject except these which follow:
How such an one's splendid and famous mansion fell down; How it is so
entirely desolate that all things that were in it have come into the
hands of others; How many trials have taken place daily about this same
property, what a stir; How many of that man's relations
(<greek>oicetai</greek>, probably
<greek>oiceioi</greek>) have died either beggars, or
inhabitants of a prison.
All these things let us speak as in pity for the
deceased, and as depreciating things present; in order that by fear and
by pity we may soften the cruel mind. And when we see men shrinking
into themselves at these narrations, then and not till then let us
introduce to their notice also the doctrine of hell, not as terrifying
these, but in compassion for others. And let us say, But why speak of
things present? For far, indeed, will our concern be from ending with
these; a yet more grievous punishment will await all such persons: even
a river of fire, and a poisonous worm, and darkness interminable, and
undying tortures. If with such addresses we succeed in
64
throwing a spell over them, we shall correct both ourselves and them,
and quickly get the better of our infirmity.
And on that day we shall have God to praise us: as
also Paul saith, "And then shall each man have praise from God." For
that which cometh from men, is both fleeting, and sometimes it proceeds
from no good intentions. But that which cometh from God both abideth
continually, and shines out clearly. For when He who knew all things
before their creation, and who is free from all passion, gives praise,
then also the demonstration of our virtue is even unquestionable.
Knowing these things therefore, let us act so as to
be praised of God, and to acquire the greatest blessings; which God
grant us all to obtain, through the grace and loving-kindness of our
Lord Jesus Christ, with Whom to the Father and the Holy Spirit be
glory, power, honor, now and always, and unto all the ages of eternity.
Amen.
HOMILY XII.
1 COR. iv. 6.
Now these things, brethren, I have in a figure transferred to myself
and Apollos for your sakes; that in us ye might learn not to think of
men above that which is written.(*)
SO long as there was need of expressions as harsh as
these, he refrained from drawing up the curtain, and went on arguing as
if he were himself the person to whom they were addressed; in order
that the dignity of the persons censured tending to counteract the
censurers, no room might be left for flying out in wrath at the
charges. But when the time came for a gentler process, then he strips
it off, and removes the mask, and shows the persons concealed by the
appellation of Paul and Apollos. And on this account he said, "These
things, brethren, I have transferred in a figure unto myself and
Apollos."
And as in the case of the sick, when the child being
out of health kicks and turns away from the food offered by the
physicians, the attendants call the father or the tutor, and bid them
take the food from the physician's hands and bring it, so that out of
fear towards them he may take it and be quiet: so also Paul, intending
to censure them about certain other persons, of whom some, he thought,
were injured, others honored above measure, did not set down the
persons themselves, but conducted the argument in his own name and that
of Apollos, in order that reverencing these they might receive his mode
of cure. But that once received, he presently makes known in whose
behalf he was so expressing himself.
Now this was not hypocrisy, but condescension
(<greek>sugcatabasis</greek>) and tact
(<greek>oiconomia</greek>). For if he had said openly, "As
for you, the men whom ye are judging are saints, and worthy of all
admiration;" they might have taken it ill and
(<greek>can</greek> <greek>apephdhsan</greek>)
started back. But now in saying, "But to me it is a very small thing
that I should be judged of you:" and again, "Who is Paul, and who is
Apollos?" he rendered his speech easy of reception.
This, if you mark it, is the reason why he says
here, "These things have I transferred in a figure unto myself for your
sakes, that in us ye may learn not to be wise above what is written,"
signifying that if he had applied his argument in their persons, they
would not have learnt all that they needed to learn, nor would have
admitted the correction, being vexed at what was said. But as it was,
revering Paul, they bore the rebuke well.
[2.] But what is the meaning of, "not to be wise
above what is written?" It is written, (St. Matt. vii. 3.) "Why
beholdest thou the mote that is in thy brothers's eye, but considerest
not the beam that is in thine own eye?" and "Judge not, that ye be not
judged." For if we are one and are mutually bound together, it
behooveth us not to rise up against one another. For "he that humbleth
himself shall be exalted," saith he. And (St. Matt. xx, 26, 27; St.
Mark x, 43; not verbatim.) "He that will be first of all, let him be
the servant of all." These are the things which "are written."
"That no one of you be puffed up for one against
another." Again, having dismissed the teachers, he rebukes the
disciples. For it was they who caused the former to be elated.
And besides, the leaders would not quietly receive
that kind of speech because of their desire of outward glory: for they
were even blinded with that passion. Whereas the disciples, as not
reaping themselves the fruits of the
65
glory, but procuring it for others, would both endure the chiding with
more temper, and had it more in their power than the leading men to
distroy the disease.
It seems then, that this also is a symptom of being
"puffed up," to be elated on another's account, even though a man have
no such feeling in regard of what is his own. For as he who is proud of
another's wealth, is so out of arrogance; so also in the case of
another's glory.
And he hath well called it "being puffed up." For
when one particular member rises up over the rest, it is nothing else
but inflammation and disease; since in no other way doth one member
become higher than another, except when a swelling takes place. (So in
English "proud flesh.") And so in the body of the Church also; whoever
is inflamed and puffed up, he must be the diseased one; for he is
swollen above the proportion of the rest. For this [disproportion] is
what we mean by "swelling." And so comes it to pass in the body, when
some spurious and evil humor gathers, instead of the wonted
nourishment. So also arrogance is born; notions to which we have no
right coming over us. And mark with what literal propriety he saith, be
not "puffed up:" for that which is puffed up hath a certain tumor of
spirit, from being filled with corrupt humor.
These things, however, he saith, not to preclude all
soothing, but such soothing as leads to harm. "Wouldest thou wait upon
this or that person? I forbid thee not: but do it not to the injury of
another," For not that we might array ourselves one against another
were teachers given us, but that we might all be mutually united. For
so the general to this end is set over the host, that of those who are
separate he may make one body. But if he is to break up the army, he
stands in the place of an enemy rather than of a general.
[3.] Ver. 7. "For who maketh thee to differ? For
what hast thou which thou didst not receive?"
From this point, dismissing the governed, he turns
to the governors. What he saith comes to this: From whence is evident
that thou art worthy of being praised? Why, hath any judgment taken
place? any inquiry proceeded? any essay? any severe testing? Nay, thou
canst not say it: and if men give their votes, their judgment is not
upright. But let us suppose that thou really art worthy of praise and
hast indeed the gracious gift, and that the judgment of men is not
corrupt: yet not even in this case were it right to be high-minded; for
thou hast nothing of thyself but from God didst receive it. Why then
dost thou pretend to have that which thou hast not? Thou wilt say,
"thou hast it:" and others have it with thee: well then, thou hast it
upon receiving it: not merely this thing or that, but all things
whatsoever thou hast.
For not to thee belong these excellencies, but to
the grace of God. Whether you name faith, it came of His calling; or
whether it be the forgiveness of sins which you speak of, or spiritual
gifts, or the word of teaching, or the miracles; thou didst receive all
from thence. Now what hast thou, tell me, which thou hast not received,
but hast rather achieved of thine own self? Thou hast nothing to say.
Well: thou hast received; and does that make thee high-minded? Nay, it
ought to make thee shrink back into thyself. For it is not thine, what
hath been given, but the giver's. What if thou didst receive it? thou
receivedst it of him. And if thou receivedst of him, it was not thine
which thou receivedst: and if thou didst but receive what was not thine
own, why art thou exalted as if thou hadst something of thine own?
Wherefore he added also, "Now if thou didst receive it, why dost thou
glory, as if thou hadst not received it?
[4.] Thus having, you see, made good his argument by
concession,(1) (<greek>kata</greek>
<greek>sundromhn</greek>.) he indicates that they have
their deficiencies; and those not a few: and saith, "In the first
place, though ye had received all things, it were not meet to glory,
for nothing is your own; but as the case really stands there are many
things of which ye are destitute." And in the beginning he did but hint
at this, saying, "I could not speak unto you as unto spiritual:" and,
"I determined to know nothing among you, save Jesus Christ and Him
crucified." But here he doth it in a way to abash them, saying,
Ver. 8. "Already ye are filled, already ye are
rich:" that is, ye want nothing henceforth; ye are become perfect; ye
have attained the very summit; ye stand, as ye think, in need of no
one, either among Apostles or teachers.
"Already ye are filled." And well saith he
"already;" pointing out, from the time, the incredibility of their
statements and their unreasonable notion of themselves. It was
therefore in mockery that he said to them, "So quickly have ye come to
the end;" which thing was impossible in the time: for all the more
perfect things wait long in futurity: but to be "full" with a little
betokens a feeble soul; and from a little to imagine one's self "rich,"
a sick and miserable one. For piety is an insatiable thing; and it
argues a childish mind to imagine from just the beginnings that you
have obtained the whole: and for men who are not yet even in the
prelude of a matter, to be high-minded as if they had laid hold of the
end.
Then also by means of what followeth he puts
66
them yet more out of countenance; for having said, "Already ye are
full," he added, "ye are become rich, ye have reigned without us: yea
and I would to God ye did reign, that we also might reign with you."
Full of great austerity is the speech: which is why it comes last,
being introduced by him after that abundance of reproof. For then is
our admonition respected and easily received, when after our
accusations we introduce our humiliating expressions,
(<greek>ta</greek> <greek>eutreptica</greek>
<greek>rhmata</greek>.) For this were enough to repress
even the shameless soul and strike it more sharply than direct
accusation, and correct the bitterness and hardened feeling likely to
arise from the charge brought. It being certain that this more than
anything else is the admirable quality of those arguments which appeal
to our sense of shame, that they possess two contrary advantages. On
the one hand, one cuts deeper than by open invective: on the other
hand, it causes the person reprimanded to bear that severer stab with
more entire patience.
[5.] "Ye have reigned without us." Herein there is
great force, as concerns both the teachers and the disciples: and their
ignorance, too, of themselves (<greek>to</greek>
<greek>asuneidhton</greek>.) is pointed out, and their
great inconsideration. For what he saith is this: "In labors indeed,"
saith he, "all things are common both to us and to you, but in the
rewards and the crowns ye are first. Not that I say this in vexation:"
wherefore he added also, "I would indeed that ye did reign :" then,
lest there should seem to be some irony, he added, "that we also might
reign with you;" for, saith he, we also should be in possession
(<greek>epitukoimen</greek>, MS. Reg.,
<greek>epitukwmen</greek> Edd.) of these blessings. Dost
thou see how he shews in himself all at once his severity and his care
over them and his self-denying mind? Dost thou see how he takes down
their pride?
Ver. 9. "For I think that God hath set forth us the
Apostles last of all, as men doomed to death."
There is great depth of meaning and severity implied
again in his saying, "us:" and not even with this was he satisfied, but
added also his dignity, hitting them vehemently: "us the Apostles;" who
are enduring such innumerable ills; who are sowing the word of
Godliness; who are leading you unto this severe rule of life. These "He
hath set forth last, as doomed to death," that is, as condemned. For
since he had said, "That we also might reign with you," and by that
expression had relaxed his vehemency in order not to dispirit them; he
takes it up again with greater gravity, and saith, "For I think that
God hath set forth us the Apostles last, as men doomed to death." "For
according to what I see," saith he, "and from what ye say, the most
abject of all men and emphatically the condemned, are we who are put
forward for continual suffering. But ye have already a kingdom and
honors and great rewards in your fancy." And wishing to carry out their
reasoning to still greater absurdity, and to exhibit it as incredible
in the highest degree, he said not merely, "We are 'last,'" but, "God
made us last;" nor was he satisfied with saying, "last," but he added
also, "doomed to death:" to the end that even one quite void of
understanding might feel the statement to be quite incredible, and his
words to be the words of one vexed and vehemently abashing them.
Observe too the good sense of Paul. The topics by
which, when it is the proper time, he exalts and shews himself
honorable and makes himself great; by these he now puts them to shame,
calling himself "condemned." Of so great consequence is it to do all
things at the befitting season. By "doomed to death," in this place he
means "condemned," and deserving of ten thousand deaths.
[6.] "For we are made a spectacle unto the world,
and to angels, and to men."
What means, "We are become a spectacle unto
the world?" "Not in a single corner nor yet in a small part of the
world suffer we these things," saith he; "but every where and before
all." But what means, "unto angels?" It is possible to "become a
spectacle unto men," but not so unto angels, when the things done are
ordinary. But our wrestlings are such as to be worthy even of angelic
contemplation. Behold from the things by which he vilifies himself, how
again he shows himself great; and from the things about which they are
proud, how he displays their meanness. For since to be fools was
accounted a meaner thing than to appear wise; to be weak, than to be
made strong; and unhonored, than glorious and distinguished; and that
he is about to cast on them the one set of epithets, while he himself
accepted the other; he signifies that the latter are better than the
former; if at least because of them he turned the throng I say not of
men only, but also of the very angels unto the contemplation of
themselves. For not with men only is our wrestling but also with
incorporeal powers. Therefore also a mighty theatre is set
(<greek>mega</greek> <greek>qeatron</greek>
<greek>caqhtai</greek>.)
Ver. 10. "We are fools for Christ's sake, but ye are
wise in Christ."
Again, this also he spake in a way to abash them;
implying that it is impossible for these contraries to agree, neither
can things so distant from one another concur. "For how can it be,"
saith he, "that you should be wise, but we fools in the things relating
to Christ?" That is: the one sort beaten and despised and
67
dishonored and esteemed as nothing; the others enjoying honor and
looked up to by many as a wise and prudent kind of people; it gives him
occasion to speak thus: as if he had said, "How can it be that they who
preach such things should be looked upon as practically engaged in
their contraries?"
"We are weak, but ye are strong." That is, we are
driven about and persecuted; but ye enjoy security and are much waited
upon; howbeit the nature of the Gospel endureth it not.
"We are despised, but ye are honorable." Here he
setteth himself against the noble and those who plumed themselves upon
external advantages.
"Even unto this present hour we both hunger, and
thirst, and axe naked, and are buffeted, and have no certain dwelling
place; and we toil, working with our own hands." That is, "It is not an
old story that I am telling but just what the very time present bears
me witness of: that of human things we take no account nor yet of any
outward pomp; but we look unto God only." Which thing we too have need
to practice in every place. For not only are angels looking on, but
even more than they He that presides over the spectacle.
[7.] Let us not then desire any others to applaud
us. For this is to insult Him; hastening by Him, as if insufficient to
admire us, we make the best of our way to our fellow servants. For just
as they who contend in a small theatre seek a large one, as if this
were insufficient for their display; so also do they, who contending in
the sight of God afterwards seek the applause of men; giving up the
greater praise and eager for the less, they draw upon themselves severe
punishment. What but this hath turned every thing upside down? this
puts the whole world into confusion, that we do all things with an eye
to men, and even for our good things, we esteem it nothing to have God
as an admirer, but seek the approbation which cometh from our
fellow-servants: and for the contrary things again, despising Him we
fear men. And yet surely they shall stand with us before that tribunal,
doing us no good. But God whom we despise now shall Himself pass the
sentence upon us.
But yet, though we know these things, we still gape
after men, which is the first of sins. Thus were a man looking on no
one would choose to commit fornication; but even though he be ten
thousand times on fire with that plague, the tyranny of the passion is
conquered by his reverence for men. But in God's sight men not only
commit adultery and fornication; but other things also much more
dreadful many have dared and still dare to do. This then alone, is it
not enough to bring down from above ten thousand thunderbolts?
Adulteries, did I say, and fornications? Nay, things even far less than
these we fear to do before men: but in God's sight we fear no longer.
From hence, in fact, all the world's evils have originated; because in
things really bad we reverence not God but men.
On this account, you see, both things which are
truly good, not accounted such by the generality, become objects of our
aversion, we not investigating the nature of the things, but having
respect unto the opinon of the many: and again, in the case of evil
things, acting on this same principle. Certain things therefore not
really good, but seeming fair unto the many, we pursue, as goods,
through the same habit. So that on either side we go to destruction.
[8.] Perhaps many may find this remark somewhat
obscure. Wherefore we must express it more clearly. When we commit
uncleanness, (for we must begin from the instances alleged,) we fear
men more than God. When therefore we have thus subjected ourselves unto
them and made them lords over us; there are many other things also
which seem unto these our lords to be evil, not being such; these also
we flee for our part in like manner. For instance; To live in poverty,
many account disgraceful: and we flee poverty, not because it is
disgraceful nor because we are so persuaded, but because our masters
count it disgraceful; and we fear them. Again, to be unhonored and
contemptible, and void of all authority seems likewise unto the most
part a matter of great shame and vileness. This again we flee; not
condemning the thing itself, but because of the sentence of our masters.
Again on the contrary side also we undergo the same
mischief. As wealth is counted a good thing, and pride, and pomp, and
to be conspicuous. Accordingly this again we pursue, not either in this
case from considering the nature of the things as good, but persuaded
by the opinion of our masters. For the people is our master and the
great mob (<greek>o</greek>
<greek>polus</greek> <greek>oklos</greek>); a
savage master and a severe tyrant: not so much as a command being
needed in order to make us listen to him; it is enough that we just
know what he wills, and without a command we submit: so great good will
do we bear towards him. Again, God threatening and admonishing day by
day is not heard; but the common people, full of disorder, made up of
all manner of dregs, has no occasion for one word of command; enough
for it only to signify with what it is well pleased, and in all things
we obey immediately.
[9.] "But how," says some one, "is a man to flee
from these masters?" By getting a mind greater than their's; by looking
into the nature of things; by condemning the voice of the multitude;
before all, by training himself in
68
things really disgraceful to fear not men, but the unsleeping Eye; and
again, in all good things, to seek the crowns which come from Him. For
thus neither in other sort of things shall we be able to tolerate them.
For whoso when he doeth right judges them unworthy to know his good
deeds, and contents himself with the suffrage of God; neither will he
take account of them in matters of the contrary sort.
"And how can this be?" you will say. Consider what
man is, what God; whom thou desertest, and unto whom thou fliest for
refuge; and thou wilt soon be right altogether. Man lieth under the
same sin as thyself, and the same condemnation, and the same
punishment. "Man is like to vanity," (Psalm cxliv. 4. LXX,) and hath
not correct judgment, and needs the correction from above. "Man is dust
and ashes," and if he bestow praise, he will often bestow it at random,
or out of favor, or ill will. And if he calumniate and accuse, this
again will he do out of the same kind of purpose. But God doeth not so:
rather irreprovable in His sentence, and pure His judgment. Wherefore
we must always flee to Him for refuge; and not for these reasons alone,
but because He both made, and more than all spares thee, and loves thee
better than thou dost thyself.
Why then, neglecting to have so admirable
(<greek>qaumaston</greek>) an approver, betake we ourselves
unto man, who is nothing, all rashness, all at random? Doth he call
thee wicked and polluted when thou art not so? So much the more do thou
pity him, and weep because he is corrupt; and despise his opinion,
because the eyes of his understanding are darkened. For even the
Apostles were thus evil reported of; and they laughed to scorn their
calumniators. But doth he call thee good and kind? If such indeed thou
art, yet be not at all puffed up by the opinion: but if thou art not
such, despise it the more, and esteem the thing to be mockery.
Wouldest thou know the judgments of the greater part
of men, how corrupt they are, how useless, and worthy of ridicule; some
of them coming only from raving and distracted persons, others from
children at the breast? Hear what hath been from the beginning. I will
tell thee of judgments, not of the people only, but also of those who
passed for the wisest, of those who were legislators from the earliest
period. For who would be counted wiser among the multitude than the
person considered worthy of legislating for cities and peoples? But yet
to these wise men fornication seems to be nothing evil nor worthy of
punishment. At least, no one of the heathen laws makes its penal or
brings men to trial on account of it. And should any one bring another
into court for things of that kind, the multitude laughs it to scorn,
and the judge will not suffer it. Dice-playing, again, is exempt from
all their punishments: nor did any one among them ever incur penalty
for it. Drunkenness and gluttony, so far from being a crime, are
considered by many even as a fine thing. And in military carousals it
is a point of great emulation; and they who most of all need a sober
mind and a strong body, these are most of all given over to the tyranny
of drunkenness; both utterly weakening the body and darkening the soul.
Yet of the lawgivers not one hath punished this fault. What can be
worse than this madness?
Is then the good word of men so disposed an object
of desire to thee, and dost thou not hide thyself in the earth? For
even though all such admired thee, oughtest thou not to feel ashamed
and cover thy face, at being applauded by men of such corrupt judgment?
Again, blasphemy by legislators in general is
accounted nothing terrible. At any rate, no one for having blasphemed
God was ever brought to trial and punishment. But if a man steal
another's garment, or cut his purse, his sides are flayed, and he is
often given over unto death: while he that blasphemeth God hath nothing
laid to his charge by the heathen legislators. And if a man seduce a
female servant when he hath a wife, it seems nothing to the heathen
laws nor to men in general.
[10.] Wilt thou hear besides of some things of
another class which shew their folly? For as they punish not these
things, so there are others which they enforce by law. What then are
these? They collect crowds to fill theatres, and there they introduce
choirs of harlots and prostituted children, yea such as trample on
nature herself; and they make the whole people sit on high, and so they
captivate their city; so they crown these mighty kings whom they are
perpetually admiring for their trophies and victories. And yet, what
can be more insipid than this honor? what more undelightful than this
delight? From among these then seekest thou judges to applaud thy
deeds? And is it in company with dancers, and effeminate, and buffoons,
and harlots, that thou art fain to enjoy the sound of compliment?
answer me.
How can these things be other than proofs of extreme
infatuation? For I should like to ask them, is it or is it not, a
dreadful thing to subvert the laws of nature, and introduce unlawful
intercourse? They will surely(1) say, it is dreadful: at any rate, they
make a show of inflicting a penalty on that crime. Why then dost thou
bring on the stage those abused wretches; and not only bring them in,
but honor them also with honors
69
innumerable, and gifts not to be told? In other places thou punishest
those who dare such things; but here even as on common benefactors of
the city, thou spendest money upon them and supportest them at the
public expense.
"However," thou wilt say, "they are
(<greek>atimoi</greek>) infamous(1)" Why then train them
up? (<greek>paidotribeis</greek>) Why choose the infamous
to pay honor to kings withal? And why ruin our
(<greek>ectrakhlizeis</greek>, Plutarch,
<greek>peri</greek> <greek>paidwn</greek>
<greek>agwghs</greek>, c. 17.) cities(2)? Or why spend so
much upon these persons? Since if they be infamous expulsion is
properest for the infamous. For why didst thou render them infamous? in
praise or in condemnation? Of course in condemnation. Is the next thing
to be, that although as after condemnation you make them infamous, yet
as if they were honorable you run to see them, and admire and praise
and applaud? Why need I speak of the sort of charms which is found in
the horse races? or in the contests of the wild beasts? For those
places too being full of all senseless excitement train the populace to
acquire a merciless and savage and inhuman kind of temper, and practise
them in seeing men torn in pieces, and blood flowing, and the ferocity
of wild beasts confounding all things. Now all these our wise lawgivers
from the beginning introduced, being so many plagues! and our cities
applaud and admire.
[11.] But, if thou wilt, dismissing these things
which clearly and confessedly are abominable, but seemed
(<greek>ouc</greek> <greek>edoxen</greek>.
perhaps "were not decreed.") not [so] to the heathen legislators, let
us proceed to their grave precepts; and thou shalt see these too
corrupted through the opinion of the multitude. Thus marriage is
accounted an honorable thing (Heb. xiii. 4.) both by us and by those
without: and it is honorable. But when marriages are solemnized, such
ridiculous things(4) take place as ye shall hear of immediately:
because the most part, possessed and beguiled by custom, are not even
aware of their absurdity, but need others to teach them. For dancing,
and cymbals, and flutes, and shameful words, and songs, and
drunkenness, and revellings, and all the Devil's great heap
(<greek>polus</greek> <greek>o</greek>
<greek>tou</greek> <greek>diabolou</greek>
<greek>forutos</greek>) of garbage is then introduced.
I know indeed that I shall appear ridiculous in
finding fault with these things; and shall incur the charge of great
folly with the generality, as disturbing the ancient laws: for, as I
said before, great is the deceptive power of custom. But nevertheless,
I will not cease repeating these things: for there is, there is surely
a chance, that although not all, yet some few will receive our saying
and will choose to be laughed to scorn with us, rather than we hugh
with them such a laughter as deserves tears and overflowing punishment
and vengeance.
For how can it be other than worthy of the utmost
condemnation that a damsel who hath spent her life entirely at home and
been schooled in modesty from earliest childhood, should be compelled
on a sudden to cast off all shame, and from the very commencement of
her marriage be instructed in imprudence; and find herself put forward
in the midst of wanton and rude men, and unchaste, and effeminate? What
evil will not be implanted in the bride from that day forth? Immodesty,
petulance, insolence, the love of vain glory: since they will naturally
go on and desire to have all their days such as these. Hence our women
become expensive and profuse; hence are they void of modesty, hence
proceed their unnumbered evils.
And tell me not of the custom: for if it be an evil
thing, let it not be done even once: but if good, let it be done
constantly. For tell me, is not committing fornication evil? Shall we
then allow just once this to be done? By no means. Why? Because though
it be done only once, it is evil all the same. So also that the bride
be entertained in this way, if it be evil, let it not be done even
once; but if it be not evil, let it even be done always.
"What then," saith one, "dost thou find fault with
marriage? tell me." That be far from me. I am not so senseless: but the
things which are so unworthily appended to marriage, the painting the
face, the coloring the eyebrows, and all the other niceness of that
kind. For indeed from that day she will receive many lovers even before
her destined consort.
70
"But many will admire the woman for her beauty." And
what of that? Even if discreet, she will hardly avoid evil suspicion;
but if careless, she will be quickly overtaken, having got that very
day a staring point in dissolute behavior.
Yet though the evils are so great, the omission of
these proceedings is called an insult, by certain who are no better
than brute beasts, and they are indignant that the woman is not
exhibited to a multitude, that she is not set forth as a stage
spectacle, common to all beholders: whereas most assuredly they should
rather count it insult when these things do take place; and a laughing
stock, and a farce. For even now I know that men will condemn me of
much folly and make me a laughing stock: but the derision I can bear
when any gain accrues from it. For I should indeed be worthy of
derision, if while I was exhorting to contempt of the opinion of the
many, I myself, of all men, were subdued by that feeling.
Behold then what follows from all this. Not in the
day only but also in the evening, they provide on purpose men that have
well drunk, besotted, and inflamed with luxurious fare, to look upon
the beauty of the damsel's countenance; nor yet in the house only but
even through the market-place do they lead her in pomp to make an
exhibition; conducting her with torches late in the evening so as that
she may be seen of all: by their doings recommending nothing else than
that henceforth she put off all modesty. And they do not even stop
here; but with shameful words do they conduct her. And this with the
multitude is a law. And runaway slaves and convicts, thousands of them
and of desperate character, go on with impunity uttering whatever they
please, both against her and against him who is going to take her to
his home. Nor is there any thing solemn, but all base and full of
indecency. Will it not be a fine lesson in chastity for the bride to
see and hear such things? [Savile reads this sentence with a question.]
And there is a sort of diabolical rivalry among these profligates to
outdo one another in their zealous us of reproaches and foul words,
whereby they put the whole company out of countenance, and those go
away victorious who have found the largest store of railings and the
greatest indecencies to throw at their neighbors.
Now I know that I am a troublesome, sort of person
and disagreeable, and morose, as though. I were curtailing life of some
of its pleasure. Why, this is the very cause of my mourning that things
so displeasing are esteemed a sort of pleasure. For how, I ask, can it
be other than displeasing to be insulted and reviled? to be reproached
by all, together with your bride? If any one in the market place speak
ill of thy wife, thou makest ado without end and countest life not
worth living: and can it be that disgracing thyself with thy future
consort in the presence of the whole city, thou art pleased and lookest
gay on the matter? Why, what strange madness is this!
"But," saith one, "the thing is customary." Nay, for
this very reason we ought most to bewail it, because the devil hath
hedged in the thing with custom. In fact, since marriage is a solemn
thing and that which recruits our race and the cause of numerous
blessings; that evil one, inwardly pining and knowing that it was
ordained as a barrier against uncleanness, by a new device introduces
into it all kinds of uncleanness. At any rate, in such assemblages many
virgins have been even corrupted. And if not so in every case, it is
because for the time the devil is content with those words and those
songs, so flagitious; with making a show of the bride openly, and
leading the bridegroom in triumph through the market-place.
Moreover, because all this takes place in the
evening, that not even the darkness may be a veil to these evils, many
torches are brought in, suffering not the disgraceful scene to be
concealed. For what means the vast throng, and what the wassail, and
what the pipes? Most clearly to prevent even those who are in their
houses and plunged [<greek>baptizomenoi</greek>] in deep
sleep from remaining ignorant of these proceedings; that being wakened
by the pipe and leaning to look out of the lattices, they may be
witnesses of the comedy such as it is.
What can one say of the songs themselves, crammed as
they are with all uncleanness, introducing monstrous amours, and
unlawful connections, and subversions of houses, and tragic scenes
without end; and making continual mention of the titles of "friend and
lover," "mistress and beloved?" And, what is still more grievous, that
young women are present at these things, having divested themselves of
all modesty; in honor of the bride, rather I should say to insult her,
exposing even their own salvation(1), and in the midst of wanton young
men acting a shameless part with their disorderly songs, with their
foul words, with their devilish harmony. Tell me then: dost thou still
enquire, "Whence come adulteries? Whence fornications? Whence
violations of marriage?"
[12.] "But they are not noble nor decent women," you
will say, "who do these things." Why then laugh me to scorn for this
remonstrance, having been thyself aware of this law, before I said any
thing. I say, if the proceed-
71
ings are right, allow those well-born women also to enact them. For
what if these others live in poverty? Are not they also virgins? ought
not they also to be careful of chastity? But now here is a virgin
dancing in a public theatre of licentious youths; and, I ask, seems she
not unto thee more dishonored than a harlot?
But if you say, "Female servants do these things;"
neither so do I acquit thee of my charge: for neither to these ought
such things to have been permitted. For hence all these evils have
their origin, that of our household we make no account. But it is
enough in the way of contempt to say, "He is a slave," and, "They are
handmaids." Arid yet, day after day we hear, (Gal. iii. 28. )" In
Christ Jesus there is neither bond nor free." Again, were it a horse or
an ass, thou dost not overlook it but takest all pains not to
have it of an inferior kind; and thy slaves who have souls like
thine own dost thou neglect? And why do I say slaves, when
I might says sons and daughters? What then must follow? It cannot be
but grief (<greek>luphn</greek>, qu.
<greek>lumhn</greek>, "mischief.") must immediately enter
in, when all these are going to ruin. And often also very great losses
must ensue, valuable golden ornaments being lost in the crowd and the
confusion.
[13.] Then after the marriage if perchance a child
is born, in this case again we shall see the same folly and many
practices [<greek>sumbola</greek>] full of absurdity. For
when the time is come forgiving the infant a name, caring not to call
it after the saints as the ancients at first did, they light lamps and
give them names, and name the child after that one which continues
burning the longest; from thence conjecturing that he will live a long
time. After all, should there be many instances of the child's untimely
death, (and there are many,) great laughter on the devil's part will
ensue, at his having made sport of them as if they were silly children.
What shall we say about the amulets and the bells which are hung upon
the hand, and the scarlet woof, and the other things full of such
extreme folly; when they ought to invest the child with nothing else
save the protection of the Cross(1). But now that is despised which
hath converted the whole world and given the sore wound to the devil
and overthrown all his power: while the thread, and the woof, and the
other amulets of that kind are entrusted with the child's safety.
May I mention another thing yet more ridiculous than
this? Only let no one tax us with speaking out of season, should our
argument proceed with that instance also. For he that would cleanse an
ulcer will not hesitate first to pollute his own hands. What then is
this so very ridiculous custom? It is counted indeed as nothing; (and
this is why I grieve;) but it is the beginning of folly and madness in
the extreme. The women in the bath, nurses and waiting-maids, take up
mud and smearing it with the finger make a mark on the child's
forehead; and if one ask, What means the mud, and the clay? the answer
is, "It turneth away an evil eye, witchcraft and envy(2)." Astonishing!
what power in the mud! what might in the clay! what mighty force is
this which it has? It averts all the host of the devil. Tell me, can ye
help hiding yourselves for shame? Will ye never come to understand the
snares of the devil, how from earliest life he gradually brings in the
several evils which he hath devised? For if the mud hath this effect,
why dost thou not thyself also do the same to thine own forehead, when
thou art a man and thy character is formed; and thou art likelier than
the child to have such as envy thee? Why dost thou not as well bemire
the whole body? I say, if on the forehead its virtue be so great, why
not anoint thyself all over with mud? All this is mirth and stage-play
to Satan, not mockery only but bell-fire being the consummation to
which these deceived ones are tending.
[14.] Now that among Greeks such things should be
done is no wonder: but among the worshippers of the Cross,
(<greek>ton</greek> <greek>stauron</greek>
<greek>proscunousi</greek>) and partakers in unspeakable
mysteries, and professors of such high morality,
(<greek>tosauta</greek>
<greek>filosofousin</greek>) that such unseemliness should
prevail, this is especially to be deplored again and again. God hath
honored thee with spiritual anointing; and dost thou defile thy child
with mud? God hath honored thee, and dost thou dishonor thyself? And
when thou shouldest inscribe on his forehead the Cross which affords
invincible security; dost thou forego this, and cast thyself into the
madness of Satan?
If any look on these things as trifles, let them
know that they are the source of great evils; and that not even unto
Paul did it seem right to overlook the lesser things. For, tell me,
what can be less than a man's covering his head? Yet observe how great
a matter he makes of this and with how great earnestness he forbids it;
saying, among many things, "He dishonoreth his head." (i Cor. xi. 4.)
Now if he that covers himself "dishonoreth his head"; he that besmears
his child with mud, how can it be less than making it abominable? For
how, I want to know, can he bring it to the hands of the priest? How
canst thou require that on that forehead the seal(3) should be placed
by the hand
72
of the presbyter, where thou hast been smearing the mud? Nay, my
brethren, do not these things, but from earliest life encompass them
with spiritual armor and instruct them to seal the forehead with the
hand (<greek>th</greek> <greek>keiri</greek>
<greek>paideute</greek>
<greek>sfragizein</greek> <greek>to</greek>
<greek>metwpon</greek>) and before they are able to
do this with their own hand(1), do you imprint upon them the Cross.
Why should one speak of the other satanical
observances in the case of travail-pangs and childbirths, which the
midwives introduce with a mischief on their own heads? Of the outcries
which take place at each person's death, and when he is carried to his
burial; the irrational wailings, the folly enacted at the funerals; the
zeal about men's monuments; the importunate and ridiculous swarm of the
mourning women(2); the observances of days; the days, I mean, of
entrance into the world and of departure?
[15.] Are these then, I beseech you, the persons
whose good opinion thou followest after? And what can it be but the
extreme of folly to seek earnestly the praise of men, so corrupt in
their ideas, men whose conduct is all at random? when we ought always
to resort to the unsleep-ing Eye, and look to His sentence in all that
we do and speak? For these, even if they approve, will have no power to
profit us. But He, should He accept our doings, will both here make us
glorious, and in the future day will impart to us of the unspeakable
good things: which may it be the lot of us all to obtain, through the
grace and loving-kindness of our Lord Jesus Christ; with Whom to the
Father and the Holy Spirit be glory, power, honor, now and always, and
unto everlasting ages. Amen.
HOMILY XIII.
1 COR. iv. 10.
"We are fools for Christ's sake :" (For it is necessary from this point
to resume our discourse:) "but ye are wise in Christ: we are weak, but
ye are strong: ye have glory, but we have dishonor."
HAVING filled his speech with much severity which
conveys a sharper blow than any direct charge and having said, "Ye have
reigned without us;" and "God hath set forth us last, as men doomed to
death" he shows by what comes next how they are "doomed to death;"
saying, We are fools, and weak, and despised, and hunger, and thirst,
and are naked, and are buffeted, and have no certain dwelling place,
and toil, working with our own hands:" which were very signs of genuine
teachers and apostles. Whereas the others prided themselves on the
things which are contrary to these, on wisdom, glory, wealth,
consideration.
Desiring therefore to take down their self-conceit
and to point out that in respect of these things, so far from taking
credit to themselves, they ought rather to be ashamed; he first of all
mocks them, saying, "Ye have reigned without us." As if he had said,
"My sentence is that the present is not a time of honor nor of glory,
which kind of things you enjoy, but of persecution and insult, such as
we are suffering. If however it be not so; if this rather be the time
of remuneration: then as far as I see," (but this he saith in irony,)
"ye, the disciples, for your part have become no less than kings: but
we the teachers and apostles, and before all entitled to receive the
reward, not only have fallen very far behind you, but even, as persons
doomed to death, that is, condemned convicts, spend our lives entirely
in dishonors, and dangers, and hunger: yea insulted as fools, and
driven about, and enduring all intolerable things."
Now these things he said that he might hereby cause
them also to consider, that they should zealously seek the condition of
the Apostles; their dangers and their indignities, not their honors and
glories. For these, not the other, are what the Gospel requires. But to
this effect he speaks not directly, not to shew himself disagreeable to
them: rather in a way characteristic of himself he takes in hand this
rebuke. For if he had introduced his address in a direct manner, he
would have spoken thus; "Ye err, and are beguiled, and have swerved far
from the apostolical mode of instruction. For every apostle and
minister of Christ ought to be esteemed a fool, ought to live in
affliction and
73
dishonor; which indeed is our state: whereas you are in the contrary
case."
But thus might his expressions have offended them
yet more, as containing but praises of the Apostles; and might have
made them fiercer, censured as they were for indolence and vainglory
and luxuriousness. Wherefore he conducts not his statement in this way,
but in another, more striking but less offensive; and this is why he
proceeds with his address as follows, saying ironically, "But ye are
strong and honorable;" since, if he had not used irony, he would have
spoken to this effect; "It is not possible that one man should be
esteemed foolish, and another wise; one strong, and another weak; the
Gospel requiring both the one and the other. For if it were in the
nature of things that one should be this, and another that, perchance
there might be some reason in what you say. But now it is not
permitted, either to be counted wise, or honorable, or to be free from
dangers. If otherwise, it follows of necessity that you are preferred
before us in the sight of God; you the disciples before us the
teachers, and that after our endless hardships." If this be too bad for
anyone to say, it remains for you to make our condition your object.
[2.] And "let no one," saith he, "think that I speak
only of the past:"
Ver. 11. "Even unto this present hour we both hunger
and thirst and are naked." Seest thou that all the life of Christians
must be such as this; and not merely a day or two? For though the
wrestler who is victorious in a single contest only, be crowned, he is
not crowned again if he suffer a fall.
"And hunger;" against the luxurious. "And are
buffeted;" against those who are puffed up. "And have no certain
dwelling-place;" for we are driven about. "And are naked;" against the
rich.
Ver. 12. "And labor;" now against the false apostles
who endure neither toil nor peril, while they themselves receive the
fruits. "But not so are we," saith he: "but together with our perils
from without, we also strain ourselves to the utmost with perpetual
labor. And what is still more, no one can say that we fret at these
things, for the contrary is our requital to them that so deal with us:
this, I say, is the main point, not our suffering evil, for that is
common to all, but our suffering without despondency or vexation. But
we so far from desponding are full of exultation. And a sure proof of
this is our requiting with the contrary those who do us wrong."
Now as to the fact that so they did, hear what
follows.
[Ver. 12, 13.] "Being reviled, we bless; being
persecuted, we endure; being defamed, we entreat; we are made as the
filth of the world." This is the meaning of "fools for Christ's sake."
For whoso suffers wrong and avenges not himself nor is vexed, is
reckoned a fool by the heathen; and dishonored and weak. And in order
that he might not render his speech too unpalatable by referring the
sufferings he was speaking of to their city, what saith he? "We are
made the filth," not, "of your city," but, "of the world." And again,
"the off-scouring of all men;" not of you alone, but of all. As then
when he is discoursing of the providential care of Christ, letting pass
the earth, the heaven, the whole creation, the Cross is what he brings
forward; so also when he desires to attract them to himself hurrying by
all his miracles, he speaks of his sufferings on their account. So also
it is our method when we be injured by any and despised, whatsoever we
have endured for them, to bring the same forward.
"The offscouring of all men, even until now." This
is a vigorous blow which he gave at the end, "of all men;" "not of the
persecutors only," saith he, "but of those also for whom we suffer
these things: Oh greatly am I obliged to them." It is the expression of
one seriously concerned; not in pain himself, but desiring to make them
feel, (<greek>plhxai</greek>)that he who hath innumerable
complaints to make should even salute them. And therefore did Christ
command us to bear insults meekly that we might both exercise ourselves
in a high strain of virtue, and put the other party to the more shame.
For that effect one produces not so well by reproach as by silence,
Ver. 14. [3.] Then since he saw that the blow could
not well be borne, he speedily heals it; saying, "I write not these
things to shame you, but to admonish you as my beloved children." "For
not as abashing you," saith he, "do I speak these things." The very
thing which by his words he had done, this he says he had not done:
rather he allows that he had done it, not however with an evil and
spiteful mind. Why, this mode of soothing is the very best, if we
should say what we have to say and add the apology from our motive. For
not to speak was impossible, since they would have remained
uncorrected: on the other hand, after he had spoken, to leave the wound
untended, were hard. Wherefore along with his severity he apologizes:
for this so far from destroying the effect of the knife, rather makes
it sink deeper in, while it moderates the full pain of the wound. Since
when a man is told that not in reproach but in love are these things
said, he the more readily receives correction.
However, even here also is great severity, and a
strong appeal to their sense of
shame,(<greek>entroph</greek>)
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in that he said not, "As a master" nor yet "as an apostle," nor
yet "as having you for my disciples; (which had well suited his claims
on them;) but, "as my beloved children admonish you. And not
simply, children; but, "longed after." "Forgive me," saith he.
"If anything disagreeable has been said, it all proceeds of
love." And he said not, "I rebuke" but "I admonish." Now, who
would not bear with a father in grief, and in the act of giving good
advice? Wherefore he did not say this before, but after he had given
the blow.
"What then?" some might say; "Do not other teachers
spare us?" "I say not so, but, they carry not their forbearance so
far." This however he spake not out at once, but by their professions
and titles gave indication of it; "Tutor" and "Father" being the terms
which he employs.
Ver. 15. [4.] "For though," saith he, "ye have ten
thousand tutors in Christ, yet have ye not many fathers." He is not
here setting forth his dignity, but the exceeding greatness of his
love. Thus neither did he wound the other teachers: since he adds the
clause, "in Christ:" but rather soothed them, designating not as
parasites but as tutors those among them who were zealous and patient
of labor: and also manifested his own anxious care of them. On this
account he said not, "Yet not many masters," but, "not many fathers."
So little was it his object to set down any name of dignity, or to
argue that of him they had received the greater benefit: but granting
to the others the great pains they had taken for the Corinthians, (for
that is the force of the word Tutor,)the superiority in love he
reserves for his own portion: for that again is the force of the word
Father.
And he saith not merely, No one loves you so much; a
statement which admired not of being called in question; but he
also brings forward a real fact. What then is this? "For in
Christ Jesus I begat you through the Gospel. In Christ Jesus." Not unto
myself do I impute this. Again, he strikes at those who gave
their own names to their teaching. For "ye," saith he, "are the
seal of mine Apostleship." And again, "I planted:" and in this place,
"I begat." He said not, "I preached the word," but, "I begat;" using
the words of natural relationship. (<greek>tois</greek>
<greek>ths</greek> <greek>fusews</greek>
<greek>onomasi</greek>) For his one care at the moment was,
to shew forth the love which he had for them. "For they indeed received
you from me, and led you on; but that you are believers at all came to
pass through me." Thus, because he had said, "as children;" lest you
should suppose that the expression was flattery he produces also the
matter of fact.
Ver. 16. [5.] "I beseech you, be ye imitators of me,
as I also am of Christ." (<greek>kaqwskagw</greek>
X<greek>ristou</greek>, omitted in our version: the Vulgate
has it, see c. xi. 1.) Astonishing! How great is our teacher's boldness
of speech! How highly finished the image, when he can even exhort
others hereunto! Not that in self-exaltation he doth so, but implying
that virtue is an easy thing. As if he had said, "Tell me not, 'I
am not able to imitate thee. Thou art a Teacher, and a great one.' For
the difference between me and you is not so great as between Christ and
me: and yet I have imitated Him."
On the other hand, writing to the Ephesians, he
interposes no mention of himself, but leads them all straight to the
one point, "Be ye imitators of God," is his word. (Eph. v. 1.) But in
this place, since his discourse was addressed to weak persons, he puts
himself in by the way.
And besides, too, he signifies that it is possible
even thus to imitate Christ. For he who copies the perfect impression
of the seal, copies the original model.
Let us see then in what way he followed Christ: for
this imitation needs not time and art, but a steady purpose alone. Thus
if we go into the study of a painter, we shall not be able to copy the
portrait, though we see it ten thousand times. But to copy him we are
enabled by hearing alone. Will ye then that we bring the tablet before
you and sketch out for you Paul's manner of life? Well, let it be
produced, that picture far brighter than all the images of Emperors:
for its material is not boards glued together, nor canvass stretched
out; but the material is the work of God: being as it is a soul and a
body: a soul, the work of God, not of men; and a body again in like
wise.
Did you utter applause here? Nay, not here is the
time for plaudits; but in what follows: for applauding, I say, and for
imitating too: for so far we have but the material which is common to
all without exception: inasmuch as soul differs not from soul in regard
of its being a soul: but the purpose of heart shews the difference. For
as one body differs not from another in so far as it is a body, but
Paul's body is like every one's else, only dangers make one body more
brilliant than another: just so is it in the case of the soul also.
[6.] Suppose then our tablet to be the soul of Paul:
this tablet was lately lying covered with soot, full of spider's webs;
(for nothing can be worse than blasphemy;) but when He :came who
transformeth all things, and saw that not through indolence or
sluggishness were his lines so drawn but through inexperience and his
not having the tints (<greek>ta</greek>
<greek>anqh</greek>) of true piety:
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(for zeal indeed he had, but the colors were not there; for he had not
"the zeal according to knowledge:") He gives him the tint of the truth,
that is, grace: and in a moment he exhibited the imperial image. For
having got the colors and learnt what he was ignorant of, he waited no
time, but forthwith appeared a most excellent artist. And first he
shews the head of the king, preaching Christ; then also the remainder
of the body; the body of a perfect Christian life. Now painters we know
shut themselves up and execute all their works with great nicety and in
quiet; not opening the doors to any one: but this man, setting forth
his tablet in the view of the world, in the midst of universal
opposition, clamor, disturbance, did under such circumstances work out
this Royal Image, and was not hindered. And therefore he said, "We are
made a spectacle unto the world;" in the midst of earth, and sea, and
the heaven, and the whole habitable globe, and the world both material
and intellectual, he was drawing that portrait of his.
Would you like to see the other parts also thereof
from the head downwards? Or will ye that from below we carry our
description upwards? Contemplate then a statue of gold or rather of
something more costly than gold, and such as might stand in heaven; not
fixed with lead nor placed in one spot, but hurrying from Jerusalem
even unto Illyricum, (Rom. xv. 19.) and setting forth into Spain, and
borne as it were on wings over every part of the world. For what could
be more "beautiful" than these "feet" which visited the whole earth
under the sun? This same "beauty" the prophet also from of old
proclaimeth, saying, (Is. LII. 7.) "How beautiful are the feet of them
that preach the Gospel of peace!" Hast thou seen how fair are the feet?
Wilt thou see the bosom too? Come, let me shew thee this also, and thou
shalt behold it far more splendid than these beautiful, yea even than
the bosom itself of the ancient lawgiver. For Moses indeed carried
tablets of stone: but this man within him had Christ Himself: it was
the very image of the King which he bore.
For this cause he was more awful than the Mercy
Seat(1) and the Cherubim. For no such voice went out from them as from
hence; but from them it talked with men chiefly about things of sense,
from the tongue of Paul on the other hand about the things above the
heavens. Again, from the Mercy Seat it spake oracles to the Jews alone;
but from hence to the whole world: and there it was by things without
life; but here by a soul instinct with virtue.
This Mercy Seat was brighter even than heaven, not
shining forth with variety of stars nor with rays from the sun, but the
very Sun of righteousness was there, and from hence He sent forth His
rays. Again, from time to time in this our heaven, any cloud coursing
over at times makes it gloomy; but that bosom never had any such storm
sweeping across it. Or rather there did sweep over it many storms and
oft: but the light they darkened not; rather in the midst of the
temptation and dangers the light shone out. Wherefore also he himself
when bound with his chain kept exclaiming, (2 Tim. ii. 9.) "The word of
God is not bound." Thus continually by means of that tongue was It
sending forth its rays. And no fear, no danger made that bosom gloomy.
Perhaps the bosom seems to outdo the feet; however, both they as feet
are beautiful, and this as a bosom.
Wilt thou see also the belly with its proper beauty?
Hear what he saith about it, (ch. viii. 13. ) "If meat make my brother
to stumble, I will eat no flesh while the world standeth: (Rom. xiv.
21.) It is good neither to eat flesh nor to drink wine, nor anything
whereby thy brother stumbleth, or is offended, or is made weak: (ch.
vi. 13) Meats for the belly and the belly for meats." What can be more
beautiful in its kind than this belly thus instructed to be quiet, and
taught all temperance, and knowing how both to hunger and be famished,
and also to suffer thirst? For as a well-trained horse with a golden
bridle, so also did this walk with measured paces, having vanquished
the necessity of nature. For it was Christ walking in it. Now this
being so temperate, it is quite plain that the whole body of vice
besides was done away.
Wouldst thou see the hands too? those which he now
hath? Or wouldest thou rather behold first their former wickedness?
(Acts viii. 3.) "Entering (this very man) into the houses, he haled,"
of late, "men and women," with the hands not of man, but of some fierce
wild beast. But as soon as he had received the colors of the Truth and
the spiritual experience, no longer were these the hands of a man, but
spiritual; day by day being bound with chains. And they never struck
any one, but they were stricken times without number. Once even a viper
(Acts xxviii. 3, 5.) reverenced those hands: for they were the hands of
a human being no longer; and therefore it did not even fasten on them.
And wilt thou see also the back, resembling as it
does the other members? Hear what he saith about this also. (2 Cor. xi.
24, 25.) "Five times I received of the Jews forty stripes
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save one; thrice was I beaten with rods, once was I stoned, thrice I
suffered shipwreck, a night and a day I have been in the deep."
[7.] But lest we too should fall into an
interminable deep, and be carried away far and wide, going over each of
his members severally; come let us quit the body and look at another
sort of beauty, that, namely, which proceeds from his garments; to
which even devils shewed reverence; and therefore both they made off,
and diseases took flight. And wheresoever Paul happened to shew
himself, they all retired and got out of the way, as if the champion of
the whole world had appeared. And as they who have been often wounded
in war, should they see but some part of the armor of him thai wounded
them feel a shuddering; much in the same way the devils also, at sight
of "handkerchiefs" only were astonied. Where be now the rich, and they
that have high thoughts about wealth? Where they who count over their
own titles and their costly robes? With these things if they compare
themselves, it will be clay in their sight and dirt, all they have of
their own. And why speak I of garments and golden ornaments? Why, if
one would grant me the whole world in possession, the mere nail of Paul
I should esteem more powerful than all that dominion: his poverty than
all luxury: his dishonor, than all glory: his nakedness than all
riches: no security would I compare with the buffering of that sacred
head: no diadem, with the stones to which he was a mark. This crown let
us long for, beloved: and if persecution be not now, let us mean while
prepare ourselves. For neither was he of whom we speak glorious by
persecutions alone: for he said also, (1 Cor. ix. 27.
<greek>upopiezw</greek> rec. text,
<greek>upwpiazw</greek>) "I keep under my body;" now
in this one may attain excellence without persecutions. And he exhorted
not to (Rom. xiii. 14.) "make provision for the flesh to fulfill the
lusts thereof." And again, (1 Tim. vi. 8.) "Having food and covering,
let us be therewith content." For to these purposes we have no need of
persecutions. And the wealthy too he sought to moderate, saying, (Ibid.
9.) "They that desire to be rich fall into temptation."
If therefore we also thus exercise ourselves, when
we enter into the contest we shall be crowned: and though there be no
persecution before us, we shall receive for these things many rewards.
But if we pamper the body and live the life of a swine, even in peace
we shall often sin and bear shame.
Seest thou not with whom we wrestle? With the
incorporeal powers. How then, being ourselves flesh, are we to get the
better of these? For if wrestling with men one have need to be
temperate in diet, much more with evil spirits. But when together with
fulness of flesh we are also bound down to wealth, whence are we to
overcome our antagonists? For wealth is a chain, a grievous chain, to
those who know not how to use it; a tyrant savage and in human,
imposing all his commands by way of outrage on those who serve him.
Howbeit, if we will, this bitter tyranny we shall depose from its
throne, and make it yield to us, instead of commanding. How then shall
this be? By distributing our wealth unto all. For so long as it stands
against us, each single handed, like any robber in a wilderness it
works all its bad ends: but when we bring it forth among others, it
will master us no more, holden as it will be in chains, on all sides,
by all men.
[8.] And these things I say, not because riches are
a sin: the sin is in not distributing them to the poor, and in the
wrong use of them. For God made nothing evil but all things very good;
so that riches too are good; i.e. if they do not master their owners;
if the wants of our neighbors be done away by them. For neither is that
light good which instead of dissipating darkness rather makes it
intense: nor should I call that wealth, which instead of doing away
poverty rather increases it. For the rich man seeks not to take from
others but to help others: but he that seeks to receive from others is
no longer rich, but is emphatically poor. So that it is not riches that
are an evil, but the needy mind which turns wealth into poverty. These
are more wretched than those who ask alms in the narrow streets,
carrying a wallet and mutilated in body. I say, clothed in rags as they
are, not so miserable as those in silks and shining garments. Those who
strut in the market-place are more to be pitied than those who haunt
the crossings of the streets, and enter into the courts, and cry from
their cellars, and ask charity. For these for their part do utter
praises to God, and speak words of mercy and a strict morality. And
therefore we pity them, and stretch out the hand, and never find fault
with them. But those who are rich to bad purpose; cruelty and
inhumanity, ravening and satanical lust, are in the words they belch
out. And therefore by all are they detested and laughed to scorn. Do
but consider; which of the two among all men is reckoned disgraceful,
to beg of the rich or the poor. Every one, I suppose, sees it at
once:--of the poor. Now this, if you mark it, is what the rich do; for
they durst not apply to those who are richer than themselves: whereas
those who beg do so of the wealthy: for one beggar asks not alms of
another, but of a rich man; but the rich man tears the poor in pieces.
Again tell me, which is the more dignified, to
receive from those who are willing and are obliged to you, or when men
are unwilling, to
77
compel and tease them? Clearly not to trouble those who are unwilling.
But this also the rich do: for the poor receive from willing hands, and
such as are obliged to them; but the rich from persons unwilling and
repugnant, which is an indication of greater poverty. For if no one
would like so much as to go to a meal, unless the inviter were to feel
obliged to the guest, how can it be honorable to take one's share of
any property by compulsion? Do We not on this account get out of the
way of dogs and fly from their baying, because by their much besetting
they fairly force us off? This also our rich men do.
"But, that fear should accompany the gift, is more
dignified." Nay, this is of all most disgraceful. For he who moves
heaven and earth about his gains, who can be so laughed to scorn as he?
For even unto dogs, not seldom, through fear, we throw whatever we had
hold of. Which I ask again, is more disgraceful? that one clothed with
rags should beg, or one who wears silk? Thus when a rich man pays court
to old and poor persons, so as to get possession of their property, and
this when there are children, what pardon can he deserve?
Further: If you will, let us examine the very words;
what the rich beggars say, and what the poor· What then saith
the poor man? "That he who giveth alms will never have to give by
measure (<greek>metriasei</greek> perhaps corrupt: conj.
<greek>peinasei</greek>, "will never hunger); that he is
giving of what is God's: that God is loving unto men, and recompenses
more abundantly; all which are words of high morality, and exhortation,
and counsel. For he recommends thee to look unto the Lord, and he takes
away thy fear of the poverty to come. And one may perceive much
instruction in the words of those who ask alms: but of what kind are
those of the rich? Why, of swine, and dogs, and wolves, and all other
wild beasts. For some of them discourse perpetually on banquets, and
dishes, and delicacies, and wine of all sorts, and ointments, and
vestures, and all the rest of that extravagance. And others about the
interest of money and loans. And making out accounts and increasing the
mass of debts to an intolerable amount, as if it had begun in the time
of men's fathers or grandfathers, one they rob of his house, another of
his field, and another of his slave, and of all that he has. Why should
one speak of their wills, which are written in blood instead of ink?
For either by surrounding them with some intolerable danger, or else
bewitching them with some paltry promises, whomsoever they may see in
possession of some small property, those they persuade to pass by all
their relations, and that oftentimes when perishing through poverty,
and instead of them to enter their own names. Is there any madness and
ferocity of wild beasts of any sort which these things do not throw
into the shade?
[8.] Wherefore I beseech you, all such wealth as
this let us flee, disgraceful as it is and in deaths abundant; and let
us obtain that which is spiritual, and let us seek after the treasures
in the heavens. For whoso possess these, they are the rich, they are
the wealthy, both here and there enjoying things; even all things.
Since whoso will be poor, according to the word of God, has all men's
houses opened to him. For unto him that for God's sake has ceased to
possess any thing, every one will contribute of his own. But whoso will
hold a little with injustice, shutteth the doors of all against him. To
the end, then, that we may attain both to the good things here and to
those which are there, let us choose the wealth which cannot be
removed, that immortal abundance: which may God grant us all to obtain,
through the grace and loving-kindness of our Lord Jesus Christ, &c.
HOMILY XIV
For this cause have I sent unto you Timothy, who is my beloved and
faithful child in the Lord, who shall put you in remembrance of my ways
which be in Christ Jesus.(1)
CONSIDER here also, I entreat, the noble soul, the
soul more glowing and keener than fire: how he was indeed especially
desirous to be present himself with the Corinthians, thus distempered
and broken into parties. For he knew well what a help to the disciples
his presence was and what a mischief his absence. And the former he
declared in the Epistle to the Philippians, saying, (Phil. ii. 12.
<greek>kai</greek> om. in rec. text.) "Not as in my
presence only, but also now much more in my absence, work out your own
salvation with fear and trembling." The latter he signifies in this
Epistle, saying, (ver.
78
18.) "Now some are puffed up, as though I were not coming to you; but I
will come." He was urgent, it seems, and desirous to be present
himself. But as this was not possible for a time, he corrects them by
the promise of his appearance; and not this only, but also by the
sending of his disciple. "For this," he saith, "I have sent unto you
Timothy." "For this cause:" how is that? "Because I care for you as for
children, and as having begotten you." And the message is accompanied
with a recommendation of his person: "Who is my beloved and faithful
child in the Lord." Now this he said, both to shew his love of him, and
to prepare them to look on him with respect. And not simply "faithful,"
but, "in the Lord;" that is, in the things pertaining to the Lord. Now
if in worldly things it is high praise for a man to be faithful, much
more in things spiritual.
If then he was his "beloved child," consider how
great was Paul's love, in choosing to be separated from him for the
Corinthian's sake, And if "faithful" also, he will be unexceptionable
in his ministering to their affairs.
"Who shall put you in remembrance." He said not,
"shall teach," lest they should take it ill, as being used to learn
from himself. Wherefore also towards the end he saith, (1 Cor. xvi. 10,
11.) "For he worketh the work of the Lord, as I, also do. Let no man
therefore despise him." For there was no envy among the Apostles, but
they had an eye unto one thing, the edification of the Church. And if
he that was employed was their inferior, they did as it were support
(<greek>sunekrotoun</greek>) him with all earnestness.
Wherefore neither was he contented with saying, "He shall put you in
remembrance;" but purposing to cut out their envy more completely,--for
Timothy was young,--with this view, I say, he adds, "my ways;" not
"his," but "mine;" that is, his methods,
(<greek>tas</greek> <greek>oikonomias</greek>.)
his dangers, his customs, his laws, his ordinances, his Apostolical
Canons, and all the rest. For since he had said, "We are naked, and are
buffered, and have no certain dwelling place: all these things," saith
he, "he will remind you of;" and also of the laws of Christ; for
destroying all heresies. Then, carrying his argument higher, he adds,
"which be in Christ;" ascribing all, as was his wont, unto the Lord,
and on that ground establishing the credibility of what is to follow.
Wherefore he subjoins, "Even as I teach every where in every church."
"Nothing new have I spoken unto you: of these my proceedings all the
other Churches are cognizant as well as you." Further: he calls them
"ways in Christ," to shew that they have in them nothing human, and
that with the aid from that source he doth all things well.
[2.] And having said these things and so soothed
them, and being just about to enter on his charge against the unclean
person, he again utters words full of anger; not that in himself he
felt so but in order to correct them: and giving over the fornicator,
he directs his discourse to the rest, as not deeming him worthy even of
words from himself; just as we act in regard to our servants when they
have given us great offence.
Next, after that he had said, "I send Timothy, lest
they should thereupon take things too easily, mark what he saith:
Ver. 18. "Now some are puffed up, as though I were
not coming unto you." For there he glances both at them and at certain
others, casting down their highmindedness: since the love of
preeminence is in fault, when men abuse the absence of their teacher
for their own self-will. For when he addresses himself unto the people,
observe how he does it by way of appeal to their sense of shame; when
unto the originators of the mischief, his manner is more vehement. Thus
unto the former he saith, "We are the offscouring of all:" and soothing
them he saith, "Not to shame you I write these things;" but to the
latter, "Now as though I were not coming to you, some are puffed up;"
shewing that their self-will argued a childish turn of mind. For so
boys in the absence of their master wax more negligent.
This then is one thing here indicated; and another
is that his presence was sufficient for their correction. For as the
presence of a lion makes all living creatures shrink away, so also does
that of Paul the corrupters of the Church.
Ver. 19. And therefore he goes on, "But I will come
to you shortly, if the Lord will." Now to say this only would seem to
be mere threatening. But to promise himself and demand from them the
requisite proof by actions also; this was a course for a truly high
spirit. Accordingly he added this too, saying,
"And I will know, not the word of them which are
puffed up, but the power." For not from any excellencies of their own
but from their teacher's absence, this self-will arose. Which again
itself was a mark of a scornful mind towards him. And this is why,
having said, "I have sent Timothy," he did not at once add, "I will
come;" but waited until he had brought his charge against them of being
"puffed up:" after that he saith, "I will come." Since, had he put it
before the charge, it would rather have been an apology for himself as
not having been deficient, instead of a threat; nor even so
(<greek>outws</greek> so the King's M S.
<greek>outos</greek> the rec. text.) would the statement
have been convincing.
79
But as it is, placing it after the accusation, he rendered himself such
as they would both believe and fear.
Mark also how solid and secure he makes his ground:
for he saith not simply, "I will come:" but, "If the Lord will:" and he
appoints no set time. For since he might perhaps be tardy in coming, by
that uncertainty he would fain keep them anxiously engaged. And, lest
they should hereupon fall back again, he added, "shortly,"
[2.] "And I will know, not the word of them that are
puffed up, but the power." He said not, "I will know not the wisdom,
nor the signs," but what? "not the word:" by the term he employs at the
same time depressing the one and exalting the other. And for a while he
is setting himself against the generality of them who were
countenancing the fornicator. For if he were speaking of him, he would
not say, "the power;" but, "the works," the corrupt works which he did.
Now why seekest thou not after "the word?" "Not
because I am wanting in word but because all our doings are 'in
power.'" As therefore in war success is not for those who talk much but
those who effect much; so also in this case, not speakers, but doers
have the victory. "Thou," saith he, "art proud of this fine speaking.
Well, if it were a contest and a time for orators, thou mightest
reasonably be elated thereat: but if of Apostles preaching truth, and
by signs confirming the same, why art thou puffed up for a thing
superfluous and unreal, and to the present purpose utterly inefficient?
For what could a display of words avail towards raising the dead, or
expelling evil spirits, or working any other such deed of wonder? But
these are what we want now, and by these our cause stands." Whereupon
also he adds,
Ver. 20. "For the kingdom of God is not in word, but
in power." By signs, saith he, not by fine speaking, we have prevailed:
and that our teaching is divine and really announces the Kingdom of
Heaven we give the greater proof, namely, our signs which we work by
the power of the Spirit. If those who are now puffed up desire to be
some great ones; as soon as I am come, let them shew whether they have
any such power. And let me not find them sheltering themselves behind a
pomp of words: for that kind of art is nothing to us.
[4.] Ver. 21. "What will ye? Shall I come unto you
with a rod, or in love and a spirit of meekness?"
There is much both of terror and of gentleness in
this saying. For to say, "I will know," was the language of one as yet
withholding himself: but to say, "What will ye? Must I come unto you
with a rod?" are the words of one thenceforth ascending the teacher's
seat, and from thence holding discourses with them and taking upon him
all his authority.
What means, "with a rod?" With punishment, with
vengeance: that is, I will destroy; I will strike with blindness: the
kind of thing which Peter did in the case of Sapphira, and himself in
the case of Elymas the sorcerer. For henceforth he no longer speaks as
bringing himself into a close comparison with the other teachers, but
with authority. And in the second Epistle too he appears to say the
same, when he writes, "Since ye seek a proof of Christ speaking in me."
"Shall I come with a rod, or in love?" What then? to
come with a rod, was it not an instance of love? Of love it was
surely(1). But because through his great love he shrinks back in
punishing, therefore he so expresses himself.
Further; when he spoke about punishment, he said
not, "in a spirit of meekness, but, [simply,] "with a rod:" and yet of
that too the Spirit was author. For there is a spirit of meekness, and
a spirit of severity. He doth not, however, choose so to call it, but
from its milder aspect (<greek>apo</greek>
<greek>twn</greek>
<greek>krhstoterwn</greek>].) And for a like reason also,
God, although avenging Himself, has it often affirmed of Him that He is
"gracious and long-suffering, and rich in mercy and pity:" but that He
is apt to punish, once perhaps or twice, and sparingly, and that upon
some urgent cause.
[5.] Consider then the wisdom of Paul; holding the
authority in his own hands, he leaves both his and that in the power of
others, saying. "What will ye?" "The matter is at your disposal."
For we too have depending on us both sides of the
alternative; both falling into hell, and obtaining the kingdom: since
God hath so willed it. For, "behold," saith he, "fire and water:
whichever way thou wilt, thou mayest stretch forth thine hand" (Ecclus.
xv. 16.) And, "If ye be willing, and will hearken unto me, ye shall eat
the good of the land; (Is, i. 19,) but if ye be not willing, the sword
shall devour you."
But perhaps one will say, "I am willing; (and no one
is so void of understanding as not to be willing;) but to will is not
sufficient for me." Nay, but it is sufficient, if thou be duly willing,
and do the deeds of one that is willing, But as it is, thou art not
greatly willing.
And let us try this in other things, if it seem
good. For tell me, he that would marry a wife, is he content with
wishing? By no means; but
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he looks out for women to advance his suit, and request friends to keep
watch with him, and gets together money. Again, the merchant is not
content with sitting at home and wishing, but he first hires a vessel,
then selects sailors and rowers, then takes up money on interest, and
is inquisitive about a market and the price of merchandise. Is it not
then strange for men to shew themselves so much in earnest about
earthly things, but that when they are to make a venture for heaven,
they should be content with wishing only? rather I should say, not even
in this do they shew themselves properly in earnest. For he that wills
a thing as he ought, puts also his hand unto the means which, lead to
the object of his desire. Thus, when hunger compels thee to take
nourishment, thou waitest not for the viands to come unto thee of their
own accord, but omittest nothing to gather victuals together. So in
thirst, and cold and all other such things, thou art industrious and
duly prepared to take care of the body. Now do this in respect of God's
kingdom also, and surely thou shall obtain it.
For to this end God made thee a free agent, that
thou mightest not afterwards accuse God, as though some necessity had
bound thee: but thou, in regard of those very things wherein thou hast
been honored, dost murmur.
For in fact I have often heard people say. "But why
did He then make my goodness depend on me?" Nay, but how was He to
bring thee, slumbering and sleeping, and in love with all iniquity, and
living delicately, and pampering thyself; how was He to bring thee up
to heaven? If He had, thou wouldest not have abstained from vice. For
if now, even in the face of threatening, thou dost not turn aside from
thy wickedness; had he added no less than heaven as the end of thy
race, when wouldest thou have ceased waxing more careless and worse by
far? (<greek>keirwn</greek>
<greek>pollw</greek>. <greek>pollwn</greek>
Bened.)
Neither again wilt thou be able to allege, He hath
shewed me indeed what things were good but gave no help, for abundant
also is His promise to thee of aid.
[6.] "But," say you, "Virtue is burden"some and
distasteful; while with vice great "pleasure is blended; and the one is
wide and "broad, but the other strait and narrow."
Tell me then, are they respectively such throughout,
or only from the beginning? For in fact what thou here sayest, thou
sayest, not intending it, in behalf of virtue; so potent a thing is
truth. For suppose there were two roads, the one leading to a furnace,
and the other to a Paradise; and that the one unto the furnace were
broad, the other unto Paradise, narrow; which road wouldest thou take
in preference? For although you may now gainsay for contradiction's
sake, yet things which are plainly allowed on all hands, however
shameless, you will not be able to gainsay. Now that that way is rather
to be chosen which hath its beginning difficult but not its end, I will
endeavor to teach you from what is quite obvious. And, if you please,
let us first take in hand the arts. For these have their beginning full
of toil, but the end gainful. "But," say you, "no one applies himself
to an art without some one to compel him; for," you add, "so long as
the boy is his own master, he will choose rather to take his ease at
first, and in the end to endure the evil, how great soever, than to
live hardly at the outset, and afterwards reap the fruit of those
labors." Well then, to make such a choice comes of a mind left to
itself, (<greek>orfanikhs</greek>
<greek>dianoias</greek>) and of childish idleness: but the
contrary choice, of sense and manliness. And so it is with us: were we
not children in mind, we should not be like the child aforesaid,
forsaken (<greek>orfanw</greek>) as he is and thoughtless,
but like him that hath a father. We must cast out then our own childish
mind, and not find fault with the things themselves; and we must set a
charioteer over our conscience, who will not allow us to indulge our
appetite, but make us run and strive mightily. For what else but
absurdity is it to inure our children with pains at first unto pursuits
which have laborious beginnings, but their end good and pleasant; while
we ourselves in spiritual things take just the contrary turn?
And yet even in those earthly things it is not quite
plain that the end will be good and pleasant: since before now untimely
death, or poverty, or false accusation, or reverse of fortune, or other
such things, of which there are many, have caused men after their long
toil to be deprived of all its fruits. What is more, those who have
such pursuits, though they succeed, it is no great gain which they will
reap. For with the present life all those things are dissolved. But
here, not for such fruitless and perishable things is our race, neither
have we fears about the end; but greater and more secure is our hope
after our departure hence. What pardon then can there be, what excuse
for those who will not strip themselves for the evils to be endured for
virtue's sake?
And do they yet ask, "Wherefore is the way narrow?"
Why, thou dost not deem it right that any fornicator or lewd or drunken
(<greek>kai</greek> <greek>twn</greek>
<greek>mequontwn</greek>] inserted from the King's MS.)
person should enter into the courts of earthly kings; and claimest thou
for men to be let into heaven itself with licentiousness, and luxury,
and drunkenness, and covetousness, and all mariner of iniquity? And how
can these things be pardonable?
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[7.] "Nay," you reply, "I say not that, but why has
not virtue a "broad way?" In good truth if we be willing, its way is
very easy. For whether is easier, tell me; to dig through a
wall and take other men's goods and so be cast into prison; or to
be content with what you have and freed from all fear? I have not
however said all. For whether is easier, tell me; to steal all men's
goods and revel in few of them for a short time, and then to be racked
and scourged eternally; or having lived in righteous poverty for a
short time, to live ever after in delights? (For let us not enquire as
yet which is the more profitable, but for the present, which is the
more easy.) Whether again is it pleasanter, to see a good dream and to
be punished in reality; or after having had a disagreeable dream to be
really in enjoyment? Of course the latter. Tell me then, In what sense
dost thou call virtue harsh? I grant, it is harsh, tried by comparison
with our carelessness. However, that it is really easy and smooth, hear
what Christ saith, (S. Mat. xi. 30.) "My yoke is easy, and My burden is
light." But if thou perceivest not the lightness, plainly it is for
want of courageous zeal; since where that is, even heavy things are
light; and by the same rule where it is not, even light things are
heavy. For tell me, what could be sweeter and more easily obtained than
the banquet of manna? Yet the Jews were discontented, though enjoying
such delightful fare. What more bitter than hunger and all the other
hardships which Paul endured? Yet he leaped up, and rejoiced, and said,
(Col. 1. 24.) "Now I rejoice in my sufferings." What then is the cause?
The difference of the mind. If then you frame this as it ought to be,
you will see the easiness of virtue.
"What then," say you, "does she only become such
through the mind of those who pursue her?" She is such, not from their
mind alone, but by nature as well. Which I thus prove: If the one had
been throughout a thing painful, the other throughout of the contrary
sort, then with some plausibility might some fallen persons have said
that the latter was easier than the former. But if they have their
beginnings, the one in hardship, the other in pleasure, but their
respective ends again just opposite to these; and if those ends be both
infinite, in the one the pleasure, in the other the burthen; tell me,
which is the more easy to choose?
"Why then do many not choose that which is
easy?" Because some disbelieve; and others, who believe, have their
judgment corrupt, and would prefer pleasure for a season to that which
is everlasting. "Is not this then easy?" Not so: but this cometh of a
sick soul. And as the reason why persons in a fever long after
cool drink is not upon calculation that the momentary luxury is
pleasanter than being burned up from beginning to end, but because they
cannot restrain their inordinate desire; so also these. Since if one
brought them to their punishment at the very moment of their pleasure,
assuredly they never would have chosen it. Thus you see in what sense
vice is not an easy thing.
[8.] But if yon will, let us try this same point
over again by an example in the proper subject matter. Tell me, for
instance, which is pleasanter and easier? (only let us not take again
the desire of the many for our rule in the matter; since one ought to
decide, not by the sick, but by the whole; just as you might show me
ten thousand men in a fever, seeking things unwholesome upon choice to
suffer for it afterwards; but I should not allow such choice;) which, I
repeat, brings more ease, tell me; to desire much wealth, or to be
above that desire? For I, for my part, think the latter. If thou
disbelieve it, let the argument be brought to the facts themselves.
Let us then suppose one man desiring much, another
nothing. Which now is the better state, tell me, and which the more
respectable? However, let that pass. For this is agreed upon, that the
latter is a finer character than the former. And we are making no
enquiry about this at present, but which lives the easier and
pleasanter life? Well then: the lover of money will not enjoy even what
he has: for that which he loves he cannot choose to spend; but would
gladly even carve (<greek>katakoyeie</greek>) himself out,
and part with his flesh rather than with his gold. But he that despises
wealth, gains this the while, that he enjoys what he has quietly and
with great security, and that he values himself more than it. Which
then is the pleasanter; to enjoy what one has with freedom, or to live
under a master, namely wealth, and not dare to touch a single thing
even of one's own? Why, it seemeth to me to be much the same as if any
two men, having wives and loving them exceedingly, were not upon the
same terms with them; but the one were allowed the presence and
intercourse of his wife, the other not even permitted to come near his.
There is another thing which I wish to mention,
indicating the pleasure of the one and the discomfort: of the other. He
that is greedy of gain will never be stayed in that desire, not only
because it is impossible, for him to obtain all men's goods, but also
because whatever he may have compassed, he counts himself to have
nothing. But the despiser of riches will deem it all superfluous, and
will not have to punish his soul with endless desires. I say, punish;
for nothing so completely answers
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the definition of punishment as desire deprived of gratification; a
thing too which especially marks his perverse mind. Look at it in this
way. He that lusts after riches and hath increased his store, he is the
sort of person to feel as if he had nothing. I ask then, what more
complicated than this disease? And the strange thing is not this only,
but that although having, he thinks he has not the very things which
are in his hold, and as though he had them not he bewails himself. If
he even get all men's goods, his pain is but greater. And should he
gain an hundred talents, he is vexed that he hath not received a
thousand: and if he received a thousand; he is stung to the quick that
it is not ten thousand: and if he receive ten thousand, he utterly
bemoans himself (<greek>katakopetai</greek>) because it is
not ten times as much. And the acquisition of more to him becomes so
much more poverty; for the more he receives so much the more he
desires. So then, the more he receives, the more he becomes poor: since
whoso desires more, is more truly poor. When then he hath an hundred
talents, is he not very poor?(1) for he desires a thousand. When he
hath got a thousand, then he becomes yet poorer. For it is no longer a
thousand as before, but ten thousand that he professes himself to want.
Now if you say that to wish and not to obtain is pleasure, you seem to
me to be very ignorant of the nature of pleasure.
[9.] To shew that this sort of thing is not pleasure
but punishment, take another case, and so let us search it out, When we
are thirsty, do we not therefore feel pleasure in drinking because we
quench our thirst; and is it not therefore a pleasure to drink because
it relieves us from a great torment, the desire, I mean, of drinking?
Every one, I suppose, can tell. But were we always to remain in such a
state of desire, we should be as badly off as the rich man in the
parable of Lazarus for the matter of punishment; for his punishment was
just this that vehemently desiring one little drop, he obtained it not.
And this very thing all covetous persons seem to me continually to
stiffer, and to resemble him where he begs that he may obtain that
drop, and obtains it not. For their soul is more on fire than his.
Well indeed hath one(2) said, that all lovers of
money are in a sort of dropsy; for as they, bearing much water in their
bodies, are the more burnt up: so also the covetous, bearing about with
them great wealth, are greedy of more. The reason is that neither do
the one keep the water in the parts of the body where it should be, nor
the other their desire in the limits of becoming thought.
Let us then flee this strange and craving
(<greek>xenhn</greek> <greek>kai</greek>
<greek>kenhn</greek>): a play on the sound of the words,)
disease; let us flee the root of all evils; let us flee that which is
present hell; for it is a hell, the desire of these things. Only just
lay open the soul of each, of him who despises wealth and of him who
does not so; and you will see that the one is like the distracted,
choosing neither to hear nor see any thing: the other, like a harbor
free from waves: and he is the friend of all, as the other is the
enemy. For whether one take any thing of his, it gives him no
annoyance; or if whether, on the contrary, one give him aught, it puffs
him not up; but there is a certain freedom about him with entire
security. The one is forced to flatter and feign before all; the other,
to no man.
If now to be fond of money is to be both poor and
timid and a dissembler and a hypocrite and to be full of fears and and
great penal anguish and chastisement: while he that despises wealth has
all the contrary enjoyments: is it not quite plain that virtue is the
more pleasant?
Now we might have gone through all the other evils
also whereby it is shewn that there is no vice which hath pleasure in
it, had we not spoken before so much at large.
Wherefore knowing these things, let us choose
virtue; to the end that we may both enjoy such pleasure as is here, and
may attain unto the blessings which are to come, through the grace and
loving-kindness, &c. &c.
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HOMILY XV
1 COR. v. 1, 2.
It is actually reported that there is fornication among you, and such
fornication as is not even named among the Gentiles, that one of you
hath his father's wife. And ye are puffed up, and did not rather mourn,
that he that had done this deed might be taken away from among you.
WHEN he was discoursing about their divisions, he
did not indeed at once address them vehemently, but more gently at
first; and afterwards, he ended in accusation, saying thus, (c. 1. xi.)
"For it hath been signified unto me concerning you, my brethren, by
them which are of the household of Chloe, that there are contentions
among you." But in this place, not so; but he lays about him
immediately and makes the reproach of the accusation as general as
possible. For he said not, "Why did such an one commit fornication?"
but, "It is reported that there is fornication among you;" that they
might as persons altogether aloof from his charge take it easily; but
might be filled with such anxiety as was natural when the whole body
was wounded, and the Church had incurred reproach. "For no one," saith
he, "will state it thus, 'such an one hath committed fornication,' but,
'in the Church of Corinthians that sin hath been committed.'"
And he said not, "Fornication is perpetrated," but,
"Is reported,--such as is not even named among the Gentiles." For so
continually he makes the Gentiles a topic of reproach to the believers.
Thus writing to the Thessalonians, he said, (1 Thess. iv. 4, 5,
<greek>kaitim</greek> om. <greek>ta</greek>
<greek>loipa</greek> inserted.) "Let every one possess
himself of his own vessel in sanctification, not in the passion of
lust, even as the rest of the Gentiles." And to the Colossians and
Ephesians, (Eph. iv. 17. cf Col. iii. 6, 7.) "That you should no longer
walk, as the other Gentiles walk." Now if their committing the same
sins was unpardonable, when they even outdid the Gentiles, what place
can we find for them? tell me: "inasmuch as among the Gentiles," so he
speaks, "not only they dare no such thing, but they do not even give it
a name. Do you see to what point he aggravated his charge? For when
they are convicted of inventing such modes of uncleanness as the
unbelievers, so far from venturing on them, do not even know of, the
sin must be exceeding great, beyond all words. And the clause, "among
you," is spoken also emphatically; that is, "Among you, the faithful,
who have been favored with so high mysteries, the partakers Of secrets,
the guests invited to heaven." Dost thou mark with what indignant
feeling his works overflow? with what anger against all? For had it not
been for the great wrath of which he was full, had he not been setting
himself against them all, he would have spoken thus: "Having heard that
such and such a person hath committed fornication, I charge you to
punish him." But as it is he doth not so; he rather challenges all at
once. And indeed, if they had written first, this is what he probably
would have said. Since however so far from writing, they had even
thrown the fault into the shade, on this account he orders his
discourse more vehemently.
[2.] "That one of you should have his father's
wife." Wherefore said he not, "That he should abuse his father's wife?"
The extreme foulness of the deed caused him to shrink. He hurries by it
accordingly, with a sort of scrupulousness as though it had been
explicitly mentioned before. And hereby again he aggravates the charge,
implying that such things are ventured on among them as even to speak
plainly of was intolerable for Paul. Wherefore also, as he goes on, he
uses the same mode of speech, saying, "Him who hath so done this
thing:" and is again ashamed and blushes to speak out; which also we
are wont to do in regard of matters extremely disgraceful. And he said
not, "his step-mother," but, "his father's wife; "so as to strike much
more severely. For when the mere terms are sufficient to convey the
charge, he proceeds with them simply, adding nothing.
And "tell me not," saith he, "that the fornicator is
but one: the charge hath become common to all." Wherefore at once he
added, "and ye are puffed up:" he said not, "with the sin;" for this
would imply want of all reason: but with the doctrine you have heard
from that person(1). This however he set not
84
down himself, but left it undetermined, that he might inflict a heavier
blow.
And mark the good sense of Paul. Having first
overthrown the wisdom from without, and signified that it is
nothing by itself although no sin were associated with it; then
and not till then he discourses about the sin also. For if by way
of comparison with the fornicator who perhaps was some wise one,
he had maintained the greatness of his own spiritual gift; he had done
no great thing: but even when unattended with sin to take down the
heathen wisdom and demonstrate it to be nothing, this was indicating
its extreme worthlessness indeed. Wherefore first, as I said, having
made the comparison, he afterwards mentions the man's sin also.
And with him indeed he condescends not to debate,
and thereby signifies the exceeding greatness of his dishonor. But to
the others he saith, "You ought to weep and wail, and cover your faces,
but now ye do the contrary." And this is the force of the next clause,
"And ye are puffed up, and did not rather mourn."
"And why are we to weep?" some might say. Because
the reproach hath made its way even unto the whole body of your Church.
"And what good are we to get by our weeping?" "That such an one should
be taken away from you." Not even here doth he mention his name;
rather, I should say, not any where; which in all monstrous things is
our usual way.
And he said not, "Ye have not rather cast him out,"
but, as in the case of any disease or pestilence, "there is need of
mourning," saith he, "and of intense supplication, 'that he may be
taken away.' And you should have used prayer for this, and left nothing
undone that he should be cut off."
Nor yet doth he accuse them for not having given him
information, but for not having mourned so that the man should be taken
away; implying that even without their Teacher this ought to have been
done, because of the notoriety of the offence. [3.] Ver. 3. "For I
verily being absent in body, but present in spirit."
Mark his energy. He suffers them not even to wait
for his presence, nor to receive him first and then pass the sentence
of binding: but as if on the point of expelling some contagion before
that it have spread itself into the rest of the body, he hastens to
restrain it. And therefore he subjoins the clause, "I have judged
already, as though I were present." These things moreover he said, not
only to urge them unto the declaration of their sentence and to give
them no opportunity of contriving something else, but also to frighten
them, as one who knew what was to be done and determined there. For
this is the meaning of being "present in spirit:" as Elisha was present
with Gehazi, and said, "Went not my heart with thee? (2 Kings v. 26.)
Wonderful! How great is the power of the gift, in that it makes all to
be together and as one; and qualifies them to know the things which are
far off. "I have judged already as though I were present."
He permits them not to have any other device. "Now I
have uttered my decision as if I were present: let there be no delays
and puttings off: for nothing else must be done."
Then lest he should be thought too authoritative and
his speech sound rather self-willed, mark how he makes them also
partners in the sentence. For having said, "I have judged," he adds,
"concerning him that hath so wrought this thing, in the Name of our
Lord Jesus Christ, ye being gathered together, and my spirit, with the
power of our Lord Jesus Christ, to deliver such an one unto Satan.
Now what means, "In the Name of our Lord Jesus
Christ?" "According to God;" "not possessed with any human prejudice."
Some, however, read thus, "Him that hath so wrought
this thing in the name of our Lord Jesus Christ," and putting a stop
there or a break, then subjoin what follows, saying, "When you are
gathered together and my spirit to deliver such an one unto Satan:" and
they assert that the sense of this reading is as follows, "Him that
hath done this thing in the Name of Christ," saith St. Paul, "deliver
ye unto Satan;" that is, "him that hath done insult unto the Name of
Christ, him that, after he had become a believer and was called after
that appellation, hath dared to do such things, deliver ye unto Satan."
But to me the former exposition (<greek>ekdosis</greek>).
It seems to mean "enunciation.") appears the truer.
What then is this? "When ye are gathered together in
the Name of the Lord." That is; His Name, in whose behalf ye have met,
collecting you together.
"And my spirit." Again he sets himself at their head
in order that when they should pass sentence, they might no otherwise
cut off the offender than as if he were present; and that no one might
dare to judge him pardonable, knowing that Paul would be aware of the
proceedings.
[4.] Then making it yet more awful, he saith, "with
the power of our Lord Jesus Christ;" that is, either that Christ is
able to give you such grace as that you should have power to deliver
him to the devil; or that He is
85
Himself together with you passing that sentence against him.
And he said not, "Give up" such an one to Satan, but
"deliver;" opening unto him the doors of repentance, and delivering up
such an one as it were to a schoolmaster. And again it is, "such an
one:" he no where can endure to make mention of his name.
"For the destruction of the flesh." As was done in
the case of the blessed Job, but not upon the same ground. For in that
case it was for brighter crowns, but here for loosing of sins; that he
might scourge him with agrievous sore or some other disease. True it is
that elsewhere he saith, "Of the Lord are we judged, (i Cor. xi. 32.)
when we suffer these things." But here, desirous of making them feel it
more severely, he "delivereth up unto Satan." And so this too which God
had determined ensued, that the man's flesh was chastised. For because
inordinate eating and carnal luxuriousness are the parents of desires,
it is the flesh which he chastises.
"That the spirit may be saved in the day of the Lord
Jesus;" that is the soul. Not as though this were saved alone, but
because it was a settled point that if that were saved, without all
controversy the body too would partake in its salvation. For as it
became mortal because of the soul's sinning: so if this do
righteousness, that also on the other hand shall enjoy great glory.
But some maintain, that "the Spirit" is the Gracious
Gift which is extinguished when we sin. "In order then that this may
not happen," saith he, "let him be punished; that thereby becoming
better, he may draw down to himself God's grace, and be found having it
safe in that day." So that all comes as from one exercising a nurse's
or a physician's office, not merely scourging nor punishing rashly and
at random. For the gain is greater than the punishment: one being but
for a season, the other everlasting.
And he said not simply, "That the spirit may be
saved," but "in that day." Well and seasonably doth he remind them of
that day in order that both they might more readily apply themselves to
the cure, and that the person censured might the rather receive his
words, not as it were of anger, but as the forethought of an anxious
father. For this cause also he said, "unto the destruction of the
flesh:" proceeding to lay down regulations for the devil and not
suffering him to go a step too far. As in the instance of Job, God
said, (Job ii. 6.) "But touch not his life."
[5.] Then, having ended his sentence, and spoken it
in brief without dwelling on it, he brings in again a rebuke, directing
himself against them;
Ver. 6. "Your glorying is not good:" signifying that
it was they up to the present time who had hindered him from repenting,
by taking pride in him. Next he shews that he is taking this step in
order to spare not that person only, but also those to whom he writes.
To which effect he adds,
"Know ye not, that a little leaven leaveneth the
whole lump?" "For," saith he, "though the offence be his, yet if
neglected it hath power to waste the rest of the body of the Church
also. For when the first transgressor escapes punishment, speedily will
others also commit the same faults."
In these words he indicates moreover that
their struggle and their danger is for the whole Church, not for any
one person. For which purpose he needeth also the similitude of the
leaven. For "as that," saith he, "though it be but little, transforms
unto its own nature the whole lump; so also this man, if he be let go
unpunished and this sin turn out unavenged, will corrupt likewise all
the rest."
Ver. 7. "Purge out the old leaven," that is,
this evil one. Not that he speaketh concerning this one only; rather he
glances at others with him. For, "the old leaven" is not fornication
only, but also sin of every kind. And he said not, "purge," but "purge
out;" "cleanse with accuracy so that there be not so much as a remnant
nor a shadow of that sort." In saying then, "purge out," he signifies
that there was still iniquity among them. But in saying, "that ye may
be a new lump, even as ye are unleavened," he affirms and declares that
not over very many was the wickedness prevailing. But though he saith,
"as ye are unleavened," he means it not as a fact that all were clean,
but as to what sort of people you ought to be.
[6.] "For our Passover also hath been
sacrificed for us, even Christ; wherefore let us keep the feast: not
with old leaven, nor with the leaven of malice and wickedness, but with
the unleavened bread of sincerity and truth." So also Christ called His
doctrine Leaven. And further he himself dwells upon the metaphor,
reminding them of an ancient history, and of the Passover and
unleavened bread, and of their blessings both then and now, and their
punishments and their plagues.
It is festival, therefore, the whole time in
which we live. For though he said, "Let us keep the feast," not with a
view to the presence of the Passover or of Pentecost did he say
it; but as pointing out that the whole of time is a festival unto
Christians, because of the excellency of the good things which have
been given. For what hath not come to pass that is good? The Son of God
was made man for thee; He freed thee from death; and called thee to a
kingdom. Thou therefore who hast obtained and art still obtaining such
things, how can it
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be less than thy duty to "keep the feast" all thy life? Let no one then
be downcast about poverty, and disease, and craft of enemies. For it is
a festival, even the whole of our time. Wherefore saith Paul, (Philip.
iv, 4.) "Rejoice in the Lord always; again I say, Rejoice." Upon the
festival days no one puts on filthy garments. Neither then let us do
so. For a marriage hath been made, a spiritual marriage. For, "the
kingdom of Heaven," saith He, "is likened unto a certain king which
would make (S. Mat. xxii, 1. <greek>hqelhse</greek>
<greek>poihsai</greek>, rec. text
<greek>epoihse</greek>.) a marriage feast for his son." Now
where it is a king making a marriage, and a marriage for his son, what
can be greater than this feast? Let no one then enter in clad in rags.
Not about garments is our discourse but about unclean actions. For if
where all wore bright apparel one alone, being found at the marriage in
filthy garments, was cast out with dishonor, consider how great
strictness and purity the entrance into that marriage feast requires.
[7.] However, not on this account only does he
remind them of the "unleavened bread," but also to point out the
affinity of the Old Testament with the New; and to point out also that
it was impossible, after the "unleavened bread," again to enter into
Egypt; but if any one chose to return, he would suffer the same things
as did they. For those things were a shadow of these; however obstinate
the Jew may be. Wherefore shouldest thou enquire of him, he will speak,
no great thing, rather it is great which he will speak of, but nothing
like what we speak of: because he knows not the truth. For he for his
part will say, "the Egyptians who detained us were so changed by the
Almighty that they themselves urged and drave us out, who before held
us forcibly; they did not suffer us so much as to leaven our dough."
But if a man asketh me, he shall hear not of Egypt nor of Pharaoh; but
of our deliverance from the deceit of demons and the darkness of the
devil: not of Moses but of the Son of God; not of a Red Sea but of a
Baptism overflowing with ten thousand blessings, where the "old man" is
drowned.
Again, shouldest thou ask the Jew why he expels all
leaven from all his borders; here he will even be silent and will not
so much as state any reason. And this is because, although some indeed
of the circumstances were both types of things to come, and also due to
things then happening; yet others were not so, that the Jews might not
deal deceitfully; that they might not abide in the shadow. For tell me,
what is the meaning of the Lamb's being a "Male," and "Unblemished,"
and a "year old, "and of, "a bone shall not be broken?" and what means
the command to call the neighbors also, (Exod. xii, 4.) and that it
should be eaten "standing" and "in the evening;" or the fortifying the
house with blood? He will have nothing else to say but over and over
all about Egypt. But I can tell you the meaning both of the Blood, and
of the Evening, and the Eating all together, and of the rule that all
should be standing.
[8.] But first let us explain why the leaven is cast
out of all their borders. What then is the hidden meaning? The believer
must be freed from all iniquity. For as among them he perishes with
whomsoever is found old leaven, so also with us wheresoever is found
iniquity: since of course the punishment being so great in that which
is a shadow, in our case it cannot choose but be much greater. For if
they so carefully clear their houses of leaven(1), and pry into
mouse-holes; much more ought we to search through the soul so as to
cast out every unclean thought.
This however was done by them of late(2); but now no
longer. For every where there is leaven, where a Jew is found. For it
is in the midst of cities that the feast of unleavened bread is kept: a
thing which is now rather a game at play than a law. For since the
Truth is come, the Types have no longer any place.
So that by means of this example also he mightily
drives the fornicator out of the Church. For, saith he, so far from his
presence profiting, he even doth harm, injuring the common estate of
the body. For one knows not whence is the evil savor while the corrupt
part is concealed, and so one imputes it to the whole. Wherefore he
urges upon them strongly to "purge out the leaven, that ye may be,"
saith he, "a new lump, even as ye are unleavened."
"For our Passover hath been sacrificed for us even
Christ." He said not, hath died, but more in point to the subject in
hand, "hath been sacrificed." Seek not then unleavened bread of this
kind, since neither hast thou a lamb of the same kind. Seek not leaven
of this description, seeing that thine unleavened bread is not such as
this.
[9.] Thus, in the case of material leaven,
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the unleavened might become leavened, but never the reverse; whereas
here there is a chance of the direct contrary occuring. This however he
has not plainly declared: and observe his good sense. In the former
Epistle he gives the fornicator no hope of return, but orders that his
whole life should be spent in repentance, lest he should make him less
energetic through the promise. For he said not, "Deliver him up to
Satan," that having repented he might be commended again unto the
Church. But what saith he? "That he may be saved in the last day." For
he conducts him on unto that time in order to make him full of anxiety.
And what favors he intended him after the repentance, he reveals not,
imitating his own Master. For as God saith, (Jonah iii, 4. lxx: rec.
text, "forty days.") "Yet three days, and Nineveh shall be overthrown,"
and added not, "but if she repent she shall be saved:" so also he did
not say here, "But if he repent worthily, we will 'confirm our love
towards him.'" (ii. Cor. ii. 8.). But he waits for him to do the work
that so he may then receive the favor. For if he had said this at the
beginning he might have set him free from the fear. Wherefore he not
only does not so, but by the instance of leaven allows him not even a
hope of return, but reserves him unto that day: "Purge out (so he says)
the old leaven;" and, "let us not keep the feast with old leaven." But
as soon as he had repented, he brought him in again with all
earnestness.
[10.] But why does he call it "old?" Either because
our former life was of this sort, or because that which is old is
"ready to vanish away," (Heb. viii. 13.) and is unsavory and foul;
which is the nature of sin. For He neither simply finds fault with the
old, nor simply praises the new, but with reference to the subject
matter. And thus elsewhere He saith, (Ecclus. ix. 15.) "New wine is as
a new friend: but if it become old, then with pleasure shalt thou drink
it:" in the case of friendship bestowing his praise rather upon the old
than the new. And again, "The Ancient of days sat," (Dan. vii. 9.) here
again, taking the term "ancient" as among those laudatory expressions
which confer highest glory. Elsewhere the Scripture takes the term
"old" in the sense of blame; for seeing that the things are of various
aspect as being composed of many parts, it uses the same words both in
a good and an evil import, not according to the same shade of meaning.
Of which you may see an instance in the blame cast elsewhere on
the old: (Ps. xvii. 46. ap. LXX.) "They waxed old, and they halted from
their paths." And again, (Ps. vi. 7. ap. LXX.) "I have become old in
the midst of all mine enemies." And again, (Dan. xiii. 52. Hist.
Susan.) "O thou that art become old in evil days." So also the "Leaven"
is often taken for the kingdom of Heaven, although here found fault
with. But in that place it is used with one aspect, and in this with
another.
[11.] But I have a strong conviction that the saying
about the leaven refers also to the priests who suffer a vast deal of
the old leaven to be within, not purging out from their borders, that
is, out of the Church, the covetous, the extortioners, and whatsoever
would exclude from the kingdom of Heaven. For surely covetousness is an
"old leaven ;" and whenever it lights and into whatsoever house it
enters, makes it unclean: and though you may gain but little by your
injustice, it leavens the whole of your substance. Wherefore not seldom
the dishonest gain being little, hath cast out the stock honestly laid
up however abundant. For nothing is more rotten than covetousness. You
may fasten up that man's closet with key, and door, and bolt: you do
all in vain, whilst you shut up within covetousness, the worst of
robbers, and able to carry off all.
"But what," say you, "if there are many covetous who
do not experience this?" In the first place, they will experience it,
though their experience come not immediately. And should they now
escape, then do thou fear it the more: for they are reserved for
greater punishment. Add to this, that in the event of themselves
escaping, yet those who inherit their wealth will have the same to
endure. "But how can this be just," you will say? It is quite just. For
he that has succeeded to an inheritance; full of injustice, though he
have committed no rapine himself, detains nevertheless the property of
others; and is perfectly aware of this; and it is fair he should suffer
for it. For if this or that person had robbed and you received a thing,
and then the owner came and demanded it back; would it avail you in
defence to say that you had not seized it? By no means. For what would
be your plea when accused! tell me. That it was another who seized it?
Well: but you are keeping possession. That it was he who robbed? But
you are enjoying it. Why these rules even the laws of the heathen
recognise, which acquitting those who have seized and stolen, bid you
demand satisfaction from those persons in whose possession you happen
to find your things all laid up.
If then you know who are the injured, restore and do
what Zacchaeus did, with much increase. But if you know not, I offer
you another way yet; I do not preclude you from the remedy. Distribute
all these things to the poor: and thus you will mitigate the evil.
But if some have transmitted these things even to
children and descendants, still in retribution they have suffered other
disasters.
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[12.] And why speak I of things in this present
life? In that day at any rate will none of these things be said, when
both appear naked, both the spoiled and the spoilers. Or rather not
alike naked. Of riches indeed both will be equally stripped; but the
one will be full of the charges to which they gave occasion. What then
shall we do on that day, when before the dread tribunal he that hath
been evil entreated and lost his all is brought forward into the midst,
and you have no one to speak a word for you? What will you say to the
Judge? Now indeed you may be able even to corrupt the judgment, being
but of men; but in that court and at that time, it will be no longer
so: no, nor yet now will you be able. For even at this moment that
tribunal is present: since God both seeth our doings and is near unto
the injured, though not invoked: it being certain that whoever suffers
wrong, however in himself unworthy to obtain any redress, yet
nevertheless seeing that what is done pleases not God, he hath most
assuredly one to avenge him.
"How then," you will say, "is such an one well off,
who is wicked?" Nay, it will not be so unto the end. Hear what saith
the Prophet; (Ps. xxxvii. 1, 2.) "Fret not thyself because of the evil
doers, because as grass they shall quickly wither away." For where,
tell me, where is he who wrought rapine, after his departure hence?
Where are his bright hopes! Where his august name? Are they not all
passed and gone? Is it not a dream and a shadow, all that was his? And
this you must expect in the case of every such person, both in his own
person while living, and in that of him who shall come after him. But
not such is the state of the saints, nor will it be possible for you to
say the same things in their case also, that it is shadow and a dream
and a tale, what belongs to them.
[13.] And if you please, he who spake these things,
the tent-maker, the Cilician, the man whose very parentage is unknown,
let him be the example we produce. You will say, "How is it possible to
become such as he was?" Do you then thoroughly desire it? Are you
thoroughly anxious to become such? "Yes," you will say. Well then, go
the same way as he went and they that were with him. Now what way went
he? One saith, (2 Cor. xi. 27.) "In hunger, and thirst, and nakedness."
Another, (Acts iii. 6.) "Silver and gold I have none." Thus they "had
nothing and yet possessed all things." (2 Cor. vi. 10.) What can be
nobler than this saying? what more blessed or more abundant in riches?
Others indeed pride themselves on the contrary things, saying, "I have
this or that number of talents of gold, and acres of land without end,
and houses, and slaves;" but this man on his being naked of all things;
and he shrinks not from poverty, (which is the feeling of the unwise,)
nor hides his face, but he even wears it as an ornament.
Where now be the rich men, they who count up their
interest simple and compound, they who take from all men and are never
satisfied? Have ye heard the voice of Peter, that voice which sets
forth poverty as the mother of wealth? That voice which has nothing,
yet is wealthier than those who wear diadems? For this is that voice,
which having nothing, raised the dead, and set upright the lame, and
drove away devils, and bestowed such gracious gifts, as those who are
clad in the purple robe and lead the mighty and terrible legions never
were able to bestow. This is the voice of those who are now removed
into heaven, of those who have attained unto that height.
[14.] Thus it is possible that he who hath nothing
may possess all men's goods. Thus may he who possesses nothing acquire
the goods of all: whereas, were we to get all men's goods, we are
bereft of all. Perhaps this saying seems to be a paradox; but it is
not. "But," you will say, "how does he who hath nothing possess all
men's goods? Doth he not have much more who hath what belongs to all?"
By no means: but the contrary. For he who hath nothing commands all,
even as they did. And throughout the world all houses were open to
them, and they who offered them took their coming as a favor, and they
came to them as to friends and kindred. For so they came to the woman
who was a seller of purple, (Acts xvi. 14.) and she like a servant set
before them what she had. And to the keeper of the prison; and he
opened to them all his house. And to innumerable others. Thus they had
all things and had nothing: for (Acts iv. 32.) "they said that none of
the things which they possessed was their own;" therefore all things
were theirs. For he that considers all things to be common, will not
only use his own, but also the things of others as if they belonged to
him. But he that parts things off and sets himself as master over his
own only, will not be master even of these. And this is plain from an
example. He who possesses nothing at all, neither house, nor table, nor
garment to spare, but for God's sake is bereft of all, uses the things
which are in common as his own; and he shall receive from all
whatsoever he may desire, and thus he that hath nothing possesses the
things of all. But he that hath some things, will not be master even of
these. For first, no one will give to him that hath possessions; and,
secondly, his property shall belong to robbers and thieves and
informers and changing events and be any body's rather than his. Paul,
for instance, went up and down throughout all the world,
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carrying nothing with him, though he went neither unto friends nor
kindred. Nay, at first he was a common enemy to all: but nevertheless
he had all men's goods after he had made good his entrance. But Ananias
and Sapphira, hastening to gain a little more than their own, lost all
together with life itself. Withdraw then from thine own, that thou
mayest use others' goods as thine own.
[15.] But I must stop: I know not how I have been
carried into such a transport in speaking such words as these unto men
who think it a great thing to impart but ever so little of their own.
Wherefore let these my words have been spoken to the perfect. But to
the more imperfect, this is what we may say, Give of what you have unto
the needy. Increase your substance. For, saith He, (Prov. xix. 17.) "He
that giveth unto the poor, lendeth unto God." But if you are in a hurry
and wait not for the time of recompense, think of those who lend money
to men: for not even these desire to get their interest immediately;
but they are anxious that the principal should remain a good long while
in the hands of the borrower, provided only the repayment be secure and
they have no mistrust of the borrower. Let this be done then in the
present case also. Leave them with God that He may pay thee thy wages
manifold. Seek not to have the whole here; for if you recover it all
here, how will you receive it back there? And it is on this account
that God stores them up there, inasmuch as this present life is full of
decay. But He gives even here also; for, "Seek ye," saith He, "the
kingdom of heaven, and all these things shall be added unto you." (S.
Mat. vi. 33. ) Well then, let us look towards the kingdom, and not be
in a hurry for the repayment of the whole, lest we diminish our
recompense. But let us wait for the fit season. For the interest in
these cases is not of that kind, but is such as is meet to be given to
God. This then having collected together in great abundance, so let us
depart hence, that we may obtain both the present and the future
blessings; through the grace and loving-kindness of our Lord Jesus
Christ, with Whom unto the Father and the Holy Spirit be glory, power,
honor, now, henceforth, and for evermore. Amen.
HOMILY XVI.
1 COR. v. 9--11.
I wrote unto you in my epistle to have no company with fornicators: yet
not altogether with the fornicators of this world, or with the covetous
and extortioners, or with idolaters, for then must ye needs go out of
the world: but now I write unto you not to keep company, if any mad
that is named a brother be a fornicator, or covetous, or an idolater,
or a drunkard, or a reviler, or an extortioner; with such an one no not
to eat.
FOR since he had said, "Ye have not rather mourned,
that such an one should be taken away;" and, "Purge out the old leaven;
"and it was likely that they would surmise it to be their duty to avoid
all fornicators: for if he that has sinned imparts some of his own
mischief to those who have not sinned, much more is it meet to keep
one's self away from those without: (for if one ought not to spare a
friend on account of such mischief arising from him, much less any
others;)and under this impression, it was probable that they would
separate themselves from the fornicators among the Greeks also, and the
matter thus turning out impossible, they would have taken it more to
heart: he used this mode of correction, saying, "I wrote unto you to
have no company with fornicators, yet not altogether with the
fornicators of this world:" using the word "altogether,'' as if it were
an acknowledged thing. For that they might not think that he charged
not this upon them as being rather imperfect, and should attempt to do
it under the erroneous impression that they were perfect, he shews that
this were even impossible to be done, though they wished it ever so
much. For it would be necessary to seek another world. Wherefore he
added, "For ye must needs then go out of the world." Seest thou that he
is no hard master, and that in his legislation he constantly regards
not only what may be done, but also what may be easily done. For how is
it possible, says he, for a man having care of a house and children,
and engaged in the affairs of the city, or who is an artisan or a
soldier, (the greater part of mankind being Greeks,) to avoid the
unclean who are to be found every where? For by "the fornicators of the
world," he means those who are among the Greeks. "But now I write unto
you, If any brother" be of this kind, "with such an one no not to eat."
Here also he glances at others who were living in wickedness.
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But how can one "that is a brother" be an idolater?
As was the case once in regard to the Samaritans who chose piety but by
halves. And besides he is laying down his ground beforehand for the
discourse concerning things offered in sacrifice to idols, which after
this he intends to handle.
"Or covetous." For with these also he enters into
conflict. Wherefore he said also, "Why not rather take wrong? Why not
rather be defrauded?Nay, ye yourselves do wrong and defraud."
"Or a drunkard." For this also he lays to their
charge further on; as when he says, "One is hungry and another is
drunken:" and, "meats for the belly and the belly for meats."
"Or a reviler, or an extortioner:" for these too he
had rebuked before.
[2.] Next he adds also the reason why he forbids
them not to mix with heathens of that character, implying that it is
not only impossible, but also superfluous.
Ver. 12, "For what have I to do with judging them
that are without?" Calling the Christians and the Greeks, "those
within" and "those without," as also he says elsewhere, (1 Tim. iii.
7.) "He must also have a good report of them that are without." And in
the Epistle to the Thessalonians he speaks the same language, saying,
(2 Thes. iii. 14.) "Have no intercourse with him to the end that he may
be put to shame." And, "Count him not as an enemy, but admonish him as
a brother." Here, however, he does not add the reason. Why? Because in
the other case he wished to soothe them, but in this, not so. For the
fault in this case and in that was not the same, but in the
Thessalonians it was less. For there he is reproving indolence; but
here fornication and other most grievous sins. And if any one wished to
go over to the Greeks, he hinders not him from eating with such
persons; this too for the same reason. So also do we act; for our
children and our brethren we leave nothing undone, but of strangers we
do not make much account. How then? Did not Paul care for them that
were without as well? Yes, he cared for them; but it was not till after
they received the Gospel and he had made them subject to the doctrine
of Christ, that he laid down laws for them. But so long as they
despised, it was superfluous to speak the precepts of Christ to those
who knew not Christ Himself.
"Do not ye judge them that are within, whereas them
that are without, God judgeth?" For since he had said, "What have I to
do with judging those without;" lest any one should think that these
were left unpunished, there is another tribunal which he sets over
them, and that a fearful one. And this he said, both to terrify those,
and to console these; intimating also that this punishment which is for
a season snatches them away from that which is undying and perpetual:
which also he has plainly declared elsewhere, saying, (1 Cor. xi. 32.)
"But now being judged, we are chastened, that we should not be
condemned with the world."
[3.] "Put away from among yourselves the wicked
person." He used an expression found in the Old Testament, (Deut. xvii.
7.) partly hinting that they too will be very great gainers, in being
freed as it were from some grievous plague; and partly to shew that
this kind of thing is no innovation, but even from the beginning it
seemed good to the legislator that such as these should be cut off. But
in that instance it was done with more severity, in this with more
gentleness. On which account one might reasonably question, why in that
case he conceded that the sinner should be severely punished and
stoned, but in the present instance not so; rather he leads him to
repentance. Why then were the lines drawn in the former instance one
way and in the latter another? For these two causes: one, because these
were led into a greater trial and needed greater long-suffering; the
other and truer one, because these by their impunity were more easily
to be corrected, coming as they might to repentance; but the others
were likely to go on to greater wickedness. For if when they saw the
first undergoing punishment they persisted in the same things, had none
at all been punished, much more would this have been their feeling. For
which reason in that dispensation death is immediately inflicted upon
the adulterer and the manslayer; but in this, if through repentance
they are absolved, they have escaped the punishment. However, both here
one may see some instances of heavier punishment, and in the Old
Testament some less severe, in order that it may be signified in every
way that the covenants are akin to each other, and of one and the same
lawgiver: and you may see the punishment following immediately both in
that covenant and in this, and in both often after a long interval.
Nay, and oftentimes not even after a long interval, repentance alone
being taken as satisfaction by the Almighty. Thus in the Old Testament,
David, who had committed adultery and murder, was saved by means of
repentance; and in the New, Ananias, who withdrew but a small portion
of the price of the land, perished together with his wife. Now if these
instances are more frequent in the Old Testament, and those of the
contrary kind in the New, the difference of the persons produces the
difference in the treatment adopted in such matters.
[4.] C. vi. ver. 1. "Dare any one of you, having a
matter against his brother, (<greek>ton</greek>
<greek>adelfon</greek>, rec. text
<greek>ton</greek> <greek>eteron</greek>.) go
to law before the unrighteous, and not before the saints?"
91
Here also he again makes his complaint upon
acknowledged grounds; for in that other place he says, "It is actually
reported that there is fornication among you." And in this place,
"Dare any one of you?" From the very first outset giving signs of his
anger, and implying that the thing spoken of comes of a daring and
lawless spirit.
Now wherefore did he bring in by the way that
discourse about covetousness and about the duty of not going to law
without the Church? In fulfilment of his own rule. For it is a custom
with him to set to right things as they fall in his way; just as when
speaking about the tables which they used in common, he launched out
into the discourse about the mysteries. So here, you see, since he had
made mention of covetous brethren, burning with anxiety to correct
those in sin, he brooks not exactly to observe order; but he again
corrects the sin which had been introduced out of the regular course,
and so returns to the former subject.
Let us hear then what he also says about this. "Dare
any of you, having a matter, go to law before the unrighteous, and not
before the saints?" For a while, he employs those personal terms to
expose, discredit, and blame their proceedings: nor does he quite from
the beginning subvert the custom of seeking judgment before the
believers: but when he had stricken them down by many words, then he
even takes away entirely all going to law. "For in the first place,"
says he, "if one must go to law it were wrong to do so before the
unrighteous. But you ought not to go to law at all.'' This however he
adds afterwards. For the present he thoroughly sifts the former
subject, namely, that they should not submit matters to external
arbitration. "For," says he, "how can it be othwise than absurd that
one who is at variance (<greek>mikrofunta</greek>) with his
friend should take his enemy to be a reconciler between them? And how
can you avoid feeling shame and blushing when a Greek sits to judge a
Christian? And if about private matters it is not right to go to law
before Greeks, how shall we submit to their decisions about other
things of greater importance?"
Observe, moreover, how he speaks. He says not,
"Before the unbelievers," but, "Before the unrighteous;" using the
expression of which he had most particular need for the matter before
him, in order to deter and keep them away. For see that his discourse
was about going to law, and those who are engaged in suits seek for
nothing so much as that the judges should feel great interest about
what is just; he takes this as a ground of dissuasion. all but saying,
"Where are you going? What are you doing, O man, bringing on yourself
the contrary to what you wish, and in order to obtain justice
committing yourself to unjust men?" And because it would have been
intolerable to be told at once not to go to law, he did not immediately
add this, but only changed the judges, bringing the party engaged in
the trial from without into the Church.
[5.] Then, since it seemed easily open to contempt,
I mean our being judged by those who were within, and especially at
that time, (for they were not perhaps competent to comprehend a point,
nor were they such as the heathen judges, well skilled in laws and
rhetoric, inasmuch as the greater part of them were uneducated men,)
mark how he makes them worthy of credit, first calling them "Saints."
But seeing that this bore witness to purity of life,
and not to accuracy in hearing a case, observe how he orderly handles
this part also, saying thus, "Do ye not know that the saints shall
judge the world?" How then canst thou who art in thy day to judge them,
endure to be judged by them now? They will not indeed judge, taking
their seat in person and demanding account, yet they shall condemn.
This at least he plainly said; "And if the world is judged in you, are
ye unworthy to judge the smallest matters?" He says not "by you," but
"in you:" just as when He said, (S. Mat. xii. 42.) "The queen of the
south shall rise up and condemn this generation:" and, "The men of
Nineveh shall arise and condemn this generation." For when beholding
the same sun and sharing all the same things, we shall be found
believers but they unbelievers, they will not be able to take refuge in
ignorance. For we shall accuse them, simply by the things which we have
done. And many such ways of judgment one will find there.
Then, that no one should think he speaks about other
persons, mark how he generalizes his speech. "And if the world is
judged in you, are ye unworthy to judge the smallest matters?"
The thing is a disgrace to you, he says, and an
unspeakable reproach. For since it was likely that they would be out of
countenance at being judged by those that were within; "nay," saith he,
"on the contrary, the disgrace is when you are judged by those without:
for those are the very small controversies, not these."
Ver. 3. "Know ye not that we shall judge angels? how
much more, things which pertain to this life?
Some say that here the priests are hinted at, but
away with this. His speech is about demons. For had he been speaking
about corrupt priests, he would have meant them above when he said,
"the world is judged in you:" (for the Scripture is wont to call evil
men also "The world:") and he would not have said the same
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thing twice, nor would he, as if he was saying something of greater
consequence, have put it down afterwards. But he speaks concerning
those angels about whom Christ saith, "Depart ye into the fire which is
prepared for the devil and his angels." (St. Matt. xxv. 41.) And Paul,
"his angels fashion themselves as ministers of righteousness." (2 Cor.
xi. 15.) For when the very incorporeal powers shall be found inferior
to us who are clothed with flesh, they shall suffer heavier punishment.
But if some should still contend that he speaks of
priests, "What sort of priests?" let us ask. Those whose walk in life
has been worldly, of course. In what sense then does he say, "We shall
judge angels, much more things that relate to this life?" He mentions
the angels, in contradistinction to "things relating to this life":
likely enough; for they are removed from the need of these things,
because of the superior excellence of their nature.
[6.] Ver. 4. "If then ye have to judge things
pertaining to this life, set them to judge who are of no account in the
Church.(1)
Wishing to instruct us as forcibly as possible that
they ought not to commit themselves to those without, whatsoever the
matter may be; having raised what seemed to be an objection, he answers
it in the first instance. For what he says is something like this:
Perhaps some one will say, "No one among you is wise, nor competent to
pass sentence; all are contemptible." Now what follows? "Even though
none be wise," says he, "I bid you entrust things to those who are of
least weight."
Ver. 5. "But this I say to move you to shame." These
are the words of one exposing their objection as being an idle pretext:
and therefore he adds, "Is it so that there is not a wise man among
you, no not even one?" Is the scarcity, says he, so great? so great the
want of sensible persons among you? And what he subjoins strikes even
still harder. For having said, "Is it so, that there is not a wise man
among you, not even one?" he adds, "who shall be able to judge in the
case of his brother." For when brother goes to law with brother, there
is never any need of understanding and talent in the person who is
mediating in the cause, the feeling and relationship contributing
greatly to the settlement of such a quarrel.
"But brother goeth to law with brother, and that
before unbelievers." Do you observe with what effect he disparaged the
judges at first by calling them unrighteous; whereas here, to move
shame, he calls them Unbelievers? For surely it is extremely
disgraceful if the priest could not be the author of reconciliation
even among brethren, but recourse must be had to those without. So that
when he said, "those who are of no account," his chief meaning was not
(<greek>ou</greek> <greek>touto</greek>
<greek>eipe</greek>
<greek>Prohgoumenws</greek>.) that the Church's outcasts
should be appointed as judges, but to find fault with them. For that it
was proper to make reference to those who were able to decide, he has
shewn by saying, "Is it so, that there is not a wise man among you, not
even one?" And with great impressiveness he stops their mouths, and
says, "Even though there were not a single wise man, the hearing ought
to have been left to you who are unwise rather than that those without
should judge." For what else can it be than absurd, that whereas on a
quarrel arising in a house we call in no one from without and feel
ashamed if news get abroad among strangers of what is going on within
doors; where the Church is, the treasure of the unutterable Mysteries,
there all things should be published without?
Ver. 6. "But brother goeth to law with brother, and
that before unbelievers."
The charge is twofold; both that he "goeth to law,"
and "before the unbelievers." For if even the thing by itself, To go to
law with a brother, be a fault, to do it also before aliens, what
pardon does it admit of?
[7.] Ver. 7. "Nay, already it is altogether a defect
in you, that ye have lawsuits one with another."
Do you see for what place he reserved this point?
And how he has cleared the discussion of it in good time? For "I talk
not yet," saith he, "which injures, or which is injured." Thus far, the
act itself of going to law brings each party under his censure, and in
that respect one is not at all better than another. But whether one go
to law justly or unjustly, that is quite another subject. Say not then,
"which did the wrong?" For on this ground I at once condemn thee, even
for the act of going to law.
Now if being unable to bear a wrong-doer be a fault,
what accusation can come up to the actual wrong? "Why not rather take
wrong? Why not rather be defrauded?"
Ver. 8. "Nay, ye yourselves do wrong, and defraud,
and that your brethren."
Again, it is a twofold crime, perhaps even threefold
or fourfold. One, not to know how to bear being wronged. Another,
actually to do wrong. A third, to commit the settlement of these
matters even unto the unjust. And yet a fourth, that it should be so
done to a brother. For men's offences are not judged by the same rule,
when they are committed against any chance person, and towards one's
own member. For it must be a greater degree of recklessness to venture
upon that. In the other
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case, the nature of the thing is alone trampled on; but in this, the
quality of the person also.
[8.] Having thus, you see, abashed them from
arguments on general principles, and before that, from the rewards
proposed(1); he shuts up the exhortation with a threat, making his
speech more peremptory, and saying thus, (ver. 9.) "Know ye not that
the unrighteous shall not inherit the kingdom of God? Be not deceived:
neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with men, (ver. 10.) nor covetous, nor thieves,
nor drunkards, nor revilers, nor extortioners, shall inherit the
kingdom of God." What sayest thou? When discoursing about covetous
persons, have you brought in upon us so vast a crowd of lawless men?
"Yes," says he, "but in doing this, I am not confusing my discourse,
but going on in regular order." For as when discoursing about the
unclean he made mention of all together; so again, on mentioning the
covetous he brings forward all, thus making his rebukes familiar to
those who have such things on their conscience. For the continual
mention of the punishment laid up for others makes the reproof easy to
be received, when it comes into conflict with our own sins. And so in
the present instance he utters his threat, not at all as being
conscious of their doing such things, nor as calling them to account, a
thing which has special force to hold the hearer and keep him from
starting off; namely, the discourse having no respect unto him, but
being spoken indefinitely and so wounding his conscience secretly.
"Be not deceived." Here he glances at certain who
maintain (what indeed most men assert now) that God being good and kind
to man, takes not vengeance upon our misdeeds: "Let us not then be
afraid." For never will he exact justice of any one for any thing. And
it is on account of these that he says, "Be not deceived." For it
belongs to the extreme of error and delusion, after depending on good
to meet with the contrary; and to surmise such things about God as even
in man no one would think of. Wherefore saith the Prophet in His
person, (Ps. xlix. LXX. 1. Heb. ver. 21.)(2) "Thou hast conceived
iniquity, that I shall be like unto thee: I will reprove thee and set
before thy face thine iniquities." And Paul here, "Be not deceived;
neither fornicators," (he puts first the one that was already
condemned,) "nor adulterers, nor effeminate, nor drunkards, nor
revilers, shall inherit the kingdom of God."
Many have attacked this place as extremely severe,
since he places the drunkard and the reviler with the adulterer and the
abominable and the abuser of himself with mankind. And yet the offenses
are not equal: how then is the award of punishment the same? What shall
we say then? First, that drunkenness is no small thing nor reviling,
seeing that Christ Himself delivered over to hell him that called his
brother Fool. And often that sin has brought forth death. Again, the
Jewish people too committed the greatest of their sins through
drunkenness. In the next place, it is not of punishment that he is so
far discoursing, but of exclusion from the kingdom. Now from the
kingdom both one and the other are equally thrust out; but whether in
hell they will find any difference, it belongs not to this present
occasion to enquire. For that subject is not before us just now.
[9.] Ver. 11. "And such were some of you: but ye
were washed, but ye were sanctified."
In a way to abash them exceedingly, he adds this: as
if he said, "Consider from what evils God delivered us; how great an
experiment and demonstration of loving-kindness He afforded us! He did
not limit His redemption to mere deliverance, but greatly extended the
benefit: for He also made thee clean. Was this then all? Nay: but He
also "sanctified." Nor even is this all: He also "justified." Yet even
bare deliverance from our sins were a great gift: but now He also
filled thee with countless blessing. And this He hath done, "In the
Name of our Lord Jesus Christ;" not in this name or in that: yea also,
"In the Spirit of our God."
Knowing therefore these things, beloved, and bearing
in mind the greatness of the blessing which hath been wrought, let us
both continue to live soberly, being pure from all things that have
been enumerated; and let us avoid the tribunals which are in the
forums of the Gentiles; and the noble birth which God hath freely given
us, the same let us preserve to the end. For think how full of shame it
is that a Greek should take his seat and deal out justice to thee.
But you will say, what if he that is within judge
contrary to the law? Why should he? tell me. For I would know by what
kind of laws the Greek administers justice, and by what the Christian?
Is it not quite plain that the laws of men are the rule of the Greek,
but those of God, of the Christian? Surely then with the latter there
is greater chance of justice, seeing that these laws are even sent from
heaven. For in regard to those without, besides what has been said,
there are many other things also to suspect; talent in speakers and
corruption in magistrates and many other things which are the ruin of
justice. But with us, nothing of this sort.
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"What then," you will say, "if the adversary be one in high place?
Well, for this reason more than all one ought to go to law in Christian
courts: for in the courts without he will get the better of you at all
events. "But what if he acquiesce not, but both despise those within
and forcibly drag the course without?" Better were it to submit
willingly to what you are likely to endure by compulsion, and not go to
law, that thou mayest have also a reward. For, (St. Matt. v. 40.) "If
any one will go to law with thee, and take away thy coat, thou shall
let him have thy cloak also:" and, (v. 25.) "Agree with thine adversary
quickly, whilst thou art with him in the way." And why need I speak of
our rules? For even the pleaders in the heathen courts very often tell
us this, saying, "it were better to make up matters out of court." But,
O wealth, or rather, O the absurd love of wealth! It subverts all
things and casts them down; and all things are to the many an idle tale
and fables because of money! Now that those who give trouble to courts
of laws should be worldly men is no marvel: but that many of those who
have bid farewell to the world should do the very same, this is a thing
from which all pardon is cut off. For if you choose to see how far you
should keep from this sort of need, I mean that of the tribunals, by
rule of the Scripture, and to learn for whom the laws are appointed,
hear what Paul saith; (1 Tim. i. 9.) "For a righteous man law is not
made, but for the lawless, and unruly." And if he saith these things
about the Mosaic Law, much more about the laws of the heathen.
[10.] Now then, if you commit injustice, it is plain
that you cannot be righteous: but if you are injured and bear it, (for
this is a special mark of a righteous man,) you have no need of the
laws which are without. "How then," say you, "shall I be able to bear
it when injured?" And yet Christ hath commanded something even more
than this. For not only hath he commanded you when injured to bear it,
but even to give abundantly more to the wrong-doer; and in your zeal
for suffering ill to surpass his eagerness for doing it. For he said
not, "to him that will sue thee at law, and take away thy coat, give
thy coat," but, "together with that give also thy cloak." But I bid you
overcome him, saith He, by suffering, not by doing, evil: for this is
the certain and splendid victory. Wherefore also Paul goes on to say,
"Now then it is altogether a defect in
(<greek>htthma</greek> rec. vers. "a fault.") you that ye
have lawsuits one with another." And, "Wherefore do ye not rather take
wrong?" For that the injured person overcomes, rather than he who
cannot endure being injured, this I will make evident to you. He that
cannot endure injury, though he force the other into court and gain the
verdict, yet is he then most of all defeated. For that which he would
not, he hath suffered; in that the adversary hath compelled him both to
feel pain and to go to law. For what is it to the point that yon have
prevailed? and what, that you have recovered all the money? You have in
the meanwhile borne what you did not desire, having been compelled to
decide the matter by law. But if you endure the injustice, you
overcome; deprived indeed of the money, but not at all of the victory
which is annexed to such self-command. For the other had no power to
oblige you to do what you did not like.
And to shew that this is true; tell me, which
conquered at the dunghill? Which was defeated? Job who was stripped of
all, or the devil who stripped him of all? Evidently the devil who
stripped him of all. Whom do we admire for the victory, the devil that
smote, or Job that was smitten? Clearly, Job. And yet he could not
retain his perishing wealth nor save his children. Why speak I of
riches and children? He could not insure to himself bodily health. Yet
nevertheless this is the conqueror, he that lost all that he had. His
riches indeed he could not keep; but his piety he kept with all
Strictness. "But his children when perishing he could not help." And
what then? Since what happened both made them more glorious, and
besides in this way he protected himself against the despiteful usage.
Now had he not have suffered ill and been wronged of the devil, he
would not have gained that signal victory. Had it been an evil thing to
suffer wrong, God would not have enjoined it upon us: for God enjoineth
not evil things. What, know ye not that He is the God of Glory? that it
could not be His will to encompass us with shame and ridicule and loss,
but to introduce (<greek>proxenhsai</greek>) us to the
contrary of these? Therefore He commands us to suffer wrong, and doth
all to withdraw us from worldly things, and to convince us what is
glory, and what shame; what loss, and what gain.
"But it is hard to suffer wrong and be spitefully
entreated." Nay, O man, it is not, it is not hard. How long will thy
heart be fluttering about things present? For God, you may be sure,
would not have commanded this, had it been hard. Just consider. The
wrong-doer goes his way with the money, but with an evil conscience
besides: the receiver of the wrong, defrauded indeed of some money, but
enriched with confidence towards God; an acquisition more valuable than
countless treasures. [11.] Knowing
these things, therefore, let us of our free choice go on strict
principles, and not be like the unwise, who think that they are
then
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not wronged, when their suffering wrong is the result of a trial. But,
quite on the contrary, that is the greatest harm; and so in every case
when we exercise self-restraint in these matters, not willingly, but
after being worsted in that other quarter. For it is no advantage that
a man defeated in a trial endures it; for it becomes thenceforth a
matter of necessity. What then is the splendid victory? When thou
lookest down on it: when thou refusest to go to law.
"How say you? have I been stripped of every thing,"
saith one, "and do you bid me keep silent? Have I been shamefully used,
and do you exhort me to bear it meekly? And how shall I be able?" Nay,
but it is most easy if thou wilt look up unto heaven; if thou wilt
behold the beauty that is in sight; and whither God hath promised to
receive thee, if thou bear wrong nobly. Do this then; and looking up
unto the heaven, think that thou art made like unto Him that sitteth
there upon the Cherubim. For He also was injured and He bore it; He was
reproached and avenged not Himself; and was beaten, yet He asserted not
His cause. Nay, He made return, in the contrary kind, to those who did
such things, even in benefits without number; and He commanded us to be
imitators of Him. Consider that thou camest naked out of thy mother's
womb, and that naked both thou and he that hath done thee wrong shall
depart; rather, he for his part, with innumerable wounds, breeding
worms. Consider that things present are but for a season; count over
the tombs of thine ancestors; acquaint thyself accurately with past
events; and thou shalt see that the wrong-doer hath made thee stronger.
For his own passion he hath aggravated, his covetousness I mean; but
yours, he hath alleviated, taking away the food of the wild beast. And
besides all this, he hath set you free from cares, agony, envy,
informers, trouble, worry, perpetual fear; and the foul mass of evils
he hath heaped upon his own head.
"What then," saith one, "if I have to struggle with
hunger?" Thou endurest this with Paul, who saith, (1 Cor. iv. 10.)
"Even unto this present hour we both hunger, and thirst, and are
naked." But he did it, you will say, "for God's sake:" do thou it also
for God's sake. For when thou abstainest from avenging, thou dost so
for God's sake.
"But he that wronged me, takes his pleasure with the
wealthy." Nay, rather with the devil. But be you crowned with Paul.
Therefore fear not hunger, for (Prov. x. 3.) "the
Lord will not kill with hunger the souls of the righteous." And again,
another saith, (Ps. lv. 23.) "Cast upon the Lord thy care, and He will
nourish thee." For if the sparrows of the field are nourished by Him,
how shall He not nourish thee? Now let us not be of little faith nor of
little soul, O my beloved! For He who hath promised the kingdom of
heaven and such great blessings, how shall He not give things present?
Let us not covet superfluous things, but let us keep to a sufficiency,
and we shall always be rich. Let shelter be what we seek and food, and
we shall obtain all things; both these, and such as are far greater.
But if you are still grieving and bowing down, I
should like to shew you the soul of the wrongdoer after his victory,
how it is become ashes. For truly sin is that kind of thing: while one
commits it, it affords a certain pleasure; but when it is finished,
then the trifling pleasure is gone, one knows not how, and in its place
comes dejection. And this is our feeling when we do hurt to any:
afterwards, at any rate, we condemn ourselves. So also when we
over-reach we have pleasure; but afterwards we are stung by conscience.
Seest thou in any one's possession some poor man's home? Weep not for
him that is spoiled, but for the spoiler: for he has not inflicted, but
sustained an evil. For he robbed the other of things present; but
himself he cast out of the blessings which cannot be uttered. For if he
who giveth not to the poor shall go away into hell; what shall he
suffer who takes the goods of the poor?
"Yet," saith one, "where is the gain, if I suffer
ill?" Indeed, the gain is great. For not of the punishment of him that
hath done thee harm doth God frame a compensation for thee: since that
would be no great thing. For what great good is it, if I suffer ill and
he suffer ill? And yet I know of many, who consider this the greatest
comfort, and who think they have got all back again, when they see
those who had insulted them undergoing punishment. But God doth not
limit His recompense to this.
Wouldest thou then desire to know in earnest how
great are the blessings which await thee? He openeth for thee the whole
heaven; He maketh thee a fellow-citizen with the Saints; He fits thee
to bear a part in their choir: from sins He absolveth; with
righteousness He crowneth. For if such as forgive offenders shall
obtain forgiveness, those who not only forgive but who also give
largely to boot, what blessing shall they not inherit?
Therefore, bear it not with a poor spirit, but even
pray for him that injured thee. It is for thyself that thou dost this.
Hath he taken thy money? Well: he took thy sins too: which was the case
with Naaman and Gehazi. How much wealth wouldest thou not give to
have thine iniquities forgiven thee? This, believe me, is the
case now. For if thou endure nobly and
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curse not, thou hast bound on thee a glorious crown. It is not my word,
but thou hast heard Christ speaking, "Pray for those that despitefully
use you." And consider the reward how great! "That ye may be like your
Father which is in the heavens." So then you have been deprived of
nothing, yea, you have been a gainer: you have received no wrongs,
rather you have been crowned; in that you are become better disciplined
in soul; are made like to God; are set free from the care of money; are
made possessor of the kingdom of heaven.
All these things therefore taking into account, let
us restrain ourselves in injuries, beloved, in order that we may both
be freed from the tumult of this present life, and cast out all
unprofitable sadness of spirit, and may obtain the joy to come; through
the grace and loving-kindness of our Lord Jesus Christ, with Whom to
the Father and the Holy Spirit be glory, power, honor, now, henceforth,
and for ever and ever. Amen.
HOMILY XVII.
1 COR. VI 12.
"All things are lawful for me, but not all things are expedient. All
things are lawful for me, but I will not be brought into the power of
any.
HERE he glances at the gluttons. For since he
intends to assail the fornicator again, and fornication arises from
luxuriousness and want of moderation, he strongly chastises this
passion. It cannot be that he speaks thus with regard to things
forbidden, such not being "lawful:" but of things which seem to be
indifferent. To illustrate my meaning: "It is lawful," he says, "to eat
and to drink; but it is not expedient with excess." And so that
marvellous and unexpected turn of his, which he is often wont to adopt;
(Cf. Rom. xii. 21; 1 Cor. 7. 53.) bringing his argument clear round to
its contrary, this he manages to introduce here also; and he signifies
that to do what is in one's power not only is not expedient, but even
is not a part of power, but of slavery.
And first, he dissuades them on the ground of the
inexpediency of the thing, saying, "they are not expedient:" in the
next place, on that of its contrariety to itself, saying, "I will not
be brought under the power of any." This is his meaning: "You are at
liberty to eat," says he; "well then, remain in liberty, and take heed
that you do not become a slave to this appetite: for he who uses it
properly, he is master of it; but he that exceeds the proper measure is
no longer its master but its slave, since gluttony reigns paramount
within him." Do you perceive how, where the man thought he had
authority Paul points out that he is under authority? For this is his
custom, as I was saying before, to give all objections a turn the
contrary way. It is just this which he has done here. For mark; each of
them was saying, "I have power to live luxuriously." He replies, "In
doing so, thou art not so much acting as one who had power over a
thing, but rather as being thyself subject to some such power. For thou
hast not power even over thine own belly, so long as thou art
dissolute, but it hath power over thee." And the same we may say both
of riches and of other things.
Ver. 13. "Meats for the belly." By "the belly" here
he means not the stomach, but the stomach's voraciousness. As when he
says, (Phil. iii. 19.) "Whose God is their belly:" not speaking about
that part of the body, but about greediness. To prove that so it is,
hear what follows: "And the belly for meats; but the body is not for
fornication, but for the Lord." And yet "the belly" also is of "the
body." But he puts down two pairs of things, "meats" and gluttony,
(which he terms "the belly;") "Christ," and "the body."
What then is the meaning of, "Meats for the belly?"
"Meats," he says, are on good terms with gluttony, and it with them. It
cannot therefore lead us unto Christ, but drags towards these. For it
is a strong and brutal passion, and makes us slaves, and puts us upon
ministering to the belly. Why then art thou excited and gaping after
food, O man? For the end of that service is this, and nothing further
shall be seen of it: but as one was waiting on some mistress, it abides
keeping up this slavery, and advances no further, and has no other
employment but this same fruitless one. And the two are connected
together and destroyed together; "the belly" with "the meats," and "the
meats" with "the belly;" winding out a sort of interminable course;
just as from a corrupt body worms may be produced, and again by worms
the body consumed; or as it were a wave swoln high and breaking, and
having no fur-
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ther effect. But these things he says not concerning food and the body,
but it is the passion of greediness and excess in eatables which he is
censuring: and what follows shews it. For he proceeds:
"But God shall bring to nought both it and them:"
speaking not of the stomach, but of immoderate desire: not of food but
of high feeding. For with the former he is not angry, but even lays
down rules about them, saying, (1 Tim. vi. 8.) "Having food and
covering we shall be therewith content. However, thus he stigmatizes
the whole thing; its amendment (after advice given) being left by him
to prayer.
But some say that the words are a prophecy,
declaring the state which shall be in the life to come, and that there
is no eating or drinking there. Now if that which is moderate shall
have an end, much more ought we to abstain from excess.
Then lest any one should suppose that the body is
the object of his censure, and suspect that from a part he is blaming
the whole, and say that the nature of the body was the cause of
gluttony or of fornication, hear what follows. "I blame not," he says,
"the nature of the body, but the immoderate license of the mind." And
therefore he subjoins, "Now the body is not for fornication, but for
the Lord;" for it was not formed for this purpose, to live riotously
and commit fornication, as neither was the belly to be greedy; but that
it might follow Christ as a Head, and that the Lord might be set over
the body. Let us be overcome with shame, let us be horror-struck, that
after we have been counted worthy of such great honor as to become
members of Him that sitteth on high, we defile ourselves with so great
evils.
[2.] Having now sufficiently condemned the glutton,
he uses also the hope of things to come to divert us from this
wickedness: saying,
Ver. 14. And God both raised up the Lord, and will
raise up us also through His power.
Do you perceive again his Apostolical wisdom? For he
is always establishing the credibility of the Resurrection from Christ,
and especially now. For if our body be a member of Christ, and Christ
be risen, the body also shall surely follow the Head.
"Through his power." For since he had asserted a
thing disbelieved and not to be apprehended by reasonings, he hath left
entirely to His incomprehensible power the circumstances of Christ's
own Resurrection, producing this too as no small demonstration against
them. And concerning the Resurrection of Christ he did not insert this:
for he did not say, "And God shall also raise up the Lord;"--for the
thing was past and gone;--but how? "And God both raised up the Lord;"
nor was there need of any proof. But concerning our resurrection, since
it has not yet come to pass, he spoke not thus, but how? "And will
raise up us also through His power:" by the reliance to be placed on
the power of the Worker, he stops the mouths of the gainsayers.
Further: if he ascribe unto the Father the
Resurrection of Christ, let not this at all disturb thee. For not as
though Christ were powerless, hath he put this down, for He it is
Himself who saith, (S. John ii. 19.) "Destroy this Temple, and in three
days I will raise it up :" and again, (S. John x. 18.) "I have power to
lay down My life, and I have power to take it again." And Luke also in
the Acts says, (c. 1, 3.) "To whom also He shewed Himself alive."
Wherefore then does Paul so speak? Because both the acts of the Son are
imputed unto the Father, and the Father's unto the Son. For He saith,
(S. John v. 19.) "Whatsoever things He doeth, these the Son also doeth
in like manner."
And very opportunely he here made mention of the
Resurrection, keeping down by those hopes the tyranny of gluttonous
desire; and all but saying, Thou hast eaten, hast drunk to excess: and
what is the result? Nothing, save only destruction. Thou hast been
conjoined unto Christ; and what is the result? A great and marvellous
thing: the future Resurrection, that glorious one, and transcending all
utterance!
[3.] Let no one therefore go on disbelieving the
Resurrection: but if a man disbelieve, let him think how many things He
made from nothing, and admit it as a proof also of the other. For the
things which are already past are stranger by far, and fraught with
overpowering wonder. Just consider. He took earth and mixed it, and
made man; earth which existed not before this. How then did the earth
become man? And how was it produced from nothing? And, how, all the
things that were made from it? the endless sorts of irrational
creatures; of seeds; of plants; no pangs of travail having preceded in
the one case, no rains having come down upon the others; no tillage
seen, no oxen, no plough, nor any thing else contributing to their
production? Why, for this cause the lifeless and senseless thing was
made to put forth in the beginning so many kinds of plants and
irrational creatures, in order that from the very first He might
instruct thee in the doctrine of Resurrection. For this is more
inexplicable than the Resurrection. For it is not the same thing to
rekindle an extinguished lamp, and to shew fire that has never yet
appeared. It is not the same thing to raise up again a house which has
fallen down, and to produce one which has never at all had an exist-
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ence. For in the former case, if nothing else, yet the material was
given to work with: but in the latter, not even the substance appeared.
Wherefore He made first that which seemed to be the more difficult, to
the end that hereby thou mightest admit that which is the more easy;
more difficult, I say, not to God, but as far as our reasonings can
follow the subject. For with God nothing is difficult: but as the
painter who has made one likeness will make ten thousand with ease, so
also with God it is easy to make worlds without number and end. Rather,
as it is easy for you to conceive a city and worlds without bound, so
unto God is it easy to make them; or rather again it is easier by far.
For thou consumest time, brief though it be, in thy conception; but God
not even this, but as much as stones are heavier than any of the
lightest things, yea even than our minds; so much is our mind surpassed
by the rapidity of God's work of creation.
Do you marvel at His power on the earth? Think again
how the heaven was made, not yet being; how the innumerable stars, how
the sun, how the moon; and all these things not yet being. Again, tell
me how after they were made they stood fast, and upon what? What
foundation have they? and what the earth? What comes next to the earth?
and again, what after that which came next to the earth? Do you see
into what an eddy the eye of your mind is plunged, unless you quickly
take refuge in faith and the incomprehensible power of the Maker?
But if you choose from human things also to make
conjecture, you will be able by degrees to find wings for your
understanding. "What kind of human things?" may be asked. Do you not
see the potters, how they fashion the vase which had been broken in
pieces and become shapeless? Those who fuse the ore from the mine, how
the earth in their hands turns out (<greek>thn</greek>
<greek>Uhn</greek> <greek>krusion</greek>
<greek>apoyainousi</greek>) gold, or silver, or copper?
Others again who work in glass, how they transform the sand into one
compact and transparent substance? Shall I speak of the dressers of
leather, the dyers of purple vestments; how they make that which
had received their tint shew as one thing, when it had been another?
Shall I speak of the generation of our own race? Doth not a small seed,
at first without form and impress, enter into the womb which receives
it? Whence then the so intricate formation of the living creature? What
is the wheat? Is it not cast a naked seed into the earth? After it has
been cast there, doth it not decay? Whence is the ear, the beard, the
stalk, and all the other parts? Doth not often a little grain of a fig
fall into the ground, and produce both root, and branches, and fruit?
And dost thou hereupon admit each of these and make no curious
enquiries, and of God alone dost thou demand account, in His work of
changing the fashion of our body? And how can such things be pardonable?
These things and such like we say to the Greeks. For
to those who are obedient to the Scriptures, I have no occasion to
speak at all.
I say, if you intend to pry curiously into all His
doings, what shall God have more than men? And yet even of men there
are many about whom we do not so enquire. Much more then ought we to
abstain from impertinent inquiry about the wisdom of God, and from
demanding accounts of it: in the first place, because He is trustworthy
who affirmeth: in the second place, because the matter admits not
investigation by reasonings. For God is not so abjectly poor as to work
such things only as can be apprehended by the weakness of thy
reasonings. And if thou comprehendest not the work of an artisan, much
less of God, the best of artificers. Disbelieve not then the
Resurrection, for very far will ye be from the hope of that which is to
come.
But what is the wise argument of the gain-sayers;
rather, I should--say, their exceeding senseless one? "Why how, when
the body is mixed up with the earth and is become earth, and this again
is removed elsewhere, how," say they, "shall it rise again?" To thee
this seems impossible, but not to the unsleeping Eye. For unto that all
things are clear. And thou in that confusion seest no distinction of
parts; but He knows them all. Since also the heart of thy neighbor thou
knowest not, nor the things in it; but He knoweth all. If then, because
of thy not knowing how God raiseth men up, thou believest not that He
doth raise them, wilt thou disbelieve that He knoweth also what is in
thy mind? for neither is that obvious to view. And yet in the body it
is visible matter, though it be dissolved: but those thoughts are
invisible. Shall He then who knoweth with all certainty the invisible
things, not see the things which be visible, and easily distinguish the
scattered parts of the body? I suppose this is plain to every one.
Do not then disbelieve the Resurrection; for this is
a doctrine of the Devil. This is what the Devil is earnest for, not
only that the Resurrection may be disbelieved, but good works also may
be done away with. For the man who does not expect that he shall rise
again and give an account of the things which he has done, will not
quickly apply himself to virtue; will in turn come to disbelieve the
Resurrection entirely: for both these are established by each other;
vice by unbelief, and unbelief by vice. For the conscience filled with
many wicked-
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nesses, fearing and trembling for the recompense to come and not
willing to provide itself with comfort by changing to what is most
excellent, is fain to repose in unbelief. Thus when thou deniest
resurrection and judgment, the other for his part will say, "Then shall
I also not have to render account of my bold deeds."
[4.] But why saith Christ? (St. Matt. xxii. 29.) "Ye
do err, not knowing the Scriptures, nor the power of God." For God
would not have wrought so many things, had He intended not to raise us
up again, but to dissolve and blot us out in annihilation. He would not
have spread out this heaven, He would not have stretched the earth
beneath, He would not have made all the rest of the universe only for
this short life. But if all these are for the present, what will He not
do for that which is to come? If, on the contrary, there is to be no
future life, we are in this respect of far meaner account than the
things which have been made for our sakes. For both the heaven, and the
earth, and the sea, and the rivers, are more lasting than we are: and
some even of the brutes; since the raven, and the race of elephants,
and many other creatures, have a longer enjoyment of the present life.
To us, moreover, life is both short and toilsome, but not to them.
Theirs is both long, and freer from grief and cares.
"What then? tell me: hath he made the slaves better
than the masters?" Do not, I beseech thee, do not reason thus, O man,
nor be so poverty-stricken in mind, nor be ignorant of the riches of
God, having such a Master. For even from the beginning God desired to
make thee immortal, but thou wert not willing. Since the things also of
that time were dark hints of immortality: the converse with
God; the absence of uneasiness from life; the freedom from grief,
and cares, and toils, and other things which belong to a temporary
existence. For Adam had no need either of a garment or a shelter, or
any other provision of this sort; but rather was like to
the Angels; and many of the things to come he foreknew, and was filled
with great wisdom. Even what God did in secret, he knew, I mean with
regard to the woman: wherefore also he said, "This is now bone of my
bone, and flesh of my flesh." (Gen. ii. 23.) Labor came into being
afterwards: so did sweat, so did shame, and cowardice, and want of
confidence. But on that day there was no grief, nor pain, nor
lamentation. But he abode not in that dignity.
What then, saith one, am I to do? must I perish on
his account? I reply, first, It is not on his account: for neither hast
thou remained without sin: though it be not the same sin, at least
there is some other which thou hast committed. And again, you have not
been injured by his punishment, but rather have been a gainer. For if
you had been to remain altogether mortal, perchance what is said would
have had some reason in it. But now thou art immortal, and if thou
wilt, thou mayest shine brighter than the sun itself.
[5.] "But," says one, "had I not received a mortal
body, I had not sinned." Tell me then, had he a mortal body when he
sinned? Surely not: for if it had been mortal before, it would not have
undergone death as a punishment afterwards. And that a mortal body is
no hindrance to virtue, but that it keeps men in order and is of the
greatest service, is plain from what follows. If the expectation of
immortality alone so lifted up Adam; had he been even immortal in
reality, to what a pitch of arrogance would he not have proceeded? And
as things are, after sinning you may do away with your sins, the body
being abject, falling away, and subject to dissolution: for these
thoughts are sufficient to sober a man. But if you had sinned in an
immortal body, your sins were likely to have been more lasting.
Mortality then is not the cause of sin: accuse it
not: but the wicked will is the root of all the mischief. For why was
not Abel at all the worse for his body? Why are the devils not at all
the better for being incorporeal? Wilt thou hear why the body's
becoming mortal, so far from hurting, has been positively useful? Mark
how much thou gainest thereby, if thou art sober. It drags thee back
and pulls thee off from wickedness, by griefs and pains and labors and
other such things. "But it tempts men to uncleanness," perhaps you will
say. Not the body, but incontinence, doth this. For all these things
which I was mentioning certainly do belong to the body: on which
account it is impossible that a man who has entered into this life
should escape disease and pain and lowness of spirits: but that he
commit no uncleanness is possible. Thus it appears that if the
affections of vice were part of the nature of the body they would be
universal: since all things natural are so; but to commit fornication
is not so. Pain indeed cometh of nature: but to commit fornication
proceeds from deliberate purpose.
Blame not the body then; let not the Devil take away
thine honor, which God hath given thee. For if we choose, the body is
an excellent bridle to curb the wanton sallies of the soul, to pull
down haughtiness, to repress arrogance, to minister to us in the
greatest achievements of virtue. For tell me not of those who have lost
their senses; since we often see horses, after they have thrown out
their drivers, dashing with their reins over the precipices, and yet we
do not blame the rein. For it is not the breaking of that which caused
it all, but the
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driver not holding them in was the ruin of every thing. Just so do thou
reason in this case. If thou seest a young person living in orphanhood
and doing innumerable evil things, blame not the body, but the
charioteer who is dragged on, I mean, the man's faculty of reasoning`
For as the reins give no trouble to the charioteer, but the charioteer
is the cruise of all the mischief through his not holding them
properly: (and therefore do they often exact a penalty of him,
entangling themselves with him, and dragging him on, and compelling him
to partake in their own mishap:) so is it also in the case before us.
"I," Say the reins, "made bloody the horse's mouth as long as you held
me: but since you threw me away, I require satisfaction for your
contempt, and I entwine myself about you, and drag you along, so as not
to incur the same usage again." Let no one then blame the reins, but
himself and his own corrupt mind. For over us too is a charioteer, even
reason: and the reins are the body, connecting the horses with the
charioteer; if then these be in good condition, you will suffer no
harm: but if you let them go, you have annihilated and ruined every
thing. Let us be temperate then, and lay all blame not on the body, but
on the evil mind. For this is the Devil's special work, to make foolish
men accuse the body and God and their neighbor, rather than their own
perverted minds; lest, having discovered the cause, they get free from
the root of the evils.
But do ye, being aware of his design, direct your
wrath against him: and having set the charioteer upon the car, bend the
eye of your minds towards God. For in all other instances he that
appoints the games contributes nothing, but only awaits the end. But in
this case, He is all in all, who appointed the contest, even God. Him
therefore let us render propitious, and surely we shall obtain
the blessings in store; through the grace and loving-kindness of our
Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be
glory, power, honor, now, henceforth, and for evermore. Amen.
HOMILY XVIII.
1 Cor. vi. 15.
"Know ye not that your bodies are members of Christ? Shall I then take
away the members of Christ, and make them members of a harlot? God
forbid.
HAVING passed on from the fornicator to the covetous
person, he comes back to the former from the latter, no longer
henceforth discoursing with him but with the others who had not
committed fornication. And in the act of securing them lest they fall
into the same sins, he assails him again. For he that has committed
sin, though you direct your words to another, is stung even in that
way; his conscience being thoroughly awakened and scourging him.
Now the fear of punishment indeed was enough to keep
them in chastity. But seeing that he does not wish by fear alone to set
these matters right, he uses both threatenings and reasons.
Now upon that other occasion, having stated the sin,
and prescribed the punishment, and pointed out the harm which
intercourse with the fornicator brought upon all, he left off, and
passed to the subject of covetousness: and having threatened the
covetous and all the rest whom he mentioned with expulsion from the
kingdom, he so concluded his discourse. But here he takes in hand the
work of admonition in a yet more terrific manner. For as he that only
punishes a sin and does nothing to point out its most extreme
lawlessness, produces no such great effect by his chastisement: so
again, he who only abashes and fails to terrify by his mode of
punishing, does not very keenly hit men of hardened minds. Wherefore
Paul does both: here he abashes, saying, "Know ye not that we shall
judge angels?" there again he terrifies, saying, "Know ye not that the
covetous shall not inherit the kingdom of God?"
And in regard to the fornicator, he again uses this
order of discourse. For having terrified him by what he had said
before; first cutting him off and delivering him to Satan, and then
reminding him of that day which is coming; he abashes him again by
saying, "Know ye not that your bodies are members of Christ?"
thenceforth speaking as to children of noble birth. For whereas he had
said, "Now the body is for the Lord," he indicates it more plainly now.
And in another place as well he does this same thing, saying, (xii.
27.) "Now ye are the body of Christ, and severally members thereof."
And the same figure he often employs, not with the
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same aim, but at one time to shew His love, and at another to increase
their fear. But here he has employed it to startle and fill them with
alarm. "Shall I then take the members of Christ, and make them members
of a harlot? God forbid." Nothing can be apter to strike horror than
this expression. He said not, "Shall I take the members of Christ, and
join them on to a harlot?" but what? "make them members of a harlot;"
which surely would strike more keenly.
Then he makes out how the fornicator becomes this,
saying thus, "Know ye not that he that is joined unto a harlot is one
body?" How is this evident? "For the twain, saith He, shall become one."
Ver. 17. "But he that is joined unto the Lord is one
spirit."
For the conjunction suffers the two no longer to be
two, but makes them both one.
[2.] Now mark again, how he proceeds by means of the
bare terms, conducting his accusation in the names of the harlot and of
Christ. Ver. 18. "Flee fornication."
He said not, "abstain from fornication," but "Flee:"
that is, with all zeal make to yourselves deliverance from that evil.
"Every sin that a man doeth is without the body; but he that committeth
fornication sinneth against his own body." This is less than what went
before; but since he had to speak of fornicators, he amplifies that
guilt by topics drawn from all quarters, from greater things and
smaller alike, making the charge heinous. And, in fact, that former
topic was addressed to the more religious, but this to the weaker sort.
For this also is characteristic of the wisdom of Paul, not only to
allege the great things wherewith to abash men, but the lesser also,
and the consideration of what is disgraceful and unseemly.
"What then," say you, "does not the murderer stain
his hand? What, of the covetous person and the extortioner?" I suppose
it is plain to every one. But since it was not possible to mention
anything worse than the fornicator, he amplifies the crime in another
way, by saying that in the fornicator the entire body becomes defiled.
For it is as polluted as if it had fallen into a vessel of filth, and
been immersed in defilement. And this too is our way. For from
covetousness and extortion no one would make haste to go into a bath,
but as if nothing had happened returns to his house. Whereas from
intercourse with a harlot, as having become altogether unclean, he goes
to a bath. To such a degree does the conscience retain from this sin a
kind of sense of unusual shame. Both however are bad, both covetousness
and fornication; and both cast into hell. But as Paul doeth every thing
with good management, so by whatever topics he had he magnified the sin
of fornication.
[3.] Ver. 19. "Know ye not that your body is a
temple of the Holy Ghost which is in you?" He did not merely say, "of
the Spirit," but, "which is in you;" which was the part of one who also
was soothing. And again, explaining himself still further, he added,
"which ye have from God." He mentioned Him that gave also, both
exalting the hearer and putting him in fear, both by the magnitude Of
the deposit, and by the munificence of Him that made it.
"And ye are not you own." This is not only to abash,
but even to force men towards virtue. "For why," says he; "doest thou
what thou wilt? thou art not thine own master." But these things he
said, not to take away free-will. For so in saying, "All things are
lawful for me, but not all things are expedient," he does not take away
our liberty. And here again, writing, "Ye are not your own;" he
makes no infringement upon freedom of choice, but he leads away from
vice and indicates the guardian care of the Lord. And therefore he
added, "For ye were bought with a price."
"But if I am not my own, upon what ground do you
demand of me duties to be done? And why do you go on to say again,
"Glorify God therefore in your body and in your spirit, which are
God's?" What then is the meaning of, "ye are not your own?" And what
does he wish to prove thereby? To settle them in a state of security
against sin, and against following the improper desires of the mind.
For indeed we have many improper wishes: but we must repress them, for
we can. And if we could not, exhortation would be in vain. Mark,
accordingly, how he secures his ground. For having said, "Ye are not
your own," he adds not, "But are under compulsion;" but, "Ye were
bought with a price." Why sayest thou this? Surely on another ground,
one might say perhaps, you should have persuaded men, pointing out that
we have a Master. But this is common to the Greeks also together with
us: whereas the expression, "Ye were bought with a price," belongs to
us peculiarly. For he reminds us of the greatness of the benefit and of
the mode of our salvation, signifying that when we were alienated, we
were "bought:" and not simply "bought," but, "with a price."
"Glorify then, take up and bear,(1) God in your
body, and in your spirit."(2) Now these things
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he says, that we may not only flee fornication in the body, but also in
the spirit of our mind abstain from every wicked thought, and from
driving away grace.
"Which are God's." For as he had said "your," he
added therefore, "which are God's:" continually reminding us that all
things belong to the Lord, both body and soul and spirit: For some say,
that the words "in the spirit" mean the gracious Gift; for if That be
in us, God is glorified. And this will be, if we have a clean heart.
But He has spoken of these things as God's, not only
because He brought them into being, but also because, when they were
alienated, He won them again a second time, paying as the
price, the blood of the Son. Mark how He brought the whole to
completion in Christ, how He raised us up into heaven. "Ye are members
of Christ," saith he, "ye are a temple of the Spirit." Become not then
"members of a harlot:" for it is not your body which is insulted; since
it is not your body at all, but Christ's. And these things he spake,
both to make manifest His loving-kindness in that our body is His, and
to withdraw us from all evil license. For if the body be another's,
"you have no authority," says he, "to insult another's body; and
especially when it is the Lord's; nor yet to pollute a temple of the
Spirit." For if any one who invades a private house and makes his way
revelling into it, must answer for it most severely; think what
dreadful things he shall endure who makes a temple of the King a
robber's lurking place.
Considering these things therefore, reverence thou
Him that dwelleth within. For the Paraclete is He. Thrill before Him
that is enfolded and cleaves unto thee; for Christ is He. Hast thou
indeed made thyself members of Christ? Think thus, and continue chaste;
whose members they were, and Whose they have become. Erewhile they were
members of an harlot, and Christ hath made them members of His own
Body. Thou hast therefore henceforth no authority over them. Serve Him
that hath set thee free.
For supposing you had a daughter, and in extreme
madness had let her out to a procurer for hire, and made her live a
harlot's life, and then a king's son were to pass by, and free her from
that slavery, and join her in marriage to himself; you could have no
power thenceforth to bring her into the brothel. For you gave her up
once for all, and sold her. Such as this is our case also. We let out
our own flesh for hire unto the Devil, that grievous procurer: Christ
saw and set it free, and withdrew it from that evil tyranny; it is not
then ours any more but His who delivered it. If you be willing to use
it as a King's bride, there is none to hinder; but if you bring it
where it was before, you will suffer just what they ought who are
guilty of such outrages. Wherefore you should rather adorn instead of
disgracing it. For you have no authority over the flesh in the wicked
lusts, but in those things alone which God may enjoin. Let the thought
enter your mind at least from what great outrage God hath delivered it.
For in truth never did any harlot expose herself so shamefully as our
nature before this. For robberies, murders, and every wicked thought
entered in and lay with the soul, and for a small and vulgar hire, the
present pleasure. For the soul, being mixed up with all wicked devices
and deeds, reaped this reward and no other.
However, in the time before this, bad though it were
to be such as these, it was not so bad: but after heaven, after the
King's courts, after partaking of the tremendous Mysteries, again to be
contaminated, what pardon shall this have? Or, dost thou not think that
the covetous too, and all those whom he recounted before, have the
Devil to lie with them? And dost thou not judge that the women who
beautify themselves for pollution have intercourse with him? Why, who
shall gainsay this word? But if any be contentious, let him uncover the
soul of the women who behave in this unseemly manner, and he will
surely see that the wicked demon closely entwined with them. For it is
hard, brethren, it is hard, perchance even impossible, when the body is
thus beautified, for the soul to be beautified at the same time: but
one must needs be neglected, while the other is cared for. For nature
does not allow these to take place together.
[4.] Wherefore he saith, "He that is joined to a
harlot is one body; but he that is joined to the Lord is one Spirit."
For such an one becomes thenceforth Spirit, although a body envelope
him. For when nothing corporeal nor gross nor earthly is around him,
the body doth but merely envelope him; since the whole government of
him is in the soul and the Spirit. In this way God is glorified.
Wherefore both in the Prayer we are commanded to say, "Hallowed be Thy
Name:" and Christ saith also, "Let your light shine before men, that
they may see your good works, and glorify your Father which is in
heaven."
So do the heavens also glorify Him, uttering no
voice, but by the view of them attracting wonder and referring the
glory unto the Great Artificer. So let us glorify Him also, or rather
more than they. For we can if we will. For not so much do the heaven
nor day nor night glorify God, as a holy soul. For as one that gazeth
upon the beauty of the heaven, saith,
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"Glory be to Thee, O God! How fair a work hast thou formed!" so too
when beholding virtue in any man: nay, and much more so in the latter
instance. For from these works of creation all do not glorify God; but
many even assert that the things which exist are self-moving: and
others impute to demons the workmanship of the world and providence;
and these indeed greatly and unpardonably err: but in regard to the
virtue of man, no one shall have power to hold these shameless
opinions, but shall assuredly glorify God when he seeth him that
serveth Him living in goodness. For who shall help being astonished
when one being a man, and partaking of our common nature, and living
among other men, like adamant yields not at all to the swarm of
passions? When being in the midst of fire and iron and wild beasts, he
is even harder than adamant and vanquishes all for the Word of
godliness' sake? when he is injured, and blesses; when he is evil
reported of, and praises;when he is despitefully used, and prays for
those who injure him; when he is plotted against, and does good to
those that fight with him and lay snares for him? For these things, and
such as these, will glorify God far more than the heaven. For the
Greeks when they behold the heavens feel no awe; but when they see a
holy man exhibiting a severe course of life with all strictness, they
shrink away and condemn themselves. Since when he that partakes of the
same nature as themselves is so much above them, a great deal more so
than the heaven is above the earth, even against their inclination they
think that it is a Divine power which works these things. Wherefore He
saith, "And glorify your Father which is in heaven."
[5.] Wilt thou learn also from another place how by
the life of His servants God is glorified, and how by miracles?
Nebuchadnezzar once threw the Three Children into the furnace. Then
when he saw that the fire had not prevailed over them, he saith, (Dan.
iii. 28. LXX. <greek>ek</greek>
<greek>ths</greek> <greek>kaminou</greek>
added.) "Blessed be God, who hath sent His Angel, and delivered his
servants out of the furnace, because they trusted in Him and have
changed the word of the king." "How sayest thou? Hast thou been
despised, and dost thou admire those who have spit upon you?" "Yes,"
saith he, "and for this very reason, that I was despised." And of the
marvel he gives this reason. So that not because of the miracle alone
was glory given to God at that time, but also because of the purpose of
those who have been thrown in. Now if any one would examine this point
and the other, as they are in themselves, this will appear not less
than that: for to persuade souls to brave a furnace is not less in
respect of the wonder than to deliver from a furnace. For how can it be
otherwise than astonishing for the Emperor of the world, with so many
arms around him, and legions, and generals, and viceroys, and consuls,
and land and sea subject to his sway, to be despised by captive
children; for the bound to overcome the binder and conquer all that
army? Neither was there any power in the king and his company to do
what they would, no, not even with the furnaces for an ally. But they
who were naked, and slaves, and strangers, and few, (for what number
could be more contemptible than three?) being in chains, vanquished an
innumerable army. For already now was death despised, since Christ was
henceforth about to sojourn in the world. And as when the sun is on the
point of rising, even before his rays appear the light of the day
groweth bright; so also when then the Sun of Righteousness was about to
come, death henceforth began to withdraw himself. What could be more
splendid than that theatre? What more conspicuous than that victory?
What more signal than those new trophies of theirs?
The same thing is done in our time also. Even now is
there a king of the Babylonish furnace, even now he kindles a flame
fiercer than that. There is even now such an image, and one who giveth
command to admire it. At his side are satraps and soldiers and
bewitching music. And many gaze in admiration upon this image, so
varied, so great. For somewhat of the same kind of thing as that image
is covetousness, which doth not despise even iron(1), but unlike as the
materials are whereof it is composed, it giveth command to admire all,
both brass and iron, and things much more ordinary than they.
But as these things are, so also even now are there
some who are emulous of these children: who say, "thy gods we serve
not, and thine images we worship not;" but both the furnace of poverty
we endure and all other distress, for the sake of God's laws." And the
wealthy for their part, even as those at that time, oftentimes, worship
this image too and are burnt. But those who possess nothing despite
even this, and although in poverty, are more in the dew(2) than those
who live in affluence. Even as at that time they who cast into the fire
were burnt up; but those in the midst of it found themselves in dew as
it were rain. Then also that tyrant was more burnt up with the flame,
his wrath kindling him violently, than those children. As to them, the
fire had no power even to touch the
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ends of their hair: but more fiercely than that fire did wrath burn up
his mind. For consider what a thing it was that with so many to look
on, he should be scorned by captive children. And it was a sign that
his taking their city also had not been through his own might, but by
reason of the sin of the multitude among them. Since if he had not the
power to overcome these men in chains, and that when they were cast
into a furnace, how could he have overcome the Jews in regular warfare,
had they been all such as these? From which it is plain that the sins
of the multitude betrayed the city.
[6.] But mark also the children's freedom from
vain-glory. For they did not leap into the furnace, but they kept
beforehand the commandment of Christ where he says, (St. Matt. xxvi.
41.) "Pray that ye enter not into temptation." Neither did they shrink
when they were brought to it; but stood in the midst nobly, neither
contending without a summons, nor yet when summoned playing the coward:
but ready for everything, and noble, and full of all boldness of speech.
But let us hear also what they say, that from this
also we may learn their(1) lofty spirit. (Dan. iii. 17.) "There is a
God in heaven able to deliver us :" they take no care for themselves,
but even when about to be burned the glory of God is all their thought.
For what they say comes to this, "Lest perchance if we are burnt thou
shouldest charge God with weakness, we now declare unto thee accurately
our whole doctrine. "There is a God in heaven," not such as this image
here on earth, this lifeless and mute thing, but able to snatch even
from the midst of the burning fiery furnace. Condemn him not then of
weakness for permitting us to fall into it. So powerful is He that
after our fall, He is able to snatch us out again out of the flame.
"But if not, be it known unto thee, O king, that we will not serve thy
gods, nor worship the golden image which thou hast set up." Observe
that they by a special dispensation are ignorant of the future: for if
they had foreknown, there would have been nothing wonderful in their
doing what they did. For what marvel is it if when they had a guarantee
for safety, they defied all terrors? Then God indeed would have been
glorified in that He was able to deliver from the furnace: but they
would not have been wondered at, inasmuch as they would not have east
themselves into any dangers. For this cause He suffered them to be
ignorant of the future that He might glorify them the more. And as they
cautioned (<greek>hsyalxonto</greek>) the king that he was
not to condemn God of weakness though they might be burnt, so God
accomplished both purposes; the shewing forth His own power and the
causing the zeal of the children to appear more conspicuous.
From whence then arose their doubting and their not
feeling confident that they should at all events be preserved? Because
they esteemed themselves assuredly too mean, and unworthy of such a
benefit. And to prove that I say not this upon conjecture; when they
fell into the furnace, they bewailed themselves after this sort,
saying, (Song of the three Children w. 6, 10.) "We have sinned, we have
done iniquity, we cannot open our mouth." And therefore they said, "But
if not." But if they did not plainly say this, namely, "God is able to
deliver us; but if he deliver us not, for our sin's sake He will not
deliver us;" wonder not at it. For they would have seemed to the
barbarians to be sheltering the weakness of God under the pretext of
their own sins. Wherefore His power only is what they speak of: the
reason they allege not. And besides, they were well disciplined not to
be over-curious about the judgments of God.
With these words then, they entered into the fire;
and they neither cast insult upon the king, nor overturned the
statue.(2) For such should the courageous man be, temperate and mild;
and that especially in dangers; that he may not seem to go forth to
such contests in wrath and vain-glory; but with fortitude and
self-possession. For whoso deals insolently undergoes the suspicion of
those faults: but he that endures, and is forced into the struggle, and
goes through the trial with meekness, is not only admired as brave, but
his self-possession also and consideration cause him to be no less
extolled. And this is what they did at that time; shewing forth all
fortitude and gentleness, and doing nothing for reward nor for
recompense or return. "'Though He be not willing 'so it stands' to
deliver us, we will not serve thy gods:' for we have already our
recompense in that we are counted worthy to be kept from all impiety,
and for that end to give our bodies to be burned."
We then also having already our recompense, (for
indeed we have it in that we have been vouchsafed the full knowledge of
Him, vouch-safed to be made members of Christ,) let us take care that
we make them not members of an harlot. For with this most tremendous
saying we must conclude our discourse, in order that having the fear of
the threat in full efficacy, we may remain purer than gold, this fear
helping to make us so. For so shall we be able, delivered from all
fornication, to see Christ. Whom God grant us all to behold with
boldness at that day, through the grace and loving-kindness of our Lord
Jesus Christ; to Whom be the glory, for evermore. Amen.
105
HOMILY XIX.
1 COR. vii. 1, 2.
Now concerning the things whereof ye wrote to me: it is good for a man
not to touch a woman. But because of fornications, let each man have
his own wife; and let each woman have her own husband.
HAVING corrected the three heaviest things laid to
their charge, one, the distraction of the Church, another, about the
fornicator, a third, about the covetous person, he thenceforth uses a
milder sort of speech. And he interposes some exhortation and advice
about marriage and virginity, giving the hearers some respite from more
unpleasant subjects. But in the second Epistle he does the contrary; he
begins from the milder topics, and ends with the more distressing. And
here also, after he has finished his discourse about virginity, he
again launches forth into matter more akin to reproof; not setting all
down in regular order, but varying his discourse in either kind, as the
occasion required and the exigency of the matters in hand.
Wherefore he says, "Now concerning the things
whereof ye wrote unto me." For they had written to him, "Whether it was
right to abstain from one's wife, or not:" and writing back in answer
to this and giving rules about marriage, he introduces also the
discourse concerning virginity: "It is good for a man not to touch a
woman." "For if," says he, "thou enquire what is the excellent and
greatly superior course, it is better not to have any connection
whatever with a woman: but if you ask what is safe and helpful to thine
own infirmity, be connected by marriage."
But since it was likely, as also happens now, that
the husband might be willing but the wife not, or perhaps the reverse,
mark how he discusses each case. Some indeed say that this discourse
was addressed by him to priests. But I, judging from what follows,
could not affirm that it was so: since he would not have given his
advice in general terms. For if he were writing these things only for
the priests, he would have said, "It is good for the teacher not to
touch a woman." But now he has made it of universal application,
saying, "It is good for a man;" not for priest only. And again, "Art
thou loosed from a wife? Seek not a wife." He said not, "You who are a
priest and teacher," but indefinitely. And the whole of his speech goes
on entirely in the same tones And in saying, "Because of fornications,
let every man have his own wife" by the very cause alleged for the
concession he guides men to continence.
[2.] Ver. 3. "Let the husband pay the wife the honor
(1) due to her: in like manner the wife the husband."
Now what is the meaning of "the due honor? The wife
hath not power over her own body;" but is both the slave and the
mistress of the husband. And if you decline the service which is due,
you have offended God. But if thou wish to withdraw thyself, it must be
with the husband's permission, though it be but a for short time. For
this is why he calls the matter a debt, to shew that no one is master
of himself but that they are servants to each other.
When therefore thou seest an harlot tempting thee,
say, "My body is not mine, but my wife's." The same also let the woman
say to those who would undermine her chastity, "My body is not mine,
but my husband's."
Now if neither husband nor wife hath power even over
their own body, much less have they over their property. Hear ye, all
that have husbands and all that have wives: that if you must not count
your body your own, much less your money
Elsewhere I grant He gives to the husband abundant
precedence, both in the New Testament, and the Old saying,
(<greek>h</greek> <greek>apostrofh</greek>
<greek>sou</greek>, LXX. Gen. iii. 16.) "Thy turning shall
be towards thy husband, and he shall rule over thee." Paul doth so too
by making a distinction thus, and writing, (Ephes. v. 25, 33.)
"Husbands, love your wives; and let the wife see that she reverence her
husband." But in this place we hear no more of greater and less, but it
is one and the same right. Now why is this? Because his speech was
about chastity. "In all other things," says he, "let the husband have
the prerogative; but not so where the question is about chastity." "The
husband hath no power over his own body, neither the wife." There is
great equality of honor, and no prerogative.
106
[3.] Ver. 5. "Defraud ye not one the other, except
it be by consent."
What then can this mean? "Let not the wife," says
he, "exercise continence, if the husband be unwilling; nor yet the
husband without the wife's consent." Why so? Because great evils spring
from this sort of continence. For adulteries and fornications and the
ruin of families have often arisen from hence. For if when men have
their own wives they commit fornication, much more if yon defraud them
of this consolation. And well says he, "Defraud not; fraud" here, and
"debt" above, that he might shew the strictness of the right of
dominion in question. For that one should practice continence against
the will of the other is "defrauding;" but not so, with the other's
consent: any more than I count myself defrauded, if after persuading
me you take away any thing of mine. Since only he defrauds
who takes against another's will and by force. A thing which many women
do, working sin rather than righteousness, and thereby becoming
accountable for the husband's uncleanness, and rending all asunder.
Whereas they should value concord above all things, since this is more
important than all beside.
We will, if you please, consider it with a view to
actual cases. Thus, suppose a wife and husband, and let the wife be
continent, without consent of her husband; well then, if hereupon
he commit fornication, or though abstaining from fornication fret and
grow restless and be heated and quarrel and give all kind of trouble to
his wife; where is all the gain of the fasting and the continence, a
breach being made in love? There is none. For what strange reproaches,
how much trouble, how great a war must of course arise! since when in
an house man and wife are at variance, the house will be no better off
than a ship in a storm when the master is upon ill terms with the man
at the head. Wherefore he saith, "Defraud not one another, unless it be
by consent for a season, that ye may give yourselves unto prayer." It
is prayer with unusual earnestness which he here means. For if he is
for-bidding those who have intercourse with one another to pray, how
could "pray without ceasing" have any place? It is possible then to
live with a wife and yet give heed unto prayer. But by continence
prayer is made more perfect. For he did not say merely, "That ye may
pray;" but, "That ye may give yourselves unto it ;" as though what he
speaks of might cause not uncleanness but much occupation.
"And may be together again, that Satan tempt you
not." Thus lest it should seem to be a matter of express enactment, he
adds the reason. And what is it? "That Satan tempt you not." And that
you may understand that it is not the devil only who causeth this
crime, I mean adultery, he adds, "because of your incontinency."
"But this I say by way of permission, not of
commandment. For I would that all men were even as I myself; in a state
of continence." This he doth in many places when he is advising about
difficult matters; he brings forward himself, and says, "Be ye
imitators of me."
"Howbeit each man hath his own gift from God, one
after this manner, and another after that." Thus since he had heavily
charged them saying, "for your incontinence," he again comforteth them
by the words, "each one hath his own gift of God;" not declaring that
towards that virtue there is no need of zeal on our part, but, as I was
saying before, to comfort them. For if it be a "gift," and man
contributes nothing thereunto, how sayest thou, "But (v. 8.) I say to
the unmarried and to widows, it is good for them if they abide even as
1: (v. 9.) but if they have not continency let them marry?" Do you see
the strong sense of Paul how he both signifies that continence is
better, and yet puts no force on the person who cannot attain to it;
fearing lest some offence arise?
"For it is better to marry than to burn." He
indicates how great is the tyranny of concupiscence. What he means is
something like this: "If you have to endure much violence and burning
desire, withdraw yourself from your pains and toils, lest haply you be
subverted." [4.] Ver. 10. "But to the married I give charge, yet not I,
but the Lord."
Because it is a law expressly appointed by Christ
which he is about to read to them about the "not putting away a wife
without fornication; "(S. Mat. v. 32; xix. 9; S. Mark x. 11; S. Luke
xvi. 18.) therefore he says, "Not I." True it is what was before spoken
though it were not expressly stated, yet it also is His decree. But
this, you see, He had delivered in express words. So that the words "I
and not I" have this difference of meaning. For that you might not
imagine even his own words to be human, therefore he added, "For I
think that I also have the Spirit of God."
Now what is that which "to the married the Lord
commanded? That the wife depart not from her husband: (v. 11.) but if
she depart, let her remain unmarried, or be reconciled unto her
husband." Here, seeing that both on the score of continence and other
pretexts, and because of infirmities of temper,
(<greek>mikroyukias</greek>.) it fell out that separations
took place: it were
107
better, he says, that such things should not be at all; but however if
they take place, let the wife remain with her husband, if not to
cohabit with him, yet so as not to introduce any other to be her
husband.
Ver. 12. "But to the rest speak I, not the Lord. If
any brother have a wife that believeth not, and she is content to dwell
with him, let him not leave her. And if any woman hath an husband that
believeth not, and he is content to dwell with her, let her not leave
him."
For as when discoursing about separating from
fornicators, he made the matter easy by the correction which he applied
to his words, saying, "Howbeit, not altogether with the fornicators of
this world;" so also in this case he provideth for the abundant
easiness of the duty, saying, "If any wife have a husband, or husband a
wife, that believeth not, let him not leave her." What sayest thou? "If
he be an unbeliever, let him remain with the wife, but not if he be a
fornicator? And yet fornication is a less sin than unbelief." I grant,
fornication is a less sin: but God spares thine infirmities extremely.
And this is What He doth about the sacrifice, saying, (S. Mat. v. 24.)
"Leave the sacrifice, and be reconciled to thy brother." This also in
the case of the man who owed ten thousand talents. For him too He did
not punish for owing him ten thousand talents, but for demanding back a
hundred pence from his fellow-servant He took vengeance on him.
Then lest the woman might fear, as though she became
unclean because of intercourse with her husband, he says, "For the
unbelieving husband is sanctified in the wife, and the unbelieving wife
is sanctified in the husband." And yet, if "he that is joined to an
harlot is one body," it is quite clear that the woman also who is
joined to an idolater is one body. Well: it is one body; nevertheless
she becomes not unclean, but the cleanness of the wife overcomes the
uncleanness of the husband; and again, the cleanness of the believing
husband. overcomes the uncleanness of the unbelieving wife.
How then in this case is the uncleanness overcome,
and therefore the intercourse allowed; while in the woman who
prostitutes herself, the husband is not condemned in casting her out?
Because here there is hope that the lost member may be saved through
the marriage; but in the other case the marriage has already been
dissolved; and there again both are corrupted; but here the Fault is in
one only of the two. I mean something like this: she that has been
guilty of fornication is utterly abominable: if then "he that is joined
to an harlot is one body," he also becomes abominable by having
connection with an harlot; wherefore all the purity flits away. But in
the case before us it is not so. But how? The idolater is unclean but
the woman is not unclean. For if indeed she were a partner with him in
that wherein he is unclean, I mean his impiety, she herself would also
become unclean. But now the idolater is unclean in one way, and the
wife holds communion with him in another wherein he is not unclean. For
marriage and mixture of bodies is that wherein the communion consists.
Again, there is a hope that this man may be
reclaimed by his wife for she is made completely his own: but for the
other it is not very easy. For how will she who dishonored him in
former times and became another's and destroyed the rights of marriage,
have power to reclaim him whom she had wronged; him, moreover, who
still remains to her as an alien?
Again in that case, after the fornication the
husband is not a husband: but here, although the wife be an idolatress,
the husband's rights are not destroyed.
However, he doth not simply recommend cohabitation
with the unbeliever, but with the qualification that he wills it.
Wherefore he said, "And he himself be content to dwell with her." For,
tell me, what harm is there when the duties of piety remain unimpaired
and there are good hopes about the unbeliever, that those already
joined should so abide and not bring in occasions of unnecessary
warfare? For the question now is not about those who have never yet
come together, but about those who are already joined. He did not say,
If any one wish to take an unbelieving wife, but, "If any one hath an
unbelieving wife." Which means, If any after marrying or being married
have received the word of godliness, and then the other party which had
continued in unbelief still yearn for them to dwell together, let not
the marriage be broken off. "For," saith he, "the unbelieving husband
is sanctified in the wife." So great is the superabundance of thy
purity.
What then, is the Greek holy? Certainly not: for he
said not, He is holy; but, "He is sanctified in his wife." And this he
said, not to signify that he is holy, but to deliver the woman as
completely as possible from her fear and lead the man to desire the
truth. For the uncleanness is not in the bodies wherein there is
communion, but in the mind and the thoughts. And here follows the
proof; namely, that if thou continuing unclean have offspring, the
child, not being of thee alone, is of course unclean or half clean. But
now it is not unclean. To which effect he adds, "else were your
children unclean; but now are they holy;"
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that is, not unclean. But the Apostle calls them, "holy,"' by the
intensity of the expression again casting out the dread arising from
that sort of suspicion.
Vet. 15. "Yet if the unbelieving departeth, let him
depart," for in this case the matter is no longer fornication. But what
is the meaning of, "if the unbelieving departeth?" For instance, if he
bid thee sacrifice and take part in his ungodliness on account of thy
marriage, or else part company; it were better the marriage were
annulled, and no breach made in godliness. Wherefore he adds, "A
brother is not under bondage, nor yet a sister, in such cases." If day
by day he buffet thee and keep up combats on this account, it is better
to separate. For this is what he glances at, saying, "But God hath
called us in peace." For it is the other party who furnished the ground
of separation, even as he did who committed uncleanness.
Ver. 16. "For how knowest thou, O wife, whether thou
shalt save thine husband?" This again refers to that expression, "let
her not leave him." That is, "if he makes no disturbance, remain,"
saith he, "for there is even profit in this; remain and advise and give
counsel and persuade." For no teacher will have such power to prevail
(Reg. <greek>Peisai</greek>. Bened.
<greek>iskusai</greek>.(1)) as a wife. And neither, on one
hand, doth he lay any necessity upon her and absolutely demand the
point of her, that he may not again do what would be too painful; nor,
on the other, doth he tell her to despair: but he leaves the matter in
suspense through the uncertainty of the future, saying, "For how
knowest thou, O wife, whether thou shalt save thy husband? or how
knowest thou, O husband whether thou shalt save thy wife?"
[5.] And again, ver. 17. "Only as God hath
distributed to each man, as the Lord hath called each, so let him walk.
Was any one called being circumcised? let him not become uncircumcised.
Was any called in uncircumcision? let him not be circumcised.
Circumcision is nothing, and uncircumcision is nothing; but the keeping
of the commandments of God. Let each man abide in that calling wherein
he was called. Wast thou called, being a slave? Care not for it." These
things contribute nothing unto faith, saith he. Be not then contentious
neither be troubled; for the faith hath cast out all these things.
"Let each man abide in that calling wherein he was
called. Hast thou been called, having an unbelieving wife? Continue to
have her. Cast not out thy wife for the faith's sake. Hast thou been
called, being a slave? Care not for it. Continue to be a slave. Hast
thou been called, being in uncircumcision? Remain uncircumcised. Being
circumcised, didst thou become a believer? Continue circumcised. For
this is the meaning of, "As God hath distributed unto each man." For
these are no hindrances to piety. Thou art called, being a slave;
another, with an unbelieving wife; another, being circumcised.
Astonishing! where has he put slavery? As
circumcision profits not: and uncircumcision does no harm; so neither
doth slavery, nor yet liberty. And that he might point out this with
surpassing clearness, he says, "But even
(A<greek>ll</greek> <greek>eikai</greek>
<greek>dunasai</greek>) if thou canst become free, use it
rather:" that is, rather continue a slave. Now Upon what possible
ground does he tell the person who might be set free to remain a slave?
He means to point out that slavery is no harm but rather an advantage.
Now we are not ignorant that some say, the words,
"use it rather," are spoken with regard to liberty: interpreting it,
"if thou canst become free, become free." (2) But the expression would
be very contrary to Paul's manner if he intended this. For he would
not, when consoling the slave and signifying that he was in no respect
injured, have told him to get free. Since perhaps some one might say,
"What then, if I am not able? I am an injured and degraded person."
This then is not what he says: but as I said, meaning to point out that
a man gets nothing by being made free, he says, "Though thou hast it in
thy power to be made free, remain rather in slavery."
Next he adds also the cause; "For he that was called
in the Lord being a bondservant, is the Lord's free man: likewise he
that was called, being free, is Christ's bondservant." "For," saith he,
"in the things that relate to Christ, both are equal: and like as thou
art the slave of Christ, so also is thy master. How then is the slave a
free man? Because He has freed thee not only from sin, but also from
outward slavery while continuing a slave. For he suffers not the slave
to be a slave, not even though he be a man abiding in slavery: and this
is the great wonder.
But how is the slave a free man while continuing a
slave? When he is freed from passions and the diseases of the mind:
when he looks down upon riches and wrath and all other the like
passions.
Ver. 23. "Ye were bought with a price: become not
bondservants of men." This saying is addressed not to slaves only but
also to free men. For it is possible for one who is a slave not to be a
slave; and for one who is a freeman to be
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a slave. "And how can one be a slave and not a slave?" When he doeth
all for God: when he feigns nothing, and doeth nothing out of
eye-service towards men: that is how one that l is a slave to men can
be free. Or again, how doth one that is free become a slave? When he
serves men in any evil service, either for gluttony or desire of wealth
or for office' sake. For such an one, though he be free, is more of a
slave than any man.
And consider both these points. Joseph was a slave
but not a slave to men: wherefore even in slavery he was freer than all
that are free. For instance, he yielded not to his mistress; yielded
not to the purposes which she who possessed him desired. Again she was
free; yet none ever so like a slave, courting and beseeching her own
servant. But she prevailed not on him, who was free, to do what he
would not. This then was not slavery; but it was liberty of the most
exalted kind. For what impediment to virtue had he from his slavery?
Let men hear, both slaves and free. Which was the slave? He that was
entreated or she that did entreat? She that besought or he that
despised her supplication?
In fact, there are limits set to slaves by God
Himself; and up to what point one ought to keep them, has also been
determined, and to transgress them is wrong. Namely, when your master
commands nothing which is unpleasing to God, it is right to follow and
to obey; but no farther. For thus the slave becomes free. But if you go
further, even though you are free you are become a slave. At least he
intimates this, saying, "Be not ye the servants of men."
But if this be not the meaning, if he bade them
forsake their masters and strive contentiously to become free, in what
sense did he exhort them, saying, "Let each one remain in the calling
in which he is called?" And in another place, (1 Tim. vi. 1, 2.) "As
many servants as are under the yoke, let them count their own masters
worthy of all honor; and those that have believing masters, let them
not despise them, because they are brethren who partake of the
benefit." And writing to the Ephesians also and to the Colossians, he
ordains and exacts the same rules. Whence it is plain that it is not
this slavery which he annuls, but that which caused as it is by vice
befalls free men also: and this is the worst kind of slavery, though he
be a free man who is in bondage to it. For what profit had Joseph's
brethren of their freedom? Were they not more servile than all slaves;
both speaking lies to their father, and to the merchants using false
pretences, as well as to their brother? But not such was the free man:
rather every where and in all things he was true. And nothing had power
to enslave him, neither chain nor bondage nor the love of his mistress
nor his being in a strange land. But he abode free every where. For
this is liberty in the truest sense when even in bondage it shines
through.
[6.] Such a thing is Christianity; in slavery it
bestows freedom. And as that which is by nature an invulnerable body
then shews itself to be invulnerable when having received a dart it
suffers no harm; so also he that is strictly free then shows himself,
when even under masters he is not enslaved. For this cause his bidding
is, "remain a slave." But if it is impossible for one who is a slave to
be a Christian such as he ought to be, the Greeks will condemn true
religion of great weakness: whereas if they can be taught that slavery
<xxxxxx> way impairs godliness, they will admire our doctrine.
For if death hurt us not, nor scourges, nor chains, much less slavery.
Fire and iron and tyrannies innumerable and diseases and poverty and
wild beasts and countless things more dreadful than these, have not
been able to injure the faithful; nay, they have made them even
mightier. And how shall slavery be able to hurt? It is not slavery
itself, beloved, that hurts; but the real slavery is that of sin. And
if thou be not a slave in this sense, be bold and rejoice. No one shall
have power to do thee any wrong, having the temper which cannot be
enslaved. But if thou be a slave to sin, even though thou be ten
thousand times free thou hast no good of thy freedom.
For, tell me, what profit is it when, though not in
bondage to a man, thou liest down in subjection to thy passions? Since
men indeed often know how to spare; but those masters are never
satiated with thy destruction. Art thou in bondage to a man? Why, thy
master also is slave to thee, in arranging about thy food, in taking
care of thy health and in looking after thy shoes and all the other
things. And thou dost not fear so much less thou shouldest offend thy
master, as he fears lest any of those necessaries should fail thee.
"But he sits down, while thou standest." And what of that? Since this
may be said of thee as well as of him. Often, at least, when thou art
lying down and sleeping sweetly, he is not only standing, but
undergoing endless discomforts in the market-place; and he lies awake
more painfully than thou.
For instance; what did Joseph suffer from his
mistress to be compared with what she suffered from her evil desire?
For he indeed did not the things which she wished to put upon him; but
she performed every thing which her mistress ordered her, I mean
her spirit of unchastity: which left not off until it had
put her to open shame. What master com-
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mands such things? what savage tyrant? "Intreat thy slave," that is the
word: "flatter the person bought with thy money, supplicate the
captive; even if he reject thee with disgust, again besiege him: even
if thou speakest to him oftentimes, and he consent not, watch for his
being alone, and force him, and become an object of derision." What can
be more dishonorable, what more shameful, than these words? "And if
even by these means you make no progress, why, accuse him falsely and
deceive your husband." Mark how mean, how shameful are the commands,
how unmerciful and savage and frantic. What command does the master
ever lay on his slave, such as those which her wantonness then laid
upon that royal woman? And yet she dare not disobey. But Joseph
underwent nothing of this sort, but every thing on the contrary which
brought glory and honor.
Would you like to see yet another man under severe
orders from a hard mistress, and without spirit to disobey any of them?
Consider Cain, what commands were laid on him by his envy. She ordered
him to slay his brother, to lie unto God, to grieve his father, to cast
off shame; and he did it all, and in nothing refused to obey. And why
marvel that over a single person so great should be the power of this
mistress? She hath often destroyed entire nations. For instance, the
Midianitish women took the Jews, and all but bound them in captivity;
their own beauty kindling desire, was the means of their vanquishing
that whole nation. Paul then to cast out this sort of slavery, said,
"Become not servants of men;" that is, "Obey not men commanding
unreasonable things: nay, obey not yourselves." Then having raised up
their mind and made it mount on high, he says,
[7.] Ver. 25. "Now concerning virgins. I have no
commandment of the Lord; but I give my judgment, as one that hath
obtained mercy of the Lord to be faithful."
Advancing on his way in regular order, he proceeds
next to speak concerning virginity. For after that he had exercised and
trained them, in his words concerning continence, he goes forth towards
what is greater, saying, "I have no commandment, but I esteem it to be
good." For what reason? For the self-same reason as he had mentioned
respecting continence.
Ver. 27. "Art thou bound unto a wife? Seek not to be
loosed. Art thou loosed from a wife? Seek not a wife."
These words carry no contradiction to what. had been
said before but rather the most entire agreement with them. For he says
in that place also, "Except it be by consent:" as here he says, "Art
thou bound unto a wife? Seek not separation." This is no contradiction.
For its being against consent makes a dissolution: but if with consent
both live continently, it is no dissolution.
Then, lest this should seem to be laying down
a law, he subjoins, (v. 28.) "but if thou marry, thou hast not sinned."
He next alleges the existing state of things, "the present distress,
the shortness of the time," and "the affliction." For marriage draws
along with it many things, which indeed he hath glanced at, as well
here as also in the discourse about continence: there, by saying, "the
wife hath not power over herself;" and here, by the expression, "Thou
art bound."
"But if and thou marry, thou hast not sinned." He is
not speaking about her who hath made choice of virginity, for if it
comes to that, she hath sinned. Since if the widows (1) are condemned
for having to do with second marriages after they have once chosen
widowhood, much more the virgins.
"But such shall have trouble in the flesh."
"And pleasure too," you will say: but observe how he curtails this by
the shortness of the time, saying, (v. 28.) "the time is shortened;"
that is, "we are exhorted to depart now and go forth, but thou art
running further in." And yet even although marriage had no troubles,
even so we ought to press on towards things to come. But when it hath
affliction too, what need to draw on one's self an additional burden.
What occasion to take up such a load, when even after taking it you
must use it as having it not? For "those even that have wives must be,"
he saith, "as though they had none."
Then, having interposed something about the future,
he brings back his speech to the present. For some of his topics are
spiritual; as that, "the one careth about the things which be her
husband's, the other about those which be God's." Others relate to this
present life; as, "I would have you to be free from cares." But still
with all this he leaves it to their own choice: inasmuch as he who
after proving what is best goes back to compulsion, seems as if he did
not trust his own statements. Wherefore he rather attracts them by
concession, and checks them as follows:
Ver. 35. "And this I say for your own profit, not
that I may cast a snare upon you, but for that which is seemly, and
that ye may attend upon the Lord without distraction. Let the virgins
hear that not by that one point is virginity defined; for she that is
careful about the things of the world cannot be a virgin, nor seemly.
Thus, when he said, "There is difference between a wife and a virgin,
"he added this as the difference, Abel that wherein they are
distinguished from each other And laying down
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the definition of a virgin and her that is not a virgin, he names, not
marriage nor continence but leisure from engagements and multiplicity
of engagements. For the evil is not in the cohabitation, but in the
impediment to the strictness of life.
Ver. 36. "But if any man think that he behaveth
himself unseemly toward his virgin."
Here he seems to be talking about marriage; but all
that he says relates to virginity; for he allows even a second
marriage, saying, "only in the Lord." Now what means, "in the Lord?"
With chastity, with honor: for this is needed very where, and must be
pursued l for else we cannot see God.
Now if we have passed lightly by what he says of
virginity, let no one accuse us of negligence; for indeed an entire
book hath been composed by us upon this topic and as we have there with
all the accuracy which we could, gone through every branch of the
subject, we considered it a waste of words to introduce it again here.
Wherefore, referring the hearer to that work as concerns these things,
we will say this one thing here: We must follow after continence. For,
saith he, "follow after peace, and the sanctification without which no
one shall see the Lord." Therefore that we may be accounted worthy to
see Him, whether we be in virginity or in the first marriage or the
second, let us follow after this that we may obtain the kingdom of
heaven, through the grace and loving-kindness of our Lord Jesus Christ;
to Whom with the Father and the Holy Spirit, be glory, power, honor,
now, henceforth, and for everlasting ages. Amen.
HOMILY XX.
1 Cor. viii. 1.
Now concerning things sacrificed to idols: we know that we all have
knowledge. Knowledge puffeth up, but love edifieth.
IT is necessary first to say what the meaning of
this passage is: for so shall we readily comprehend the Apostle's
discourse. For he that sees a charge brought against any one, except he
first perceive the nature of the offence will not understand what is
said. What then is it of which he was then accusing the Corinthians? A
heavy charge and the cause of many evils. Well, what is it? Many among
them, having learnt that (St. Matt. xv. 11.) "not the things which
enter in defile the man, but the things which proceed out," and that
idols of wood and stone, and demons, have no power to hurt or help, had
made an immoderate use of their perfect knowledge of this to the harm
both of others and of themselves. They had both gone in where idols
were and had partaken of the tables there, and were producing thereby
great and ruinous evil. For, on the one hand, those who still retained
the fear of idols and knew not how to contemn them, took part in those
meals, because they saw the more perfect sort doing this; and hence
they got the greatest injury: since they did not touch what was set
before them with the same mind as the others, but as things offered in
sacrifice to idols; and the thing was becoming a way to idolatry. On
the other hand, these very persons who pretended to be more perfect
were injured in no common way, partaking in the tables of demons.
This then was the subject of complaint. Now this
blessed man being about to correct it, did not immediately begin to
speak vehemently; for that which was done came more of folly than of
wickedness: wherefore in the first instance there was need rather of
exhortation than of severe rebuke and wrath. Now herein observe his
good sense, how he immediately begins to admonish.
"Now concerning things sacrificed to
idols, we know that we all have knowledge." Leaving alone the
weak, which he always doth, he discourses with the strong first. And
this is what he did also in the Epistle to the Romans, saying, (Rom.
xiv. 10.) "But thou, why dost thou judge thy brother?" for this is the
sort of person that is able to receive rebuke also with readiness.
Exactly the same then he doth here also.
And first he makes void their conceit by declaring
that this very thing which they considered as peculiar to themselves,
the having perfect knowledge, was common to all. Thus, "we know," saith
he, "that we all have knowledge." For if allowing them to have high
thoughts, he had first pointed out how hurtful the thing was to others,
he would not have done them so much good as harm. For the ambitious
soul when it plumes itself upon any thing,
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even though the same do harm to others, yet strongly adheres to it
because of the tyranny of vain-glory. Wherefore Paul first examines the
matter itself by itself: just as he had done before in the case of the
wisdom from without, demolishing it with a high hand. But in that case
he did it as we might have expected: for the whole thing was altogether
blameworthy and his task was very easy. Wherefore he signifies it to be
not only useless, but even contrary to the Gospel. But in the present
case it was not possible to do this. For what was done was of
knowledge, and perfect knowledge. Nor was it safe to overthrow it, and
yet in no other way was it possible to cast out the conceit which had
resulted from it. What then doeth he? First, by signifying that it was
common, he curbs that swelling pride of theirs. For they who possess
something great and excellent are more elated, when they alone have it;
but if it be made out that they possess it in common with others, they
no longer have so much of this feeling. First then he makes it common
property, because they considered it to belong to themselves alone.
Next, having made it common, he does not make
himself singly a sharer in it with them; for in this way too he would
have rather set them up; for as to be the only possessor elates, so to
have one partner or two perhaps among leading persons has this effect
just as much. For this reason he does not mention himself but all: he
said not, "I too have knowledge," but, "we know that we all have
knowledge."
[2.] This then is one way, and the first, by which
he cast down their pride; the next hath greater force. What then is
this? In that he shews that not even this thing itself was in all
points complete, but imperfect, and extremely so. And not only
imperfect, but also injurious, unless there were another thing joined
together with it. For having said that" we have knowledge," he added,
"Knowledge puffeth up, but love edifieth:" so that when it is without
love, it lifts men up to absolute arrogance.
"And yet not even love," you will say, "without
knowledge hath any advantage." Well: this he did not say; but omitting
it as a thing allowed by all, he signifies that knowledge stands in
extreme need of love. For he who loves, inasmuch as he fulfils the
commandment which is most absolute of all, even though he have some
defects, will quickly be blest with knowledge because of his love; as
Cornelius and many others. But he that hath knowledge but hath not
love, not only shall gain nothing more, but shall also be cast out of
that which he hath, in many cases falling into arrogance. It seems then
that knowledge is not productive of love, but on the contrary debars
from it him that is not on his guard, puffing him up and elating him.
For arrogance is wont to cause divisions: but love both draws
together and leads to knowledge. And to make this plain he saith,
"But if any man loveth God, the same is known of Him." So that "I
forbid not this," saith he, "namely, your having perfect knowledge; but
your having it with love, that I enjoin; else is it no gain, but rather
loss."
Do you see how he already sounds the first note of
his discourse concerning love? For since all these evils were springing
from the following root, i. e., not from perfect knowledge, but from
their not greatly loving nor sparing their neighbors; whence ensued
both their variance and their self-satisfaction, and all the rest which
he had charged them with; both before this and after he is continually
providing for love; so correcting the fountain of all good things. "Now
why," saith he, "are ye puffed up about knowledge? For if ye have not
love, ye shall even be injured thereby. For what is worse than
boasting? But if the other be added, the first also will be in safety.
For although you may know something more than your neighbor, if you
love him you will not set yourself up but lead him also to the same."
Wherefore also having said, "Knowledge puffeth up," he added, "but love
edifieth." He did not say, "Behaveth itself modestly," but what is much
more, and more gainful. For their knowledge was not only puffing them
up but also distracting them. On this account he opposes the one to the
other.
[3.] And then he adds a third consideration, which
was of force to set them down. What then is this? that although charity
be joined with it, yet not even in that case is this our knowledge
perfect. And therefore he adds,
Ver. 2. "But if any man think that he knoweth any
thing, he knoweth nothing yet as he ought to know." This is a mortal
blow. "I dwell not," saith he, "on the knowledge being common to all. I
say not that by hating your neighbor and by arrogance, you injure
yourself most. But even though you have it by yourself alone, though
you be modest, though you love your brother, even in this case you are
imperfect in regard of knowledge. "For as yet thou knowest nothing as
thou oughtest to know," Now if we possess as yet exact knowledge of
nothing, how is it that some have rushed on to such a pitch of frenzy
as to say that they know God with all exactness? Whereas, though we had
an exact knowledge of all other things, not even so were it possible to
possess this knowledge to such an extent. For how far He is apart from
all things, it is impossible even to say.
And mark how he pulls down their swelling pride: for
he said not, "of the matters before
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us ye have not the proper knowledge," but, "about every thing." And he
did not say, "ye," but, "no one whatever," be it Peter, be it Paul, be
it any one else. For by this he both soothed them and carefully kept
them under.
Ver. 3. "But if any man love God, the same," he doth
not say, "knoweth Him," but, "is known of Him." For we have not known
Him, but He hath known us. And therefore did Christ say, "Ye have not
chosen Me, but I have chosen you." And Paul elsewhere, "Then shall I
know fully,(1) even as also I have been known."
Observe now, I pray, by what means he brings down
their high-mindedness. First, he points out that not they alone knew
the things which they knew; for "we all," he saith," have knowledge."
Next, that the thing itself was hurtful so long as it was without love;
for "knowledge," saith he, "puffeth up." Thirdly, that even joined with
love it is not complete nor perfect. "For if any man thinketh that he
knoweth any thing, he knoweth nothing as yet as he ought to know," so
he speaks. In addition to this, that they have not even this from
themselves, but by gift from God. For he said not, "hath known God,"
but, "is known of Him." Again, that this very thing comes of love which
they have not as they ought. For, "if any man," saith he, "love God,
the same is known of Him." Having then so much at large allayed their
irritation, he begins to speak doctrinally, saying thus.
[4.] Ver. 4. "Concerning therefore the eating of
things sacrificed to idols, we know that no idol is anything in the
world, and that there is no God but one." Look what a strait he hath
fallen into! For indeed his mind is to prove both; that one ought to
abstain from this kind of banquet, and that it hath no power to hurt
those who partake of it: things which were not greatly in agreement
with each other. For when they were told that they had no harm, in
them, they would naturally run to them as indifferent things. But when
forbidden to touch them, they would suspect, on the contrary, that
their having power to do hurt occasioned the prohibition. Wherefore,
you see, he puts down their opinion about idols, and then states as a
first reason for their abstaining the scandals which they place in the
way of their brethren; in these words: "Now concerning the eating of
things sacrificed to idols, we know that no idol is anything in the
world." Again he makes it common property and doth not allow this to be
theirs alone, but extends the knowledge all over the world. For "not
among you alone," says he, "but every where on earth this doctrine
prevails." What then is it? "That no idol is anything in the world;
that there is no God but one." What then? are there no idols? no
statues? Indeed there are; but they have no power: neither are they
gods, but stones and demons. For he is now setting himself against both
parties; both the grosser sort among them, and those who were accounted
lovers of wisdom. Thus, seeing that the former know of no more than the
mere stones, the others assert that certain powers reside in them(2),
which they also call gods; to the former accordingly he says, that "no
idol is anything in the world," to the other, that "there is no God but
one."
Do you mark how he writes these things, not simply
as laying down doctrine, but in opposition to those without? A thing
indeed which we must at all times narrowly observe, whether he says
anything abstractedly, or whether he is opposing any persons. For this
contributes in no ordinary way to the accuracy of our doctrinal views,
and to the exact understanding of his expressions.
[5.] Ver. 5. "For though there be that are called
gods, whether in heaven or on earth, as there are gods many and lords
many; yet to us there is one God, the Father, of Whom are all things,
and we unto Him; and one Lord Jesus Christ, through Whom are all
things, and we through Him." Since he had said, that "an idol is
nothing" and that "there is no other God;" and yet there were idols and
there were those that were called gods; that he might not seem to be
contradicting plain facts, he goes on to say, "For though there be that
are called gods, as indeed there are;" not absolutely, "there are;"
but, "called," not in reality having this but in name: "be it in heaven
or on earth:--in heaven," meaning the sun and the moon and the
remainder of the choir of stars; for these too the Greeks worshipped:
but upon the earth demons, and all those who had been made gods of
men:--"yet to us there is One God, the Father." In the first instance
having expressed it without the word "Father," and said, "there is no
God but one," he now adds this also, when he had utterly cast out the
others.
Next, he adduces what indeed is the greatest token
of divinity; "of Whom are all things." For this implies also that those
others are not gods. For it is said (Jer. x. 11.), "Let the gods who
made not the heaven and the earth perish." Then he subjoins what is not
less than this, "and we unto Him." For when he saith, "of Whom are all
things," he means the creation and the bringing of things out of
nothing into existence. But when he saith, "and we unto Him," he speaks
of the word of faith and mutual
114
appropriation (<greek>oikeiwsews</greek>), as also he said
before (1 Cor. i. 30.), "but of Him are ye also in Christ Jesus." In
two ways we are of Him, by being made when we were not, and by being
made believers. For this also is a creation: a thing which he also
declares elsewhere; (Eph. ii. 15.) "that He might create in Himself of
the twain one new man."
"And there is one Lord, Jesus Christ, through Whom
are all things, and we through Him." And in regard to Christ again, we
must conceive of this in like manner. For through Him the race of men
was both produced out of nothing into existence, and returned from
error to truth. So that as to the phrase "of Whom," it is not to be
understood apart from Christ. For of Him, through Christ, were we
created.
[6.] Nor yet, if you observe, hath he distributed
the names as if belonging exclusively, assigning to the Son the name
Lord, and to the Father, God. For the Scripture useth also often to
interchange them; as when it saith, (Psalm cx. 1.) "The Lord saith unto
My Lord;" and again, (Psalm xlv. 8.) "Wherefore God Thy God hath
appointed Thee;" and, (Rom. ix. 5.) "Of Whom is Christ according to the
flesh, Who is God over all." And in many instances you may see these
names changing their places. Besides, if they were allotted to each
nature severally, and if the Son were not God, and God as the Father,
yet continuing a Son: after saying, "but to us there is but One God,"
it would have been superfluous, his adding the word "Father," with a
view to declare the Unbegotten. For the word of God was sufficient to
explain this, if it were such as to denote Him only.
And this is not all, but there is another remark to
make: that if you say, "Because it is said 'One God,' therefore the
word God doth not apply to the Son;" observe that the same holds of the
Son also. For the Son also is called "One Lord," yet we do not maintain
that therefore the term Lord applies to Him alone. So then, the same
force which the expression "One" has, applied to the Son, it has also,
applied to the Father. And as the Father is not thrust out from being
the Lord, in the same sense as the Son is the Lord, because He, the
Son, is spoken of as one Lord; so neither does it cast out the Son from
being God, in the same sense as the Father is God, because the Father
is styled One God.
[7.] Now if any were to say, "Why did he make no
mention of the Spirit?" our answer might be this: His argument was with
idolaters, and the contention was about "gods many and lords many." And
this is why, having called the Father, God, he calls the Son, Lord. If
now he ventured not to call the Father Lord together with the Son, lest
they might suspect him to be speaking of two Lords; nor yet the Son,
God, with the Father, lest he might be supposed to speak of two Gods:
why marvel at his not having mentioned the Spirit? His contest was, so
far, with the Gentiles: his point, to signify that with us there is no
plurality of Gods. Wherefore he keeps hold continually of this word,
"One;" saying, "There is no God but One; and, to us there is One God,
and One Lord." From which it is plain, that to spare the weakness of
the hearers he used this mode of explanation, and for this reason made
no mention at all of the Spirit. For if it be not this, neither ought
he to make mention of the Spirit elsewhere, nor to join Him with the
Father and the Son. For if He be rejected from the Father and Son, much
more ought He not to be put in the same rank with them in the matter of
Baptism; where most especially the dignity of the Godhead appears and
gifts are bestowed which pertain to God alone to afford. Thus then I
have assigned the cause why in this place He is passed over in silence.
Now do thou if this be not the true reason, tell me, why He is ranked
with Them in Baptism? But thou canst not give any other reason but His
being of equal honor. At any rate, when he has no such constraint upon
him, he puts Him in the same rank, saying thus: (2 Cor. xiii. 14.) "The
grace of our Lord Jesus Christ, and the love of God and the Father,(1)
and the fellowship of the Holy Ghost, be with you all:" and again, (ch.
xii 4.) "There are diversities of gifts, but the same Spirit: and there
are diversities of administrations, but the same Lord; and there are
diversities of workings but the same God." But because now his speech
was with Greeks and the weaker sort of the converts from among Greeks,
for this reason he husbands it (<greek>tamieuetai</greek>)
so far. And this is what the prophets do in regard of the Son; no where
making mention of Him plainly because of the infirmity of the hearers.
Ver. 7. "But not in all is knowledge," saith he.
What knowledge doth be mean? about God, or about things offered in
sacrifice to idols? For either he here glances at the Greeks who say
that there are many gods and lords, and who know not Him that is truly
God; or at the converts from among Greeks who were still rather infirm,
such as did not yet know clearly that they ought not to fear idols and
that "an idol is nothing in the world." But in saying this, he gently
soothes and encourages the latter. For there was no need of mentioning
all he had to reprove, particularly as he intended to visit them again
with more severity.
[8.] "But some being used to the idol eat as of a
thing sacrificed to an idol, and their con-
115
science being weak is defiled." They still tremble at idols, he saith.
For tell me not of the present establishment, and that you have
received the true religion from your ancestors. But carry back your
thoughts to those times, and consider when the Gospel was just set on
foot, and impiety was still at its height, and altars burning, and
sacrifices and libations offering up, and the greater part of men were
Gentiles; think, I say, of those who from their ancestors had received
impiety, and who were the descendants of fathers and grandfathers and
great-grandfathers like themselves, and who had suffered great miseries
from the demons. How must they have felt after their sudden change! How
would they face and tremble at the assaults of the demons! For their
sake also he employs some reserve, saying, "But some with conscience of
the things sacrificed to an idol.(1) "Thus he neither exposed them
openly, not to strike them hard; nor doth he pass by them altogether:
but makes mention of them in a vague manner, saying, "Now some with
conscience of the idol even until now eat as of a thing sacrificed to
an idol; that is, with the same thoughts as they did in former times:
'and their conscience being weak is defiled;'" not yet being able to
despise and once for all laugh them to scorn, but still in some doubt.
Just as if a man were to think that by touching a dead body he should
pollute himself according to the Jewish custom, and then seeing others
touching it with a clear conscience, but not with the same mind
touching it himself, would be polluted. This was their state of feeling
at that time. "For some," saith he, "with conscience of the idol do it
even until now." Not without cause did he add, "even until now;" but to
signify that they gained no ground by their refusing to condescend. For
this was not the way to bring them in, but in some other way persuading
them by word and by teaching.
"And their conscience being weak is defiled." No
where as yet cloth he state his argument about the nature of the thing,
but turns himself this way and that as concerning the conscience of the
person partaking. For he was afraid lest in his wish to correct the
weak person, he should inflict a heavy blow upon the strong one, and
make him also weak. On which account he spares the one no less than the
other. Nor doth he allow the thing itself to be thought of any
consequence, but makes his argument very full to prevent any suspicion
of the kind.
[9.] Ver. 8. "But meat doth not commend us to God.
For neither if we eat are we the better, nor if we eat not are we the
worse." Do you see how again he takes down their high spirit? in that,
after saying that "not only they but all of us have knowledge," and
that "no one knoweth any thing as he ought to know," and that
"knowledge puffeth up;" then having soothed them, and said that "this
knowledge is not in all," and that "weakness is the cause of these
being defiled," in order that they might not say, "And what is it to
us, if knowledge be not in all? Why then has not such an one knowledge?
Why is he weak?"--I say, in order that they might not rejoin in these
terms, he did not proceed immediately to point out clearly that for
fear of the other's harm one ought to abstain: but having first made
but a sort of: skirmish upon mention of him, he points out what is more
than this. What then is this? That although no one were injured nor any
perversion of another ensued, not even in this case were it right so to
do. For the former topic by itself is laboring in vain. Since he that
hears of another being hurt while himself has the gain, is not very apt
to abstain; but then rather he doth so, when he finds out that he
himself is no way advantaged by the thing. Wherefore he sets this down
first, saying, "But meat commendeth us not to God." See how cheap he
holds that which was accounted to spring from perfect knowledge! "For
neither if we eat are we the better," (that is, stand higher in God's
estimation, as if we had done any thing good or great :) "nor if we eat
not are we the worse," that is, fall in anyway short of others. So far
then he hath signified that the thing itself is superfluous, and as
nothing. For that which being done profits not, and which being left
undone injures not, must be superfluous.
[10.] But as he goes on, he discloses all the harm
which was likely to arise from the matter. For the present, however,
that which befel the brethren is his subject.
Ver. 9. "For take heed," saith he, "lest by any
means this liberty of yours become a stumbling-block to the weak among
the brethren." (<greek>tpn</greek>
<greek>agelfpn</greek> not in rec. text.)
He did not say, "Your liberty is become a
stumbling-block," nor did he positively affirm it that he might not
make them more shameless; but how? "Take heed;" frightening them, and
making them ashamed, and leading them to disavow any such conduct. And
he said not, "This your knowledge," which would have sounded more like
praise; nor "this your perfectness;" but, "your liberty;" a thing which
seemed to savor more of rashness and obstinacy and arrogance. Neither
said he, "To the brethren," but, "To those of the brethren who are
weak;" enhancing his accusation from their not even sparing the weak,
and those too their brethren. For let it be so that you correct them
not, nor arouse them: yet why trip them up,
116
and make them to stumble, when you ought to stretch out the hand? but
for that you have no mind: well then, at least avoid casting them down.
Since if one were wicked, he required punishment; if weak, healing: but
now he is not only weak, but also a brother.
Ver. 10. "For if a man see thee who hast knowledge,
sitting at meat in an idol's temple, will not his conscience if he is
weak, be emboldened(1) to eat things sacrificed to idols?"
After having said, "Take heed lest this your liberty
become a stumbling-block," he explains how and in what manner it
becomes so: and he continually employs the term "weakness," that the
mischief may not be thought to arise from the nature of the thing, nor
demons appear formidable. As thus: "At present," saith he, "a man is on
the point of withdrawing himself entirely from all idols; but when he
sees you fond of loitering about them, he takes the circumstance for a
recommendation and abides there himself also. So that not only his
weakness, but also your ill-timed behavior, helps to further the plot
against him; for it is you who make him weaker."
Ver. 11. "And through thy meat(2) he that is weak
perisheth, the brother for whose sake Christ died."
For there are two things which deprive you of excuse
in this mischief; one, that he is weak, the other, that he is thy
brother: rather, I should say, there is a third also, and one more
terrible than all. What then is this? That whereas Christ refused not
even to die for him, thou canst not bear even to accommodate thyself to
him. By these means, you see, he reminds the perfect man also, what he
too was before, and that for him He died. And he said not, "For whom
even to die was thy duty;" but what is much stronger, that even Christ
died for his sake. "Did thy Lord then not refuse to die for him, and
dost thou so make him of none account as not even to abstain from a
polluted table for his sake? Yea, dost thou permit him to perish, after
the salvation so wrought, and, what is still more grievous, 'for a
morsel of meat?'" For he said not, "for thy perfectness," nor "for thy
knowledge," but "for thy meat." So that the charges are four, and these
extremely heavy: that it was a brother, that he was weak, and one of
whom Christ made so much account as even to die for him, and that after
all this for a "morsel of meat" he is destroyed.
Ver. 12. "And thus sinning against the brethren, and
wounding their weak conscience, ye sin against Christ."
Do you observe how quietly and gradually he hath
brought their offence up to the very summit of iniquity? And again, he
makes mention of the infirmity of the other sort: and so, the very
thing which these considered to make for them, that he every where
turns round upon their own head. And he said not, "Putting
stumbling-blocks in their way," but, "wounding;" so as by the force of
his expression to indicate their cruelty. For what can be more savage
than a man who wounds the sick? and yet no wound is so grievous as
making a man to stumble. Often, in fact, is this also the cause of
death.
But how do they "sin against Christ?" In one way,
because He considers the concerns of His servants as His own; in
another, because those who are wounded go to make up His Body and that
which is part of Him: in a third way, because that work of His which He
built up by His own blood, these are destroying for their ambition's
sake.
[11.] Ver. 13, "Wherefore, if meat make my brother
to stumble, I will eat no flesh for ever." This is like the best of
teachers, to teach in his own person the things which he speaks. Nor
did he say whether justly or unjustly; but in any case. "I say not,"
(such is his tone,) "meat offered in sacrifice to an idol, which is
already prohibited for another reason; but if any even of those things
which are within license and are permitted causes stumbling, from these
also will I abstain: and not one or two days, but all the time of my
life." For he saith, "I will eat no flesh for ever." And he said not,
"Lest I destroy my brother," but simply, "That I make not my brother to
stumble." For indeed it comes of folly in the extreme that what things
are greatly cared for by Christ, and such as He should have even chosen
to die for them, these we should esteem so entirely beneath our notice
as not even to abstain from meats on their account.
Now these things might be seasonably spoken not to
them only, but also to us, apt as we are to esteem lightly the
salvation of our neighbors and to utter those satanical words. I say,
satanical: for the expression, "What care I, though such an one
stumble, and such another perish?" savors of his cruelty and inhuman
mind. And yet in that instance, the infirmity also of those who were
offended had some share in the result: but in our case it is not so,
sinning as we do in such a way as to offend even the strong. For when
we smite, and raven, and overreach, and use the free as if they were
slaves, whom is not this enough to offend? Tell me not of such a man's
being a shoemaker, another a dyer, another a brazier: but bear in mind
that he is a believer and a brother. Why these are they whose disciples
we are; the fishermen,
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the publicans, the tent-makers, of Him who was brought up in the house
of a carpenter; and who deigned to have the carpenter's betrothed wife
for a mother; and who was laid, after His swaddling clothes, in a
manger; and who had not where to lay His head;--of Him whose journeys
were so long that His very journeying was enough to tire Him down; of
Him who was supported by others.
[12.] Think on these things, and esteem the pride of
man to be nothing. But count the tent-maker as well as thy brother, as
him that is borne upon a chariot and hath innumerable servants and
struts in the market-place: nay, rather the former than the latter;
since the term brother would more naturally be used where there is the
greater resemblance. Which then resembles the fisherman? He who is
supported by daily labor and hath neither servant nor dwelling, but is
quite beset with privations; or that other who is surrounded with such
vast pomp, and who acts contrary to the laws of God? Despise not then
him that is more of the two thy brother, for he comes nearer to the
Apostolic pattern.
"Not however," say you, "of his own accord, but by
compulsion; for he doeth not this of his own mind." How comes this?
Hast thou not heard, "Judge not, that ye be not judged?" But, to
convince thyself that he doeth it not against his inclination, approach
and give him ten thousand talents of gold, and thou shalt see him
putting it away from him. And thus, even though he have received no
wealth by inheritance from his ancestors, yet when it is in his power
to take it, and he lets it not come near him neither adds to his goods,
he exhibits a mighty proof of his contempt of wealth. For so John was
the son of Zebedee that extremely poor man: yet I suppose we are not
therefore to say that his poverty was forced upon him.
Whensoever then thou seest one driving nails,
smiting with a hammer, covered with soot, do not therefore hold him
cheap, but rather for that reason admire him. Since even Peter girded
himself, and handled the dragnet, and went a fishing after the
Resurrection of the Lord.
And why say I Peter? For this same Paul himself,
after his incessant runnings to and fro and all those vast miracles,
standing in a tent-maker's shop, sewed hides together: while angels
were reverencing him and demons trembling. And he was not ashamed to
say, (Acts xx. 34.) "Unto my necessities, and to those who were with
me, these hands ministered." What say I, that he was not ashamed? Yea,
he gloried in this very thing.
But you will say, "Who is there now to be compared
with the virtue of Paul?" I too am aware that there is no one, yet not
on this account are those who live now to be despised: for if for
Christ's sake thou give honor, though one be last of all, yet if he be
a believer he shall justly be honored. For suppose a general and a
common soldier both present themselves before you, being friends of the
king, and you open your house to both: in which of their persons would
you seem to pay most honor to the king? Plainly in that of a soldier.
For there were in the general, beside his loyalty to the king, many
other things apt to win such a mark of respect from you: but the
soldier had nothing else but his loyalty to the king.
Wherefore God bade us call to our suppers and our
feasts the lame, and the maimed, and those who cannot repay us; for
these are most of all properly called good deeds which are done for
God's sake. Whereas if thou entertain some great and distinguished man,
it is not such pure mercy, what thou doest but some portion many
times is assigned to thyself also,(1) both by vain-glory, and by the
return of the favor, and by thy rising in many men's estimation on
account of thy guest. At any rate, I think I could point out many who
with this view pay court to the more distinguished among the saints,
namely, that by their means they may enjoy a greater intimacy with
rulers, and that they may find them thenceforth more useful in their
own affairs and to their families. And many such favors do they ask in
recompense from those saints; a thing which mars the repayment of their
hospitality, they seeking it with such a mind.
And why need I say this about the saints? Since he
who seeks, even from God, the reward of his labors in the present life
and follows after virtue for this world's good, is sure to diminish his
recompense. But he that asks for all his crowns wholly there, is found
far more admirable; like that Lazarus, who even now is "receiving" (St.
Luke xvi. 25.) there all "his good things;" like those Three Children,
who when they were on the point of being thrown into the furnace said,
(Dan. iii. 17, 18.) "There is a God in heaven able to deliver us; and
if not, be it known unto thee, O king, that we serve not thy gods, nor
worship the golden image which thou hast set up:" like Abraham, who
even offered(2) his son and slew him; and this he did, not for any
reward, but esteeming this one thing the greatest recompense, to obey
the Lord.
These let us also imitate. For so shall we be
visited with a return of all our good deeds and that abundantly,
because we do all with such a mind as this: so shall we obtain also the
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brighter crowns. And God grant that we may all obtain them, through the
grace and loving-kindness of our Lord Jesus Christ, with Whom, to the
Father and the Holy Spirit, be glory, power, honor, now, henceforth,
and for everlasting ages. Amen.
HOMILY XXI
1 COR. IX. I.
Am I not an Apostle? am I not free? have I not seen Jesus
Christ our Lord? are not ye my work in the Lord?
INASMUCH as he had said, "If meat make my brother to
stumble I will eat no flesh forever;" a thing which he had not yet
done, but professed he would do if need require: lest any man should
say, "Thou vauntest thyself at random, and art severe in discourse, and
utterest words of promise, a thing easy to me or to any body; but if
these sayings come from thy heart, shew by deeds something which thou
hast slighted in order to avoid making thy brother stumble:" for this
cause, I say, in what follows he is compelled to enter on the proof of
this also, and to point out how he was used to forego even things
permitted that he might not give offence, although without any law to
enforce his doing so.
And we are not yet come to the admirable part of the
matter: though it be admirable that he abstain even from things lawful
to avoid offence: but it is his habit of doing so at the cost of so
much trouble and danger(1) "For why," saith he, "speak of the idol
sacrifices? Since although Christ had enjoined that those who preach
the Gospel should live at the charge of their disciples, I did not so,
but chose, if need were, to end my life with famine and die the most
grievous of deaths, so I might avoid receiving of those whom I
instruct."
Not because they would otherwise be made to stumble,
but because his not receiving would edify them(2) : a much
greater thing for him to do. And to witness this he summons themselves,
among whom he was used to live in toil and in hunger, nourished by
others, and put to straits, in order not to offend them. And yet there
was no ground for their taking offence, for it would but have been a
law which he was fulfilling. But for all this, by a sort of
supererogations(3) he used to spare them.
Now if he did more than was enacted lest they should
take offence, and abstained from permitted things to edify others; what
must they deserve who abstain not from idol sacrifices? and that, when
many perish thereby? a thing which even apart from all scandal one
ought to shrink from, as being "the table of demons."
The sum therefore of this whole topic is this which
he works out in many verses. But we must resume it and make a fresh
entrance on what he hath alleged. For neither hath he set it down thus
expressly as I have worded it; nor doth he leap at once upon it; but
begins from another topic, thus speaking;
[2.] "Am I not an Apostle?" For besides all that
hath been said, this also makes no small difference that Paul himself
is the person thus conducting himself. As thus: To prevent their
alleging, "You may taste of the sacrifices, sealing(4) at the same
time:" for a while he withstands not that statement, but argues,
"Though it were lawful, your brethren's harm should keep you from doing
so;" and afterwards he proves that it is not even lawful. In this
particular place, however, he establishes the former point from
circumstances relating to himself. And intending presently to say that
he had received nothing from them, he sets it not down at once, but his
own dignity is what he first affirms: "Am I not an Apostle? am I not
free?"
Thus, to hinder their saying, "True; thou didst not
receive, but the reason thou didst not was its not being lawful;" he
sets down therefore first the causes why he might reasonably have
received, had he been willing to do so.
Further: that there might not seem to be any thing
invidious in regard of Peter and such as Peter, in his saying these
things, (for they did not use to decline receiving;) he first shows
that they had authority to receive, and then that no one might say,
"Peter had authority to receive but thou hadst not," he possesses
the hearer beforehand with these encomiums of himself. And
perceiving that he must praise
119
himself, (for that was the way to correct the Corinthians,) yet
disliking to say any great thing of himself, see how he hath tempered
both feelings as the occasion required: limiting his own panegyric, not
by what he knew of himself, but by what the subject of necessity
required. For he might have said, "I most of all had a right to
receive, even more than they, because 'I labored more abundantly than
they.'" But this he omits, being a point wherein he surpassed them; and
those points wherein they were great and which were just grounds for
their receiving, those only he sets down: as follows:
"Am I not an Apostle? am I not free?" i.e. "have I
not authority over myself? am I under any, to overrule me and forbid my
receiving?"
"But they have an advantage over you, in having been
with Christ."
"Nay, neither is this denied me." With a view to
which he saith,
"Have I not seen Jesus Christ our Lord?" For "last
of all," (c. xv. 8.) saith he, "as unto one born out of due time, He
appeared unto me also." Now this likewise was no small dignity: since
"many Prophets," (S. Mat. xiii. 17.) saith He, "and righteous men have
desired to see the things which ye see, and have not seen them:" and,
"Days will come when ye shall desire to see one of these days." (S.
Luke xvii.
"What then, though thou be 'an Apostle,' and 'free,'
and hast 'seen Christ,' if thou hast not exhibited any work of an
Apostle; how then can it be right for thee to receive?" Wherefore after
this he adds,
"Are not ye my work in the Lord?" For this is the
great thing; and those others avail nothing, apart from this. Even
Judas himself was "an Apostle," and "free," and "saw Christ;" but
because he had not "the work of an Apostle," all those things profited
him not. You see then why he adds this also, and calls themselves to be
witnesses of it.
Moreover, because it was a great thing which he had
uttered, see how he chastens it, adding, "In the Lord:" i.e., "the work
is God's, not mine."
Ver. 2. "If to others I am not an Apostle, yet at
least I am to you."
Do you see how far he is from enlarging here without
necessity? And yet he had the whole world to speak of, and barbarous
nations, and sea and land. However, he mentions none of these things,
but carries his point by concession, and even granting more than he
need. As if he had said, "Why need I dwell on things over and above,
since these even alone are enough for my present purpose? I speak not,
you will observe, of my achievements in other quarters, but of those
which have you for witnesses. Upon which it follows that if from no
other quarter, yet from you I have a right to receive. Nevertheless,
from whom I had most right to receive, even you whose teacher I was,
from those I received not."
"If to others I am not an Apostle, yet at least I am
to you." Again, he states his point by concession. For the whole world
had him for its Apostle. "However," saith he, "I say not that, I am not
contending nor disputing, but what concerns you I lay down. 'For the
seal of mine Apostleship are ye:'" i.e., its proof. "Should any one,
moreover, desire to learn whence I am an Apostle, you are the persons
whom I bring forward: for all the signs of an Apostle have I exhibited
among you, and not one have I failed in." As also he speaks in the
Second Epistle, saying, (2 Cor. xii. 12) "Though I am nothing, truly
the signs of an Apostle were wrought among you in all patience, by
signs and wonders and mighty works. For what is there wherein ye were
made inferior to the rest of the Churches?" Wherefore he saith, "The
seal of mine Apostleship are ye." "For I both exhibited miracles, and
taught by word, and underwent dangers, and shewed forth a blameless
life." And these topics you may see fully set forth by these two
Epistles, how he lays before them the demonstration of each with all
exactness.
[3.] Ver. 3. "My defence to them that examine me is
this." What is, "My defence to them that examine me is this?" "To those
whe seek to know whereby I am proved to be an Apostle, or who accuse me
as receiving money, or inquire the cause of my not receiving, or would
fain shew that I am not an Apostle: to all such, my instruction given
to you and these things which I am about to say, may stand for a
full explanation and defence." What then are these?
Ver. 4, 5. "Have we no right to eat and to drink?
Have we no right to lead about a wife that is a believer?" Why, how are
these sayings a defence? "Because, when it appears that I abstain even
from things which are allowed, it cannot be just to look suspiciously
on me as a deceiver or one acting for gain."
Wherefore, from what was before alleged and from my
having instructed you and from this which I have now said, I have
matter sufficient to make my defence to you: and all who examine me I
meet upon this ground, alleging both what has gone before and
this which follows: "Have we no right to eat and to drink? have we no
right to lead about a wife that is a believer? "Yet for all this,
having it I abstain?"
What then? did he not use to eat or to drink?
120
It were most true to say that in many places he really did not
eat nor drink: for (c. iv. II.) "in hunger," saith he, "and in thirst,
and in nakedness" we were abiding." Here, however, this is not his
meaning; but what? "We eat not nor drink, receiving of those whom we
instruct, though we have a right so to receive."
"Have we no right to lead about a wife that is a
believer, even as the rest of the Apostles, and the brethren of the
Lord, and Cephas?" Observe his skilfulness. The leader of the choir
stands last in his arrangement: since that is the time for laying down
the strongest of all one's topics. Nor was it so wonderful for one to
be able to point out examples of this conduct in the rest, as in the
foremost champion and in him who was entrusted with the keys of heaven.
But neither does he mention Peter alone, but all of them: as if he had
said, Whether you seek the inferior sort or the more eminent, in all
you find patterns of this sort.
For the brethren too of the Lord, being freed from
their first unbelief (vid. S. John vii. 5.), had come to be among those
who were approved, although they attained not to the Apostles. And
accordingly the middle place is that which he hath assigned to them,
setting down those who were in the extremes before and after.
Ver. 6. "Or I only and Barnabas, have we not a right
to forbear working?"
(See his humility of mind and his soul pure from
envy, how he takes care not to conceal him whom he knew to be a
partaker with himself in this perfection.) For if the other things be
common, how is not this common? Both they and we are apostles and are
free, and have seen Christ, and have exhibited the works of Apostles.
Therefore we likewise have a right both to live without working and to
be supported by our disciples.
[4.] Ver. 7. "What soldier ever serveth at his own
charges?" For since, which was the strongest point, he had proved from
the Apostles that it is lawful to do so, he next comes to examples and
to the common practice; as he uses to do: "What soldier serveth at his
own charges?" saith he. But do thou consider, I pray, how very suitable
are the examples to his proposed subject, and how he mentions first
that which is accompanied with danger; viz. soldiership and arms and
wars. For such a kind of thing was the Apostolate, nay rather much more
hazardous than these. For not with men alone was their warfare, but
with demons also, and against the prince of those beings was their
battle array. What he saith therefore is this: "Not even do heathen
governors, cruel and unjust as they are, require their soldiers to
endure service and peril and live on their own means. How then could
Christ ever have required this?"
Nor is he satisfied with one example. For to him who
is rather simple and dull, this also is wont to come as a great
refreshment, viz. their seeing the common custom also going along with
the laws of God. Wherefore he proceeds to another topic also and says,
"Who planteth a vineyard, and eateth not of the fruit thereof?" For as
by the former he indicated his dangers, so. by this his labor and
abundant travail and care.
He adds likewise a third example, saying, "Who
feedeth a flock, and eateth not of the milk thereof?" He is exhibiting
the great concern which it becomes a teacher to show for those who are
under his rule. For, in fact, the Apostles were both soldiers and
husbandmen and shepherds, not of the earth nor of irrational animals,
nor in such wars as are perceptible by sense; but of reasonable souls
and in battle array with the demons.
It also must be remarked how every where he
preserves moderation, seeking the useful only, not the extraordinary.
For he said not, "What soldier serveth and is not enriched?" but, "What
soldier ever serveth at his own charges?" Neither did he say, "Who
planteth a vineyard, and gathereth not gold, or spareth to collect the
whole fruit?" but, "Who eateth not of the fruit thereof?" Neither did
he say, "Who feedeth a flock, and maketh not merchandize of the lambs?"
But what? "And eateth not of the milk thereof?" Not of the lambs, but
of the milk; signifying, that a little relief should be enough for the
teacher, even his necessary food alone. (This refers to those who would
devour all and gather the whole of the fruit.) "So likewise the Lord
ordained," saying, "The laborer is worthy of his food." (St. Mat. x.
10.)
And not this only doth he establish by his
illustrations, but he shows also what kind of man a priest ought to be.
For he ought to possess both the courage of a soldier and the diligence
of a husbandman and the carefulness of a shepherd, and after all these,
to seek nothing more than necessaries.
[5.] Having shewn, as you see, both from the
Apostles, that it is not forbidden the teacher to receive, and from
illustrations found in common life, he proceeds also to a third head,
thus saying,
Ver. 8. "Do I speak these things after the manner of
men? or saith not the law also the same?"
For since he had hitherto alleged nothing out of the
Scriptures, but put forward the common custom; "think not," saith he,
"that I am confident in these alone, nor that I go to the opinions of
men for the ground of these enactments. For I can shew that these
things are
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also well-pleasing to God, and I read an ancient law enjoining them."
Wherefore also he carries on his discourse in the form of a question,
which is .apt to be done in things fully acknowledged; thus saying,
"Say I these things after the manner of men?" i.e. "do I strengthen
myself only by human examples?" "or saith not the law also the same?"
Ver. 9. "For it is written in the law of Moses, Thou
shalt not muzzle the ox when he treadeth out the corn."
And on what account hath he mentioned this, having
the example of the priests? Wishing to establish it far beyond what the
case required. Further, lest any should say, "And what have we to do
with the saying about the oxen?" he works it out more exactly, saying,
"Is it for the oxen that God careth;" Doth God then, tell me, take no
care for oxen? Well, He doth take care of them, but not so as to make a
law concerning such a thing as this. So that had he not been hinting at
something important, training the Jews to mercy in the case of the
brutes, and through these, discoursing with them of the teachers also;
he would not have taken so much interest as even to make a law to
forbid the muzzling of oxen.
Wherein he points out another thing likewise, that
the labor of teachers both is and ought to be great.
And again another thing. What then is this? That
whatever is said by the Old Testament respecting care for brutes, in
its principal meaning bears on the instruction of human beings: as in
fact do all the rest: the precepts, for example, concerning various
garments; and those concerning vineyards and seeds and not making the
ground bear divers crops,(1) and those concerning leprosy; and, in a
word, all the rest: for they being of a duller sort He was discoursing
with them from these topics, advancing them by little and little.
And see how in what follows he doth not even confirm
it, as being clear and self-evident. For having said, "Is it for the
oxen that God careth?" he added, "or saith he it altogether for our
sake?" Not adding even the "altogether" at random, but that he might
not leave the hearer any thing whatever to reply.
And he dwells upon the metaphor, saying and
declaring, "Yea for our sakes it was written, because he who ploweth
ought to plow in hope;" i.e., the teacher ought to enjoy the returns of
his labors; "and he that thresheth ought to thresh in hope of
partaking." And observe his wisdom in that from the seed he transferred
the matter to the threshing floor; herein also again manifesting the
many toils of the teachers, that they in their own persons both plough
and tread the floor. And of the ploughing, because there was nothing to
reap, but labor only, he used the word, "hope;" but of treading the
floor he presently allows the fruit, saying, "He that thresheth is a
partaker of his hope."
Further, lest any should say, "Is this then the
return for so many toils," he adds, "in hope," i.e., "which is to
come." No other thing therefore doth the mouth of this animal being
unmuzzled declare than this; that the teachers who labor ought also to
enjoy some return.
[6.] Ver. 11. "If we sowed unto you spiritual
things, is it a great matter if we shall reap your carnal things?"
Lo, he adds also a fourth argument for the duty of
yielding support. For since he had said, "What soldier ever serveth at
his own charges?" and, "who planteth a vineyard?" and, "who feedeth a
flock?" and introduced the ox that treadeth the corn; he points out
likewise another most reasonable cause on account of which they might
justly receive; viz. having bestowed much greater gifts, no more as
having labored only. What is it then? "if we sowed unto you spiritual
things, is it a great matter if we shall reap your carnal things?"
Seest thou a most just allegation and fuller of reason than all the
former? for "in those instances," says he, "carnal is the seed, carnal
also is the fruit; but here not so, but the seed is spiritual, the
return carnal." Thus, to prevent high thoughts in those who contribute
to their teachers, he signified that they receive more than they give.
As if he had said, "Husbandmen, whatsoever they sow, this also do they
receive; but we, sowing in your souls spiritual things, do reap
carnal." For such is the kind of support given by them. Further, and
still more to put them to the blush.
Ver. 12. "If others partake of this right over you,
do not we yet more?"
See also again another argument, and this too from
examples though not of the same kind. For it is not Peter whom he
mentions here nor the Apostles, but certain other spurious ones, with
whom he afterwards enters into combat, and concerning whom he says, (2
Cor. xi. 20.) "If a man devour you, if he take you captive, if he exalt
himself, if he smite you on the face," and already he is sounding the
prelude(2) to the fight with them. Wherefore neither did he say, "If
others take of you," but pointing out their insolence and tyranny and
trafficking, he says, "if others partake of this right over you," i.e.,
"rule you, exercise authority, use you as servants, not taking you
captive only, but with much authority." Wherefore he added "do not we
yet more?" which he would not have said if
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the discourse were concerning the Apostles. But it is evident that he
hints at certain pestilent men, and deceivers of them. "So that besides
the law of Moses even ye yourselves have made a law in behalf of the
duty of contribution."
And having said, "do not we yet more?" he does not
prove why yet more, but leaves it to their consciences to convince them
of that, wishing at the same time both to alarm and to abash them more
thoroughly.
[7.] "Nevertheless, we did not use this right;"
i.e., "did not receive." Do you see, when he had by so many reasons
before proved that receiving is not unlawful, how he next says, "we
receive not," that he might not seem to abstain as from a thing
forbidden? "For not because it is unlawful," saith he, "do I not
receive; for it is lawful and this we have many ways shown: from the
Apostles; from the affairs of life, the soldier, the husbandman, and
the shepherd; from the law of Moses; from the very nature of the case,
in that we have sown unto you spiritual things; from what yourselves
have done to others." But as he had laid down these things, lest he
should seem to put to shame the Apostles who were in the habit of
receiving; abashing them and signifying that not as from a forbidden
thing doth he abstain from it: so again, lest by his large store of
proof and the examples and reasonings by which he had pointed out the
propriety of receiving, he should seem to be anxious to receive himself
and therefore to say these things; he now corrects it. And afterwards
he laid it down more clearly where he says, "And I wrote not these
things, that it may be so done in my case;" but here his words are, "we
did not use this right."
And what is a still greater thing, neither could any
have this to say, that being in abundance we declined using it; rather,
when necessity pressed upon us we would not yield to the necessity.
Which also in the second Epistle he says; "I robbed other Churches,
taking wages of them that I might minister unto you; and when I was
present with you, and was in want, I was not a burden on any man." (2
Cor. xi. 8, 9.) And in this Epistle again, "We both hunger, and thirst,
and are naked, and are buffeted." (I Cor. iv. II.) And here again he
hints the same thing, saying, "But we bear all things." For by saying,
"we bear all things," he intimates both hunger and great straits and
all the other things. "But not even thus have we been compelled," saith
he, "to break the law which we laid down for ourselves. Wherefore?
"that we may cause no hinderance to the Gospel of Christ." For since
the Corinthians were rather weak-minded, "lest we should wound you,"
saith he "by receiving, we chose to do even more than was commanded
rather than hinder the Gospel," i.e., your instruction. Now if we in a
matter left free to us, and when we were both enduring much hardship
and having Apostles for our pattern, used abstinence lest we should
give hindrance, (and he did not say, "subversion," but "hindrance;" nor
simply "hindrance," but "any" hindrance,) that we might not, so to
speak, cause so much as the slightest suspense and delay to the course
of the Word: "If now," saith he, "we used so great care, how much more
ought you to abstain, who both come far short of the Apostles and have
no law to mention, giving you permission: but contrariwise are both
putting your hand to things forbidden and things which tend to the
great injury of the Gospel, not to its hindrance only(1) and not even
having any pressing necessity in view." For all this discussion he had
moved on account of these Corinthians, who were making their weaker
brethren to stumble by eating of things sacrificed to idols.
[8.] These things also let us listen to, beloved;
that we may not despise those who are offended, nor, "cause any
hindrance to the Gospel of Christ;" that we may not betray our own
salvation. And say not thou to the when thy brother is offended, "this
or that, whereby he is offended, hath not been forbidden; it is
permitted." For I have something greater to say to thee: "although
Christ Himself have permitted it, yet if thou seest any injured, stop
and do not use the permission." For this also did Paul; when he might
have received, Christ having granted permission, he received not. Thus
hath our Lord in His mercy mingled much gentleness with His precepts
that it might not be all merely of commandment, but that we might do
much also of our own mind. Since it was in His power, had He not been
so minded, to extend the commandments further and to say, "he who fasts
not continually, let him be chastised; he who keeps not his virginity,
let him be punished; he that doth not strip himself of all that he
hath, let him suffer the severest penalty." But he did not so, giving
thee occasion, if thou wilt, to be forward in doing more. Wherefore
both when He was discoursing about virginity, He said, "He that is able
to receive, let him receive it:" and in the case of the rich man, some
things He commanded, but some He left to the determination of his mind.
For He said not, "Sell what thou hast," but, "If thou wilt be perfect,
sell."
But we are not only not forward to do more, and to
go beyond the precepts, but we fall very short even of the measure of
things commanded.
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And whereas Paul suffered hunger that he might not hinder the Gospel;
we have not the heart even to touch what is in our own stores,
though we see innumerable souls overthrown "Yea" saith one, "let
the moth eat, and let not the poor eat; let the worm devour, and let
not the naked be clothed; let all be wasted away with time, and let not
Christ be fed; and this when He hungereth." "Why, who said this?" it
will be asked. Nay, this is the very grievance, that not in words but
in deeds these things are said: for it were less grievous uttered in
words than done in deeds. For is not this the cry, day by day, of the
inhuman and cruel tyrant, Covetousness, to those who are led captive by
her? "Let your goods be set before informers and robbers and traitors
for luxury, and not before the hungry and needy for their sustenance."
Is it not ye then who make robbers? Is it not ye who minister fuel to
the fire of the envious? Is it not ye who make vagabonds and traitors,
putting your wealth before them for a bait? What madness is this? (for
a madness it is, and plain distraction,) to fill your chests with
apparel, and overlook him that is made after God's image and
similitude, naked and trembling with cold, and with difficulty keeping
himself upright.
"But he pretends," saith one, "this tremor and
weakness." And dost thou not fear lest a thunderbolt from heaven,
kindled by this word, should fall upon thee? (For I am bursting with
wrath: bear with me.) Thou, I say, pampering and fattening thyself and
extending thy potations to the dead of night and comforting thyself in
soft coverlets, dost not deem thyself liable to judgment, so lawlessly
using the gifts of God: (for wine was not made that we should be
drunken; nor food, that we should pamper our appetites; nor meats, that
we should distend the belly.) But from the poor, the wretched, from him
that is as good as dead, from him demandest thou strict accounts, and
dost thou not fear Christ's tribunal, so full of all awfulness and
terror? Why, if he do play the hypocrite, he doth it of necessity and
want, because of thy cruelty and inhumanity, requiring the use of such
masks and refusing all inclination to mercy. For who is so wretched and
miserable as without urgent necessity, for one loaf of bread, to submit
to such disgrace, and to bewail himself and endure so severe a
punishment? So that this hypocrisy of his goeth about, the herald of
thine inhumanity. For since by supplicating and beseeching and uttering
piteous expressions and lamenting and weeping and going about all day,
he doth not obtain even necessary food, he devised perhaps even l this
contrivance also, the disgrace and blame whereof falls not so much on
himself as on thee: for he indeed is meet to be pitied because. he hath
fallen into so great necessity; but we are worthy of innumerable
punishments because we compel the poor to suffer such things. For if we
would easily give way, never would he have chosen to endure such things.
And why speak I of nakedness and trembling? For I
will tell a thing yet more to be shuddered at, that some have been
compelled even to deprive their children of sight at an early age in
order that they might touch our insensibility. For since when they
could see and went about naked, neither by their age nor by their
misfortunes could they win favor of the unpitying, they added to so
great evils another yet sterner tragedy, that they might remove their
hunger; thinking it to be a lighter thing to be deprived of this common
light and that sunshine which is given to all, than to struggle with
continual famine and endure the most miserable of deaths. Thus, since
you have not learned to pity poverty, but delight yourselves in
misfortunes, they satisfy your insatiable desire, and both for
themselves and for us kindle a fiercer flame in hell.
[9.] And to convince you that this is the reason why
these and such like things are done, I will tell you of an acknowledged
proof which no man can gainsay. There are other poor men, of light and
unsteady minds and not knowing how to bear hunger, but rather enduring
every thing than it. These having often tried to deal with us by
piteous gestures and words and finding that they availed nothing, have
left off those supplications and henceforward our very wonder-workers
are surpassed by them, some chewing the skins of worn-out shoes, and
some fixing sharp nails into their heads, others lying about in frozen
pools with naked stomachs, and others enduring different things yet
more horrid than these, that they may draw around them the ungodly
spectators. And thou, while these things are going on, standest
laughing and wondering the while and making a fine show of other men's
miseries, our common nature disgracing itself. And what could a fierce
demon do more? Next, you give him money in abundance that he may do
these things more promptly. And to him that prays and calls on God and
approaches with modesty, you vouchsafe neither an answer nor a look:
rather you utter to him, continually teazing you, those disgusting
expressions, "Ought this fellow to live? or at all to breathe and see
this sun?" whereas to the other sort you are both cheerful and liberal,
as though you were appointed to dispense the prize of that ridiculous
and Satanic unseemliness. Wherefore with more propriety to those who
appoint these sports and bestow nothing till they see others punishing
themselves, might these words be addressed, "Ought
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these men to live, to breathe at all, or see the sun, who trangress
against our common nature, who insult God?" For whereas God saith,
"Give alms, and I give thee the kingdom of heaven," thou hearest not:
but when the Devil shews thee a head pierced with nails, on a sudden
thou hast become liberal. And the contrivance of the evil spirit
pregnant with so much mischief, hath wrought upon thee more than the
promise of God bringing innumerable blessings. If gold were to be laid
down to prevent the doing of these things or the looking upon them when
done, there is nothing which thou oughtest not to practise and endure,
to get rid of so excessive madness; but ye contrive every thing to have
them done, and look on the doing of them. Still askest thou then, tell
me, to what end is hell-fire? Nay, ask not that any more, but how is
there one hell only? For of how many punishments are not they worthy,
who get up this cruel and merciless spectacle and laugh at what both
they and yourselves ought to weep over; yea, rather of the two, ye who
compel them to such unseemly doings.
"But I do not compel them," say you. What else but
compelling is it, I should like to know ? Those who are more modest and
shed tears and invoke God, thou art impatient even of listening to; but
for these thou both findest silver in abundance and bringest around
thee many to admire them.
"Well, let us leave off," say you, "pitying them.
And dost thou too enjoin this?" Nay, it is not pity, O man, to demand
so severe a punishment for a few pence, to order men to maim themselves
for necessary food and cut into many pieces the skin of their head so
mercilessly and pitifully. "Gently," say you, "for it is not we who
pierce those heads." Would it were thou, and the horror would not be so
horrible. For he that slays a man does a much more grievous(1) thing
than he who bids him slay himself, which indeed happens in the case of
these persons. For they endure more bitter pains when they are bidden
to be themselves the executors of these wicked commands.
And all this in Antioch, where men were first called
Christians, wherein are bred the most civilized of mankind, where in
old time the fruit of charity flourished so abundantly. For not only to
those at hand but also to those very far off, they used to send, and
this when famine was expected.
[10.] What then ought we to do? say you. To cease
from this savage practice: and to convince all that are in need that by
doing these things they will gain nothing, but if they modestly
approach they shall find your liberality great. Let them be once aware
of this, even though they be of all men most miserable, they will never
choose to punish themselves so severely, I pledge myself; nay, they
will even give you thanks for delivering them both from the mockery and
the pain of that way of life. But as it is, for charioteers you would
let out even your own children, and for dancers you would throw away
your very souls, while for Christ an hungered you spare not the
smallest portion of your substance. But if you give a little silver,
you think as much of it as if you had laid out all you have, not
knowing that not the giving but the giving liberally, this is true
almsgiving. Wherefore also it is not those simply who give whom the
prophet proclaims and calls happy, but those who bestow liberally. For
he doth not say simply, He hath given, but what? (Ps. cxii. 8.) "he
hathdispersed abroad, he hath given to the poor." For what profit is
it, when out of it thou givest as it were a glass of water out of the
sea, and even a widow's magnanimity is beyond thy emulation? And how
wilt thou say, "Pity me, O Lord, according to thy great pity, and
according to the multitude of thy mercies blot out my transgression,"
thyself not pitying according to any great pity, nay, haply not
according to any little. For I am greatly ashamed, I own, when I see
many of the rich riding upon their golden-bitted chargers with a train
of domestics clad in gold, and having couches of silver and other and
more pomp, and yet when there is need to give to a poor man, becoming
more beggarly than the very poorest.
[11.] But what is their constant talk? "He hath,"
they say, "the common church-allowance." And what is that to thee? For
thou wilt not be saved because I give; nor if the Church bestow hast
thou blotted out thine own sins. For this cause givest thou not,
because the Church ought to give to the needy? Because the priests
pray, wilt thou never pray thyself? And because others fast, wilt thou
be continually drunken? Knowest thou not that God enacted not
almsgiving so much for the sake of the poor as for the sake of the
persons themselves who bestow ?
But dost thou suspect the priest ? Why this thing
itself, to begin with, is a grievous sin. However, I will not examine
the matter too nicely. Do thou it all in thine own person, and so shalt
thou reap a double reward. Since in fact, what we say in behalf of
almsgiving, we say not, that thou shouldest offer to us, but that thou
shouldest thyself minister by thine own hands. For if thou bringest
thine alms to me, perhaps thou mayest even be led captive by
vain-glory, and oftentimes likewise thou shall go away offended through
suspicion of something
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evil: but if ye do all things by yourselves, ye shall both be rid of
offences and of unreasonable suspicion, and greater is your reward. Not
therefore to compel you to bring your money hither, do I say these
things; nor from indignation on account of the priests being
ill-reported of. For if one must be indignant and grieve, for you
should be our grief, who say this ill. Since to them who are spoken ill
of falsely and vainly the reward is greater, but to the speakers the
condemnation and punishment is heavier. I say not these things
therefore in their behalf, but in solicitude and care for you. For what
marvel is it if some in our generation are suspected, when in the case
of those holy men who imitated the angels, who possessed nothing of
their own, I mean the Apostles, there was a murmuring in the
ministration to the widows (Acts VI I.) that the poor were overlooked?
when "not one said that aught of the things he possessed was his own,
but they had all things common?" (Acts iv. 32.)
Let us not then put forward these pretexts, nor
account it an excuse that the Church is wealthy. But when you see the
greatness of her substance, bear in mind also the crowds of poor who
are on her list, the multitudes of her sick, her occasions of endless
expenses. Investigate, scrutinize, there is none to forbid, nay, they
are even ready to give you an account. But I wish to go much farther.
Namely, when we have given in our accounts and proved that our
expenditure is no less than our income, nay, sometimes more, I would
gladly ask you this further question: When we depart hence and shall
hear Christ saying, "Ye saw me hungry, and gave me no meat; naked, and
ye clothed me not;" what shall we say? what apology shall we make?
Shall we bring forward such and such a person who disobeyed these
commands? or some of the priests who were suspected? "Nay, what is this
to thee? for I accuse thee," saith He, "of those things wherein thou
hast thyself sinned. And the apology for these would be, to have washed
away thine own offences, not to point to others whose errors have been
the same as thine."
In fact, the Church through your meanness is
compelled to have such property as it has now. Since, if men did all
things according to the apostolical laws, its revenue should have been
your good will, which were both a secure chest and an inexhaustible
treasury. But now when ye lay up for yourselves treasures upon the
earth and shut up all things in your own stores, while the Church is
compelled to be at charges with bands of widows, choirs of virgins, so
journings of strangers, distresses of foreigners, the misfortunes of
prisoners, the necessities of the sick and maimed, and other such like
causes, what must be done? Turn away from all these, and block up so
many ports? Who then could endure the shipwrecks that would ensue; the
weepings, the lamentations, the wailings which would reach us from
every quarter?
Let us not then speak at random what comes into our
mind. For now, as I have just said, we are really prepared to render up
our accounts to you. But even if it were the reverse, and ye had
corrupt teachers plundering and grasping at every thing, not even so
were their wickedness an apology for you. For the Lover of mankind and
All-wise, the Only-Begotten Son of God, seeing all things, and knowing
the chance that in so great length of time and in so vast a world there
would be many corrupt priests; lest the carelessness of those under
their rule should increase through their neglect, removing every excuse
for indifference; "In Moses' seat," saith He, "sit the Scribes and the
Pharisees; all things, therefore, whatsoever they bid you, these do ye,
but do not ye after their works:" implying, that even if thou hast a
bad teacher, this will not avail thee, shouldest thou not attend to the
things which are spoken. For not from what thy teacher hath done but
from what thou hast heard and disobeyed, from that, I say, doth God
pass his sentence upon thee. So that if thou doest the things
commanded, thou shalt then stand with much boldness: but if thou
disobey the things spoken, even though thou shouldest show ten thousand
corrupt priests, this will not plead for thee at all. Since Judas also
was an apostle, but nevertheless this shall never be any apology for
the sacrilegious and covetous. Nor will any be able when accused to
say, "Why the Apostle was a thief and sacrilegious, and a traitor;"
yea, this very thing shall most of all be our punishment and
condemnation that not even by the evils of others were we corrected.
For this cause also these things were written that we might shun all
emulation of such things.
Wherefore, leaving this person and that, let us take
heed to ourselves. For "each of us shall give account of himself to
God." In order therefore that we may render up this account with a good
defence, let us well order our own lives and stretch out a liberal hand
to the needy, knowing that this only is our defence, the showing
ourselves to have rightly done the things commanded; there is no other
whatever. And if we be able to produce this, we shall escape those
intolerable pains of hell, and obtain the good things to come; unto
which may we all attain, by the grace and mercy of our Lord Jesus
Christ, with Whom, to the Father and the Holy Ghost, be glory, power,
and honor, now and ever, and world without end. Amen.
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HOMILY XXII
1 Cor. ix. 13, 14.
Know ye not that they which minister about sacred things eat of the
temple? and they which wait upon the altar have their portion with the
altar? Even so did the Lord ordain that they which proclaim the Gospel
should live of the Gospel.
He takes great care to show that the receiving was
not forbidden. Whereupon having said so much before, he was not content
but proceeds also to the Law, furnishing an example closer to the point
than the former. For it was not the same thing to bring forward the
oxen and to adduce the law expressly given concerning priests.
But consider, I pray, in this also the wisdom of
Paul, how he mentions the matter in a way to give it dignity. For he
did not say, "They which minister about sacred things receive of those
who offer them." But what? "They eat of the temple:" so that neither
they who receive may be blamed nor they who give may be lifted up.
Wherefore also what follows he hath set down in the same way.
For neither did he say, "They which wait upon the
altar receive of them which sacrifice," but, "have their portion with
the altar." For the things offered now no longer belonged to those who
offered them, but to the temple and the altar. And he said not, "They
receive the holy things," but, they "eat of the temple," indicating
again their moderation, and that it behoves them not to make money nor
to be rich. And though he say that they have their portion "with the
altar," he doth not speak of equal distribution but of relief given
them as their due. And yet the case of the Apostles was much stronger.
For in the former instance the priesthood was an honor, but in the
latter it was dangers and slaughters and violent deaths. Wherefore all
the other examples together did not come up to the saying, "If we sowed
unto you spiritual things:" since in saying, "we sowed," he points out
the storms, the danger, the snares, the unspeakable evils, which they
endured in preaching. Nevertheless, though the superiority was so
great, he was unwilling either to abase the things of the old law or to
exalt the things which belong to himself: nay he even contracts his
own, reckoning the superiority not from the dangers, but from the
greatness of the gift. For he said not, "if we have jeoparded
ourselves" or "exposed ourselves to snares" but "if we sowed unto you
spiritual things.
And the part of the priests, as far as possible, he
exalts, saying, "They which minister about sacred things," and "they
that wait upon the altar," thereby intending to point out their
continual servitude and patience. Again, as he had spoken of the
priests among the Jews, viz. both the Levites and the Chief Priests, so
he hath expressed each of the orders, both the inferior and the
superior; the one by saying, "they which minister about sacred things,"
and the other by saying, "they which wait upon the altar." For not to
all was one work commanded; but some were entrusted with the coarser,
others with the more exalted offices. Comprehending therefore all
these, lest any should say, "why talk to us of the old law? knowest
thou not that ours is the time of more perfect commandments?" after all
those topics he placed that which is strongest of all, saying,
Ver. 14. "Even so did the Lord ordain that they who
proclaim the Gospel should live of the Gospel."
Nor doth he even here say that they are supported by
men, but as in the case of the priests, of "the temple" and "of the
altar," so likewise here, "of the Gospel;" and as there he saith,
"eat," so here, "live," not make merchandize nor lay up treasures. "For
the laborer," saith He, "is worthy of his hire."
[2.] Ver. 15. "But I have used none of these things:"
What then if thou hast not used them now, saith one,
but intendest to use them at a future time, and on this account sayest
these things. Far from it; for he speedily corrected the notion, thus
saying;
"And I write not these things that it may be so done
in my case."
And see with what vehemence he disavows and repels
the thing:
"For it were good for me rather to die, than that
any man should make my glorying void."
And not once nor twice, but many times he uses this
expression. For above he said, "We
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did not use this right:" and after this again, "that I abuse not my
right:" and here, "but I have used none of these things." "These
things;" what things? The many examples.(1) That is to say, many things
giving me license; the soldier, the husbandman, the shepherd, the
Apostles, the law, the things done by us unto you, the things done by
you unto the others, the priests, the ordinance of Christ; by none of
these have I been induced to abolish my own law, and to receive. And
speak not to me of the past: (although I could say, that I have endured
much even in past times on this account,) nevertheless I do not rest on
it alone, but likewise concerning the future I pledge myself, that I
would choose rather to die of hunger than be deprived of these crowns.
"For it were good for me rather to die," saith he,
"than that any man should make my glorying void."
He said not, "that any man should abolish my law,"
but, "my glorying." For lest any should say, "he doth it indeed but not
cheerfully, but with lamentation and grief," willing to show the excess
of his joy and the abundance of his zeal, he even calls the matter
"glorying." So far was he from vexing himself that he even glories, and
chooses rather to die than to fall from this "glorying." So much dearer
to him even than life itself was that proceeding of his.
[3.] Next, he exalts it from another consideration
also, and signifies that it was a great thing, not that he might show
himself famous, (for far was he from that disposition,) but to signify
that he rejoices, and with a view more abundantly to take away all
suspicion. For on this account, as I before said, he also called it a
glorying: and what saith he?
Ver. 16, 17, 18. "For if I preach the Gospel, I have
nothing to glory of; for necessity is laid upon me; for woe is unto me,
if I preach not the Gospel! For if I do this of mine own will, I
have a reward: but if not of mine own will, I have a stewardship
entrusted to me. What then is my reward? That when I preach the Gospel,
I may make the Gospel of Christ without charge, so as not to use to the
full my right in the Gospel."
What sayest thou? tell me. "If thou preach the
Gospel, it is nothing for thee to glory of, but it is, if thou make the
Gospel of Christ without charge?" Is this therefore greater than that?
By no means; but in another point of view it hath some advantage,
inasmuch as the one is a command, but the other is a good deed of my
own free-will: for what things are done beyond the commandment, have a
great reward in this respect: but such as are in pursuance of a
commandment, not so great: and so in this respect he says, the one is
more than the other; not in the very nature of the thing. For what is
equal to preaching; since it maketh men vie even with the angels
themselves. Nevertheless since the one is a commandment and a debt, the
other a forwardness of free-will, in this respect this is more than
that. Wherefore he saith, explaining the same, what I just now
mentioned:
"For if I do this of mine own will, I have a reward,
but if not of mine own will, a stewardship is entrusted to me;" taking
the words of mine own "will" and "not of mine own will," of its being
committed or not committed to him. And thus we must understand the
expression, "for necessity is laid upon me;" not as though. he did
aught of these things against his will, God forbid, but as though he
were bound by the things commanded, and for contradistinction to the
liberty in receiving before mentioned. Wherefore also Christ said to
the disciples, (St. Luke xvii. 10.) "When ye have done all, say, We are
unprofitable servants; for we have done that which was our duty to do."
"What then is my reward? That when I preach the
Gospel, I may make the Gospel without charge." What then, tell me, hath
Peter' no reward? Nay, who can ever have so great an one as he? And
what shall we say of the other Apostles? How then said he, "If I do
this of mine own will I have a reward, but if not of mine own will, a
stewardship is entrusted to me?" Seest thou here also his wisdom? For
he said not, "But if not of mine own will," I have no reward, but, "a
stewardship is committed unto me:" implying that even thus he hath a
reward, but such as he obtains who hath performed what was commanded,
not such as belongs to him who hath of his own resources been generous
and exceeded the commandment.
"What then is the reward? That, when I preach the
Gospel," saith he, "I may make the Gospel without charge, so as not to
use to the full my right in the Gospel." See how throughout he uses the
term "right," intimating this, as I have often observed; that neither
are they who receive worthy of blame. But he added,. "in the Gospel,"
partly to show the reasonableness of it, partly also to forbid our
carrying the matter out into every case. For the teacher ought to
receive, but not the mere drone also.(2)
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[4.] Ver. 19. "For though I was free from all men, I
brought myself under bondage to all, that I might gain the more."
Here again he introduces another high step in
advance. For a great thing it is even not to receive, but this which he
is about to mention is much more than that. What then is it that he
says? "Not only have I not received," saith he," not only have I not
used this right, but I have even made myself a slave, and in a slavery
manifold and universal. For not in money alone, but, which was much
more than money, in employments many and various have I made good this
same rule: and I have made myself a slave when I was subject to none,
having no necessity in any respect, (for this is the meaning of,
"though I was free from all men;") and not to any single person have I
been a slave, but to the whole world." brought Wherefore also he
subjoined, "I myself under bondage to all." That is, "To preach the
Gospel I was commanded, and to proclaim the things committed to my
trust; but the contriving and devising numberless things beside, all
that was of my own zeal. For I was only under obligation to invest the
money, whereas I did every thing in order to get a return for it,
attempting more than was commanded." Thus doing as he did all things of
free choice and zeal and love to Christ, he had an insatiable desire
for the salvation of mankind. Wherefore also he used to overpass by a
very great deal the lines marked out, in every way springing higher
than the very heaven.
[5.] Next, having mentioned his servitude, be
describes in what follows the various modes of it.. And what are these?
Ver. 20. "And I became," says he, "to the Jews as a
Jew, that I might gain Jews." And how did this take place? When he
circumcised that he might abolish circumcision. Wherefore he said not,
"a Jew," but, "as a Jew," which was a wise arrangement. What sayest
thou? The herald of the world and he who touched the very heavens and
shone so bright in grace, doth he all at once descend so low? Yea. For
this is to ascend. For you are not to look to the fact only of his
descending, but also to his raising up him that was bowed down and
bringing him up to himself.
"To them that are under the law, as under the law,
not being myself under the law, that I might gain them that are under
the law." Either it is the explanation of what went before, or he hints
at some other thing besides the former: calling those Jews, who were
such originally and from the first: but "under the law," the
proselytes, or those who became believers and yet adhered to the law.
For they were no longer as Jews, yet 'under the law.' And when was he
under the law? When he shaved his head; when he offered sacrifice. Now
these things were done, not because his mind changed, (since such
conduct would have been wickedness,) but because his love condescended.
For that he might bring over to this faith those who were really Jews,
he became such himself not really, showing himself such only, but not
such in fact nor doing these things from a mind so disposed. Indeed,
how could he, zealous as he was to convert others also, and doing these
things only in order that he might free others who did them from that
degradation?
Vet. 21. "To them that are without law, as without
law." These were neither Jews, nor Christians, nor Greeks; but 'outside
of the Law,' as was Cornelius, and if there were any others like him.
For among these also making his appearance, he used to assume many of
their ways. But some say that he hints at his discourse with the
Athenians from the inscription on the altar, and that so he saith, "to
them that are without law, as without law."
Then, lest any should think that the matter was a
change of mind, he added, "not being without law to God, but under law
to Christ;" i.e., "so far from being without law, I am not simply under
the Law, but I have that law which is much more exalted than the older
one, viz. that of the Spirit and of grace." Wherefore also he adds, "to
Christ." Then again, having made them confident of his judgment, he
states also the gain of such condescension, saying, "that I might gain
them that are without law." And every where he brings forward the cause
of his condescension, and stops not even here, but says,
Ver. 22. "To the weak became I weak, that I might
gain the weak:" in this part coming to their case, with a view to which
also all these things have been spoken. However, those were much
greater things, but this more to the purpose; whence also he hath
placed it after them. Indeed he did the same thing likewise in his
Epistle to the Romans, when he was finding fault about meats; and so in
many other places.
Next, not to waste time by naming all severally, he
saith, "I am become all things to all men, that I may by all means save
some."
Seest thou how far it is carried? "I am become all
things to all men," not expecting, however, to save all, but that I may
save though it be but a few. And so great care and service have I
undergone, as one naturally would who was about saving all, far however
from hoping to gain all: which was truly magnanimous(1)
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and a proof of burning zeal. Since likewise the sower sowed every
where, and saved not all the seed, notwithstanding he did his part. And
having mentioned the fewness of those who are saved, again, adding, "by
all means," he consoled those to whom this was a grief. For though it
be not possible that all the seed should be saved, nevertheless it
cannot be that all should perish. Wherefore he said, "by all means,"
because one so ardently zealous must certainly have some success.
Ver. 23. "And I do all things for the Gospel's sake,
that I may be a joint partaker thereof."
"That is, that I may seem also myself to have added
some contribution of mine own, and may partake of the crowns laid up
for the faithful. For as he spake of "living of the Gospel," i.e, of
the believers; so also here, "that I may be a joint partaker in the
Gospel, that I may be able to partake with them that have believed in
the Gospel." Do you perceive his humility, how in the recompense of
rewards he places himself as one of the many, though he had exceeded
all in his labors? whence it is evident that he would in his reward
also. Nevertheless, he claims not to enjoy the first prize, but is
content if so be he may partake with the others in the crowns laid up
for them. But these things he said, not because he did this for any
reward, but that hereby at least he might draw them on, and by these
hopes might induce them to do all things for their brethren's sake.
Seest thou his wisdom! Seest thou the excellency of his perfection? how
he wrought beyond the things commanded, not receiving when it was
lawful to receive. Seest thou the exceeding greatness of his
condescension? how he that was "under law to Christ," and kept that
highest law, "to them that were without law," was "as one without law,"
to the Jews, as a Jew, in either kind showing himself preeminent, and
surpassing all.
[6.] This also do thou, and think not being eminent,
that thou lowerest thyself, when for thy brother's sake thou submittest
to some abasement. For this is not to fall, but to descend. For he who
falls, lies prostrate, hardly to be raised up again; but he who
descends shall also rise again with much advantage. As also Paul
descended indeed alone, but ascended with the whole world: not acting a
part, for he would not have sought the gain of them that are saved had
he been acting. Since the hypocrite seeks men's perdition, and feigns,
that he may receive, not that he may give. But the apostle not so: as a
physician rather, as a teacher, as a father, the one to the sick, the
other to the disciple, the third to the son, condescends for his
correction, not for his hurt; so likewise did he.
To show that the things which have been stated were
not pretence; in a case where he is not compelled to do or say any such
thing but means to express his affection and his confidence; hear him
saying, (Rom. viii. 39.) "neither life, nor death, nor angels, nor
principalities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate us
from the love of God which is in Christ Jesus our Lord." Seest thou a
love more ardent than fire? So let us also love Christ. For indeed it
is easy, if we will. For neither was the Apostle such by nature. On
this account, you see, his former life was recorded, so contrary to
this, that we may learn that the work is one of choice, and that to the
willing all things are easy.
Let us not then despair, but even though thou be a
reviler, or covetous, or whatsoever thou art, consider that Paul was (1
Tim. i. 13, 16.) "a blasphemer, and persecutor, and injurious, and the
chief of sinners," and suddenly rose to the very summit of virtue, and
his former life proved no hindrance to him. And yet none with so great
frenzy clings to vice as he did to the war against the Church. For at
that time he put his very life into it; and because he had not ten
thousand hands that he might stone Stephen with all of them, he was
vexed. Notwithstanding, even thus he found how he might stone him with
more hands, to wit, those of the false witnesses whose clothes he kept.
And again, when he entered into houses like a wild beast and no
otherwise did he rush in, haling, tearing men and women, filling all
things with tumult and confusion and innumerable conflicts. For
instance, so terrible was he that the Apostles, (Acts ix. 26.) even
after his most glorious change, did not yet venture to join themselves
to him. Nevertheless, after all those things he became such as he
was: for I need not say more.
[7.] Where now are they who build up the necessity
of fate against the freedom of the will? Let them hear these things,
and let their mouths be stopped. For there is nothing to hinder him
that willeth to become good, even though before he should be one of the
vilest. And in fact we are more aptly disposed that way, inasmuch as
virtue is agreeable to our nature, and vice contrary to it, even as
sickness and health. For God hath given us eyes, not that we may look
wantonly, but that, admiring his handi-work, we may worship the
Creator. And that this is the use of our eyes is evident from the
things which are seen. For the lustre of the sun and of the sky we see
from an immeasurable distance, but a woman's beauty one cannot discern
so far off. Seest thou that for this end our eye was chiefly given?
Again, he made the ear that
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we should entertain not blasphemous words, but saving doctrines.
Wherefore you see, when it receives any thing dissonant, both our soul
shudders and our very body also. "For," saith one, (Ecclus. xxvii. 5.)
"the talk of him that sweareth much maketh the hair stand upright." And
if we hear any thing cruel or merciless, again our flesh creeps; but if
any thing decorous and kind, we even exult and rejoice. Again, if our
mouth utter base words, it causes us to be ashamed and hide ourselves,
but if grave words, it utters them with ease and all freedom. Now for
those things which are according to nature no one would blush, but for
those which are against nature. And the hands when they steal hide
themselves, and seek excuses; but if they give alms, they even glory.
So that if we will, we have from every side a great inclination towards
virtue. But if thou talk to me of the pleasure which arises from vice,
consider that this also is a thing which we reap more of from virtue.
For to have a good conscience and to be looked up to by all and to
entertain good hopes, is of all things most pleasant to him that hath
seen into the nature of pleasure, even as the reverse is of all things
the most grievous to him that knows the nature of pain; such as to be
reproached by all, to be accused by our own conscience, to tremble and
fear both at the future and the present.
And that what I say may become more evident, let us
suppose for argument's sake one man having a wife, yet defiling the
marriage-bed of his neighbor and taking pleasure in this wicked
robbery, enjoying his paramour. Then let us again oppose to him another
who loves his own spouse. And that the victory may be greater and more
evident, let the man who enjoys his own wife only, have a fancy also
for the other, the adulteress, but restrain his passion and do nothing
evil: (although neither is this pure chastity.) However, granting more
than is necessary, that you may convince yourself how great is the
pleasure of virtue, for this cause have we so framed our story.
Now then, having brought them together, let us ask
them accordingly, whose is the pleasanter life: and you will hear the
one glorying and exulting in the conquest over his lust: but the
other--or rather, there is no need to wait to be informed of any thing
by him. For thou shalt see him, though he deny it times without number,
more wretched than men in a prison. For he fears and suspects all, both
his own wife and the husband of the adulteress and the adulteress
herself, and domestics, and friends, and kinsmen, and walls, and
shadows, and himself, and what is worst of all, he hath his conscience
crying out against him, barking aloud every day. But if he should also
bring to mind the judgment-seat of God, he will not be able even to
stand. And the pleasure is short: but the pain from it unceasing. For
both at even, and in the night, in the desert and the city and every
where, the accuser haunts him, pointing to a sharpened sword and the
intolerable punishment, and with that terror consuming and wasting him.
But the other, the chaste person, is free from all these things, and is
at liberty, and with comfort looks upon his wife, his children, his
friends, and meets all with unembarrassed eyes. Now if he that is
enamored but is master of himself enjoy so great pleasure, he that
indulges no such passion but is truly chaste, what harbor, what calm
will be so sweet and serene as the mind which he will attain? And on
this account you may see few adulterers but many chaste persons. But if
the former were the pleasanter, it would be preferred by the greater
number. And tell me not of the terror of the laws. For this is not that
which restrains them, but the excessive unreasonableness, and the fact
that the pains of it are more than the pleasures, and the sentence of
conscience.
[8.] Such then is the adulterer. Now, if you please,
let us bring before you the covetous, laying bare again another lawless
passion. For him too we shall see afraid of the same things and unable
to enjoy real pleasure: in that calling to mind both those whom he hath
wronged, and those who sympathize with them, and the public sentence of
all concerning himself, he hath ten thousand agitations.
And this is not his only vexation, but not even his
beloved object can he enjoy. For such is the way of the covetous; not
that they may enjoy do they possess, but that they may not enjoy. But
if this seem to thee a riddle, hear next what is yet worse than
this and more perplexing; that not in this way only are they deprived
of the pleasure of their goods, by their not venturing to use them as
they would, but also by their never being filled with them but living
in a continual thirst: than which what can be more grievous? But the
just man is not so, but is delivered both from trembling and hatred and
fear and this incurable thirst: and as all men curse the one, even so
do all men conspire to bless the other: and as the one hath no friend,
so hath the other no enemy.
What now, these things being so acknowledged, can be
more unpleasing than vice or more pleasant than virtue? Nay, rather,
though we should speak for ever, no one shall be able to represent in
discourse either the pain of this, or the pleasure of the other, until
we shall experience it. For then shall we find vice more bitter than
gall, when we shall have fully tasted the honey of virtue. Not but vice
is even now unpleasant, and disgusting, and burdensome,
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and this not even her very votaries gainsay; but when we withdraw from
her, then do we more clearly discern the bitterness of her commands.
But if the multitude run to her, it is no marvel; since children also
oftentimes, choosing things less pleasant, despise those which are more
delightful and the sick for a momentary gratification lose the
perpetual and more certain joy. But this comes of the weakness and
folly of those who are possessed with any fondness, not of the nature
of the things. For it is the virtuous man who lives in pleasure; he who
is rich indeed and free indeed.
But if any one would grant the rest to
virtue,--liberty, security freedom from cares, the fearing no man, the
suspecting no man,--but would not grant it pleasure; to laugh, and that
heartily, occurs to me, I confess, as the only course to be taken. For
what else is pleasure, but freedom from care and fear and despondency,
and the not being under the power of any? And who is in pleasure, tell
me, the man in frenzy and convulsion, who is goaded by divers lusts,
and is not even himself; or he who is freed from all these waves, and
is settled in the love of wisdom, as it were in a harbor? Is it not
evident, the latter? But this would seem to be a thing peculiar to
virtue. So that vice hath merely the name of pleasure, but of the
substance it is destitute. And before the enjoyment, it is madness, not
pleasure: but after the enjoyment, straightway this also is
extinguished. Now then if neither at the beginning nor afterwards can
one discern the pleasure of it, when will it appear, and where?
And that thou mayest more clearly understand what I
say, let us try the force of the argument in an example. Now consider.
One is enamored of a fair and lovely woman: this man as long as he
cannot obtain his desire is like unto men beside themselves and
frantic; but after that he hath obtained it, he hath quenched his
appetite. If therefore neither at the beginning doth he feel pleasure,
(for the affair is madness,) nor in the end, (for by the indulgence of
his lust he cools down his wild fancy,) where after all are we to find
it? But our doings are not such, but both at the beginning they are
freed from all disturbance, and to the end the pleasure remains in its
bloom: nay rather there is no end of our pleasure, nor have our good
things a limit, nor is this pleasure ever done away.
Upon all these considerations, then, if we love
pleasure, let us lay hold on virtue that we may win good things both
now and hereafter: unto which may we all attain, through the grace and
mercy, &c.
HOMILY XXIII.
I Cor ix. 24.
Know ye not that they which run in a race run all, but one receiveth
the prize?
Having pointed out the manifold usefulness of
condescension and that this is the highest perfectness, and that he
himself having risen higher than all towards perfection, or rather
having gone beyond it by declining to receive, descended lower than all
again; and having made known to us the times for each of these, both
for the perfectness and for the condescension; he touches them more
sharply in what follows, covertly intimating that this which was done
by them and which was counted a mark of perfectness, is a kind of
superfluous and useless labor. And he saith it not thus out clearly,
lest they should become insolent; but the methods of proof employed by
him makes this evident.
And having said that they sin against Christ and
destroy the brethren, and are nothing profited by this perfect
knowledge, except charity be added; he again proceeds to a common
example, and saith,
"Know ye not that they which run in a race run all,
but one receiveth the prize?" Now this he saith, not as though here
also one only out of many would be saved; far from it; but to set forth
the exceeding diligence which it is our duty to use. For as there,
though many descend into the course not many are crowned, but this
befalls one only; and it is not enough to descend into the contest, nor
to anoint one's self and wrestle: so likewise here it is not sufficient
to believe, and to contend in any way; but unless we have so run as
unto the end to show ourselves unblameable, and to come near the prize,
it will profit us nothing. For even though thou consider thyself to be
perfect according to knowledge, thou hast not yet attained the whole;
which hinting at, he said,
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"so run, that ye may obtain." They had not then yet, as it seems,
attained. And having said thus, he teaches them also the manner.
Ver. 25. "And every man that striveth in the games
is temperate in all things."
What is, "all things?" He doth not abstain from one
and err in another, but he masters entirely gluttony and lasciviousness
and drunkenness and all his passions. "For this," saith he, "takes
place even in the heathen games. For neither is excess of wine
permitted to those who contend at the time of the contest, nor
wantonness, lest they should weaken their vigor, nor yet so much as to
be busied about any thing else, but separating themselves altogether
from all things they apply themselves to their exercise only." Now if
there these things be so where the crown fails to one, much more here,
where the incitement in emulation is more abundant. For here neither is
one to be crowned alone, and the rewards also far surpass the labors.
Wherefore also he puts it so as to shame them, saying, "Now they do it
receive to a corruptible crown, but we an incorruptible."
[2.] Ver. 56. "I therefore so run, as not
uncertainly."
Thus having shamed them from those that are without,
he next brings forward himself also, which kind of thing is a most
excellent method of teaching: and accordingly we find him every where
doing so.
But what is, "not uncertainly?" "Looking to some
mark," saith he, "not at random and in vain, as ye do. For what profit
have ye of entering into idol-temples, and exhibiting for-sooth that
perfectness? None. But not such am I, but all things whatsoever I do, I
do for the salvation of my neighbor. Whether I show forth perfectness,
it is for their sake; or condescension, for their sake again: whether I
surpass Peter in declining to receive [compensation], it is that they
may not be offended; or descend lower than all, being circumcised and
shaving my head, it is that they may not be subverted. This is, "not
uncertainly." But thou, why dost thou eat in idol-temples, tell me?
Nay, thou canst not assign any reasonable cause. For "meat commendeth
thee not to God; neither if thou eat art thou the better, nor if thou
eat not art thou the worse." (I Cor. viii. 8.) Plainly then thou
runnest at random: for this is, "uncertainly."
"So fight I, as not beating the air." This he
saith, again intimating that he acted not at random nor in vain. "For I
have one at whom I may strike, i.e., the devil. But thou dost not
strike him, but simply throwest away thy strength."
Now so far then, altogether bearing with them, he
thus speaks. For since he had dealt somewhat vehemently with them in
the preceding part, he now on the contrary keeps back his rebuke,
reserving for the end of the discourse the deep wound of all. Since
here he says that they act at random and in vain; but afterwards
signifies that it is at the risk of no less than utter ruin to their
own soul, and that even apart from all injury to their brethren,
neither are they themselves guiltless in daring so to act.
Ver. 27. "But I buffet my body, and bring it into
bondage lest by any means, after that I have preached to others, I
myself should be rejected."
Here he implies that they axe subject to the lust of
the belly and give up the reins to it, and under a pretence of
perfection fulfil their own greediness; a thought which before also he
was travailing to express, when he said, "meats for the belly, and the
belly for meats." (1 Cor. vi. 13.) For since both fornication is caused
by luxury, and it also brought forth idolatry, he naturally oftentimes
inveighs against this disease; and pointing out how great things he
suffered for the Gospel, he sets this also down among them. "As I
went," saith he, "beyond the commands, and this when it was no light
matter for me:" ("for we endure all things," it is said,) "so also here
I submit to much labor in order to live soberly. Stubborn as appetite
is and the tyranny of the belly, nevertheless I bridle it and give not
myself up to the passion, but endure all labor not to be drawn aside by
it."
"For do not, I pray you, suppose that by taking
things easily I arrive at this desirable result. For it is a race and a
manifold struggle,(1) and a tyrannical nature continually rising up
against me and seeking to free itself. But I bear not with it but keep
it down, and bring it into subjection with many struggles." Now this he
saith that none may despairingly withdraw from the conflicts in behalf
of virtue because the undertaking is laborious. Wherefore he saith, "I
buffet and bring into bondage." He said not, "I kill:" nor., "I punish"
for the flesh is not to be hated, but, "I buffet and bring into
bondage;" which is the part of a master not of an enemy, of a teacher
not of a foe, of a gymnastic master not of an adversary.
"Lest by any means, having preached to others, I
myself should be a rejected."
Now if Paul feared this who had taught so many, and
feared it after his preaching and becoming an angel and undertaking the
leadership of the whole world; what can we say?
For, "think not," saith he, "because ye have
believed, that this is sufficient for your salvation: since if to me
neither preaching nor
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teaching nor bringing over innumerable persons, is enough for salvation
unless I exhibit my own conduct also unblameable, much less to
you,."
[3.] Then he comes to other illustrations again. And
as above he alleged the examples of the Apostles and those of common
custom and those of the priests, and his own, so also here having set
forth those of the Olympic games and those of his own course, he again
proceeds to the histories of the Old Testament. And because what he has
to say will be somewhat unpleasing he makes his exhortation general,
and discourses not only concerning the subject before him, but also
generally concerning all the evils among the Corinthians. And in the
case of the heathen games, "Know ye not?" saith he: but here,
Chap. x. ver. 1. "For I would not, brethren, have
you ignorant."
Now this he said, implying that they were not very
well instructed in these things. And what is this which thou wouldest
not have us ignorant of?
Ver. 1--5 "That our fathers," saith he, "were all
under the cloud, and all passed through the sea; and were all baptized
unto Moses in the cloud and in the sea; and did all eat the same
spiritual meat; and did all drink the same spiritual drink; for they
drank of a spiritual Rock that followed them: and the Rock was Christ.
Howbeit with most of them God was not well pleased."
And wherefore saith he these things? To point out
that as they were nothing profited by the enjoyment of so great a gift,
so neither these by obtaining Baptism and partaking of spiritual
Mysteries, except they go on and show forth a life worthy of this
grace. Wherefore also he introduces the types both of Baptism and of
the Mysteries.
But what is, "They were baptized into Moses?" Like
as we, on our belief in Christ and His resurrection, are baptized, as
being destined in our own persons to partake in the same mysteries;
for, "we are baptized," saith he, "for the dead," i.e., for our own
bodies; even so they putting confidence in Moses, i.e., having seen him
cross first, ventured also themselves into the waters. But because he
wishes to bring the Type near the Truth; he speaks it not thus, but
uses the terms of the Truth even concerning the Type.
Further: this was a symbol of the Font, and that
which follows, of the Holy Table. For as thou eatest the Lord's Body,
so they the manna: and as thou drinkest the Blood, so they water from a
rock. For though they were things of sense which were produced, yet
were they spiritually exhibited, not according to the order of nature,
but according to the gracious intention of the gift, and together with
the body nourished also the soul, leading it unto faith. On this
account, you see, touching the food he made no remark, for it was
entirely different, not in mode only but in nature also; (for it was
manna;) but respecting the drink, since the manner only of the supply
was extraordinary and required proof, therefore having said that "they
drank the same spiritual drink," he added, "for they drank of a
spiritual Rock that followed them," and he subjoined, "and the Rock was
Christ." For it was not the nature of the rock which sent forth the
water, (such is his meaning,) else would it as well have gushed out
before this time: but another sort of Rock, a spiritual One, performed
the whole, even Christ who was every where with them and wrought all
the wonders. For on this account he said, "that followed them"
Perceivest thou the wisdom of Paul, how in both
cases he points cut Him as the Giver, and thereby brings the Type nigh
to the Truth? "For He who set those things before them," saith he, "the
same also hath prepared this our Table: and the same Person both
brought them through the sea and thee through Baptism; and before them
set manna, but before thee His Body and Blood."
[4.] As touching His gift then, such is the case:
now let us observe also what follows, and consider, whether when they
showed themselves unworthy of the gift, He spared them. Nay, this thou
canst not say. Wherefore also he added, "Howbeit with most of them God
was not well-pleased;" although He had honored them with so great
honor. Yea, it profited them nothing, but most of them perished. The
truth is, they all perished, but that he might not seem to prophesy
total destruction to these also, therefore he said, "most of them." And
yet they were innumerable, but their number profited them nothing: and
these were all so many tokens of love; but not even did this profit
them, inasmuch as they did not themselves show forth the fruits of love.
Thus, since most men disbelieve the things said of
hell, as not being present nor in sight; he alleges the things
heretofore done as a proof that God doth punish all who sin, even
though He have bestowed innumerable benefits upon them: "for if ye
disbelieve the things to come," so he speaks, "yet surely the things
that are past ye will not disbelieve." Consider, for example, how great
benefits He bestowed on them: from Egypt and the slavery there He set
them free, the sea He made their path, from heaven he brought down
manna, from beneath He sent forth strange and marvellous fountains of
waters; He was with them every where,
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doing wonders and fencing them in on every side: nevertheless since
they showed forth nothing worthy of this gift, He spared them not, but
destroyed them all.
Ver. 5. "For they were overthrown," saith he, "in
the wilderness." Declaring by this word both the sweeping destruction,
and the punishments and the vengeance inflicted by God, and that they
did not so much as attain to the rewards proposed to them. Neither were
they in the land of promise when He did these things unto them, but
without and afar somewhere, and wide of that country; He thus visiting
them with a double vengeance, both by not permitting them to see the
land, and this too though promised unto them, and also by actual severe
punishment.
And what are these things to us? say you. To thee
surely they belong. Wherefore also he adds,
Ver. 6. "Now these things were figures of us(1)."
For as the gifts are figures, even so are the
punishments figures: and as Baptism and the Table were sketched out
prophetically, so also by what ensued, the certainty of punishment
coming on those who are unworthy of this gift was proclaimed beforehand
for our sake that we by these examples might learn soberness. Wherefore
also he adds,
"To the intent we should not lust after evil things,
as they also lusted." For as in the benefits the types went before and
the substance followed, such shall be the order also in the
punishments. Seest thou how he signifies not only the fact that these
shall be punished, but also the degree, more severely than those
ancients? For if the one be type, and the other substance, it must
needs be that the punishments should as far exceed as the gifts.
And see whom he handles first: those who eat in the
idol-temples. For having said, "that we should not lust after evil
things," which was general, he subjoins that which is particular,
implying that each of their sins arose from evil lusting. And first he
said this,
Ver. 7. "Neither be ye idolaters, as were some of
them; as it is written, 'the people sat down to eat and to drink, and
rose up to play.'"
Do you hear how he even calls them "idolaters?" here
indeed making the declaration, but afterwards bringing the proof. And
he assigned the cause too wherefore they ran to those tables; and this
was gluttony. Wherefore having said, "to the intent that we should not
lust after evil things," and having added, nor "be idolaters," he names
the cause of such transgression; and this was gluttony. "For the people
sat down," saith he, "to eat and to drink," and he adds the end
thereof, "they rose up to play." "For even as they," saith he, "from
sensuality passed into idolatry; so there is a fear lest ye also may
fall from the one into the other." Do you see how he signifies that
these, perfect men forsooth, were more imperfect than the others whom
they censured? Not in this respect only, their not bearing with their
brethren throughout, but also in that the one sin from ignorance, but
the others from gluttony. And from the ruin of the former he reckons
the punishment to these, but allows not these to lay upon another the
cause of their own sin but pronounces them responsible both for their
injury, and for their own.
"Neither let us commit fornication, as some of them
committed." Wherefore doth he here make mention of fornication. again,
having so largely discoursed concerning it before? It is ever Paul's
custom when he brings a charge of many sins, both to set them forth in
order and separately to proceed with his proposed topics, and again in
his discourses concerning other things to make mention also of the
former: which thing God also used to do in the Old Testament, in
reference to each several transgression, reminding the Jews of the calf
and bringing that sin before them. This then Paul also does here, at
the same time both reminding them of that sin, and teaching that the
parent of this evil also was luxury and gluttony. Wherefore also he
adds, "Neither let us commit fornication, as some of them committed,
and fell in one day three and twenty thousand."
And wherefore names he not likewise the punishment
for their idolatry? Either because it was clear and more notorious, or
because the plague was not so great at that time, as in the matter of
Balaam, when they joined themselves to Baalpeor, the Midianifish women
appearing in the camp and alluring them to wantonness according to the
counsel of Balaam. For that this evil counsel was Balaam's Moses
sheweth after this, in the following statement at the end of the Book
of Numbers. (Numb. xxxi. 8, 11, 15, 16, in our translation.) "Balaam
also the son of Beor they slew in the war of Midian with the sword and
they brought the spoils. ... And Moses was wroth, and said, Wherefore
have ye saved all the women alive? For these were to the children of
Israel for a stumbling-block, according to the word of Balaam, to cause
them to depart from and despise the word of the Lord for Peor's sake."
Ver. 9. "Neither let us tempt Christ, as some of
them also tempted, and perished by serpents."
By this he again hints at another charge which he
likewise states at the end, blaming them because they contended about
signs. And indeed
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they were destroyed on account of trials, saying, "when will the good
things come? when the rewards?" Wherefore also he adds, on this account
correcting and alarming them,
Ver. 10. "Neither murmur ye, as some of them
murmured, and perished by the destroyer."
For what is required is not only to suffer for
Christ, but also nobly to bear the things that come on us, and with all
gladness: since this is the nature of every crown. Yea, and unless this
be so, punishment rather will attend men who take calamity with a bad
grace. Wherefore, both the Apostles when they were beaten rejoiced, and
Paul gloried in his sufferings.
[5.] Ver. 11. "Now all these things happened unto
them by way of example; and they were written for our admonition, upon
whom the ends of the ages are come."
Again he terrifies them speaking of the "ends," and
prepares them to expect things greater than had already taken place.
"For that we shall suffer punishment is manifest," saith he, "from what
hath been said, even to those who disbelieve the statements concerning
hell-fire; but that the punishment also will be most severe, is
evident, from the more numerous blessings which we have enjoyed, and
from the things of which those were but figures. Since, if in the gifts
one go beyond the other, it is most evident that so it will be in the
punishment likewise." For this cause he both called them types, and
said that they were "written for us" and made mention of an "end" that
he might remind them of the consummation of all things. For not such
will be the penalties then as to admit of a termination and be done
away, but the punishment will be eternal; for even as the punishments
in this world are ended with the present life, so those in the next
continually remain. But when he said, "the ends of the ages," he means
nothing else than that the fearful judgment is henceforth nigh at hand.
Ver. 12. "Wherefore let him that thinketh he
standeth take heed lest he fall."
Again, he casts down their pride who thought highly
of their knowledge. For if they who had so great privileges suffered
such things; and some for murmuring alone were visited with such
punishment, and others for tempting, and neither their multitude moved
God to repent(1), nor their having attained to such things; much more
shall it be so in our case, except we be sober. And well said he, "he
that thinketh he standeth:" for this is not even standing as one ought
to stand, to rely on yourself: for quickly will such an one fall: since
they too, had they not been high-minded and self-confident, but of a
subdued frame of mind, would not have suffered these things. Whence it
is evident, that chiefly pride, and carelessness from which comes
gluttony also, are the sources of these evils. Wherefore even though
thou stand, yet take heed lest thou fall. For our standing here is not
secure standing, no not until we be delivered out of the waves of this
present life and have sailed into the tranquil haven. Be not therefore
high-minded at thy standing, but guard against thy falling; for if Paul
feared who was firmer than all, much more ought we to fear.
[6.] Now the Apostle's word, as we have seen, was,
"Wherefore let him that thinketh he standeth take heed lest he fall;"
but we cannot say even this; all of us, so to speak, having fallen, and
lying prostrate on the ground. For to whom am I to say this? To him
that committeth extortion every day? Nay, he lies prostrate with a
mighty fall. To the fornicator? He too is cast down to the ground. To
the drunkard? He also is fallen, and knoweth not even that he is
fallen. So that it is not the season for this word, but for that saying
of the prophet which he spake even to the Jews, (Jer. viii. 4.)--"He
that falleth, doth he not rise again?" For all are fallen, and to rise
again they have no mind. So that our exhortation is not concerning the
not falling, but concerning the ability of them that are fallen to
arise. Let us rise again then, late though it be, beloved, let us rise
again, and let us stand nobly. How long do we lie prostrate? How long
are we dranken, besotted with the excessive desire of the things of
this life? It is a meet opportunity now to say, (Jer. vi. 10.) "To whom
shall I speak and testify?" So deaf are all men become even to the very
instruction of virtue, and thence filled with abundance of evils. And
were it possible to discern their souls naked; as in armies when the
battle is ended one may behold some dead, and some wounded, so also in
the Church we might see. Wherefore I beseech and implore you, let us
stretch out a hand to each other and thoroughly raise ourselves up. For
I myself am of them that are smitten, and require one to apply some
remedies.
Do not however despair on this account. For what if
the wounds be severe? yet are they not incurable; such is our
physician: only let us feel our wounds. Although we be arrived at the
very extreme of wickedness, many are the ways of safety which He
strikes out for us. Thus, if thou forbear to be angry with thy
neighbor, thine own sins shall be forgiven. "For if ye forgive men,"
saith He, "your heavenly Father will also forgive you." (Mat. vi. 14.)
And if thou give alms, He will remit thee thy sins; for, "break off thy
sins," saith He, "by alms." (Dan. iv. 54.) And if thou
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pray earnestly, thou shalt enjoy forgiveness: and this the widow
signifieth who prevailed upon that cruel judge by the importunity of
her prayer. And if thou accuse thine own sins, thou hast relief: for
"declare thou thine iniquities first, that thou mayest be justified:"
(Is. xlvii. 26.) and if thou art sorrowful on account of these things,
this too will be to thee a powerful remedy: "for I saw," saith He,
"that he was grieved and went sorrowful, and I healed his ways." (Is.
lvii. 17.) And if, when thou sufferest any evil, thou bear it nobly,
thou hast put away the whole. For this also did Abraham say to the rich
man, that "Lazarus received his evil things, and here he is comforted."
And if thou hast pity on the widow, thy sins are washed away. For,
"Judge," saith He, "the orphan, and plead for the widow, and come and
let us reason together, saith the Lord. And if your sins be as scarlet,
I will make them white as snow; and if they be as crimson, I will make
them white as wool." (Is. 1. 17.) For not even a single scar of the
wounds doth He suffer to appear. Yea, and though we be come to that
depth of misery into which he fell, who devoured his father's substance
and fed upon husks, and should repent, we are undoubtedly saved. And
though we owe ten thousand talents, if we fall down before God and bear
no malice, all things are forgiven us. Although we have wandered away
to that place whither the sheep strayed from his keeper, even thence He
recovers us again: only let us be willing, beloved. For God is
merciful. Wherefore both in the case of him that owed ten thousand
talents, He was content with His falling down before Him; and in the
case of him who had devoured his father's goods, with his return only;
and in the case of the sheep, with its willingness to be borne.
[7.] Considering therefore the greatness of His
mercy, let us here make Him propitious unto us, and "let us come before
His face by a full confession," (Ps. xcv. 2. LXX.) that we may not
depart hence without excuse, and have to endure the extreme punishment.
For if in the present life we exhibit even an ordinary diligence, we
shall gain the greatest rewards: but if we depart having become nothing
better here, even though we repent ever so earnestly there it will do
us no good. For it was our duty to strive while yet remaining within
the lists, not after the assembly was broken up idly to lament and
weep: as that rich man did, bewailing and deploring himself, but to no
purpose and in vain, since he overlooked the time in which he ought to
have done these things. And not he alone, but many others there are
like him now among the rich; not willing to despise wealth, but
despising their own souls for wealth's sake: at whom I cannot but
wonder, when I see men continually interceding with God for mercy,
whilst they are doing themselves incurable harm, and unsparing of their
very soul as if it were an enemy. Let us not then trifle, beloved, let
us not trifle nor delude ourselves, beseeching God to have mercy upon
us, whilst we ourselves prefer both money and luxury, and, in fact, all
things to this mercy. For neither, if any one brought before thee a
case and said in accusation of such an one, that being to suffer ten
thousand deaths and having it in his power to rid himself of the
sentence by a little money, he chose rather to die than to give up any
of his property, would you say that he was worthy of any mercy or
compassion. Now in this same way do thou also reason touching thyself.
For we too act in this way, and making light of our own salvation, we
are sparing of our money. How then dost thou beseech God to spare thee,
when thou thyself art so unsparing of thyself, and honorest money above
thy soul?
Wherefore also I am greatly astonished to see, how
great witchery lies hid in wealth, or rather not in wealth, but in the
souls of those that are beguiled. For there are, there are those that
utterly derided this sorcery(1). For which among the things therein is
really capable of bewitching us? Is it not inanimate matter? is it not
transitory? is not the possession thereof unworthy of trust? is it not
full of fears and dangers? nay, of murders and conspiracy? of enmity
and hatred? of carelessness and much vice? is it not dust and ashes?
what madness have we here? what disease?
"But," say you, "we ought not merely to bring
such accusations against those that are so diseased, but also to
destroy the passion." And in what other way shall we destroy it, except
by pointing out its baseness and how full it is of innumerable evils?
But of this it is not easy to persuade a lover
concerning the objects of his love. Well then, we must set before him
another sort of beauty. But incorporeal beauty he sees not, being yet
in his disease. Well then, let us show him some beauty of a corporeal
kind, and say to him, Consider the meadows and the flowers therein,
which are more sparkling than any gold, and more elegant and
transparent than all kinds of precious stones. Consider the limpid
streams from their fountains, the rivers which like oil flow
noiselessly out of the earth. Ascend to heaven and behold the lustre of
the sun, the beauty of the moon, the stars that cluster like
flowers(2). "Why, what is this," say you, "since we do not, I suppose,
make use of them as of wealth?" Nay, we use them mere than
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wealth, inasmuch as the use thereof is more needful, the enjoyment more
secure. For thou hast no fear, lest, like money, any one should take
them and go off: but you may be ever confident of having them, and that
without anxiety or care. But if thou grieve because thou enjoy-est them
in common with others, and dost not possess them alone like money; it
is not money, but mere covetousness, which thou seemest to me to be in
love with: nor would even the money be an object of thy desire, if it
had been placed within reach of all in common.
[8.] Therefore, since we have found the beloved
object, I mean Covetousness, come let me show thee how she hates and
abhors thee, how many swords she sharpens against thee, how many pits
she digs, how many nooses she ties, how many precipices she prepares;
that thus at any rate thou mayest do away with the charm. Whence then
are we to obtain this knowledge? From the highways, from the wars, from
the sea, from the courts of justice. For she hath both filled the sea
with blood, and the swords of the judges she often reddens contrary to
law, and arms those who on the highway lie in wait day and night, and
persuades men to forget nature, and makes parricides and matricides,
and introduces all sorts of evils into man's life. Which is the reason
why Paul entitles her "a root of these things." (I Tim. vi. 10.)
She suffers not her lovers to be in any better condition than those who
work in the mines. For as they, perpetually shut up in darkness and in
chains, labor unprofitably; so also these buried in the caves of
avarice, no one using any force with them, voluntarily draw on their
punishment, binding on themselves fetters that cannot be broken. And
those condemned to the mines. at least when even comes on, are released
from their toils; but these both by day and night are digging in these
wretched mines. And to those there is a definite limit of that hard
labor, but these know no limit, but the more they dig so much the
greater hardship do they desire. And what if those do it unwillingly,
but these of their own will? in that thou tellest me of the grievous
part of the disease, that it is even impossible for them to be rid of
it, since they do not so much as hate their wretchedness. But as a
swine in mud, so also do these delight to wallow in the noisome mire of
avarice, suffering worse things than those condemned ones. As to the
fact that they are in a worse condition, hear the circumstances of the
one, and then thou wilt know the state of the other.
Now it is said that that soil which is impregnated
with gold has certain clefts and recesses in those gloomy caverns. The
malefactor then condemned to labor in that place, taking for that
purpose a lamp and a mattock, so, we are told, enters within, and
carries with him a cruse to drop oil from thence into the lamp, because
there is darkness even by day, without a ray of light, as I said
before. Then when the time of day calls him to his wretched meal,
himself, they say, is ignorant of the time, but his jailor from above
striking violently on the cave, by that clattering sound declares to
those who are at work below the end of the day.
Do ye not shudder when ye hear all this? Let us see
now, whether there be not things more grievous than these in the case
of the covetous. For these too, in the first place, have a severer
jailor, viz. avarice, and so much severer, as that besides their body
he chains also their soul. And this darkness also is more awful than
that. For it is not subject to sense, but they producing it within,
whithersoever they go, carry it about with themselves. For the eye of
their soul is put out: which is the reason why more than all Christ
calls them wretched, saying, "But if the light that is in thee be
darkness, how great is that darkness." (S. Mat. vi. 23.) And they for
their part have at least a lamp Shining, but these are deprived even of
this beam of light; and therefore every day they fall into countless
pitfalls. And the condemned when night overtakes them have a respite,
sailing into that calm port which is common to all the unfortunate, I
mean the night: but against the covetous even this harbor is blocked up
by their own avarice: such grievous thoughts have they even at night,
since then, without disturbance from any one, at full leisure they cut
themselves to pieces.
Such are their circumstances in this world; but
those in the next, what discourse shall exhibit? the intolerable
furnaces, the rivers burning with fire, the gnashing of teeth, the
chains never to be loosed, the envenomed worm, the rayless gloom, the
never-ending miseries. Let us fear them, beloved, let us fear the
fountain of so great punishments, the insatiate madness, the destroyer
of our salvation. For it is impossible at the same time to love both
money and your soul. Let us be convinced that wealth is dust and ashes,
that it leaves us when we depart hence, or rather that even before our
departure it oftentimes darts away from us, and injures us both in
regard of the future and in respect of the present life. For before
hell fire, and before that punishment, even here it surrounds us with
innumerable wars, and stirs up strifes and contests. For nothing is so
apt to cause war as avarice: nothing so apt to produce beggary, whether
it show itself in wealth or in poverty. For in the souls of poor men
also this grievous disease ariseth, and aggravates their poverty the
more. And if there be found a poor covetous man, such an one suffers
not punishment in
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money, but in hunger. For he allows not himself to enjoy his moderate
means with comfort, but both racks his belly with hunger and punishes
his whole body with nakedness and cold, and every where appears more
squalid and filthy than any prisoners; and is always wailing and
lamenting as though he were more wretched than all, though there be ten
thousand poorer than he. This man, whether he go into the market-place,
goes away with many a stripe; or into the bath, or into the theatre, he
will still be receiving more wounds, not only from the spectators, but
also from those upon the stage, where he beholds not a few of the
unchaste women glittering in gold. This man again, whether he sail upon
the sea, regarding the merchants and their richly-freighted ships
and their enormous profits, will not even count himself to live: or
whether he travel by land, reckoning up the fields, the suburban farms,
the inns, the baths, the revenues arising out of them, will count his
own life thenceforth not worth living; or whether thou shut him up at
home, he will but rub and fret the wounds received in the market, and
so do greater despite to his own soul: and he knows only one
consolation for the evils which oppress him; death and deliverance from
this life.
And these things not the poor man only, but the rich
also, will suffer, who falls into this disease, and so much more than
the poor, inasmuch as the tyranny presses more vehemently on him, and
the intoxication is greater. Wherefore also he will account himself
poorer than all; or rather, he is poorer. For riches and poverty are
determined not by the measure of the substance, but by the disposition
of the mind: and he rather is the poorest of all, who is always
hangering after more and is never able to stay this wicked lust.
On all these accounts then let us flee covetousness,
the maker of beggars, the destroyer of souls, the friend of hell, the
enemy of the kingdom of heaven, the mother of all evils together; and
let us despise wealth that we may enjoy wealth, and with wealth may
enjoy also the good things laid up for us; unto which may we all
attain, &c.
HOMILY XXIV
I. Cor. x. 13.
There hath no temptation taken you, but such as man can bear: but God
is faithful, Who will not suffer you to be tempted above that ye are
able; but will with the temptation make also the way of escape, that ye
may be able to endure it.
Thus, because he terrified them greatly, relating
the ancient examples, and threw them into an agony, saying, "Let him
that thinketh he standeth take heed lest he fall; "though they had
borne many temptations, and had exercised themselves many times
therein; for "I was with you," saith he, "in weakness, and in fear, and
in much trembling:" (1 Cor. ii. 3.) lest they should say, "Why terrify
and alarm us? we are not unexercised in these troubles, for we have
been both driven and persecuted, and many and continual dangers have we
endured:" repressing again their pride, he says, "there hath no
temptation taken you but such as man can bear," i.e., small,
brief, moderate. For he uses the expression "man can bear(2),'' in
respect of what is small; as when he says, "I speak after the manner of
men because of the infirmity of your flesh." (Rom. vi. 19.) "Think not
then great things," saith he, "as though ye had overcome the storm. For
never have ye seen a danger threatening death nor a temptation
intending slaughter:" which also he said to the Hebrews, "ye have not
yet resisted unto blood, striving against sin." (Heb. xii. 4.)
Then, because he terrified them, see how again he
raises them up, at the same time recommending moderation; in the words,
"God is faithful, Who will not suffer you to be tempted above that ye
are able." There are therefore temptations which we are not able to
bear. And what are these? All, so to speak. For the ability lies in
God's gracious influence; a power which we draw down by our own will.
Wherefore that thou mayest know and see that not only those which
exceed our power, but not even these which are "common to man" is it
possible without assistance from God easily to bear, he added,
"But will with the temptation also make the way of
escape, that ye may be able to endure it."
For, saith he, not even those moderate temptations,
as I was remarking, may we bear by our
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own power: but even in them we require aid from Him in our warfare that
we may pass through them, and until we have passed, bear them. For He
gives patience and brings on a speedy release; so that in this way also
the temptation becomes bearable. This he covertly imtimates, saying,
"will also make the way of escape, that ye may be able to bear it:" and
all things he refers to Him.
[2.] Ver. 14. "Wherefore, my brethren(1), flee from
idolatry."
Again he courts them by the name of kindred, and
urges them to be rid of this sin with all speed. For he did not say,
simply, depart, but "flee;" and he calls the matter "idolatry," and no
longer bids them quit it merely on account of the injury to their
neighbor, but signifies that the very thing of itself is sufficient to
bring a great destruction.
Vet. 15. "I speak as to wise men: judge ye what I
say."
Because he hath cried out aloud and heightened the
accusation, calling it idolatry; that he might not seem to exasperate
them and to make his speech disgusting, in what follows he refers the
decision to them, and sets his judges down on their tribunal with an
encomium. "For I speak as to wise men," saith he: which is the mark of
one very confident of his own rights, that he should make the accused
himself the judge of his allegations.
Thus also he more elevates the hearer, when he
discourses not as commanding nor as laying down the law, but as
advising with them and as actually pleading before them. For with the
Jews, as more foolishly and childishly disposed, God did not so
discourse, nor did He in every instance acquaint them with the reasons
of the commands, but merely enjoined them; but here, because we have
the privilege of great liberty, we are even admitted to be counsellors.
And he discourses as with friends, and says, "I need no other judges,
do ye yourselves pass this sentence upon me, I take you for arbiters."
[3.] Ver. 16. "The cup of blessing which we bless,
is it not a communion of the Blood of Christ?"
What sayest thou, O blessed Paul? When thou wouldest
appeal to the hearer's reverence, when thou art making mention of awful
mysteries, dost thou give the title of "cup of blessing" to that
fearful and most tremendous cup? "Yea," saith he; "and no mean title is
that which was spoken. For when I call it 'blessing,' I mean
thanksgiving, and when I call it thanksgiving I unfold all the treasure
of God's goodness, and call to mind those mighty gifts." Since we too,
recounting over the cup the unspeakable mercies of God and all that we
have been made partakers of, so draw near to Him, and communicate;
giving Him thanks that He hath delivered from error the whole race of
mankind(2); that being afar off, He made them nigh; that when they had
no hope and were without God in the world, He constituted them His own
brethren and fellow-heirs. For these and all such things, giving
thanks, thus we approach. "How then are not your doings inconsistent,"
saith he, "O ye Corinthians; blessing God for delivering you from
idols, yet running again to their tables?"
"The cup of blessing which we bless, is it not a
communion of the Blood of Christ?". Very persuasively spake he, and
awfully. For what he says is this: "This which is in the cup is that
which flowed from His side, and of that do we partake." But he called
it a cup of blessing, because holding it in our hands, we so exalt Him
in our hymn, wondering, astonished at His unspeakable gift, blessing
Him, among other things, for the pouring out of this self-same draught
that we might not abide in error: and not only for the pouring it out,
but also for the imparting thereof to us all. "Wherefore if thou desire
blood," saith He, "redden not the altar of idols with the slaughter of
brute beasts, but My altar with My blood." Tell me, What can be more
tremendous than this? What more tenderly kind? This also lovers do.
When they see those whom they love desiring what belongs to strangers
and despising their own, they give what belongs to themselves, and so
persuade them to withdraw themselves from the gifts of those others.
Lovers, however, display this liberality in goods and money and
garments, but in blood none ever did so. Whereas Christ even herein
exhibited His care and fervent love for us. And in the old covenant,
because they were in an imperfect state, the blood which they used to
offer to idols He Himself submitted to receive, that He might separate
them from those idols; which very thing again was a proof of His
unspeakable affection: but here He transferred the service to that
which is far more awful and glorious, changing the very sacrifice
itself, and instead of the slaughter of irrational creatures,
commanding to offer up Himself.
[4.] "The bread which we break, is it not a
communion of the Body of Christ?" Wherefore said he not, the
participation? Because he intended to express something more and to
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point out how close was the union: in that we communicate not only by
participating and partaking, but also by being united. For as that body
is united to Christ, so also are we united to him by this bread.
But why adds he also, "which we break?" For although
in the Eucharist one may see this done, yet on the cross not so, but
the very contrary. For, "A bone of Him," saith one, "shall not be
broken." But that which He suffered not on the cross, this He suffers
in the oblation for thy sake, and submits to be broken, that he may
fill all men.
Further, because he said, "a communion of the Body,"
and that which communicates is another thing from that whereof it
communicates; even this which seemeth to be but a small difference, he
took away. For having said, "a communion of the Body," he sought again
to express something nearer. Wherefore also he added,
Ver. 17. "For we, who are many, are one bread, one
body." "For why speak I of communion?" saith he, "we are that self-same
body." For what is the bread? The Body of Christ. And what do they
become who partake of it? The Body of Christ: not many bodies, but one
body. For as the bread consisting of many grains is made one, so that
the grains no where appear; they exist indeed, but their difference is
not seen by reason of their conjunction; so are we conjoined both with
each other and with Christ: there not being one body for thee, and
another for thy neighbor to be nourished by, but the very same for all.
Wherefore also he adds,
"For we all partake of the one bread." Now if we are
all nourished of the same and all become the same, why do we not also
show forth the, same love, and become also in this respect one? For
this was the old way too in the time of our forefathers: "for the
multitude of them that believed," saith the text, "were of one heart
and soul." (Acts iv. 32.) Not so, however, now, but altogether the
reverse. Many and various are the contests betwixt all, and worse than
wild beasts are we affected towards each other's members. And Christ
indeed made thee so far remote, one with himself: but thou dost not
deign to be united even to thy brother with due exactness, but
separatest thyself, having had the privilege of so great love and life
from the Lord. For he gave not simply even His own body; but because
the former nature of the flesh which was framed out of earth, had first
become deadened by sin and destitute of life; He brought in, as one may
say, another sort of dough and leaven, His own flesh, by nature indeed
the same, but free from sin and full of life; and gave to all to
partake thereof, that being nourished by this and laying aside the old
dead material, we might be blended together unto that which is living
and eternal, by means of this table.
[5.] Ver. 18. "Behold Israel after the flesh: have
not they which eat the sacrifices communion with the altar?"
Again, from the old covenant he leads them unto this
point also. For because they were far beneath the greatness of the
things which had been spoken, he persuades them both from former things
and from those to which they were accustomed. And he says well,
"according to the flesh," as though they themselves were according to
the Spirit. And what he says is of this nature: "even from persons of
the grosset sort ye may be instructed that they who eat the sacrifices,
have communion with the altar." Dost thou see how he intimates that
they who seemed to be perfect have not perfect knowledge, if they know
not even this, that the result of these sacrifices to many oftentimes
is a certain communion and friendship with devils, the practice drawing
them on by degrees? For if among men the fellowship of salt(1) and the
table becomes an occasion and token of friendship, it is possible that
this may happen also in the case of devils.
But do thou, I pray, consider, how with regard to
the Jews he said not, "they are par-takers with God," but, "they have
communion with the altar;" for what was placed thereon was burnt: but
in respect to the Body of Christ, not so. But how? It is "a Communion
of the Lord's Body." For not with the altar, but with Christ Himself,
do we have communion.
But having said that they have "communion with the
altar," afterwards fearing lest he should seem to discourse as if the
idols had any power and could do some injury, see again how he
overthrows them, saying,
Ver. 19. "What say I then? That an idol is any
thing? or that a thing sacrificed to idols is any thing?"
As if he had said, "Now these things I affirm, and
try to withdraw you from the idols, not as though they could do any
injury or had any power: for an idol is nothing; but I wish you to
despise them." "And if thou wilt have us despise them," saith one,
"wherefore dost thou carefully withdraw us from them?" Because they are
not offered to thy Lord.
Ver. 20.(2) "For that which the Gentiles sacrifice,"
saith he, "they sacrifice to demons, and not to God."
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Do not then run to the contrary things. For neither
if thou wert a king's son, and having the privilege of thy father's
table, shouldest leave it and choose to partake of the table of the
condemned and the prisoners in the dungeon, would thy father permit it,
but with great vehemence he would withdraw thee; not as though the
table could harm thee, but because it disgraces thy nobility and the
royal table. For verily these too are servants who have offended;
dishonored, condemned, prisoners reserved for intolerable punishment,
accountable for ten thousand crimes. How then art thou riot ashamed to
imitate the gluttonous and vulgar crew, in that when these condemned
persons set out a table, thou runnest thither and partakest of the
viands? Here is the cause why I seek to withdraw thee. For the
intention of the sacrificers, and the person of the receivers, maketh
the things set before thee unclean.
"And I would not that ye should have communion with
demon." Perceivest thou the kindness of a careful father? Perceivest
thou also the very word, what force it hath to express his feeling?
"For it is my wish," saith he, "that you have nothing in common with
them."
[6.] Next, because he brought in the saying by way
of exhortation, lest any of the grosser sort should make light of it as
having license, because he said, "I would not," and, "judge ye;" he
positively affirms in what follows and lays down the law, saying,
Ver. 21. "Ye cannot drink the cup of the Lord, and
the cup of demons: ye cannot partake of the Lord's table, and of the
table of demons."
And he contents himself with the mere terms, for the
purpose of keeping them away. Then, speaking also to their sense of
shame, Ver. 22. "Do we provoke the Lord to jealousy?(1) are we stronger
than He?" i.e.," Are we tempting Him, whether He is able to punish us,
and irritating Him by going over to the adversaries and taking our
stand with His enemies?" And this he said, reminding them of an ancient
history and of their fathers' transgression. Wherefore also he makes
use of this expression, which Moses likewise of old used against the
Jews, accusing them of idolatry in the person of God. "For they," saith
He, "moved Me to jealousy(2) with that which is not God;
they provoked Me to anger with their idols." (Deut. xxxii. 21.)
Are we stronger than He?" Dost thou see how
terribly, how awfully he rebukes them, thoroughly shaking their very
nerves, and by his way of reducing them to an absurdity, touching them
to the quick and bringing down their pride? "Well, but why," some one
will say, "did he not set down these things at first, which would be
most effectual to withdraw them?" Because it is his custom to prove his
point by many particulars, and to place the strongest last, and to
prevail by proving more than was necessary. On this account then, he
began from the lesser topics, and so made his way to that which is the
sum of all evils: since thus that last point also became more easily
admitted, their mind having been smoothed down by the things said
before.
Ver. 23, 24. "All things are lawful for me, but all
things are not expedient: all things are lawful for me, but all things
edify not. Let no man seek his own, but each his neighbor's good."
Seest thou his exact wisdom? Because it was likely
that they might say, "I am perfect and master of myself, and it does me
no harm to partake of what is set before me;" "Evenso," saith he,
"perfect thou art and master of thyself; do not however look to this,
but whether the result involve not injury, nay subversion." For both
these he mentioned, saying, "All things are not expedient, all things
edify not;" and using the former with reference to one's self, the
latter, to one's brother: since the clause, "are not expedient," is a
covert intimation of the ruin of the person to whom he speaks; but the
clause, "edify not," of the stumbling block to the brother.
Wherefore also he adds, "Let no man seek his own;"
which he every where through the whole Epistle insists upon and in that
to the Romans; when he says, "For even Christ pleased not Himself:"
(Rom. xv. 3.) and again, "Even as I please all men in all things, not
seeking mine own profit." (Cor. x. 33) And again in this place; he does
not, however, fully work it out here. That is, since in what had gone
before he had established it at length, and shown that he no where
"seeks his own," but both "to the Jews became as a Jew and to them that
are without law as without law," and used not his own "liberty" and
"right" at random, but to the profit of all, serving all; he here broke
off, content with a few words, by these few guiding them to the
remembrance of all which had been said.
[7.] These things therefore knowing, let us also,
beloved, consult for the good of the brethren and preserve unity with
them. For to this that fearful and tremendous sacrifice leads us,
warning us above all things to approach it with one mind and fervent
love, and thereby becoming eagles, so to mount up to the very heaven,
nay, even beyond the heaven. "For wheresoever the carcase is," saith
He, "there also will be the eagles," (St. Mat. xxiv. 28.) calling His
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body a carcase by reason of His death. For unless He had fallen, we
should not have risen again. But He calls us eagles, implying that he
who draws nigh to this Body must be on high and have nothing common
with the earth, nor wind himself downwards and creep along; but must
ever be soaring heavenwards, and look on the Sun of Righteousness, and
have the eye of his mind quick-sighted. For eagles, not daws, have a
right to this table.(1) Those also shall then meet Him descending from
heaven, who now worthily have this privilege, even as they who do so
unworthily, shall suffer the extremest torments.
For if one would not inconsiderately receive a
king--(why say I a king? nay were, it but a royal robe, one would not
inconsiderately touch it with unclean hands;)--though he should be in
solitude, though alone, though no man were at hand: and yet the robe is
nought but certain threads spun by worms: and if thou admirest the dye,
this too is the blood of a dead fish; nevertheless, one would not
choose to venture on it with polluted hands: I say now, if even a man's
garment be what one would not venture inconsiderately to touch, what
shall we say of the Body of Him Who is God over all, spotless, pure,
associate with the Divine Nature, the Body whereby we are, and live;
whereby the gates of hell were broken down and the sanctuaries(1) of
heaven opened? how shall we receive this with so great insolence? Let
us not, I pray you, let us not slay ourselves by our irreverence, but
with all awfulness and purity draw nigh to It; and when thou seest It
set before thee, say thou to thyself, "Because of this Body am I no
longer earth and ashes, no longer a prisoner, but free: because of this
I hope for heaven, and to receive the good things therein, immortal
life, the portion of angels, converse with Christ; this Body, nailed
and scourged, was more than death could stand against; this Body the
very sun saw sacrificed, and turned aside his beams; for this both the
veil was rent in that moment, and rocks were burst asunder, and all the
earth was shaken. This is even that Body, the blood-stained, the
pierced, and that out of which gushed the saving fountains, the one of
blood, the other of water, for all the world."
Wouldest thou from another source also learn its
power? Ask of her diseased with an issue of blood, who laid hold not of
Itself, but of the garment with which It was clad; nay not of the whole
of this, but of the hem: ask of the sea, which bare It on its back: ask
even of the Devil himself, and say, "Whence hast thou that incurable
stroke? whence hast thou no longer any power? Whence art thou captive?
By whom hast thou been seized in thy flight?" And he will give no other
answer than this, "The Body that was crucified." By this were his goads
broken in pieces; by this was his head crushed; by this were the powers
and the principalities made a show of. "For," saith he, "having put off
from himself principalities and powers, He made a show of them openly,
triumphing over them in it." (Col. ii. 15.)
Ask also Death, and say, "whence is it that thy
sting hath been taken away? thy victory abolished? thy sinews cut out?
and thou become the laughing-stock of girls and children, who wast
before a terror even to kings and to all righteous men?" And he will
ascribe it to this Body. For when this was crucified, then were the
dead raised up, then was that prison burst, and the gates of brass were
broken, and the dead were loosed,(1) and the keepers of hell-gate all
cowered in fear. And yet, had He been one of the many, death on the
contrary should have become more mighty; but it was not so. For He was
not one of the many. Therefore was death dissolved. And as they who
take food which they are unable to retain, On account of that vomit up
also what was before lodged in them; so also it happened unto death.
That Body, which he could not digest, he received: and therefore had to
cast forth that which he had within him. Yea, he travailed in pain,
whilst he held Him, and was straitened until He vomited Him up.
Wherefore saith the Apostle, "Having loosed the pains of death." (Acts
xi. 24.) For never woman labouring of child was so full of anguish as
he was torn and racked in sunder, while he held the Body of the Lord.
And that which happened to the Babylonian dragon, when, having taken
the food it burst asunder in the midst(2)
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this also happened unto him. For Christ came not forth again by the
mouth of death, but having burst asunder and ripped up in the very
midst, the belly of the dragon, thus from His secret chambers (Psalm
xix. 5.) right gloriously He issued forth and flung abroad His beams
not to this heaven alone, but to the very throne most high. For even
thither did He carry it up.
This Body hath He given to us both to hold and to
eat; a thing appropriate to intense love. For those whom we kiss
vehemently, we oft-times even bite with our teeth. Wherefore also Job,
indicating the love of his servants towards him, said, that they
ofttimes, out of their great affection towards him, said, "Oh! that we
were filled with his flesh!" (Job xxxi. 31.) Even so Christ hath given
to us to be filled with His flesh, drawing us on to greater love.
[8.] Let us draw nigh to Him then with fervency and
with inflamed love, that we may not have to endure punishment. For in
proportion to the greatness of the benefits bestowed on us, so much the
more exceedingly are we chastised when we show ourselves unworthy of
the bountifulness. This Body, even lying in a manger, Magi reverenced.
Yea, men profane and barbarous, leaving their country and their home,
both set out on a long journey, and when they came, with fear and great
trembling worshipped Him. Let us, then, at least imitate those
Barbarians, we who are citizens of heaven. For they indeed when they
saw Him but in a manger, and in a hut, and no such thing was in sight
as thou beholdest now, drew nigh with great awe; but thou beholdest Him
not in the manger but on the altar, not a woman holding Him in her
arms, but the priest standing by, and the Spirit with exceeding bounty
hovering over the gifts set before us. Thou dost not see merely this
Body itself as they did, but thou knowest also Its power, and the whole
economy, and art ignorant of none of the holy things which are brought
to pass by It, having been exactly initiated into all.
Let us therefore rouse ourselves up and be filled
with horror, and let us show forth a reverence far beyond that of those
Barbarians; that we may not by random and careless approaches heap fire
upon our own heads. But these things I say, not to keep us from
approaching, but to keep us from approaching without consideration. For
as the approaching at random is dangerous, so the not communicating in
those mystical suppers is famine and death. For this Table is the
sinews of our soul, the bond of our mind, the foundation of our
confidence, our hope, our salvation, our light, our life. When with
this sacrifice we depart into the outer world, with much confidence we
shall tread the sacred threshold, fenced round on every side as with a
kind of golden armor. And why speak I of the world to
come? Since here this mystery makes earth become to thee a heaven. Open
only for once the gates of heaven and look in; nay, rather not of
heaven, but of the heaven of heavens; and then thou wilt behold what I
have been speaking of. For what is there most precious of all, this
will I show thee lying upon the earth. For as in royal palaces, what is
most glorious of all is not walls, nor golden roofs, but the person of
the king sitting on the throne; so likewise in heaven the Body of the
King. But this, thou art now permitted to see upon earth. For it is not
angels, nor archangels, nor heavens and heavens of heavens, that I show
thee, but the very Lord and Owner of these. Perceivest thou how that
which is more precious than all things is seen by thee on earth; and
not seen only, but also touched; and not only touched, but likewise
eaten; and after receiving It thou goest home?
Make thy soul clean then, prepare thy mind for the
reception of these mysteries. For if thou wert entrusted to carry a
king's child with the robes, the purple, and the diadem, thou wouldest
cast away all things which are upon the earth. But now that it is no
child of man how royal soever, but the only-begotten Son of God
Himself, Whom thou receivedst; dost thou not thrill with awe, tell me,
and cast away all the love of all worldly things, and have no bravery
but that wherewith to adorn thyself? or dost thou still look towards
earth, and love money, and pant after gold? What pardon then canst thou
have? what excuse? Knowest thou not that all this worldly luxury is
loathsome to thy Lord? Was it not for this that on His birth He was
laid in a manger, and took to Himself a mother of low estate? Did He
not for this say to him that was looking after gain, "But the Son of
Man hath not where to lay His head?" (St. Mat. viii. 20.)
And what did the disciples? Did they not observe the
same law, being taken to houses of the poor and lodged, one with a
tanner, another with a tent-maker, and with the seller of purple? For
they inquired not after the splendor of the house, but for the virtues
of men's souls.
These therefore let us also emulate, hastening by
the beauty of pillars and of marbles, and seeking the mansions which
are above; and let us tread under foot all the pride here below with
all love of money, and acquire a lofty mind. For if we be sober-minded,
not even this whole world is worthy of us, much less porticoes and
arcades. Wherefore, I beseech you, let us adorn our souls, let us fit
up this house which we are also to have with us when we depart; that we
may attain even to the eternal blessings, through the grace and mercy,
&c.
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HOMILY XXV
I Cor. x. 25.
Whatsoever is sold in the shambles, eat, asking no question for
conscience sake.
HAVING said that "they could not drink the cup of
the Lord and the cup of the devils," and having once for all led them
away from those tables, by Jewish examples, by human reasonings, by the
tremendous Mysteries, by the rites solemnized among the idols(1); and
having filled them with great fear; that he might not by this fear
drive again to another extreme, and they be forced, exercising a
greater scrupulosity than was necessary, to feel alarm, lest possibly
even without their knowledge there might come in some such thing either
from the market or from some other quarter; to release them from this
strait, he saith, "Whatsoever is sold in the shambles, eat, asking no
question." "For," saith he, "if thou eat in ignorance and not
knowingly, thou art not subject to the punishment: it being thenceforth
a matter not of greediness, but of ignorance."
Nor doth he free the man only from this anxiety, but
also from another, establishing them in thorough security and liberty.
For he cloth not even suffer them to "question;" i.e., to search and
enquire, whether it be an idol-sacrifice or no such thing; but simply
to eat every thing which comes from the market, not even acquainting
one's self with so much as this, what it is that is act before us. So
that even he that eateth, if in ignorance, may be rid of anxiety. For
such is the nature of those things which are not in their essence evil,
but through the man's intention make him unclean. Wherefore he saith,
"asking no question."
Ver. 26. "For to the Lord belongeth the earth and
the fulness thereof." Not to the devils. Now if the earth and the
fruits and the beasts be all His, nothing is unclean: but it becomes
unclean otherwise, from our intention and our disobedience. Wherefore
he not only gave permission, but also,
Ver. 27. "If one of them that believe not biddeth
you," saith he, "to a feast, and you are disposed to go; whatsoever is
set before you, eat, asking no question for conscience sake."
See again his moderation. For he did not command and
make a law that they should withdraw themselves, yet neither did he
forbid it. And again, should they depart, he frees them from all
suspicion. Now what may be the account of this? That so great
curiousness might not seem to arise from any fear and cowardice. For he
who makes scrupulous enquiry doth so as being in dread: but he who, on
hearing the fact, abstains, abstains as out of contempt and hatred and
aversion. Wherefore Paul, purposing to establish both points, saith,
"Whatsoever is set before you, eat."
Ver. 28. "But if any man say unto you, This hath
been offered in sacrifice unto idols; eat not, for his sake that showed
it."
Thus it is not at all for any power that they have
but as accursed, that he bids abstain from them. Neither then, as
though they could injure you, fly from them, (for they have no
strength;) nor yet, because they have no strength, indifferently
partake: for it is the table of beings hostile and degraded. Wherefore
he said, "eat not for his sake that showed it, and for conscience sake.
For the earth is the Lord's and the fulness thereof."(*)
Seest thou how both when he bids them eat and when
they must abstain, he brings forward the same testimony? "For I do not
forbid," saith he, "for this cause as though they belonged to others:
("for the earth is the Lord's:") but for the reason I mentioned, for
conscience sake; i.e., that it may not be injured." Ought one therefore
to inquire scrupulously? "Nay" saith he "for I said not thy conscience,
but his. For I have already said, 'for his sake that showed it."'
And again, v. 29, "Conscience, I say, not thine own, but the other's."
[2.] But perhaps some one may say, "The brethren
indeed, as is natural, thou sparest, and dost not suffer us to taste
for their sakes, lest their conscience being weak might be emboldened
to eat the idol sacrifices. But if it be some heathen, what is this man
to thee? Was it not thine own word, 'What have I to do with judging
them that are without?' (1 Cor. v. 12.)
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Wherefore then dost thou on the contrary care for them?" "Not for him
is my care," he replies, "but in this case also for thee." To which
effect also he adds,
"For why is my liberty judged by another
conscience?" meaning by "liberty," that which is left without caution
or prohibition. For this is liberty, freed from Jewish bondage. And
what he means is this: "God hath made me free and above all reach of
injury, but the Gentile knoweth not how to judge of my rule of life,
nor to see into the liberality of my Master, but will condemn and say
to himself, Christianity is a fable; they abstain from the idols, they
shun demons, and yet cleave to the things offered to them: great is
their gluttony.'" "And what then?" it may be said. "What harm is it to
us, should he judge us unfairly?" But how much better to give him no
room to judge at all'. For if thou abstain, he will not even say this.
"How," say you, "will he not say it? For when he seeth me not making
these inquiries, either in the shambles or in the banquet; what should
hinder him from using this language and condemning me, as one who
partakes without discrimination?" It is not so at all. For thou
partakest, not as of idol-sacrifices, but as of things clean. And if
thou makest no nice enquiry, it is that thou mayest signify that thou
fearest not the things set before thee; this being the reason why,
whether thou enterest a house of Gentiles or goest into the market, I
suffer thee not to ask questions; viz. lest thou become timid(1) and
perplexed,(2) and occasion thyself needless trouble. Ver. 30. "If I by
grace partake, why am I evil spoken of for that for which I give
thanks?" "Of what dost thou 'by grace partake?' tell me." Of the gifts
of God. For His grace is so great, as to render my soul unstained and
above all pollution. For as the sun sending down his beams upon many
spots of pollution, withdraws them again pure; so likewise and much
more, we, living in the midst of the world remain pure, if we will, by
how much the power we have is even greater than his. "Why then
abstain?" say you. Not as though I should become unclean, far from it;
but for my brother's sake, and that I may not become a partaker with
devils, and that I may not be judged by the unbeliever. For in this
case it is no longer now the nature of the thing, but the disobedience
and the friendship with devils which maketh me unclean, and the purpose
of heart worketh the pollution. But what is, "why am I evil spoken of
for that for which I give thanks? "I, for my part" saith he "give
thanks to God that He hath thus set me on high, and above the low
estate of the Jews, so that from no quarter am I injured. But the
Gentiles not knowing my high rule of life will suspect the contrary,
and will say, 'Here are Christians indulging a taste for our customs;
they are a kind of hypocrites, abusing the demons and loathing them,
yet running to their tables; than which what can be more senseless? We
conclude that not for truth's sake, but through ambition and love of
power they have betaken themselves to this doctrine.' What folly then
would it be that in respect of those things whereby I have been so
benefited as even to give solemn thanks, in respect of these I should
become the cause of evil-speaking?" "But these things, even as it is,"
say you, "will the Gentile allege, when he seeth me not making
enquiry." In no wise. For all things are not full of idol-sacrifices so
that he should suspect this: nor dost thou thyself taste of them as
idol-sacrifices. But not then scrupulous overmuch, nor again, on the
other hand, when any say that it is an idol-sacrifice, do thou partake.
For Christ gave thee grace and set thee on high and above all injury
from that quarter, not that thou mightest be evil spoken of, nor that
the circumstance which hath been such a gain to thee as to be matter of
special thanksgiving, should so injure others as to make them even
blaspheme. "Nay, why," saith he, "do I not say to the Gentile, 'I eat,
I am no wise injured, and I do not this as one in friendship with the
demons'?" Because thou canst not persuade him, even though thou
shouldst say it ten thousand times: weak as he is and hostile. For if
thy brother hath not yet been persuaded by thee, much less the enemy
and the Gentile. If he is possessed by his consciousness of the
idol-sacrifice, much more the unbeliever. And besides, what occasion
have we for so great trouble?
"What then? whereas we have known Christ and give
thanks, while they blaspheme, shall we therefore abandon this custom
also?" Far from it. For the thing is not the same. For in the one case,
great is our gain from bearing the reproach; but in the other, there
will be no advantage. Wherefore also he said before, "for neither if we
eat, are we the better; nor if we eat not, are we the worse." (c. viii.
8.) And besides this too he showed that the thing was to be avoided, so
that even on another ground ought they to be abstained from, not on
this account only but also for the other reasons which he assigned.
[3.] Ver. 31. "Whether therefore ye eat, or drink,
or whatsoever ye do, do all to the glory of God."
Perceivest thou how from the subject before him, he
carried out the exhortation to what was general, giving us one, the
most excellent of all
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aims, that God in all things should be glorified?
Ver. 32. "Give no occasion of stumbling, either to
Jews, or to Greeks, or to the Church of God:" i.e., give no handle to
anyone: since in the case supposed, both thy brother is offended, and
the Jew will the more hate and condemn thee, and the Gentile in like
manner deride thee even as a gluttonous man and a hypocrite.
Not only, however, should the brethren receive no
hurt from us, but to the utmost of our power not even those that are
without. For if we are "light," and "leaven," and "luminaries," and
"salt," we ought to enlighten, not to darken; to bind, not to loosen;
to draw to ourselves the unbelievers, not to drive them away. Why then
puttest thou to flight those whom thou oughtest to draw to thee?. Since
even Gentiles are hurt, when they see us reverting to such things: for
they know not our mind nor that our Soul hath come to be above all
pollution of sense. And the Jews too, and the weaker brethren, will
suffer the same.
Seest thou how many reasons he hath assigned for
which we ought to abstain from the idol-sacrifices? Because of their
unprofitableness, because of their needlessness, because of the injury
to our brother, because of the evil-speaking of the Jew, because of the
reviling of the Gentile, because we ought not to be partakers with
demons, because the thing is a kind of idolatry.
Further, because he had said, "give no occasion of
stumbling," and he made them responsible for the injury done, both to
the Gentiles and to the Jews; and the saying was grievous; see how he
renders it acceptable and light, putting himself forward, and saying,
Ver. 33. "Even as I also please all men in all
things, not seeking mine own profit, but the profit of the many, that
they may be saved."
Chap. xi. ver. I. "Be ye imitators of me, even as I
also am of Christ."
This is a rule of the most perfect Christianity,
this is a landmark exactly laid down, this is the point that stands
highest of all; viz. the seeking those things which are for the common
profit: which also Paul himself declared, by adding, "even as I also am
of Christ." For nothing can so make a man an imitator of Christ as
caring for his neighbors.Nay, though thou shouldest fast, though thou
shouldest lie upon the ground, and even strangle thyself, but take no
thought for thy neighbor; thou hast wrought nothing great, but still
standest far from this Image, while so doing. However, in the case
before us, even the very thing itself is naturally useful, viz; the
abstaining from idol-sacrifices. But "I," saith he, "have done many of
those things which were unprofitable also: e.g., when I used
circumcision, when I offered sacrifice; for these, were any one to
examine them in themselves, rather destroy those that follow after them
and cause them to fall from salvation: nevertheless, I submitted even
to these on account of the advantage therefrom: but here is no such
thing. For in that case, except there accrue a certain benefit and
except they be done for others' sake, then the thing becomes injurious:
but in this, though there be none made to stumble, even so ought one to
abstain from the things forbidden.
But not only to things hurtful have I submitted, but
also to things toilsome For, "I robbed other Churches," saith he,
"taking wages of them; (2 Cor. xI. 8.) and when it was lawful to eat
and not to work, I sought not this, but chose to perish of hunger
rather than offend another." This is why he says, "I please all men in
all things." "Though it be against the law, though it be laborious and
hazardous, which is to be done, I endure all for the profit of others.
So then, being above all in perfection, he became beneath all in
condescension."
[4.] For no virtuous action can be very exalted,
when it doth not distribute its benefit to others also: as is shown by
him who brought the one talent safe, and was cut in sunder because he
had not made more of it. And thou then, brother, though thou shouldest
remain without food, though thou shouldest sleep upon the ground,
though thou shouldest eat ashes and be ever wailing, and do good to no
other; thou wilt do no great work. For so also those great and noble
persons who were in the beginning made this their chiefest care:
examine accurately their life, and thou wilt see clearly that none of
them ever looked to his own things, but each one to the things of his
neighbor, whence also they shone the brighter. For so Moses (to mention
him first) wrought many and great wonders and signs; but nothing made
him so great as that blessed voice which he uttered unto God, saying,
"If Thou wilt forgive their sin," forgive.'" but if not, blot me also
out." (Exod. xxxii. 32.) Such too was David: wherefore also he said, "I
the shepherd have sinned, and I have done wickedly, but these, the
flock, what have they done? Let Thine hand be upon me and upon my
father's house." (2 Sam. xxiv. 17.) So likewise Abraham sought not his
own profit, but the profit of many. Wherefore he both exposed himself
to dangers and besought God for those who in no wise belonged to him.
Well: these indeed so became glorious. But as for
those who sought their own, consider what harm too they received. The
nephew, for instance, of the last mentioned, because he listened to the
saying, "If thou wilt go to the right,
147
I will go to the left;" (Gen. xiii. 9.) and accept-ring the choice,
sought his own profit, did not even find his own: but this region was
burned up, while that remained untouched. Jonah again, not seeking the
profit of many, but his own, was in danger even of perishing: and while
the city stood fast, he himself was tossed about and overwhelmed in the
sea. But when he sought the profit of many, then he also found his own.
So likewise Jacob among the flocks, not seeking his own gain, had
exceeding riches for his portion. And Joseph also, seeking the profit
of his brethren, found his own. At least, being sent by his father,
(Gen xxxvii. 14.) I he said not, "What is this? Hast thou not
heard that for a vision and certain dreams they even attempted to tear
me in pieces, and I was held responsible for my dreams, and suffer
punishment for being beloved of thee? What then will they not do when
they get me in the midst of them?" He said none of these things, he
thought not of them, but prefers the care of his brethren above all.
Therefore he enjoyed also all the good things which followed, which
both made him very brilliant and declared him glorious. Thus also
Moses,--for nothing hinders that we should a second time make mention
of him, and behold how he overlooked his own things and sought the
things of others:--I say this Moses, being conversant in a king's
court, because he "counted the reproach of Christ (Heb. xi. 26.)
greater riches than the treasures of Egypt;" and having cast them even
all out of his hands, became a partaker of the afflictions of the
Hebrews;--so far from being himself enslaved, he liberated them also
from bondage.
Well: these surely are great things and worthy of an
angelical life. But the conduct of Paul far exceeds this. For all the
rest leaving their own blessings chose to be partakers in the
afflictions of others: but Paul did a thing much greater. For it was
not that he consented to be a partaker in others' misfortunes, but he
chose himself to be at all extremities that other men might enjoy
blessings. Now it is not the same for one who lives in luxury to cast
away his luxury and suffer adversity, as for one himself alone
suffering adversity, to cause others to be in security and honor. For
in the former case, though it be a great thing to exchange prosperity
for affliction for your neighbor's sake, nevertheless it brings some
consolation to have partakers in the misfortune. But consenting to be
himself alone in the distress that others may enjoy their good
things,--this belongs to a much more energetic soul, and to Paul's own
spirit.
And not by this only, but by another and greater
excellency doth he surpass all those before mentioned. That is, Abraham
and all the rest exposed themselves to dangers in the present life, and
all these were but asking for this kind of death once for all: but Paul
prayed (Rom. ix. 3.,) that he might fall from the glory of the world to
come for the sake of others' salvation.(*)
I may mention also a third point of superiority. And
what is this? That some of those, though they interceded for the
persons who conspired against them, nevertheless it was for those with
whose guidance they had been entrusted: and the same thing happened as
if one should stand up for a wild and lawless son, but still a son:
whereas Paul wished to be accursed in the stead of those with whose
guardianship he was not entrusted. For to the Gentiles was he sent.
Dost thou perceive the greatness of his soul and the loftiness of his
spirit, transcending the very heaven? This man do thou emulate: but if
thou canst not, at least follow those who shone in the old covenant.
For thus shalt thou find thine own profit, if thou seekest that of thy
neighbor. Wherefore when thou feelest backward to care for thy brother,
considering that no otherwise canst thou be saved, at least for thine
own sake stand thou up for him and his interests.
[5.] And although what hath been said is sufficient
to convince thee that no otherwise is it possible to secure our own
benefit: yet if thou wouldst also assure thyself of it by the examples
of common life, conceive a fire happening any where to be kindled in a
house, and then some of the neighbors with a view to their own interest
refusing to confront the danger but shutting themselves up and
remaining at home, in fear lest some one find his way in and purloin
some part of the household goods; how great punishment will they
endure? Since the fire will come on and burn down likewise all that is
theirs; and because they looked not to the profit of their neighbor,
they lose even their own besides. For so God, willing to bind us all to
each other, hath imposed upon things such a necessity, that in the
profit of one neighbor that of the other is bound up; and the whole
world is thus constituted. And therefore in a vessel too, if a storm
come on, and the steersman, leaving the profit of the many, should seek
his own only, he will quickly sink both himself and them. And of each
several art too we may say that should it look to its own profit only,
life could never stand, nor even the art itself which so seeketh its
own. Therefore the husbandman sows not so much corn only as is
sufficient for himself, since he would long ago have famished both
himself and others; but seeks the profit of the many: and the soldier
148
takes the field against dangers, not that he may save himself, but that
he may also place his cities in security: and the merchant brings not
home so much as may be sufficient for himself alone, but for many
others also.
Now if any say, "each man doeth this, not looking to
my interest, but his own, for he engages in all these things to obtain
for himself money and glory and security, so that in seeking my profit
he seeks his own:" this also do I say and long since wished to hear
from you, and for this have I framed all my discourse; viz. to signify
that thy neighbor then seeks. his own profit, when he looks to thine.
For since men would no otherwise make up their mind to seek the things
of their neighbor, except they were reduced to this necessity;
therefore God hath thus joined things together, and suffers them not to
arrive at their own profit except they first travel through the profit
of others.
Well then, this is natural to man, thus to follow
after his neighbors' advantage; but one ought to be persuaded not from
this reason, but from what pleases God. For it is not possible to be
saved, wanting this; but though thou shouldest exercise the highest
perfection of the work and neglect others who are perishing, thou wilt
gain no confidence towards God. Whence is this evident? From what the
blessed Paul declared. "For if I bestow my goods to feed the poor, and
give my body to be burned, and have not love, it profiteth me nothing,"
(1 Cor. xiii. 3.) saith he. Seeth thou how much Paul requireth of us?
And yet he that bestowed his goods to feed the poor, sought not his own
good, but that of his neighbor. But this alone is not enough, he saith.
For he would have it done with sincerity and much sympathy. For
therefore also God made it a law that he might bring us into the bond
of love. When therefore He demands so large a measure, and we do not
render even that which is less, of what indulgence shall we be
worthy?(1)
"And how," saith one, "did God say to Lot by the
Angels, 'Escape for thy life?"' (Gen. xix. 17.) Say, when, and why.
When the punishment was brought near, not when there was an opportunity
of correction but when they were condemned and incurably diseased, and
old and young had rushed into the same passions, and henceforth they
must needs be burned up, and in that day when the thunderbolts were
about to be launched. And besides, this was not spoken of vice and
virtue but of the chastisement inflicted by God. For what was he to do,
tell me? Sit still and await the punishment, and without at all
profiting them, be burned up? Nay, this were the extremest folly.
For I do not affirm this, that one ought to bring
chastisement on one's self without discrimination and at random, apart
from the will of God. But when a man tarries long in sin, then I bid
thee push thyself forward and correct him: if thou wilt, for thy
neighbor's sake: but if not, at least for thine own profit. It is true,
the first is the better course: but if thou reachest not yet unto that
height, do it even for this. And let no man seek his own that he may
find his own; and bearing in mind that neither voluntary poverty nor
martyrdom, nor any other thing, can testify in our favor, unless we
have the crowning virtue of love; let us preserve this beyond the rest,
that through it we may also obtain all other, both present and promised
blessings; at which may we all arrive through the grace and mercy of
our Lord Jesus Christ; Whom be the glory world without end. Amen.
HOMILY XXVI.
1 Cor. xi. 2.
Now I praise you that ye remember me in all things, and hold fast the
traditions, even as I delivered them to you.
HAVING completed the discourse concerning the
idol-sacrifices as became him, and having rendered it most perfect in
all respects, he proceeds to another thing, which also itself was a
complaint, but not so great a one. For that which I said before, this
do I also now say, that he doth not set down all the heavy accusations
continuously, but after disposing them in due order, he inserts among
them the lighter matters, mitigating what the readers would else feel
offensive in his discourse on account of his continually reproving.
149
Wherefore also he set the most serious of all last, that
relating to the resurrection. But for the present he goes to another, a
lighter thing, saying, "Now I praise you that ye remember me in all
things." Thus when the offence is admitted, he both accuses vehemently
and threatens: but when it is questioned, he first proves it and then
rebukes. And what was admitted, he aggravates: but what was likely to
be disputed, he shows to be admitted. Their fornication, for instance,
was a thing admitted. Wherefore there was no need to show that there
was an offence; but in that case he proved the magnitude of the
transgression, and conducted his discourse by way of comparison. Again,
their going to law before aliens was an offence, but not so great a
one. Wherefore he considered by the way, and proved it. The matter of
the idol-sacrifices again was questioned. It was however, a most
serious evil. Wherefore he both shows it to be an offence, and
amplifies it by his discourse. But when he doeth this, he not only
withdraws them from the several crimes, but invites them also to their
contraries. Thus he said not only that one must not commit fornication,
but likewise that one ought to exhibit great holiness. Wherefore he
added, "Therefore' glorify God in your body, and in your spirit." (c.
vi. 20.) And having said again that one ought not to be wise with the
wisdom that is without, he is not content with this, but bids him also
to "become a fool." (c. iii. 18.) And where he advises them not to go
to law before them that are without, and to do no wrong; he goeth
further, and takes away even the very going to law, and counsels them
not only to do no wrong, but even to suffer wrong. (c. vi. 7, 8.)
And discoursing concerning the idol-sacrifices, he
said not that one ought to abstain from things forbidden only, but also
from things permitted when offence is given: and not only not to hurt
the brethren, but not even Greeks, nor Jews. Thus, "give no occasion of
stumbling," saith he, "either to Jews, or to Greeks, or to the Church
of God." (c. x. 32.)
[2.] Having finished therefore all the discourses
concerning all these things, he next proceeds also to another
accusation. And what was this? Their women used both to pray and
prophesy unveiled and with their head bare, (for then women also used
to prophesy;) but the men went so far as to wear long hair as having
spent their time in philosophy(1), and covered their heads when praying
and prophesying, each of which was a Grecian custom. Since then he had
already admonished them concerning these things when present, and some
perhaps listened to him and others disobeyed; therefore in his letter
also again, he foments the place, like a physician, by his mode of
addressing them, and so corrects the offence. For that he had
heretofore admonished them in person is evident from what he begins
with. Why else, having said nothing of this matter any where in the
Epistle before, but passing on from other accusations, doth he
straightway say, "Now I praise you that ye remember me in all things,
and hold fast the traditions, even as I delivered them to you?"
Thou seest that some obeyed, whom he praises; and
others disobeyed, whom he corrects by what comes afterwards, saying,
"Now if any man seem to be contentious, we have no such custom." (ver.
16.) For if after some had done well but others disobeyed, he had
included all in his accusation, he would both have made the one sort
bolder, and have caused the others to become more remiss; whereas now
by praising and approving the one, and rebuking the other, he both
refreshes the one more effectually, and causes the other to shrink
before him. For the accusation even by itself was such as might well
wound them; but now that it takes place in contrast with others who
have done well and are praised, it comes with a sharper sting. However,
for the present he begins not with accusation, but with encomiums and
great encomiums, saying, "Now I praise you that ye remember me in all
things." For such is the character of Paul; though it be but for small
matters he weaves a web of high praise; nor is it for flattery that he
doth so: far from it; how could he so act to whom neither money was
desirable, nor glory, nor any other such thing? but for their salvation
he orders all his proceedings. And this is why he amplifies the
encomium, saying, "Now I praise you that ye remember me in all things."
All what things? For hitherto his discourse was only
concerning their not wearing long hair and not covering their heads;
but, as I said, he is very bountiful in his praises, rendering them
more forward. Wherefore he saith,
"That ye remember me in all things, and hold fast
the traditions, even as I delivered them to you." It appears then that
he used at that time to deliver many things also not in writing, which
he shows too in many other places. But at that time he only delivered
them, whereas now he adds an explanation of their reason: thus both
rendering the one sort, the obedient, more steadfast, and pulling down
the others' pride, who oppose themselves. Further, he doth not say, "ye
have obeyed, whilst others disobeyed," but without exciting suspicion,
intimates it by his mode of teaching in what follows, where he saith,
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Ver. 3. "But I would have ye know, that the head of
every man is Christ; and the head of every woman is the man; and the
head of Christ is God."
This is his account of the reason of the thing, and
he states it to make the weaker more attentive. He indeed that is
faithful, as he ought to be, and steadfast, doth not require any reason
or cause of those things which are commanded him, but is content with
the ordinance(1) alone. But he that is weaker, when he also learns the
cause, then both retains what is said with more care and obeys with
much readiness.
Wherefore neither did he state the cause until he
saw the commandment transgressed. What then is the cause? "The head of
every man is Christ." Is He then Head of the Gentile also? In no wise.
For if "we are the Body of Christ, and severally members thereof," (c.
xii. 27.) and in this way He is our head, He cannot be the head of them
who are not in the Body and rank not among the members. So that when he
says, "of every man," one must understand it of the believer.
Perceivest thou how every where he appeals to the hearer's shame by
arguing from on high? Thus both when he was discoursing on love, and
when on humility, and when on alms-giving, it was from thence that he
drew his examples.
[2.] "But the head of the woman is the man; and the
head of Christ is God." Here the heretics rush upon us with a certain
declaration of inferiority, which out of these words they contrive
against the Son. But they stumble against themselves. For if "the man
be the head of the woman," and the head be of the same substance with
the body, and "the head of Christ is God," the Son is of the same
substance with the Father. "Nay," say they, "it is not His being of
another substance which we intend to show from hence, but that He is
under subjection." What then are we to say to this? In the first place,
when any thing lowly is said of him conjoined as He is with the Flesh,
there is no disparagement of the Godhead in what is said, the Economy
admitting the expression. However, tell me how thou intendest to prove
this from the passage? "Why, as the man governs the wife, saith he, "so
also the Father, Christ." Therefore also as Christ governs the man, so
likewise the Father, the Son. "For the head of every man," we read, "is
Christ." And who could ever admit this? For if the superiority of the
Son compared with us, be the measure of the Fathers' compared with the
Son, consider to what meanness thou wilt bring Him. So that we must not
try(2) all things by like measure in respect of ourselves and of God,
though the language used concerning them be similar; but we must assign
to God a certain appropriate excellency, and so great as belongs to
God. For should they not grant this, many absurdities will follow. As
thus; "the head of Christ is God:" and, "Christ is the head of the man,
and he of the woman." Therefore if we choose to take the term, "head,"
in the like sense in all the clauses, the Son will be as far removed
from the Father as we are from Him. Nay, and the woman will be as far
removed from us as we are from the Word of God. And what the Son is to
the Father, this both we are to the Son and the woman again to the man.
And who will endure this?
But dost thou understand the term "head" differently
in the case of the man and the woman, from what thou dost in the case
of Christ? Therefore in the case of the Father and the Son, must we
understand it differently also. "How understand it differently?" saith
the objector. According to the occasion (3). For had Paul meant to
speak of rule and subjection, as thou sayest, he would not have brought
forward the instance of a wife, but rather of a slave and a
master. For what if the wife be under subjection to us? it is as a
wife, as free, as equal in honor. And the Son also, though He did
become obedient to the Father, it was as the Son of God, it was as God.
For as the obedience of the Son to the Father is greater than we find
in men towards the authors of their being, so also His liberty is
greater. Since it will not of course be said that the circumstances of
the Son's relation to the Father are greater and more
intimate than among men, and of the Father's to the Son, less. For if
we admire the Son that He was obedient so as to come even unto death,
and the death of the cross, and reckon this the great wonder concerning
Him; we ought to admire the Father also, that He begat such a
son, not as a slave under command, but as free, yielding obedience and
giving counsel. For the counsellor is no slave. But again, when thou
hearest of a counsellor, do not understand it as though the Father were
in need, but that the Son hath the same honor with Him that begat Him.
Do not therefore strain the example of the man and the woman to all
particulars.
For with us indeed the woman is reasonably subjected
to the man: since equality of honor causeth contention. And not for
this cause only, but by reason also of the deceit (1 Tim. ii. 14.)
which happened in the beginning. Wherefore you see, she was not
subjected as soon as she was made; nor, when He brought her to the man,
did either she hear any such thing from
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God, nor did the man say any such word to her: he said indeed that she
was "bone of his bone, and flesh of his flesh:" (Gen. ii. 23.) but of
rule or subjection he no where made mention unto her. But when she made
an ill use of her privilege and she who had been made a helper was
found to be an ensnarer and ruined all, then she is justly told for the
future, "thy turning shall be to thy husband." (Gen. iii. 16.)
To account for which; it was likely that this sin
would have thrown our race into a state of warfare; (for her having
been made out of him would not have contributed any thing to peace,
when this had happened, nay, rather this very thing would have made the
man even the harsher, that she made as she was out of him should not
have spared even him who was a member of herself:) wherefore God,
considering the malice of the Devil, raised up the bulwark of this
word and what enmity was likely to arise from his evil device, He
took away by means of this sentence and by the desire implanted in us:
thus pulling down the partition-wall, i. e, the resentment caused by
that sin of hers. But in God and in that undefiled Essence, one must
not suppose any such thing.
Do not therefore apply the examples to all, since
elsewhere also from this source many grievous errors will occur. For so
in the beginning of this very Epistle, he said, (1 Cor. iii. 22, 23.)
"All are yours, and ye are Christ's, and Christ is God's." What then?
Are all in like manner ours, as "we are Christ's, and Christ is God's?"
In no wise, but even to the very simple the difference is evident,
although the same expression is used of God, and Christ, and us. And
elsewhere also having called the husband "head of the wife," he added,
(Eph. v. 23.) "Even as Christ is Head and Saviour and Defender of the
Church, so also ought the man to be of his own wife." Are we then to
understand in like manner the saying in the text, both this, and all
that after this is written to the Ephesians concerning this subject?
Far from it. It is impossible. For although the same words are spoken
of God and of men, they do not have the same force in respect to God
and to men, but in one way those must be understood, and in another
these. Not however on the other hand all things diversely: since
contrariwise they will seem to have been introduced at random and in
vain, we reaping no benefit from them. But as we must not receive all
things alike, so neither must we absolutely reject all.
Now that what I say may become clearer, I will
endeavor to make it manifest in an example. Christ is called "the Head
of the Church." If I am to take nothing from what is human in the idea,
why, I would know, is the expression used at all? On the other hand, if
I understand all in that way, extreme absurdity will result. For the
head is of like passions with the body and liable to the same things.
What then ought we to let go, and what to accept? We should let go
these particulars which I have mentioned, but accept the notion of a
perfect union, and the first principle; and not even these ideas
absolutely, but here also we must form a notion, as we may by
ourselves, of that which is too high for us and suitable to the
Godhead: for both the union is surer and the beginning more honorable.
Again, thou hearest the word "Son;" do not thou in
this case admit all particulars; yet neither oughtest thou to reject
all: but admitting whatever is meet for God, e.g. that He is of the
same essence, that He is of God; the things which are incongruous and
belong to human weakness, leave thou upon the earth.
Again, God is called "Light." Shall we then admit
all circumstances which belong to natural light? In no wise. For this
light yields to darkness, and is circumscribed by space, and is moved
by another power, and is overshadowed; none of which it is lawful even
to imagine of That Essence. We will not however reject all things on
this account, but will reap something useful from the example. The
illumination which cometh to us from God, the deliverance from
darkness, this will be what we gather from it.
[4.] Thus much in answer to the heretics: but we
must also orderly go over the whole passage. For perhaps some one might
here have doubt also, questioning with himself, what sort of a crime it
was for the woman to be uncovered, or the man covered? What sort of
crime it is, learn now from hence.
Symbols many and diverse have been given both to man
and woman; to him of rule, to her of subjection: and among them this
also, that she should be covered, while he hath his head bare. If now
these be symbols. you see that both err when they disturb the proper
order, and transgress the disposition of God, and their own proper
limits, both the man falling into the woman's inferioriy, and the woman
rising up against the man by her outward habiliments.
For if exchange of garments be not lawful, so that
neither she should be clad with a cloak, nor he with a mantle or a
veil: ("for the woman," saith He, "shall not wear that which pertaineth
to a man, neither shall a man put on a woman's garments:") much more is
it unseemly for these (Deut. xxii. 5.) things to be interchanged. For
the former indeed were ordained by men, even although God afterwards
ratified them: but this by nature, I mean the being covered or
uncovered. But when I say Nature, I mean God. For He it is Who
created Nature. When
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therefore thou overturnest these boundaries, see how great injuries
ensue.
And tell me not this, that the error is but small.
For first, it is great even of itself: being as it is disobedience.
Next, though it were small, it became great because of the greatness of
the things whereof it is a sign. However, that it is a great matter, is
evident from its ministering so effectually to good order among
mankind, the governor and the governed being regularly kept in their
several places by it.
So that he who transgresseth disturbs all
things, and betrays the gifts of God, and casts to the ground the honor
bestowed on him from above; not however the man only, but also the
woman. For to her also it is the greatest of honors to preserve her own
rank; as indeed of disgraces, the behavior of a rebel. Wherefore he
laid it down concerning both, thus saying,
Ver. 4. "Every man praying or prophesying having his
head covered, dishonoreth his head. But every woman praying or
prophesying with her head unveiled. dishonoreth her head."
For there were, as I said, both men who prophesied
and women who had this girl at that time, as the daughters of Philip,
(Acts. xxi. 9.) as others before them and after them: concerning whom
also the prophet spake of old: "your sons shall prophesy, and your
daughters shall see visions." (Joel ii. 28. Acts ii. 17.)
Well then: the man he compelleth not to be always
uncovered, but only when he prays. "For every man," saith he, "praying
or prophesying, having his head covered, dishonoreth his head." But the
woman he commands to be at all times covered. Wherefore also having
said, "Every woman that prayeth or prophesieth with her head unveiled,
dishonoreth her head," he stayed not at this point only, but also
proceeded to say, "for it is one and the same thing as if she were
shaven." But if to be shaven is always dishonorable, it is plain too
that being uncovered is always a reproach. And not even with this only
was he content, but added again, saying, "The woman ought to have a
sign of authority on her head, because of the angels." He signifies
that not at the time of prayer only but also continually, she ought to
be covered. But with regard to the man, it is no longer about covering
but about wearing long hair, that he so forms his discourse. To be
covered he then only forbids, when a man is praying; but the wearing
long hair he discourages at all times. Wherefore, as touching the
woman, he said, "But if she be not veiled, let her also be shorn;" so
likewise touching the man, "If he have long hair, it is a dishonor unto
him." He said not, "if he be covered" but, "if he have long hair,"
Wherefore also he said at the beginning, "Every man praying or
prophesying, having any thing on his head, dishonoreth his head." He
said not, "covered," but "having any thing on his head;" signifying
that even though he pray with the head bare, yet if he have long hair,
he is like to one covered. "For the hair," saith he, "is given for a
covering."
Ver. 6. "But ira woman is not veiled, let her also
be shorn: but if it be a shame for a woman to be shorn or shaven, let
her be veiled."
Thus, in the beginning he simply requires that the
head be not bare: but as he proceeds he intimates both the continuance
of the rule, saying, "for it is one and the same thing as if she were
shaven," and the keeping of it with all care and diligence. For he said
not merely covered, but "covered over(1)," meaning that she be
carefully wrapped up on every side. And by reducing it to an absurdity,
he appeals to their shame, saying by way of severe reprimand, "but if
she be not covered, let her also be shorn." As if he had said, "If thou
cast away the covering appointed by the law of God, cast away likewise
that appointed by nature."
But if any say, "Nay, how can this be a shame to the
woman, if she mount up to the glory of the man?" we might make this
answer; "She doth not mount up, but rather falls from her own proper
honor." Since not to abide within our own limits and the laws ordained
of God, but to go beyond, is not an addition but a diminuation. For as
he that desireth other men's goods and seizeth what is not his own,
hath not gained any thing more, but is diminished, having lost even
that which he had, (which kind of thing also happened in paradise:) so
likewise the woman acquireth not the man's dignity, but loseth
even the woman's decency which she had. And not from hence only
is her shame and reproach, but also on account of her covetousness.
Having taken then what was confessedly shameful, and
having said, "but if it be a shame for a woman to be shorn or shaven,"
he states in what follows his own conclusion, saying, "let her be
covered." And he said not, "let her have long hair," but, "let her be
covered," ordaining both these to be one, and establishing them both
ways, from what was customary and from their contraries: in that he
both affirms the covering and the hair to be one, and also that she
again who is shaven is the same with her whose head is bare. "For it is
one and the same thing," saith he, "as if she were shaven." But if any
say, "And how is it one, if this woman have the covering of nature, but
the other who is shaven have not even this?" we answer, that as far as
her will goes, she threw
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that off likewise by having the head bare. And if it be not bare
of tresses, that is nature's doing, not her own. So that as she who
is shaven hath her head bare, so this woman in like manner.
For this cause He left it to nature to provide her with a
covering, that even of it she might learn this lesson and veil herself.
Then he states also a cause, as one discoursing with
those who are free: a thing which in many places I have remarked. What
then is the cause?
Ver. 7. "For a man indeed ought not to have his head
veiled, forasmuch as he is the image and glory of God."
This is again another cause. "Not only," so he
speaks, "because he hath Christ to be His Head ought he not to cover
the head, but because also he rules over the woman." For the ruler when
he comes before the king ought to have the symbol of his rule. As
therefore no ruler without military girdle and cloak, would venture to
appear before him that hath the diadem: so neither do thou without the
symbols of thy rule, (one of which is the not being covered,) pray
before God, lest thou insult both thyself and Him that hath honored
thee.
And the same thing likewise one may say regarding
the woman. For to her also is it a reproach, the not having the symbols
of her stib-jection. "But the woman is the glory of the man." Therefore
the rule of the man is natural.
[5.] Then, having affirmed his point, he states
again other reasons and causes also, leading thee to the first
creation, and saying thus:
Ver. 8. "For the man is not of the woman, but the
woman of the man."
But if to be of any one, is a glory to him of whom
one is, much more the being an image of him.
Ver. 9. "For neither was the man created for the
woman, but the woman for the man."
This is again a second superiority, nay, rather also
a third, and a fourth, the first being, that Christ is the head of us,
and we of the woman; a second, that we are the glory of God, but the
woman of us; a third, that we are not of the woman, but she of us; a
fourth, that we are not for her, but she for us.
Ver. 10. "For this cause ought the woman to have a
sign of authority on her head"
"For this cause:" what cause, tell me? "For all
these which have been mentioned," saith he; or rather not for these
only, but also "because of the angels." "For although thou despise
thine husband," saith he, "yet reverence the angels."
It follows that being covered is a mark of
subjection and authority. For it induces her to look down and be
ashamed and preserve entire her proper virtue. For the virtue and honor
of the governed is to abide in his obedience.
Again: the man is not compelled to do this; for he
is the image of his Lord: but the woman is; and that reasonably.
Consider then the excess of the transgression when being honored with
so high a prerogative, thou puttest thyself to shame, seizing the
woman's dress. And thou doest the same as if having received a diadem,
thou shouldest cast the diadem from thy head, and instead of it take a
slave's garment.
Ver. 11. "Nevertheless, neither is the man without
the woman, nor the woman without the man, in the Lord."
Thus, because he had given great superiority to the
man, having said that the woman is of him and for him and under him;
that he might neither lift up the men more than was due nor depress the
women, see how he brings in the correction, saying, "Howbeit neither is
the man without the woman, nor the woman without the man, in the Lord."
"Examine not, I pray," saith he, "the first things only, and that
creation. Since if thou enquire into what comes after, each one of the
two is the cause of the other; or rather not even thus each of the
other, but God of all." Wherefore he saith, "neither is the man without
the woman, nor the woman without the man, in the Lord."
Ver. 12. "For as the woman is of the man, so is the
man also by the woman."
He said not, "of the woman," but he repeats the
expression, (from v. 7.) "of the man." For still this particular
prerogative remains entire with the man. Yet are not these excellencies
the property of the man, but of God. Wherefore also he adds, "but all
things of God." If therefore all things belong to God, and he commands
these things, do thou obey and gainsay not.
Ver. 13. "Judge ye in yourselves: is it seemly that
a woman pray unto God veiled?" Again he places them as judges of the
things said, which also he did respecting the idol-sacrifices. For as
there he saith, "judge ye what I say:" (c. x. 15.) so here, "judge in
yourselves:" and he hints something more awful here. For he says that
the affront here passes on unto God: although thus indeed he doth not
express himself, but in something of a milder and more enigmatical form
of speech: "is it seemly that a woman pray unto God unveiled?"
Ver. 14. "Doth not even nature itself teach you,
that if a man have long hair, it is a dishonor unto him?"
Ver. 15. "But if a woman have long hair, it is a
glory to her; for her hair is given her for a covering." His constant
practice of stating commonly
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received reasons he adopts also in this place, betaking himself to the
common custom, and greatly abashing those who waited to be taught these
things from him, which even from men s ordinary practice they might
have learned. For such things are not unknown even to Barbarians: and
see how he every where deals in piercing expressions: "every man
praying having his head covered dishonoreth his head;" and again, "but
if it be a shame for a woman to be shorn or shaven, let her be veiled:"
and here again, "if a man have long hair, it is a shame unto him; but
if a woman have long hair, it is a glory to her, for her hair is given
her for a covering."
"And if it be given her for a covering," say you,
"wherefore need she add another coveridg?" That not nature only, but
also her own will may have part in her acknowledgment of subjection.
For that thou oughtest to be covered nature herself by anticipation
enacted a law. Add now, I pray, thine own part also, that thou mayest
not seem to subvert the very laws of nature; a proof of most insolent
rashness(1), to buffet not only with us, but with nature also. This is
why God accusing the Jews said, (Ezek. xvi. 21, 22.) "Thou hast slain
thy sons and thy daughters: this is beyond all thy abominations."(2)
And again, Paul rebuking the unclean among the
Romans thus aggravates the accusation, saying, that their usage was not
only against the law of God, but even against nature. "For they changed
the natural use into that which is against nature." (Rom. i. 26.) For
this cause then here also he employs this argument signifying this very
thing, both that he is not enacting any strange law and that among
Gentiles their inventions would all be reckoned as a kind of novelty
against nature.(3) So also Christ, implying the same, said, "Whatsoever
ye would that men should do to you, do ye also so them;" showing that
He is not introducing any thing new.
Ver. 16. "But if any man seems to be contentious, we
have no such custom, neither the Churches of God."
It is then contentiousness to oppose these things,
and not any exercise of reason. Notwithstanding, even thus it is a
measured sort of rebuke which he adopts, to fill them the more with
self-reproach; which in truth rendered his saying the more severe. "For
we," saith he, "have no such custom," so as to contend and to strive
and to oppose ourselves. And he stopped not even here, but also added,
"neither the Churches of God;" signifying that they resist and oppose
themselves to the whole world by not yielding. However, even if
the Corinthians were then contentious, yet now the whole world hath
both received and kept this law. So great is the power of the Crucified.
[6.] But I fear lest having assumed the dress, yet
in their deeds some of our women should be found immodest and in other
ways uncovered. For therefore also writing to Timothy Paul was not
content with these things, but added others, saying, "that they adorn
themselves in modest apparel, with shamefacedness and sobriety; not
with braided hair, or gold." (1 Tim. ii. 9.) For if one ought not to
have the head bare, but everywhere to carry about the token of
authority, much more is it becoming to exhibit the same in our deeds.
Thus at any rate the former women also used both to call their husbands
lords, (1 Pe. iii. 6.) and to yield the precedence to them. "Because
they for their part, "you say," used to love their own wives." I know
that as well as you: I am not ignorant of it. But when we are exhorting
thee concerning thine own duties, let not theirs take all thine
attention. For so, when we exhort children to be obedient to parents,
saying, that it is written, "honor thy father and thy mother," they
reply to us, "mention also what follows, 'and ye fathers, provoke not
your children to wrath," (Eph. vi. 1-4.) And servants when we tell them
that it is written that they should "obey their masters, and not serve
with eye-service," they also again demand of us what follows, bidding
us also give the same advice to masters. For Paul bade them also, they
saw, "to forbear threatening." But let us not do thus nor enquire into
the things enjoined on others, when we are charged with regard to our
own: for neither will thy obtaining a partner in the charges free thee
from the blame: but look to one thing only, how thou mayest rid thyself
of those charges which lie against thyself. Since Adam also laid the
blame on the woman, and she again on the serpent, but this did in no
wise deliver them. Do not thou, therefore, for thy part, say this to me
now, but be careful with all consideration to render what thou owest to
thy husband: since also when I am discoursing with thy husband,
advising him to love and cherish thee, I suffer him not to bring
forward the law that is appointed for the woman, but I require of him
that which is written for himself. And do thou therefore busy thyself
with those things only which belong to thee, and show thyself tractable
to thy consort. And accordingly if it be really for God's sake that
thou obeyest thy husband, tell me not of the things which ought to be
done by him, but for what things thou hast been made responsible by the
lawgiver, those perform with exactness. For this is especially to obey
God, not to transgress the law
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even when suffering things contrary to it. And by the same rule, he
that being beloved loves, is not reckoned to do any great thing.
But he that waits upon a person who hateth him, this above all is the
man to receive a crown. In the same manner then do thou also reckon
that if thy husband give thee disgust, and thou endure it, thou
shalt receive a glorious crown: but if he be gentle and mild, what will
there be for God to reward in thee? And these things I say, not bidding
the husbands be harsh; but persuading the wives to bear even with
harshness in their husbands. Since when each is careful to fulfil his
own duty, his neighbor's part also will quickly follow: as when the
wife is prepared to bear even with rough behavior in the husband, and
the husband refrains from abusing her in her angry mood; then all is a
calm and a harbor free from waves.
[7.] So also was it with those of old time. Each was
employed in fulfilling his own duty, not in exacting that of his
neighbor. Thus, if you mark it, Abraham took his brother's son: his
wife found no fault with him. He commanded her to travel a long
journey; she spake not even against this but followed. Again, after
those many miseries and labors and toils having become lord of all, he
yielded the precedency to Lot. And so far from Sarah being offended at
this, she did not even open her mouth, nor uttered any such thing as
many of the women of these days utter, when they see their own husbands
coming off inferior in such allotments, and especially in dealing with
inferiors; reproaching them, and calling them fools and senseless and
unmanly and traitors and stupid. But no such thing did she say or
think, but was pleased with all things that were done by him.
And another thing, and that a greater: after that
Lot had the choice put in his power, and had thrown the inferior part
upon his uncle, a great danger fell upon him. Whereof
the patriarch hearing, armed all his people, and set himself against
the whole army of the Persians with his own domestics only, and not
even then did she detain him, nor say, as was likely, "O man, whither
goest thou, thrusting thyself down precipices, and exposing thyself to
so great hazards; for one who wronged thee and seized on all that was
thine, shedding thy blood? Yea, and even if thou make light of thyself,
yet have pity on me which have left house and country and friends and
kindred, and have followed thee in so long a pilgrimage; and involve me
not in widowhood, and in the miseries of widowhood." None of these
things she said: she thought not of them but bore all in silence.
After this, her womb continuing barren, she herself
suffers not the grief of women nor laments: but he complains, though
not to his wife, but to God. And see how each preserves his own
appropriate part: for he neither despised Sarah as childless, nor
reproached her with any such thing: and she again was anxious to devise
some consolation to him for her childlessness by means of the handmaid.
For these things had not yet been forbidden then as now. For now
neither is it lawful for women to indulge their husbands in such
things, nor for the men, with or without the wife's knowledge, to form
such connexions, even though the grief of their childlessness should
infinitely harass them: since they also shall hear the sentence, "their
worm shall not die, neither shall their fire be quenched." For now it
is not permitted, but then it had not been forbidden. Wherefore both
his wife commanded this, and he obeyed, yet not even thus for
pleasure's sake. But "behold," it will be said, "how he cast Hagar out
again at her bidding." Well, this is what I want to point out, that
both he obeyed her in all things, and she him. But do not thou give
heed to these things only, but examine, thou who urgest this plea, into
what had gone before also, Hagar's insulting her, her boasting herself
against her mistress; than which what can be more vexatious to a free
and honorable woman?
[8.] Let not then the wife tarry for the virtue of
the husband and then show her own, for this is nothing great; nor, on
the other hand, the husband, for the obedience of the wife and then
exercise self-command; for neither would this any more be his own
well-doing; but let each, as I said, furnish his own share first. For
if to the Gentiles smiting us on the right, we must turn the other
cheek; much more ought one to bear with harsh behavior in a husband.
And I say not this for a wife to be beaten; far from
it: for this is the extremest affront, not to her that is beaten, but
to him who beateth. But even if by some misfortune thou have such a
yokefellow allotted thee, take it not ill, O woman, considering the
reward which is laid up for such things and their praise too in this
present life. And to you husbands also this I say: make it a rule that
there can be no such offence as to bring you under the necessity of
striking a wife. And why say I a wife? since not even upon his
handmaiden could a free man endure to inflict blows and lay violent
hands. But if the shame be great for a man to beat a maidservant, much
more to stretch forth the right hand against her that is free. And this
one might see even from heathen legislatures who no longer compel her
that hath been so treated to live with him that beat her, as being
unworthy of her fellowship. For surely it comes of extreme lawlessness
when thy partner
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of life, she who in the most intimate relations and in the highest
degree, is united with thee; when she, like a base slave, is dishonored
by thee. Wherefore also such a man, if indeed one must call him a man
and not rather a wild beast, I should say, was like a parricide and a
murderer of his mother. For if for a wife's sake we were commanded to
leave even father and mother, not wronging them but fulfilling a divine
law; and a law so grateful to our parents themselves that even they,
the very persons whom we are leaving, are thankful, and bring it about
with great eagerness; what but extreme frenzy can it be to insult her
for whose sake God bade us leave even our parents?
But we may well ask, Is it only madness? There is
the shame too: I would fain know who can endure it. And what
description can set it before us; when shrieks and wailings are borne
along the alleys, and there is a running to the house of him that is so
disgracing himself, both of the neighbors and the passers by, as though
some wild beast were ravaging within? Better were it that the earth
should gape asunder for one so frantic, than that he should be seen at
all in the forum after it.
"But the woman is insolent," saith he. Consider
nevertheless that she is a woman, the weaker vessel, whereas thou art a
man. For therefore weft thou ordained(1) to be ruler; and wert assigned
to her in place of a head, that thou mightest. bear with the weakness
of her that is set under thee. Make then thy rule glorious. And
glorious it will be when the subject of it meets with no dishonor from
thee. And as the monarch will appear so much the more dignified, as he
manifests more dignity in the officer under him; but if he dishonor and
depreciate the greatness of that rank, he is indirectly cutting off no
small portion of his own glory likewise: so also thou dishonor her who
governs next to thyself, wilt in no common degree mar the honor of thy
governance.
Considering therefore all these things, command
thyself: and withal think also of that evening on which the father
having called thee, delivered thee his daughter as a kind of deposit,
and having separated her from all, from her mother, from himself, from
the family, intrusted her entire guardianship to thy right hand.
Consider that (under God) through her thou hast children and hast
become a father, and be thou also on that account gentle towards her.
Seest thou not the husbandmen, how the earth which
hath once received the seed, they tend with all various methods of
culture, though it have ten thousand disadvantages; e.g., though it be
an unkindly soil or bear ill weeds, or though it be vexed with
excessive rain through the nature of its situation? This also do thou.
For thus shalt thou be first to enjoy both the fruit and the calm.
Since thy wife is to thee both a harbor, and a potent healing charm to
rejoice thy heart. Well then: if thou shalt free thy harbor from winds
and waves, thou shalt enjoy much tranquility on thy return from the
market-place: but if thou fill it with clamor and tumult, thou dost but
prepare for thyself a more grievous shipwreck. In order then to prevent
this, let what I advise be done: When any thing uncomfortable happens
in the household, if she be in the wrong console her and do not
aggravate the discomfort. For even if thou shouldest lose all, nothing
is more grievous than to have a wife without good-will sharing thine
abode. And whatever offence thou canst mention, thou wilt tell me of
nothing so very painful as being at strife with her. So that if it were
only for such reasons as these, let her love be more precious than all
things. For if one another's burdens are to be borne, much more our own
wife's.
Though she be poor do not upbraid her: though she be
foolish, do not trample on her, but train her rather: because she is a
member of thee, and ye are become one flesh. "But she is trifling and
drunken and passionate." Thou oughtest then to grieve over these
things, not to be angry; and to beseech God, and exhort her and give
her advice, and do every thing to remove the evil. But if thou strike
her thou dost aggravate the disease: for fierceness is removed by
moderation, not by rival fierceness. With these things bear in mind
also the reward from God: that when it is permitted thee to cut her
off, and thou doest not so for the fear of God, but bearest with so
great defects, fearing the law appointed in such matters which forbids
to put away a wife whatsoever disease she may have: thou shalt receive
an unspeakable reward. Yea, and before the reward thou shalt be a very
great gainer, both rendering her more obedient and becoming thyself
more gentle thereby. It is said, for instance, that one of the heathen
philosophers(2), who had a bad wife, a trifler and a brawler, when
asked, "Why, having such an one, he endured her;" made reply, "That he
might have in his house a school and training-place of philosophy. For
I shall be to all the rest meeker," saith he, "being here disciplined
every day." Did you Utter a great shout? Why, I at this moment am
greatly mourning, when heathens prove better lovers of wisdom than we;
we who are commanded to imitate angels, nay rather who are commanded to
follow God Himself in respect of gentleness.
But to proceed: it is said that for this reason the
philosopher having a bad wife, cast her not
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out; and some say that this very thing was the reason of his marrying
her. But I, because many men have dispositions not exactly reasonable,
advise that at first they do all they can, and be careful that they
take a suitable partner and one full of all virtue. Should it happen,
however, that they miss their end, and she whom they have brought into
the house prove no good or tolerable bride, then I would have them at
any rate try to be like this philosopher, and train her in every way,
and consider nothing more important than this. Since neither will a
merchant, until he have made a compact with his partner capable of
procuring peace, launch the vessel into the deep, nor apply himself to
the rest of the transaction. And let us then use every effort that she
who is partner with us in the business of life and in this our vessel,
may be kept in all peace within. For thus shall our other affairs too
be all in calm, and with tranquility shall we run our course through
the ocean of the present life. Compared with this, let house, and
slaves, and money, and lands, and the business itself of the state, be
less in our account. And let it be more valuable than all in our eyes
that she who with us sits at the oars should not be in mutiny and
disunion with us. For so shall our other matters proceed with a
favoring tide, and in spiritual things also we shall find ourselves
much the freer from hindrance, drawing this yoke with one accord; and
having done all things well, we shall obtain the blessings laid up in
store; unto which may we all attain, through the grace and mercy of our
Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be
glory, power, and honor, now and ever, and world without end. Amen.
HOMILY XXVII.
1 Cor. XI. 17.
But in giving you this charge, I praise you not, that ye come together
not for the better, but for the worse.
IT is necessary in considering the present charge to
state also first the occasion of it. For thus again will our discourse
be more intelligible. What then is this occasion?
As in the case of the three thousand who believed in
the beginning, all had eaten their meals in common and had all things
common; such also was the practice at the time when the Apostle wrote
this: not such indeed exactly; but as it were a certain outflowing of
that communion which abode among them descended also to them that came
after. And because of course some were poor, but others rich, they laid
not down all their goods in the midst, but made the tables open on
stated days, as it should seem; and when the solemn service(1) was
completed, after the communion of the Mysteries, they all went to a
common entertainment, the rich bringing their provisions with them, and
the poor and destitute being invited by them, and all feasting in
common. But afterward this custom also became corrupt. And the reason
was, their being divided and addicting themselves, some to this party,
and others to that, and saying, "I am of such a one," and "I of such a
one; "which thing also to correct he said in the beginning of the:
Epistle, "For it hath been signified unto me concerning you, my
brethren, by them which are of the household of Chloe, that there are
contentions among you. Now this I mean, that each one of you saith, I
am of Paul; and I of Apollos; and I of Cephas." Not that Paul was the
person to whom they were attaching themselves; for he would not have
borne it: but wishing by concession to tear up this custom from the
root, he introduced himself, indicating that if any one had inscribed
upon himself even his name when breaking off from the common body, even
so the thing done was profane and extreme wickedness. And if in his
case it were wickedness, much more in the case of those who were
inferior to him.
[2.] Since therefore this custom was broken through,
a custom most excellent and most useful; (for it was a foundation of
love, and a comfort to poverty, and a corrective of riches, and an
occasion of the highest philosophy, and an instruction of humility:)
since however he saw so great advantages in a way to be destroyed, he
naturally addresses them with severity, thus saying: "But in giving you
this charge, I praise you not." For in the former charge, as there were
many who kept (the ordinances), he began otherwise, saying thus: "Now I
praise you that ye remember me in all things:" but here contrariwise,
"But in giving you this charge, I praise you not." And here is the
reason why
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he placed it not after the rebuke of them that eat the idol-sacrifices.
But because that was unusually harsh he interposes the discourse about
wearing of long hair, that he might not have to pass from one set of
vehement reproofs to others again of an invidious kind and so appear
too harsh: and then he returns to the more vehement tone, and says,
"But in giving you this charge, I praise you not." What is this? That
which I am about to tell you of. What is, "giving you this charge, I
praise you not?" "I do not approve you," saith he, "because ye have
reduced me to the necessity of giving advice: I do not praise you,
because ye have required instruction in regard to this, because ye have
need of an admonition from me." Dost thou perceive how from his
beginning he signifieth that what was done was very profane? For when
he that errs ought not to require so much as a hint to prevent his
erring, the error would seem to be unpardonable.
And why dost thou not praise? Because "ye come
together," saith he, "not for the better but for the worse;" i.e.,
because ye do not go forward unto virtue. For it were meet that your
liberality(1) should increase and become manifold, but ye have taken
rather from the custom which already prevailed, and have so taken from
it as even to need warning from me, in order that ye may return to the
former order.
Further, that he might not seem to say these things
on account of the poor only, he doth not at once strike in to the
discourse concerning the tables, lest he render his rebuke such as they
might easily come to think slightly of, but he searches for an
expression most confounding and very fearful. For what saith he?
Ver. 18. "For first of all, when ye come together in
the Church, I hear that divisions(2) exist among you.
And he saith not, "For fear that you do not sup
together in common;" "for I hear that you feast in private, and not
with the poor:" but what was most calculated thoroughly to shake their
minds, that he set down, the name of division, which was the cause of
this mischief also: and so he reminded them again of that which was
said in the beginning of the Epistle, and was "signified by them of the
house of Chloe." (c. i. 11.) "And I partly believe it."
Thus, lest they should say, "But what if the
accusers speak falsely?" he neither saith, "I believe it," lest he
should rather make them reckless; nor again, on the other hand, "I
disbelieve it," lest he Should seem to reprove without cause, but, "I
partly believe it," saith he, i.e., "I believe it in a small part;"
making them anxious and inviting them to return to correction.
[3.] Ver. 19. "For there must be also factions among
you, that they which are approved may be made manifest among you."
By "factions," here he means those which concern not
the doctrines, but these present divisions. But even if he had spoken
of the doctrinal heresies, not even thus did he give them any handle.
For Christ Himself said, "it must needs be that occasions of stumbling
come," (Matt. xviii. 7.) not destroying the liberty of the will nor
appointing any necessity and compulsion over man's life, but
foretelling what would certainly ensue from the evil mind of men; which
would take place, not because of his prediction, but because the
incurably disposed are so minded. For not because he foretold them did
these things happen: but because they were certainly about to happen,
therefore he foretold them. Since, if the occasions of stumbling were
of necessity and not of the mind of them that bring them in, it was
superfluous His saying, "Woe to that man by whom the occasion cometh."
But these things we discussed more at length when we were upon the
passage itself(3); now we must proceed to what is before us.
Now that he said these things of these factions
relating to the tables, and that contention and division, he made
manifest also from what follows. For having said, "I hear that there
are divisions among you," he stopped not here, but signifying what
divisions he means he goes on to say, "each one taketh before other his
own supper;" and again, "What? have ye not houses to eat and to drink
in? or despise ye the Church of God?" However, that of these he was
speaking is evident. And if he call them divisions, marvel not. For, as
I said, he wishes to touch them by the expression: whereas had they
been divisions of doctrine, he would not have discoursed with them thus
mildly. Hear him, for instance, when he speaks of any such thing, how
vehement lie is both in assertion and in reproof: in assertion, as when
he says, "If even an angel preach any other gospel unto you than that
ye have received, let him be accursed ;" (Gal. i. 8.) but in reproof,
as when he says, "Whosoever of you would be justified by the law, ye
are fallen away from grace." (Gal. v. 4.) And at one time he calls the
corrupters "dogs," saying, "Beware of dogs:" (Phil. iii. 2.) at
another, "having their consciences seared with a hot iron." (1 Tim. iv.
2.) And again, "angels of Satan:" (2 Cor. xi. 14-15.) but here he said
no such thing, but spoke in a gentle and subdued tone.
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But what is, "that they which are approved may be
made manifest among you?" That they may shine the more. And what he
intends to say is this, that those who are unchangeable and firm are so
far from being at all injured hereby, but even shows them the more, and
that it makes them more glorious. For the word, "that(1)," is not every
where indicative of cause, but frequently also of the event of things.
Thus Christ Himself uses it, when He saith, "For judgement I am come
into this world; that they which see not may see, and that they which
see may be made blind." (John ix. 39.) So likewise Paul in another
place, when discoursing of the law, he writes, "And the Law came in
beside, that the trespass might abound." (Rom. v. 20.) But neither was
the law given to this end that the trespasses of the Jews might be
increased: (though this did ensue:) nor did Christ come for this end
that they which see might be made blind, but for the contrary; but the
result was such. Thus then also here must one understand the
expression, "that they which are approved may be made manifest." For
not at all with this view came heresies into being, that "they which
are approved may be made manifest," but on these heresies taking place
such was the result. Now these things he said to console the poor,
those of them who nobly bore that sort of contempt. Wherefore he said
not, "that they may become approved," but, "that they which are
approved may be made manifest; showing that before this also they were
such, but they were mixed up with the multitude, and while enjoying
such relief as was afforded them by the rich, they were not very
conspicuous: but now this strife and contentiousness made them
manifest, even as the storm shows the pilot. And he said not, "that ye
may appear approved," but, "that they which are approved may be made
manifest, those among you who are such." For neither when he is
accusing doth he lay them open, that he may not render them more
reckless; nor when praising, that he may not make them more boastful;
but he leaves both this expression and that in suspense(2), allowing
each man's own conscience to make the application of what he saith.
Nor doth he here seem to me to be comforting the
poor only, but those also who were not violating the custom. For it was
likely that there were among them also those that observed it.
And this is why he said, "I partly believe it."
Justly then doth he call these "approved," who not only with the rest
observed the custom, but even without them kept this good law
undisturbed. And he doth this, studying by such praises to render both
others and these persons themselves more forward.
[4.] Then at last he adds the very form of offence.
And what is it?
Ver. 20. "When ye assemble yourselves together,"
saith he, "it is not possible to eat the Lord's Supper."
Seest thou how effectually appealing to their shame,
even already by way of narrative he contrives to give them his counsel?
"For the appearance of your assembly," saith he, "is different. It is
one of love and brotherly affection. At least one place receives you
all, and ye are together in one flock. But the Banquet, when you come
to that, bears no resemblance to the Assembly of worshippers." And he
said not, "When ye come together, this is not to eat in common;' "this
is not to feast with one another;" but otherwise again and much more
fearfully he reprimands them, saying, "it is not possible to eat the
Lord's Supper," sending them away now from this point to that evening
on which Christ delivered the awful Mysteries. Therefore also he called
the early meal "a supper." For that supper too had them all reclining
at meat together: yet surely not so great was the distance between the
rich and the poor as between the Teacher and the disciples. For that is
infinite. And why say I the Teacher and the disciples? Think of the
interval between the Teacher and the traitor: nevertheless, the Lord
Himself both sat at meat with them and did not even cast him out, but
both gave him his portion of salt and made him par-taker of the
Mysteries.
Next he explains how "it is not possible to eat the
Lord's Supper."
Ver. 21. "For in your eating,(3) each one taketh
before other his own supper," saith he, "and one is hungry, and another
is drunken."
Perceivest thou how he intimates that they were
disgracing themselves rather? For that which is the Lord's, they make a
private matter: so that themselves are the first to suffer indignity,
depriving their own table of its greatest prerogative. How and in what
manner? Because the Lord's Supper, i.e. the Master's, ought to be
common. For the property of the master belongs not to this servant
without belonging to that, but in common to all. So that by "the
Lord's" Supper he expresses this, the "community" of the feast. As if
he had said, "If it be thy master's, as assuredly it is, thou oughtest
not to withdraw it as private, but as belonging to thy Lord and Master
to set it in common before all. For this is the meaning of, 'the
Lord's.' But now thou dost not suffer it to be the Lord's, not
suffering it to be
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common but feasting by thyself." Wherefore also he goes on to say,
"For each one taketh before other his own supper."
And he said not, "cutteth off," but "taketh before," tacitly censuring
them both for greediness and for precipitancy. This at least the sequel
also shows. For having said this, he added again, "and one is hungry,
and another is drunken," each of which showed a want of moderation,
both the craving and the excess. See also a second fault again whereby
those same persons are injured: the first, that they dishonor their
supper: the second, that they are greedy and drunken; and what is yet
worse, even when the poor are hungry. For what was intended to be set
before all in common, that these men fed on alone, and proceeded both
to surfeiting and to drunkenness. Wherefore neither did he say, "one is
hungry, and another is filled:" but, "is drunken." Now each Of these,
even by itself, is worthy of censure: for it is a fault to be
drunken even without despising the poor; and to despise the poor
without being drunken, is an accusation. When both then are
joined together at the same time, consider how exceeding great is the
transgression.
Next, having pointed out their profaneness, he adds
his reprimand in what follows, with much anger, saying,
Ver. 22. "What? have ye not houses to eat and to
drink in? Or despise ye the Church of God, and put them to shame that
have not?"
Seest thou how he transferred the charge from the
indignity offered to the poor to the Church, that his words might make
a deeper impression of disgust? Here now you see is yet a fourth
accusation, when not the poor only, but the Church likewise is
insulted. For even as thou makest the Lord's Supper a private meal, so
also the place again, using the Church as a house. For it was made a
Church, not that we who come together might be divided, but that they
who are divided might be joined: and this act of assembling shows.
"And put them to shame that have not." He said not,
"and kill with hunger them that have not," but so as much more to put
them to the blush, "shame them;" to point out that it is not food which
he cares for so much as the wrong done unto them. Behold again a fifth
accusation, not only to overlook the poor but even to shame them. Now
this he said, partly as treating with reverence the concerns of the
poor, and intimating that they grieve not so for the belly as for the
shame; and partly also drawing the hearer to compassion.
Having therefore pointed out so great impieties,
indignity to the Supper, indignity to the Church, the contempt
practised towards the poor; he relaxes again the tones of his reproof,
saying, all of a sudden(1), "Shall I praise you? In this I praise you
not." Wherein erie might especially marvel at him that when there was
need to strike and chide more vehemently after the proof of so great
offences, he doeth the contrary rather, gives way, and permits them to
recover breath. What then may the cause be? He had touched more
painfully than usual in aggravating the charge, and being a most
excellent physician, he adapts the incision to the wounds, neither
cutting superficially those parts which require a deep stroke; (for
thou hast heard him how he cut off among those very persons him that
had committed fornication;) nor delivering over to the knife those
things which require the milder sort of remedies. For this cause then
here also he conducts his address more mildly, and in another point of
view likewise, he sought especially to render them gentle to the poor:
and this is why he discourses with them rather in a subdued tone.
[5.] Next, wishing also from another topic to shame
them yet more, he takes again the points which were most essential and
of them weaves his discourse.
Vet. 23. "For I received of the Lord," saith he,
"that which also I delivered unto you: how that the Lord Jesus in the
night in which He was betrayed, took bread:"
Ver. 24. "And when He had given thanks, He brake it,
and said, Take, eat: this is My Body, which is broken for you: this do
in remembrance of me."
Wherefore doth he here make mention of the
Mysteries? Because that argument was very necessary to his present
purpose. As thus: "Thy Master," saith he, "counted all worthy of the
same Table, though it be very awful and far exceeding the dignity of
all: but thou considerest them to be unworthy even of thine own, small
and mean as we see it is; and while they have no advantage over thee in
spiritual things, thou robbest them in the temporal things. For neither
are these thine own."
However, he doth not express himself thus, to
prevent his discourse becoming harsh: but he frames it in a gentler
form, saying, that "the Lord Jesus in the night in which He was
betrayed, took bread."
And wherefore doth he remind us of the time, and of
that evening, and of the betrayal? Not indifferently nor without some
reason, but that he might exceedingly fill them with compunction, were
it but from consideration of the time. For even if one be a very stone,
yet when he considers that night, how He was with His disciples, "very
heavy," how He was betrayed, how He was bound, how He was led away, how
He was judged, how He suffered all
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the rest in order, he becometh softer than wax, and is withdrawn from
earth and all the pomp of this world. Therefore he leads us to the
remembrance of all those things, by His time, and His table, and His
betrayal, putting us to shame and saying, "Thy Master gave up even
Himself for thee: and thou dost not even share a little meat with thy
brother for thine own sake."
But how saith he, that "he received it from the
Lord?" since certainly he was not present then but was one of the
persecutors. That thou mayest know that the first table had no
advantage above that which cometh after it. For even to-day also it is
He who doeth all, and delivereth it even as then.
And not on this account only doth he remind us of
that night, but that he may also in another way bring us to
compunction. For as we particularly remember those words which we hear
last from those who are departing; and to their heirs if they should
venture to transgress their commands, when we would put them to shame
we say, "Consider that this was the last word that your father uttered
to you, anal until the evening when he was just about to breathe his
last he kept. repeating these injunctions:" just so Paul, purposing
hence also to make his argument full of awfulness; "Remember," saith
he, "that this was the last mysterious rite(1) He gave unto you, and in
that night on which He was about to be slain for us, He commanded these
things, and having delivered to us that Supper after that He added
nothing further."
Next also he proceeds to recount the very things
that were done, saying, "He took bread, and, when He had given thanks,
He brake it, and said, Take, eat: this is My Body, which is broken for
you." If therefore thou comest for a sacrifice of
thanksgiving,(2) do thou on thy part nothing unworthy of that
sacrifice: by no means either dishonor thy brother, or neglect him in
his hunger; be not drunken, insult not the Church. As thou comest
giving thanks for what thou hast enjoyed: so do thou thyself
accordingly make return, and not cut thyself off from thy neighbor.
Since Christ for His part gave equally to all, saying, "Take, eat." He
gave His Body equally, but dost not thou give so much as the
common bread equally? Yea, it was indeed broken for all alike, and
became the Body equally for all.
Ver. 25. "In like manner also the cup after supper,
saying, This cup is the New Covenant in My Blood: this do, as oft as ye
drink of it, in remembrance of Me."
What sayest thou? Art thou making a remembrance of
Christ, and despisest thou the poor and tremblest not? Why, if a son or
brother had died and thou wert making a remembrance of him, thou
wouldst have been smitten by thy conscience, hadst thou not fulfilled
the custom and invited the poor: and when thou art making remembrance
of thy Master, dost thou not so much as simply give a portion of the
Table?
But what is it which He saith, "This cup is the New
Covenant?" Because there was also a cup of the Old Covenant; the
libations and the blood of the brute creatures. For after sacrificing,
they used to receive the blood in a chalice and bowl and so pour it
out. Since then instead of the blood of beasts He brought in His own
Blood; lest any should be troubled on hearing this, He reminds them of
that ancient sacrifice.
[6.] Next, having spoken concerning that Supper, he
connects the things present with the things of that time, that even as
on that very evening and reclining on that very couch and receiving
from Christ himself this sacrifice, so also now might men be affected;
and he saith,
Ver. 26. "For as often as ye eat this bread, and
drink this cup, ye proclaim the Lord's death till He come."
For as Christ in regard to the bread and the cup
said, "Do this in remembrance of Me," revealing to us the cause of the
giving of the Mystery, and besides what else He said, declaring this to
be a sufficient cause to ground our religious fear upon:--(for when
thou considerest what thy Master hath suffered for thee, thou wilt the
better deny thyself:)--so also Paul saith here: "as often as ye eat ye
do proclaim His death." And this is that Supper. Then intimating that
it abides unto the end, he saith, "till He come."
Ver. 27. "Wherefore whosoever shall eat this bread
and drink the cup of the Lord unworthily, shall be guilty of the Body
and the Blood of the Lord."
Why so? Because he poured it out, and makes the
thing appear a slaughter and no longer a sacrifice. Much therefore as
they who then pierced Him, pierced Him not that they might drink but
that they might shed His blood: so likewise doth he that cometh for it
unworthily and reaps no profit thereby. Seest thou how fearful he makes
his discourse, and inveighs against them very exceedingly, signifying
that if they are thus to drink, they partake unworthily of the
elements(3)? For how can it be other than unworthily when it is he who
neglects the hungry? who besides overlooking him puts him to shame?
Since if not giving to the poor casteth one out of the kingdom, even
though one should be a virgin; or rather, not giving
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liberally: (for even those virgins too had oil, only they had it not
abundantly:) consider how great the evil will prove, to have wrought so
many impieties?
"What impieties?" say you. Why sayest thou, what
impieties? Thou hast partaken of such a Table and when thou oughtest to
be more gentle than any and like the angels, none so cruel as thou art
become. Thou hast tasted the Blood of the Lord, and not even thereupon
dost thou acknowledge thy brother. Of what indulgence then art thou
worthy? Whereas if even before this thou hadst not known him, thou
oughtest to have come to the knowledge of him from the Table; but now
thou dishonorest the Table itself; he having been deemed worthy to
partake of it and thou not judging him worthy of thy meat. Hast thou
not heard how much he suffered who demanded the hundred pence? how he
made void the gift vouchsafed to him(1)? Doth it not come into thy mind
what thou wert and what thou hast become? Dost thou not put thyself in
remembrance that if this man be poor in possessions, thou wast much
more beggarly in good works, being full of ten thousand sins?
Notwithstanding, God delivered thee from all those and counted thee
worthy of such a Table: but thou art not even thus become more
merciful: therefore of course nothing else remaineth but that thou
shouldest be "delivered to the tormentors."
[7.] These words let us also listen to, all of us,
as many as in this place approach with the poor to this holy Table, but
when we go out, do not seem even to have seen them, but are both
drunken and pass heedlessly by the hungry; the very things whereof the
Corinthians were accused. And when is this done? say you. At all times
indeed, but especially at the festivals, where above all times it ought
not so to be. Is it not so, that at such times, immediately after
Communion, drunkenness succeeds and contempt of the poor? And having
partaken of the Blood, when it were a time for thee to fast and watch,
thou givest thyself up to wine and revelling. And yet if thou
hast by chance made thy morning meal on any thing good, thou keepest
thyself lest by any other unsavory viand thou spoil the taste of
the former: and now that thou hast been feasting on the Spirit thou
bringest in asatanical luxury. Consider, when the Apostles
partook of that holy Supper, what they did: did they not betake
themselves to prayers and singing of hymns? to sacred vigils? to that
long work of teaching, so full of all self-denial? For then He related
and delivered to them those great and wonderful things, when Judas had
gone out to call them who were about to crucify Him. Hast thou not
heard how the three thousand also who partook of the Communion
continued even in prayer and teaching, not in drunken feasts and
revellings? But thou before thou hast partaken fastest, that in a
certain way thou mayest appear worthy of the Communion: but when thou
hast partaken, and thou oughtest to increase thy temperance, thou
undoest all. And yet surely it is not the same to fast before this and
after it. Since although it is our duty to be temperate at both times,
yet most particularly after we have received the Bridegroom. Before,
that thou mayest become worthy of receiving: after, that thou mayest
not be found unworthy of what thou hast received.
"What then? ought we to fast after receiving?" I say
not this, neither do I use any compulsion. This indeed were well:
however, I do not enforce this, but I exhort you not to feast to
excess. For if one never ought to live luxuriously, and Paul showed
this when he said, "she that giveth herself to pleasure is dead while
she liveth" (1 Tim. v. 6.); much more will she then be dead. And if
luxury be death to a woman, much more to a man: and if this done at
another time is fatal, much more after the communion of the Mysteries.
And dost thou having taken the bread of life, do an action of death and
not shudder? Knowest thou not how great evils are brought in by luxury?
Unseasonable laughter, disorderly expressions, buffoonery fraught with
perdition, unprofitable trifling, all the other things, which it is not
seemly even to name. And these things thou doest when thou hast enjoyed
the Table of Christ, on that day on which thou hast been counted worthy
to touch His flesh with thy tongue. What then is to be done to prevent
these things? Purify thy right hand, thy tongue, thy lips, which have
become a threshold for Christ to tread upon. Consider the time in which
thou didst draw near and set forth a material table, raise thy mind to
that Table, to the Supper of the Lord, to the vigil of the disciples,
in that night, that holy night. Nay, rather should one accurately
examine, this very present state is night. Let us watch then with the
Lord, let us be pricked in our hearts with the disciples. It is the
season of prayers, not of drunkenness; ever indeed, but especially
during a festival. For a festival is therefore appointed, not that we
may behave ourselves unseemly, not that we may accumulate sins, but
rather that we may blot out those which exist.
I know, indeed, that I say these things in vain, yet
will I not cease to say them. For if ye do not all obey, yet surely ye
will not all disobey; or rather, even though ye should all be
disobedient, my reward will be greater, though
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yours will be more condemnation. However, that it may not be more, to
this end I will not cease to speak. For perchance, perchance, by my
perseverance I shall be able to reach you.
Wherefore I beseech you that we do not this to
condemnation; let us nourish Christ, let us give Him drink, let us
clothe Him. These things are worthy of that Table. Hast thou heard holy
hymns? Hast thou seen a spiritual marriage? Hast thou enjoyed a royal
Table? Hast thou been filled with the Holy Ghost? Hast thou joined in
the choir of the Seraphim? Hast thou become partaker of the powers
above? Cast not away so great a joy, waste not the treasure, bring not
in drunkenness, the mother of dejection, the joy of the devil, the
parent of ten thousand evils. For hence is a sleep like unto death, and
heaviness of head, and disease, and obliviousness, and an image of dead
men's condition. Further, if thou wouldst not choose to meet with a
friend when intoxicated, when thou hast Christ within, durst thou, tell
me, to thrust in upon Him so great an excess?
But dost thou love enjoyment? Then, on this very
account cease being drunken. For I, too, would have thee enjoy thyself,
but with the real enjoyment, that which never fadeth. What then is the
real enjoyment, ever blooming? Invite Christ to sup(1) (Rev. ii. 20.)
with thee; give Him to partake of thine, or rather of His own. This
bringeth pleasure without limit, and in its prime everlastingly. But
the things of sense are not such; rather as soon as they appear they
vanish away; and he that hath enjoyed them will be in no better
condition than he who hath not, or rather in a worse. For the one is
settled as it were in a harbor, but the other exposes himself to a kind
of torrent, a besieging army of distempers, and hath not even any power
to endure the first swell of the sea.(2)
That these things be therefore not so, let us follow
after moderation. For thus we shall both be in a good state of body,
and we shall possess our souls in security, and shall be delivered from
evils both present and future: from which may we all be delivered, and
attain unto the kingdom, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, together with the Holy Spirit, be
glory, power, and honor, now and ever, and world without end. Amen.
HOMILY XXVIII.
1 Cor. xi. 28.
But let a man prove himself, and so let him eat of the bread, and drink
of the cup.
WHAT mean these words, when another object is proposed to
us? This is Paul's custom, as also I said before, not only to treat of
those things which he had proposed to himself, but also if an argument
incidental to his purpose occur, to proceed upon this also with great
diligence, and especially when it relates to very necessary and urgent
matters. Thus, when he was discoursing with married persons, and the
question about the servants fell in his way, he handled it very
strenuously and at great length. Again, when he was speaking of the
duty of not going to law before those courts, then also having fallen
upon the admonition respecting covetousness, he discoursed at length
concerning this subject likewise. Now the same thing he hath also done
here: in that having once found occasion to remind them of the
Mysteries, he judged it necessary to proceed with that subject. For
indeed it was no ordinary one. Wherefore also he discoursed very
awfully concerning it, providing for that which is the sum of all good
things, viz. their approaching those Mysteries with a pure conscience.
Whence neither was he content with the things said before alone, but
adds these also, saying,
"But let a man prove himself:" which also he saith
in the second Epistle: "try your own selves, prove your own selves:" (2
Cor. xiii. 5.) not as we do now, approaching because of the season
rather than from any earnestness of mind. For we do not consider how we
may approach prepared, with the ills that were within us purged out,
and full of compunction, but how we may come at festivals and whenever
all do so. But not thus did Paul bid us come: he knoweth only one
season of access and communion, the purity of a man's conscience. Since
if even that kind of banquet which the senses take cognizance of cannot
be partaken of by us when feverish and full of bad humors, without risk
of perishing: much more is it unlawful for us to
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touch this Table with profane lusts, which are more grievous than
fevers. Now when I say profane lusts, I mean both those of the body,
and of money, and of anger, and of malice, and, in a word, all that are
profane. And it becomes him that approacheth, first to empty himself of
all these things and so to touch that pure sacrifice. And neither if
indolently disposed and reluctantly ought he to be compelled to
approach by reason of the festival; nor, on the other hand, if penitent
and prepared, should any one prevent him because it is not a festival.
For a festival is a showing forth of good works, and a reverence of
soul, and exactness of deportment. And if thou hast these things, thou
mayest at all times keep festival and at all times approach. Wherefore
he saith, "But let each man prove himself, and then let him approach."
And he bids not one examine another, but each himself, making the
tribunal not a public one and the conviction without a witness.
[2.] Ver. 29. "For he that eateth and drinketh
unworthily, eateth and drinketh judgment to himself."
What sayest thou, tell me? Is this Table which is
the cause of so many blessings and teeming with life, become judgment?
Not from its own nature, saith he, but from the will of him that
approaches. For as His presence, which conveyed to us those great and
unutterable blessings, condemned the more them that received it not: so
also the Mysteries become provisions(1) of greater punishment to such
as partake unworthily.
But why doth he eat judgment to himself? "Not
discerning the Lord's body:" i.e., not searching, not bearing in mind,
as he ought, the greatness of the things set before him; not estimating
the weight of the gift. For if thou shouldest come to know accurately
Who it is that lies before thee, and Who He is that gives Himself, and
to whom, thou wilt need no other argument, but this is enough for thee
to use all vigilance; unless thou shouldest be altogether fallen.
Ver. 30. "For this cause many among you are weak and
sickly, and not a few sleep."
Here he no longer brings his examples from others as
he did in the case of the idol-sacrifices, relating the ancient
histories and the chastise-merits in the wilderness, but from the
Corinthians themselves; which also made the discours, apt to strike
them more keenly. For whereas he was saying, "he eateth judgment to
himself," and, "he is guilty;" that he might not seem to speak
mere words, he points to deeds also and calls themselves to witness; a
kind of thing which comes home to men more than threatening, by showing
that the threat has issued in some real fact. He was not however
content with these things alone, but from these he also introduced and
confirmed the argument concerning hell-fire, terrifying them in both
ways; and solving an inquiry which is handled everywhere. I mean, since
many question one with another, "whence arise the untimely deaths,
whence the long diseases of men ;" he tells them that these unexpected
events are many of them conditional upon certain sins. "What then? They
who are in continual health," say you, "and come to a green old age, do
they not sin?" Nay, who durst say this? "How then," say you, "do they
not suffer punishment?" Because there they shall suffer a severer one.
But we, if we would, neither here nor there need suffer it.
Ver. 31. "For if we discerned ourselves," saith he,
"we should not be judged."
And he said not, "if we punished ourselves, if we
were revenged on ourselves," but if we were only willing to acknowledge
our offence, to pass sentence on ourselves, to condemn the things done
amiss, we should be rid of the punishment both in this world and the
next. For he that condemns himself propitiates God in two ways, both by
acknowledging his sins, and by being more on his guard for the future.
But since we are not willing to do even this light thing, as we ought
to do it, not even thus doth He endure to punish us with the world, but
even thus spareth us, exacting punishment in this world, Where the
penalty is for a season and the consolation great; for the result is
both deliverance from sins, and a good hope of things to come,
alleviating the present evils. And these things he saith, at the same
time comforting the sick and rendering the rest more serious. Wherefore
he saith,
Ver. 32. "But when we are judged, we are chastened
of the Lord."
He said not, we are punished, he said not, we have
vengeance taken on us, but, "we are chastened." For what is done
belongs rather to admonition than condemnation, to healing than
vengeance, to correction than punishment. And not so only but by the
threat of a greater evil he makes the present light, saying, "that we
may not be condemned with the world." Seest thou how he brings in hell
also and that tremendous judgment-seat, and signifies that that trial
and punishment is necessary and by all means must be? for if the
faithful, and such as God especially cares for, escape not without
punishment in whatsoever things they offend, (and this is evident from
things present,) much more the unbelieving and they who commit the
unpardonable and incurable sins.
[3.] Ver. 33. "Wherefore when ye come together to
eat, wait one for another."
Thus, while their fear was yet at its height and the
terror of hell remained, he chooses again
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to bring in also the exhortation in behalf of the poor, on account of
which he said all these things; implying that if they do not this they
must partake unworthily. But if the not imparting of our goods excludes
from that Table, much more the violently taking away. And he said not,
"wherefore, when ye come together, impart to them that need," but,
which has a more reverential sound, "wait one for another." For this
also prepared the way for and intimated that, and in a becoming form
introduced the exhortation. Then further to shame them,
Ver. 34. "And if any man is hungry, let him eat at
home."
By permitting, he hinders it, and more strongly than
by an absolute prohibition. For he brings him out of the church and
sends him to his house, hereby severely reprimanding and ridiculing
them, as slaves to the belly and unable to contain themselves. For he
said not, "if any despise the poor," but, "if any hunger," discoursing
as with impatient children; as with brute beasts which are slaves to
appetite. Since it would be indeed very ridiculous, if, because they
were hungry they were to eat at home.
Yet he was not content with this, but added also
another more fearful thing, saying, "that your coming together be not
unto judgment:" that ye come not unto chastisement, unto punishment,
insulting the Church, dishonoring your brother. "For for this cause ye
come together," saith he, "that ye may love one another, that ye may
profit and be profited. But if the contrary happen, it were better for
you to feed yourselves at home."
This, however, he said, that he might attract them
to him the more. Yea, this was the very purpose both of his pointing
out the injury that would arise from hence, and of his saying that
condemnation was no trifling one, and terrifying them in every way, by
the Mysteries, by the sick, by those that had died, by the other things
before mentioned.
Then also he alarms them again in another way,
saying, "and the rest will I set in order whensoever I come:" with
reference either to some other things, or to this very matter. For
since it was likely that they would yet have some reasons to allege,
and it was not possible to set all to rights by letter, "the things
which I have charged you, let them be observed for the present," saith
he; "but if ye have any thing else to mention, let it be kept for my
coming;" speaking either of this matter, as I said, or of some other
things not very urgent. And this he doth that hence too he may render
them more serious. For being anxious about his coming, they would
correct the error. For the sojourning of Paul in any place was no
ordinary thing: and to signify this he said, "some are puffed up, as
though I would not come to you;" (1 Cor. iv. 18.) and elsewhere again,
"not as in my presence only, but now much more in my absence, work out
your own salvation with fear and trembling." (Phil. ii. 12.) And
therefore neither did he merely promise that he would come, lest they
should disbelieve him and become more negligent; but he also states a
necessary cause for his sojourning with them, saying, "the rest I will
set in order when I come; which implies, that the correction of the
things that remained, even had he not in any case been desirous, would
have drawn him thither.
[4.] Hearing therefore all these things, let us both
take great care of the poor, and restrain our appetite, and rid
ourselves of drunkenness, and be careful worthily to partake of the
Mysteries; and whatsoever we suffer, let us not take it bitterly,
neither for ourselves nor for others; as when untimely death happen or
long diseases. For this is deliverance from punishment, this is
correction, this is most excellent admonition. Who saith this? He that
hath Christ speaking in him.
But nevertheless even after this many of our women
are so foolishly disposed as even to go beyond the unbelievers in the
excess of their grief(1). And some do this blinded by their passion,
but others for ostentation, and to avoid the censures of them that are
without: who most of all are deprived of excuse, to my mind. For, "lest
such a one accuse me," saith she, "let God be my accuser: lest men more
senseless than the brute beasts condemn me, let the law of the King of
all be trampled under foot." Why, how many thunderbolts do not these
sayings deserve?
Again; If any one invite you to a funeral supper(2)
after your affliction there is no one to say any thing against it,
because there is a law of men which enjoins such things: but when God
by His law forbids your mourning, all thus contradict it. Doth not Job
come into thy mind, O woman? Rememberest thou not his words at the
misfortune of his children, which adorned that holy head more than ten
thousand crowns, and made proclamation louder than many trumpets? Dost
thou make no account of the greatness of his misfortunes, of that
unprecedented shipwreck, and that strange and portentous tragedy? For
thou possibly hast lost one, or a second, or third: but he so many sons
and daughters: and he that had many children suddenly became childless.
And not even by degrees were his bowels wasted away: but at one sweep
all the fruit of his body was
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snatched from him. Nor was it by the common law of nature, when they
had come to old age, but by a death both untimely and violent: and all
together, and when he was not present nor sitting by them, that at
least by hearing their last words he might have some consolation for so
bitter an end of theirs: but contrary to all expectation and without
his knowing any thing of what took place, they were all at once
overwhelmed, and their house became their grave and their snare.
And not only their untimely death, but many things
besides there were to grieve him; such as their being all in the flower
of their age, all virtuous and loving, all together, that not one of
either sex was left, that it befel them not by the common law of
nature, that it came after so great a loss, that when he was
unconscious of any sin on his own part or on theirs, he suffered these
things. For each of these circumstances is enough even by itself to
disturb the mind: but when we find them even concurring together,
imagine the height of those waves, how great the excess of that storm,
And what in particular is greater and worse than his bereavement, he
did not even know wherefore all these things happened. On this account
then, having no cause to assign for the misfortune, he ascends to the
good pleasure of God, and saith, "The Lord gave, the Lord hath taken
away.:" as it pleased the Lord, even so it happened "blessed be the
name of the Lord for ever." (Job ii. 21.) And these things he said,
when he saw himself who had followed after all virtue in the last
extremity; but evil men and impostors, prospering, luxurious, revelling
on all sides. And he uttered no such word as it is likely that some of
the weaker sort would have uttered, "Was it for this that I brought up
my children and trained them with all exactness? For this did I open my
house to all that passed by, that after those many courses run in
behalf of the needy, the naked, the orphans, I might receive this
recompense?" But instead of these, he offered up those words better
than all sacrifice, saying, "Naked came I out of my mother's womb, and
naked shall I return thither." If however he rent his clothes and
shaved his head, marvel not. For he was a father and a loving father:
and it was meet that both the compassion of his nature should be shown,
and also the self-command of his spirit. Whereas, had he not done this,
perhaps one would have thought this self-command to be of mere
insensibility. Therefore he indicates both his natural affection and
the exactness of his piety, and in his grief he was not overthrown.
[5.] Yea, and when his trial proceeded further, he
is again adorned with other crowns on account of his reply to his wife,
saying, "If we have received good at the hand of the Lord, shall we not
endure evil?" (Job ii. 10.) For in fact his wife was by this time the
only one left, all his having been clean destroyed, both his children
and his possessions and his very body, and she reserved to tempt and to
ensnare him. And this indeed was the reason why the devil did not
destroy her with the children, nor asked her death, because he expected
that she would contribute much towards the ensnaring of that holy man.
Therefore he left her as a kind of implement, and a formidable one, for
himself. "For if even out of paradise," saith he, "I cast mankind by
her means, much more shall I be able to trip him up on the dunghill."
And observe his craft. He did not apply this
stratagem when the oxen or the asses or the camels were lost, nor even
when the house fell and the children were buried under it, but so long
looking on the combatant, he suffers her to be silent and quiet. But
when the fountain of worms gushed forth, when the skin began to putrify
and drop off, and the flesh wasting away to emit most offensive
discharge, and the hand of the devil was wearing him out with sharper
pain than gridirons and furnaces and any flame, consuming on every side
and eating away his body more grievously than any wild beast, and when
a long time had been spent in this misery(1); then he brings her to
him, seasoned and worn down. Whereas if she had approached him at the
beginning of his misfortune, neither would she have found him so
unnerved, nor would she have had it in her power so to swell out and
exaggerate the misfortune by her words. But now when she saw him
through the length of time thirsting for release, and desiring the
termination of what pressed on him vehemently then doth she come upon
him. For to show that he was quite worn down, and by this time had
become unable even to draw breath, yea, and desired even to die, hear
what he saith; "For I would I could lay hands on myself, or could
request another and he should do it for me;" And observe, I pray, the
wickedness of his wife, from what topic she at once begins: namely,
from the length of time, saying, "How long wilt thou hold out(3)?"
Now, if often even when there were no realities
words alone have prevailed to unman a person, consider what it was
likely he then
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should feel, when, besides these words, the things themselves also were
galling him; and what, as it should seem, was worst of all, it was a
wife also who spake thus, and a wife who had sunk down utterly and was
giving herself up, and on this account was seeking to cast him also
into desperation. However, that we may see more clearly the engine
which was brought against that adamantine wall, let us listen to the
very words. What then are these? "How long wilt thou hold out? saying,
Lo! I wait a short time longer, expecting the hope of my salvation."
"Nay," saith she, "the time hath exposed the folly of thy words, while
it is protracted, yet shows no mode of escape." And these things she
said, not only thrusting him into desperation, but also reproaching and
jesting upon him.
For he, ever consoling her as she pressed upon him,
and putting her off, would speak as follows: "Wait a little longer, and
there will soon be an end of these things." Reproaching him therefore,
she speaks: "Wilt thou now again say the same thing? For a long time
hath now run by, and no end of these things hath appeared." And observe
her malice, that she makes no mention of the oxen, the sheep or the
camels, as knowing that he was not very much vexed about these; but she
goes at once to nature, and reminds him of his children. For on their
death she saw him both rending his clothes and shaving off his hair.
And she said not, "thy children are dead," but very pathetically, "thy
memorial is perished from the earth, "the thing for which thy children
were desirable." For if, even now after that the resurrection hath been
made known children are longed for because they preserve the memory of
the departed; much more then. Wherefore also her curse becomes from
that consideration more bitter. For in that case, he that cursed, said
not, "Let his children be utterly rooted out," but, "his memorial from
the earth." "Thy sons and thy daughters." Thus whereas she said, "the
memorial," she again accurately makes mention of either sex. "But if
thou," saith she, "carest not for these, at least consider what is
mine." "The pains of my womb, and labors which I have endured in vain
with sorrow." Now what she means is this: "I, who endured the more, am
wronged for thy sake, and having undergone the toils I am deprived of
the fruits."
And see how she neither makes express mention of his
loss of property, nor is silent about it and hurries by; but in that
point of view in which it also might be most pathetically narrated, in
that she covertly refers to it. For when she says, "I too am a vagabond
and a slave, going about from place to place, from house to house," she
both hints at the loss and indicates her great distress: these
expressions being such as even to enhance that misfortune. "For I come
to the doors of others," saith she; "nor do I beg only, but am a
wanderer also and serve a strange and unusual servitude, going round
everywhere and carrying about the tokens of my calamity, and teaching
all men of my woes;" which is most piteous of all, to change house
after house. And she stayed not even at these lamentations, but
proceeded to say, "Waiting for the sun when it will set, and I shall
rest from my miseries and the pains that encompass me, by which I am
now straitened. "Thus, that which is sweet to others," saith she, "to
behold the light, this to me is grievous: but the night and the
darkness is a desirable thing. For this only gives me rest from my
toils, this becometh a comfort to my miseries. But speak somewhat
against the Lord, and die." Perceivest thou here too her crafty
wickedness? how she did not even in the act of advising at once
introduce the deadly counsel, but having first pitifully related her
misfortunes and having drawn out the tragedy at length, she couches in
a few words what she would recommend, and doth not even declare it
plainly, but throwing a shade over that, she holds out to him the
deliverance which he greatly longed for, and promises death, the thing
which he then most of all desired.
And mark from this also the malice of the devil:
that because he knew the longing of Job towards God, he suffers not his
wife to accuse God, lest he should at once turn away from her as an
enemy. For this cause she no where mentions Him, but the actual
calamities she is continually harping on.
And do thou, besides what has been said, add the
circumstance that it was a woman who gave this counsel, a wonderful
orator to beguile the heedless. Many at least even without external
accidents have been cast down by the counsel of woman alone.
[6.] What then did the blessed saint, and firmer
than adamant? Looking bitterly upon her, by his aspect even before he
spake, he repelled her devices: since she no doubt expected to excite
fountains of tears; but he became fiercer than a lion, full of wrath
and indignation, not on account of his sufferings, but on account of
her diabolical suggestions; and having signified his anger by his looks
in a subdued tone he gives his rebuke; for even in misfortune he kept
his self-command. And what saith he? "Why speakest thou as one of the
foolish women?" "I have not so taught thee," saith he, "I did not so
nurture thee; and this is why I do not now recognize even mine own
consort. For these words are the counsel of a 'foolish woman,' and of
one beside herself." Seest
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thou not here an instance of wounding in moderation, and inflicting a
blow just sufficient to cure the disease?
Then, after the infliction, he brings in advice
sufficient on the other hand to console her, and very rational, thus
speaking: "if we have received our good things at the hand of the Lord,
shall we not endure our evils?" "For remember," saith he, "those former
things and make account of the Author of them, and thou wilt bear even
these nobly." Seest thou the modesty of the man? that he doth not at
all impute his patience to his own courage, but saith it was part of
the natural result of what happened. "For in return for what did God
give us these former things? What recompense did he repay? None, but
from mere goodness. For they were a gift, not a recompense; a grace,
not a reward. Well then, let us bear these also nobly."
This discourse let us, both men and women, have
recorded, and let us engrave the words in our minds, both these and
those before them: and by sketching upon our minds as in picture the
history of their sufferings,(1) I mean the loss of wealth, the
bereavement of children, the disease of body, the reproaches, the
mockings, the devices of his wife, the snare of the devil, in a word,
all the calamities of that righteous man, and that with exactness, let
us provide ourselves with a most ample port of refuge: that, enduring
all things nobly and thankfully, we may both in the present life cast
off all despondency, and receive the rewards that belong to this good
way of taking things;(2) by the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, with the Holy Ghost, be glory, power,
and honor, now and forever, world without end. Amen.
HOMILY XXIX.
1 Cor, XII. I, 2.
Now concerning spiritual gifts, brethren, I would not have you
ignorant. Ye know that when ye were Gentiles, ye were led away unto
those dumb idols, howsoever ye might be led.
This whole place is very obscure: but the obscurity
is produced by our ignorance of the facts referred to and by their
cessation, being such as then used to occur but now no longer take
place. And why do they not happen now? Why look now, the cause
too of the obscurity hath produced us again another question: namely,
why did they then happen, and now do so no more?
This however let us defer to another time, but for
the present let us state what things were occurring then. Well: what
did happen then? Whoever was baptized he straightway spake with tongues
and not with tongues only, but many also prophesied, and some also
performed many other wonderful works. For since on their coming over
from idols, without any clear knowledge or training in the ancient
Scriptures, they at once on their baptism received the Spirit, yet the
Spirit they saw not, for It is invisible; therefore God's grace
bestowed some sensible proof of that energy. And one straightway spake
in the Persian, another in the Roman, another in the Indian, another in
some other such tongue: and this made manifest to them that were
without that it is the Spirit in the very person speaking. Wherefore
also he so calls it, saying, "But to each one the manifestation of the
Spirit is given to profit withal;" (v. 7.) calling the gifts "a
manifestation of the Spirit." For as the Apostles themselves had
received this sign first, so also the faithful went on receiving it, I
mean, the gift of tongues; yet not this only but also many
others: inasmuch as many used even to raise the dead and to cast
out devils and to perform many other such wonders: and they
had gifts too, some less, and some more. But more abundant than all was
the gift of tongues among them: and this became to them a cause of
division; not from its own nature but from the perverseness of them
that had received it: in that on the one hand the possessors of the
greater gifts were lifted up against them that had the lesser: and
these again were grieved, and envied the owners of the greater. And
Paul himself as he proceeds intimates this. Since then here from they
were receiving a fatal blow in the dissolution of their charity, he
takes great care to correct it. For this happened indeed in Rome also,
but not in the same way. And this is why in the Epistle to the Romans
he moots it indeed, but obscurely and briefly, saying thus: "For even
as we have many members in one body, and all the members have not
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the same office; so we, who are many, are one body in Christ, and
severally members one of another. And having gifts differing according
to the grace that was given to us, whether prophecy, let us prophesy
according to the proportion of our faith; or ministry, let us give
ourselves to our ministry; or he that teacheth to his teaching." (Rom.
xii. 4 8.) And that the Romans also were falling into wilfulness
hereby, this he intimates in the beginning of that discourse, thus
saying: "For I say through the grace given unto me, to every man that
is among you, not to think of himself more highly than he ought to
think; but so to think as to think soberly, according as God hath dealt
to each man a measure of faith." (Rom. xii. 3.) With these, however,
(for the disease of division and pride had not proceeded to any
length,) he thus discoursed: but here with great anxiety; for the
distemper had greatly spread.
And this was not the only thing to disturb them, but
there were also in the place many soothsayers, inasmuch as the
city was more than usually addicted to Grecian customs, and this with
the rest was tending to offence and disturbance among them. This is the
reason why he begins by first stating the difference between
soothsaying and prophecy. For this cause also they received discerning
of spirits, so as to discern and know which is he that speaketh by a
pure spirit, and which by an impure.
For because it was not possible to supply the
evidence of the things uttered from within themselves at the moment;
(for prophecy supplies the proof of its own truth not at the time when
it is spoken, but at the time of the event;) and it was not easy to
distinguish the true prophesier from the pretender; (for the devil
himself, accursed as he is, had entered into them that prophesied, [See
1 Kings xxii. 23.] bringing in false prophets, as if forsooth they also
could foretell things to come;) and further, men were easily deceived,
because the things spoken could not for the present be brought to
trial, ere yet the events had come to pass concerning which the
prophecy was; (for it was the end that proved the false prophet and the
true:) -- in order that the hearers might not be deceived before the
end, he gives them a sign which even before the event served to
indicate the one and the other. And hence taking his order and
beginning, he thus goes on also to the discourse concerning the gifts
and corrects the contentiousness that arose from hence likewise. For
the present however he begins the discourse concerning the soothsayers,
thus saying,
[2.] "Now concerning spiritual gifts, brethren, I
would not have you ignorant;" calling the signs "spiritual," because
they are the works of the Spirit alone, human effort contributing
nothing to the working such wonders. And intending to discourse
concerning them, first, as I said, he lays down the difference between
soothsaying and prophecy, thus saying,
"Ye know that when ye were Gentiles, ye were led
away(1) unto those dumb idols, howsoever ye might be led." Now what he
means is this: "In the idol-temples," saith he, "if any were at any
time possessed by an unclean spirit and began to divine, even as one
dragged away, so was he drawn by that spirit in chains: knowing nothing
of the things which he utters. For this is peculiar to the soothsayer,
to be beside himself, to be under compulsion, to be pushed, to be
dragged, to be haled as a mad-man. But the prophet not so, but with
sober mind and composed temper and knowing what he is saying, he
uttereth all things. Therefore even before the event do thou from this
distinguish the soothsayer and the prophet. And consider how he frees
his discourse of all suspicion; calling themselves to witness who had
made trial of the matter. As if he had said, "that I lie not nor rashly
traduce the religion of the Gentiles, feigning like an enemy, do ye
yourselves bear me witness: knowing as ye do, when ye were Gentiles,
how ye were pulled and dragged away then."
But if any should say that these too are suspected
as believers, come, even from them that are without will I make this
manifest to you. Hear, for example, Plato saying thus: (Apol. Soc. c.
7. ) "Even as they who deliver oracles and the soothsayers say many and
excellent things, but know nothing of what they utter." Hear again
another, a poet, giving the same intimation. For whereas by certain
mystical rites and witchcrafts a certain person had imprisoned a demon
in a man, and the man divined, and in his divination was thrown down
and torn, and was unable to endure the violence of the demon, but was
on the point of perishing in that convulsion; he saith to the persons
who were practicing such mystical arts,(2)
Loose me, I pray you:
The mighty God no longer
mortal flesh
Can hold.
And again, Unbind my wreaths, and bathe my feet in drops From the pure
stream; erase these mystic lines,(3) And let me go. For these and such
like things, (for one might
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mention many more,) point out to us both of these facts which follow;
the compulsion which holds down the demons and makes them slaves; and
the violence to which they submit who have once given themselves up to
them, so as to swerve even from their natural reason. And the Pythoness
too(1): (for I am compelled now to bring forward and expose another
disgraceful custom of theirs, which it were well to pass by, because it
is unseemly for us to mention such things; but that you may more
clearly know their shame it is necessary to mention it, that hence at
least ye may come to know the madness and exceeding mockery of those
that make use of the soothsayers:) this same Pythoness then is said,
being a female, to sit at times upon the tripod of Apollo astride, and
thus the evil spirit ascending from beneath and entering the lower part
of her body, fills the woman with madness, and she with dishevelled
hair begins to play the bacchanal and to foam at the mouth, and thus
being in a frenzy to utter the words of her madness. I know that you
are ashamed and blush when you hear these things: but they glory both
in the disgrace and in the madness which I have described. These
then and all such things. Paul was bringing forward when he said, "Ye
know that when ye were Gentiles, ye were led away unto those dumb
idols, howsoever ye might be led."
And because he was discoursing with those who knew
well, he states not all things with exact care, not wishing to be
troublesome to them, but having reminded them only and brought all into
their recollection, he soon quits the point, hastening to the subject
before him.
But what is, "unto those dumb idols?" These
soothsayers used to be led and dragged unto them.
But if they be themselves dumb, how did they give
responses to others? And wherefore did the demon lead them to the
images? As men taken in war, and in chains, and rendering at the same
time his deceit plausible. Thus, to keep men from the notion that it
was just a dumb stone, they were earnest to rivet the people to the
idols that their own style and title might be inscribed upon them. But
our rites are not such. He did not however state ours, I mean the
prophesyings. For it was well known to them all, and prophecy was
exercised among them, as was meet for their condition, with
understanding and with entire freedom. Therefore, you see, they had
power either to speak or to refrain from speaking. For they were not
bound by necessity, but were honored with a privilege. For this cause
Jonah fled; (Jonah, i. 3.) for this cause Ezekiel delayed; (Ezek.
iii. 15.) for this cause Jeremiah excused himself. (Jer. i. 6.) And God
thrusts them not on by compulsion, but advising, exhorting,
threatening; not darkening their mind; for to cause distraction and
madness and great darkness, is the proper work of a demon: but it is
God's work to illuminate and with consideration to teach things needful.
[3.] This then is the first difference between a
soothsayer and a prophet; but a second and a different one is that
which he next states, saying,
Ver. 3. "Wherefore I give you to understand, that no
man speaking in the Spirit of God calleth Jesus accursed:" and then
another: "and that no man can say that Jesus is the Lord, but in the
Holy Ghost."
" When thou seest," saith he, "any one not uttering
His name, or anathematizing Him, he is a soothsayer. Again, when thou
seest another speaking all things with His Name, understand that
he is spiritual." "What then," say you, "must we say concerning the
Catechumens? For if, no man can say that Jesus is the Lord but by the
Holy Ghost, 'what must we say of them who name indeed His Name, but are
destitute of His Spirit(2)? But his discourse at this time was not
concerning these for there were not at that time Catechumens, but
concerning believers and unbelievers. What then, doth no demon call
upon God's Name? Did not the demoniacs say, "We know Thee who Thou art,
the Holy One of God? (Mark i. 24.) Did they not say to Paul, "these men
are the servants of the Most High God? (Acts xvi. 17.) They did, but
upon scourging, upon compulsion; never of their own will and without
being scourged.
But here it is proper to enquire, both why the demon
uttered these things and why Paul rebuked him. In imitation of his
Teacher; for so Christ did also rebuke: since it was not his will to
have testimony from them. And wherefore did the devil also practise
this? Intending to confound the order of things, and to seize upon the
dignity of the Apostles, and to persuade many to pay attention to
them(3): which had it happened, they would easily have made themselves
appear from hence worthy of credit, and have brought in their own
designs. That these things then might not be, and the deceit might not
have a beginning, he stops their mouths even when speaking the truth,
so that in their falsehoods men should not at all give heed unto them,
but stop their ears altogether against the things said by them. [4.]
Having therefore made manifest the
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soothsayers and the prophets both by the first sign and also by the
second, he next discourses of the wonders; not passing without reason
to this topic, but so as to remove the dissension which had thence
arisen, and to persuade both those that had the less portion not to
grieve and those who had the greater not to be elated.
Wherefore also he thus began.
Ver. 4. "Now there are diversities of gifts, but the
same Spirit."
And first he attends on him that had the lesser
gift, and was grieved on this account. "For wherefore," saith he, "art
thou dejected? because thou hast not received as much as another?
Still, consider that it is a free gift and not a debt, and thou wilt be
able to soothe thy pain." For this cause he spake thus in the very
beginning: "but there are diversities of gifts." And he said not "of
signs," nor "of wonders," but of "gifts," by the name of free gifts
prevailing on them not only not to grieve but even to be thankful. "And
withal consider this also," saith he, "that even if thou art made
inferior in the measure of what is given; in that it hath been
vouchsafed thee to receive from the same source as the other who hath
received more, thou hast equal honor. For certainly thou canst not say
that the Spirit bestowed the gift on him, but an angel on thee: since
the Spirit bestowed it both on thee and him. Wherefore he added, "but
the same Spirit." So that even if there be a difference in the gift,
yet is there no difference in the Giver. For from the same Fountain ye
are drawing, both thou and he.
Ver. 5. "And there are diversities of ministrations,
but the same Lord."
Thus, enriching the consolation, he adds mention of
the Son also, and of the Father. And again, he calls these gifts by
another name, designing by this also an increase of consolation.
Wherefore also he thus said: "there are diversities of ministrations,
but the same Lord." For he that hears of "a gift," and hath
received a less share, perhaps might grieve; but when we speak of "a
ministration," the case is different. For the thing implies labor and
sweat. "Why grievest thou then," saith he, "if he hath bidden another
labor more, sparing thee?"
Ver. 6. "And there are diversities of workings, but
the same God who worketh all things in all."
Ver. 7. "But to each one is given the manifestation
of the Spirit to profit withal."
"And what," saith one, "is a working?" and what "a
gift?" and what "a ministration?" They are mere differences of names,
since the things are the same. For what "a gift" is, that is "a
ministration," that he calls "an operation" also. Thus fulfil thy
ministry; (5 Tim. iv. 5. ministry.) and, "I magnify my ministration:"
(Rom. xi. 13. office.) and writing to Timothy, he says, "Therefore I
put thee in remembrance that thou stir up the gift of God, which is in
thee. (2 Tim. i. 6.) And again, writing to the Galatians, he said, "for
he that wrought in Peter to the Apostleship, the same was mighty in me
toward the Gentiles. (Gal. ii. 8.) Seest thou that he implies that
there is no difference in the gifts of the Father, and the Son, and the
Holy Ghost? Not confounding(1) the Persons, God forbid! but declaring
the equal honor of the Essence. For that which the Spirit bestows, this
he saith that God also works; this, that the Son likewise ordains and
grants. Yet surely if the one were inferior to the other, or the other
to it, he would not have thus set it down nor would this have been his
way of consoling the person who was vexed.
[5.] Now after this, he comforts him also in another
kind of way; by the consideration that the measure vouchsafed is
profitable to him, even though it be not so large. For having said,
that it is "the same Spirit," and "the same Lord," and "the same God,"
and having thereby recovered him, he brings in again another
consolation, thus saying, "but to each one is given the manifestation
of the Spirit to profit withal." For lest one should say, "what if
there be the same Lord, the same Spirit, the same God? yet I have
received less:" he saith, that thus it was profitable.
But he calls miracles a "manifestation of the
Spirit," with evident reason. For to me who am a believer, he that hath
the Spirit is manifest from his having been baptized: but to the
unbeliever this will in no wise be manifest, except from the miracles:
so that hence also again there is no small consolation. For though
there be a difference of gifts, yet the evidence is one: since whether
thou hast much or little, thou art equally manifest. So that if thou
desirest to show this, that thou hast the Spirit, thou hast a
sufficient demonstration.
Wherefore, now that both the Giver is one and the
thing given a pure favor, and the manifestation takes place thereby,
and this is more profitable for thee; grieve not as if despised. For
not to dishonor thee hath God done it, nor to declare thee inferior to
another, but to spare thee and with a view to thy welfare. To receive
more than one has ability to bear, this rather is unprofitable, and
injurious, and a fit cause of dejection.
Ver. 8. "For to one is given through the Spirit the
word of wisdom; to another the word of knowledge according to the same
Spirit;"
Ver. 9. "To another, faith in the same Spirit; to
another gifts of healing in the one Spirit."
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Seest thou how he every where makes this addition,
saying, "through the same Spirit, and according to the same Spirit?"
For he knew that the comfort from thence was great.
Ver. 10. "To another working of miracles; to another
prophecies; to another discernings of spirits; to another divers kind
of tongues; to another the interpretation of tongues."
Thus, since they boasted themselves in this,
therefore he placed it last, and added,
Ver. 11. "But all these worketh one and the same
Spirit."
The universal medicine in which his consolation
consists is that out of the same root, out of the same treasures, out
of the same streams, they all receive. And accordingly, from time to
time dwelling on this expression, he levels the apparent inequality,
and consoles them. And above indeed he points out both the Spirit, and
the Son, and the Father, as supplying the gifts, but here he was
content to make the Spirit, that even hence again thou mayest
understand their dignity to be the same.
But what is "the word of wisdom?" That which Paul
had, which John had, the son of thunder.
And what is "the word of knowledge?" That which most
of the faithful had, possessing indeed knowledge, but not thereupon
able to teach nor easily to convey to another what they knew.
"And to another, faith:" not meaning by this faith
the faith of doctrines, but the faith of miracles; concerning which
Christ saith, "If ye have faith as a grain of mustard-seed, ye shall
say to this mountain, Remove, and it shall remove." (S. Mat. xvii. 20.)
And the Apostles too concerning this besought Him, saying, "Increase
our faith:" (S. Luke xvii. 5.) for this is the mother of the miracles.
But to possess the power of working miracles and gifts of healing, is
not the same thing: for he that had a gift of healing used only to do
cures: but he that possessed powers for working miracles used to punish
also. For a miracle is not the healing only, but the punishing also:
even as Paul inflicted blindness: as Peter slew.
"To another prophecies; and to another discernings
of spirits." What is, "discernings of spirits?" the knowing who is
spiritual, and who is not: who is a prophet, and who a deceiver: as he
said to the Thessalonians, "despise not prophesyings :" (Thes. v. 20,
21.) but proving(1) all things, hold fast that which is good." For
great was at that time the rush(2) of the false prophets, the devil
striving underhand to substitute falsehood for the truth. "To another
divers kinds of tongues; to another the interpretation of tongues." For
one person knew what he spake himself, but was unable to interpret to
another; while another had acquired both these or the other of the two.
New this seemed to be a great gift because both the Apostles received
it first, and the most among the Corinthians had obtained it. But the
word of teaching not so. Wherefore that he places first, but this last:
for this was on account of that, and so indeed were all the rest; both
prophecies, and working of miracles, and divers kinds of tongues, and
interpretation of tongues. For none is equal to this. Wherefore also he
said, "Let the elders that rule well be counted worthy of double honor,
especially they who labor in the word and in teaching." (1 Tim. v. 17.)
And to Timothy he wrote, saying, "Give attendance to reading, to
exhortation. to teaching; neglect not the gift that is in thee." (1
Tim. iv. 13, 14.) Seest thou how he calls it also a gift?
[6.] Next, the comfort which he before gave, when he
said, "the same Spirit," this also he here sets before us, saying, "But
all these worketh the one and the same Spirit, dividing to each one
severally even as he will." And he not only gives cunsolation but also
stops the mouth of the gainsayer, saying here, "dividing to each one
severally even as he will. For it was necessary to bind(3) up also, not
to heal only, as he doth also in the Epistle to the Romans, when he
saith, "But who art thou that repliest against God? (Rom. ix. 20.) So
likewise here, "dividing to each one severally as he will."
And that which was of the Father, this he signifieth
to be of the Spirit also. For as concerning the Father, he saith, "but
it is the same God who worketh all things in all;" so also concerning
the Spirit, "but all these things worketh one and the same Spirit."
But,(4) it will be said, "He doth it, actuated by God." Nay, he no
where said this, but thou feignest it. For when he saith, "who
actuateth(5) all things in all," he saith this concerning men: thou
wilt hardly say that among those men he numbers also the Spirit, though
thou shouldst be ever so manifold in thy doting and madness. For
because he had said "through the Spirit," that thou mightest not
suppose this word, "through," to denote inferiority or the being
actuated, he adds, that "the Spirit worketh," not "is worked,"(6) and
worketh "as he will," not as he is bidden. For as concerning the
Father, the Son saith that "He raiseth up the dead and quickeneth;" in
like manner also, concerning
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Himself, that "He quickeneth whom He will:" (S. John v. 21.) thus also
of the Spirit, in another place, that He doeth all things with
authority and that there is nothing that hinders Him; (for
the expression, "bloweth where it listeth" [S. John iii. 8,] though it
be spoken of the wind is apt to establish this;) but here, that "He
worketh all things as He will." And from another place to learn that He
is not one of the things actuated, but of those that actuate. "For who
knoweth," says he, "the things of a man, but the spirit of the man?
even so the things of God none knoweth save the Spirit of God." (1.
Cor. ii. 11.) Now that "the spirit of a man," i.e., the soul, requires
not to be actuated that it may know the things of itself, is, I
suppose, evident to every one. Therefore neither doth the Holy Ghost,
that he may "know the things of God" For his meaning is like this, "the
secret things of God" are known to the Holy Spirit as to the I soul of
man the secret things of herself." But if this be not actuated for that
end, much less would That which knoweth the depths of God and needs no
actuation for that knowledge, require any actuating Power in order to
the giving gifts to the Apostles. But besides these things, that also,
which I before spake of, I will mention again now. What then is this?
That if the Spirit were inferior and of another substance, there would
have been no avail in his consolation, nor in our hearing the words,
"of the same Spirit." For he who hath received from the king, I grant,
may find it a very soothing circumstance, that he himself gave to him;
but if it be from the slave, he is then rather vexed, when one
reproaches him with it. So that even hence is it evident, that the Holy
Spirit is not of the substance of the servant, but of the King.
[7.] Wherefore as he comforted them, when he said, that
"there are diversities of ministrations, but the same Lord; and
diversities of operations, but the same God;" so also when he said
above, "there are diversities of gifts, but the same Spirit;" and after
this again when he said, "But all these worketh the one and the same
Spirit, dividing to every man severally as he will."
"Let us not, I pray you, be at a loss," saith he;
"neither let us grieve, saying, 'Why have I received this and not
received that?' neither let us demand an account of the Holy Spirit.
For if thou knowest that he vouchsafed it from providential care,
consider that from the same care he hath given also the measure of it,
and be content and rejoice in what thou hast received: but murmur not
at what thou hast not received; yea, rather confess God's favor that
thou hast not received things beyond thy power.
[5.] And if in spiritual things one ought not to be
over-curious, much more in temporal things; but to be quiet and not
nicely enquire why one is rich and another poor. For, first of all, not
every single rich man is rich from God, but many even of
unrighteousness, and rapine, and avarice. For he that forbade to be
rich, how can he have granted that which he forbade to receive?
But that I may, far above what the case requires,
stop the mouths of those who concerning these things gainsay us, come,
let us carry our discourse higher up, to the time when riches used to
be given by God; and answer me. Wherefore was Abraham rich whereas
Jacob wanted even bread? Were not both the one and the other righteous?
Doth He not say concerning the three alike, "I am the God of Abraham,
and of Isaac, and of Jacob?" (Exod. iii. 6.) Wherefore then was the one
a rich man, and the other a hired servant? Or rather, why was Esau
rich, who was unrighteous and a murderer of his brother, while Jacob
was in bondage for so long a time? Wherefore again did Isaac live in
ease all his time, but Jacob in toils and miseries? For which cause
also he said, "Few and evil are my days." (Gen. xlvii. 9.)
Wherefore did David, who was both a prophet and a
king, himself also live all his time in toils? whereas Solomon his son
spent forty years in security above all men, in the enjoyment of
profound peace, glory, and honor, and going through every kind of
deliciousness? What again could be the reason, that among the prophets
also one was afflicted more, and another less? Because so it was
expedient for each. Wherefore upon each our remark must be, "Thy
judgments are a great deep." (Ps. xxxvi. 6.) For if those great and
wonderful men were not alike exercised by God, but one by poverty, and
another by riches; one by ease, and another by trouble; much more ought
we now to bear these things in mind.
[8. ] But besides this, it becomes one to consider
also that many of the things which happen do not take place according
to His mind, but arise from our wickedness. Say not then, "Why is one
man rich who is wicked, and another poor who is righteous?" For first
of all, one may give an account of these things also, and say that
neither doth the righteous receive any harm from his poverty, nay, even
a greater addition of honor; and that the bad man in his riches
possesseth but a store of punishment on his future road, unless he be
changed: and, even before punishment, often-times his riches become to
him the cause of many evils, and lead him into ten thousand pitfalls.
But God permits it, at the same to signify the free choice of the
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will, and also to teach all others not to be mad nor rave after money.
"How is it then, when a man being wicked is rich,
and suffers nothing dreadful?" say you. "Since if being good he hath
wealth, he hath it justly: but if bad, what shall we say?" That even
therein he is to be pitied. For wealth added to wickedness aggravates
the mischief. But is he a good man, and poor? Yet is he nothing
injured. Is he then a bad man, and poor? This is he so justly and by
desert, or rather even with advantage to himself. "But such an one,"
say you, "received his riches from his ancestors and lavishes it upon
harlots and parasites, and suffers no evil." What sayest thou? Doth he
commit whoredom, and sayest thou, "he suffers no evils?" Is he drunken,
and thinkest thou that he is in luxury? Doth he spend for no good, and
judgest thou that he is to be envied? Nay what can be worse than this
wealth which destroys the very soul? But thou, if the body were
distorted and maimed, wouldest say that his was a case for great
lamentation; and seest thou his whole soul mutilated, yet countest him
even happy? "But he doth not perceive it," say you. Well then, for this
very reason again is he to be pitied, as all frantic persons are. For
he that knows he is sick will of course both seek the physician and
submit to remedies; but he that is ignorant of it will have no chance
at all of deliverance. Dost thou call such an one happy, tell me?
But it is no marvel: for the more part are ignorant
of the true love of wisdom. Therefore do we suffer the extremest
penalty, being chastised and not even withdrawing ourselves from the
punishment. For this cause are angers, dejections, and continual
tumults; because when God hath shown us a life without sorrow, the life
of virtue, we leave this and mark out another way, the way of
riches and money, full of infinite evils. And we do the same, as
if one, not knowing how to discern the beauty of men's bodies but
attributing the whole to the clothes and the ornaments worn, when he
saw a handsome woman and possessed of natural beauty, should pass
quickly by her, but when he beheld one ugly, illshaped, and deformed,
but clothed in beautiful garments, should take her for his wife. Now
also in some such way are the multitude affected about virtue and vice.
They admit the one that is deformed by nature on account of her
external ornaments, but turn away from her that is fair and lovely, on
account of her unadorned beauty, for which cause they ought especially
to choose her.
[9. ] Therefore am I ashamed that among the foolish
heathen there are those that practise this philosophy, if not in deeds,
yet so far at least as judgment goes; and who know the perishable
nature of things present: whereas amongst us some do not even
understand these things, but have their very judgment corrupted: and
this while the Scripture is ever and anon sounding in our ears, and
saying, "In his sight the vile person is contemned, but he honoreth
them that fear the Lord: (Ps. xv. 4.) the fear of the Lord excelleth
every thing(1) ; fear God, and keep His commandments; for this is the
whole of man: (Eccles. xii. 13 ;) be not thou envious
of evil men; (Ps. xlix. 16 ;) all flesh is grass, and all the glory of
man as the flower of grass;" (Isa. xl. 7.) For these and such-like
things though we hear every day, we are yet nailed to earth. And as
ignorant children, who learn their letters continuously, if they be
examined concerning their order when they are disarranged, naming one
instead of another, make much laughter: so also ye, when here we
recount them in order, follow us in a manner; but when we ask you out
of doors and in no set order, what we ought to place first and what
next among things, and which after which; not knowing how to answer, ye
become ridiculous. Is it not a matter of great laughter, tell me, that
they who expect immortality and the good "things which eye hath not
seen, nor ear heard, neither have entered into the heart of man,"
should strive about things which linger here and count them enviable?
For if thou hast need yet to learn these things that riches are no
great thing, that things present are a shadow and a dream, that like
smoke they are dissolved and fly away: stand for the present without
the sanctuary: abide in the vestibule: since thou art not yet worthy of
the entrance to the palace-courts on high. For if thou knowest not to
discern their nature which is unstable and continually passing away,
when wilt thou be able to despise them?
But if thou say thou knowest, cease curiously to
inquire and busy thyself, what can be the reason why such an one is
rich and such an one poor: for thou doest the same when thou askest
these questions, as if thou didst go round and enquire, why one is fair
and another black, or one hook-nosed and another flat-nosed. For as
these things make no difference to us, whether it be thus
or thus; so neither poverty nor riches, and much less than they. But
the whole depends upon the way in which we use them. Whether thou art
poor, thou mayest live cheerfully denying thyself; or rich, thou art
most miserable of all men if thou fliest from virtue. For
these are what really concern us, the things of virtue. And
if these things be not added, the rest are useless. For this cause also
are those continual questions, because the most think that
indifferent things are of importance
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to them, but of the important things they make no account: since that
which is of importance to us is virtue and love of wisdom.
Because then ye stand I know not where, at some far
distance from her, therefore is there confusion of thoughts, therefore
the many waves, therefore the tempest. For when men have fallen from
heavenly glory and the love of heaven, they desire present glory and
become slaves and captives. "And how is it that we desire this,"
say you? From the not greatly desiring that. And this very thing,
whence happens it? From negligence. And whence the negligence?
From contempt. And whence the contempt? From folly and cleaving to
things present and unwillingness to investigate accurately the nature
of things. And whence again doth this latter arise? From the neither
giving heed to the reading of the Scripture nor conversing with holy
men, and from following the assemblies of the wicked.
That this therefore may not always be so, and lest
wave after wave receiving us should carry us out into the deep of
miseries and altogether drown and destroy us; while there is time, let
us bear up and standing upon the rock, I mean of the divine doctrines
and words, let us look down upon the surge of this present life. For
thus shall we both ourselves escape the same, and having drawn up
others who are making shipwreck, we shall obtain the blessings which
are to come, through the grace and mercy, &c.
HOMILY XXX.
1 Cor. xii. 12.
For as the body is one, and hath many members, and all the members of
the body, being many, are one body; so also is Christ.
AFTER soothing them from the considerations that the
thing given was of free favor; that they received all from "one and the
self-same Spirit;" that it was given "to profit withal," that even by
the lesser gifts a manifestation was made; and withal having also
stopped their mouth from the duty of yielding to the authority of the
Spirit: ("for all these," saith he, "worketh the one and the same
Spirit, dividing to each one severally even as he will;" wherefore it
is not right to be over-curious:) he proceeds now to soothe them in
like manner from another common example, and betakes himself to nature
itself, as was his use to do.
For when he was discoursing about the hair of men
and women, after all the rest he drew matter thence also to correct
them, saying, "Doth not even nature itself teach you that if a man have
long hair, it is a dishonor to him? but if a woman have long hair, it
is a glory to her?" (1 Cor. xi. 14, 15.) And when he spake concerning
the idol-sacrifices, forbidding to touch them, he drew an argument from
the examples also of them that are without, both making mention of the
Olympic games, where he saith, "they which run in a race run all, but
one receiveth the prize:" (1 Cor. ix. 24.) and confirming these views
from shepherds and soldiers and husbandmen. Wherefore he brings forward
here also a common example by which he presses on and fights hard to
prove that no one was really put in a worse condition: a thing which
was marvellous and surprising to be able to show, and calculated to
refresh the weaker sort, I mean, the example of the body. For nothing
so consoles the person of small spirit and inferior gifts, or so
persuades him not to grieve, as the being convinced that he is not left
with less than his share. Wherefore also Paul making out this point,
thus expresses himself: "for as the body is one and hath many members. "
Seest thou his exact consideration? He is pointing
out the same thing to be both one and many. Wherefore also he adds,
pressing the point more vigorously, "and all the members of the one
body, being many, are one body." He said not, "being many, are of one
body," but "the one body itself is many:" and those many members are
this one thing. If therefore the one is many, and the many are one,
where is the difference? where the superiority? where the disadvantage?
For all, saith he, are one: and not simply one, but being strictly
considered in respect of that even which is principal, i. e., their
being a body, they are found all to be one: but when considered as to
their particular natures, then the difference comes out, and the
difference is in all alike. For none of them by itself can make a body,
but each is alike deficient in the making a body, and there is need of
a coining together since when the many become one, then and not
till then is there one
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body. Wherefore also covertly intimating this very thing, he said, "And
all the members of the one body, being many, are one body." And he said
not, "the superior and the inferior," but "being many," which is common
to all.
And how is it possible that they should be one? When
throwing out the difference of the members, thou considerest the body.
For the same thing which the eye is, this also is the foot in regard of
its being a member and constituting a body. For there is no difference
in this respect. Nor canst thou say that one of the members makes a
body of itself, but another does not. For they are all equal in this,
for the very reason that they are all one body.
But having said this and having shown it clearly
from the common judgment of all, he added, "so also is Christ." And
when he should have said, "so also is the Church," for this was the
natural consequent he doth not say it but instead of it places the name
of Christ, carrying the discourse up on high and appealing more and
more to the hearer's reverence. But his meaning is this: "So also is
the body of Christ, which is the Church." For as the body and the
head(1) are one man, so he said that the Church and Christ are one.
Wherefore also he placed Christ instead of the Church, giving that name
to His body. "As then," saith he, "our body is one thing though it be
composed of many: so also in the Church we all are one thing. For
though the Church be composed of many members, yet these many form one
body."
[2.] Thus having, you see, recovered and raised up
by this common example him who thought himself depreciated, again he
leaves the topic of common experience, and comes to another, a
spiritual one, bringing greater consolation and indicative of great
equality of honor. What then is this?
Ver. 13. "For in one Spirit, saith he, were we all
baptized into one body, whether Jews or Greeks, whether bond or free."
Now his meaning is this: that which established us
to become one body and regenerated us, is one Spirit: for not in one
Spirit was one baptized, and another another. And not only is that
which hath baptized us one, but also that unto which(2) He baptized us,
i.e., for which(2) He baptized us, is one. For we were baptized not
that so many several bodies might be formed, but that we might all
preserve one with another the perfect nature of one body: i.e., that we
might all be one body, into the same were we baptized.
So that both He who formed it is one, and that into
which He formed it is one. And he said not, "that we might all come to
be of the same body; "but, "that we might all be one body." For he ever
strives to use the more expressive phrases. And well said he, "we all,"
adding also himself. "For not even I, the Apostle, have any more than
thou in this respect," saith he. "For thou art the body even as I, and
I even as thou, and we have all the same Head and have passed
through(3) the same birth-pains. Wherefore we are also the same body."
"And why speak I," saith he, "of the Jews? since even the Gentiles who
were so far off from us, He hath brought into the entireness of one
body." Wherefore having said, "we all," he stopped not here, but added,
"whether Jews or Greeks, whether bond or free." Now if, having before
been so far off, we were united and have become one, much more after
that we have become one, we can have no right to grieve and be
dejected. Yea, the difference, in fact, hath no place. For if to Greeks
and Jews, to bond and free, He hath vouchsafed the same blessings, how
can it be that after so vouchsating He divides them, now that He hath
bestowed a greater perfection of unity by the supply of His gifts?
"And were all made to drink of one Spirit."
Ver. 14. "For the body is not one member, but many."
i.e., We are come to the same initiation, we enjoy the same Table. And
why said he not, "we are nourished by the same body and drink the same
blood?" Because by saying "Spirit," he declared them both, as well the
flesh as the blood. For through both are we "made to drink of the
Spirit."
But to me he appears now to speak of that visitation
of the Spirit which takes place in us after Baptism and before the
Mysteries. And he said, "We were made to drink," because this
metaphorical speech suited him extremely well for his proposed subject:
as if he had said respecting plants and a garden, that by the same
fountain all the trees are watered, or by the same water; so also here,
"we all drank the same Spirit, we enjoyed the same grace," saith he.
If now one Spirit both formed us and gathered us all
together into one body; for this is the meaning of, "we were baptized
into one body: "and vouchsafed us one table, and gave us all the same
watering, (for this is the mean-
177
ing of, "we were made to drink into one Spirit(4),") and united persons
so widely separated; and if many things then become a body when they
are made one: why, I pray, art thou continually tossing to and from
their difference? But if thou sayest, "Because there are many members
and diverse," know that this very thing is the wonder and the peculiar
excellency of the body, when the things which are many and diverse make
one. But if they were not many, it were not so wonderful and incredible
that they should be one body; nay, rather they would not be a body at
all.
[3.] This however he states last; but for the
present he goes to the members themselves, saying thus:
Ver. 15. "If the foot shall say, Because I am not
the hand, I am not of the body; is it therefore not of the body?"
Ver. 16. "And if the ear shall say, Because I am not
the eye, I am not of the body; is it therefore not of the body?"
For if the one being made inferior and the other
superior, doth not allow their being of the body, the whole is done
away. Do not say therefore, "I am not the body, because I am inferior."
For the foot also hath the inferior post, yet is it of the body: for
the being or not being part of the body, is not from the one lying in
this place and the other in that; (which is what constitutes difference
of place ;) but from the being conjoined or separated. For the being or
not being a body, arises from the having been made one or not. But do
thou, I pray, mark his considerate way, how he applies their words to
our members. For as he said above, "These things have I in a figure
transferred to myself and Apollos," (1 Cor. iv. 6.) just so likewise
here, to make his argument free from invidiousness and acceptable, he
introduces the members speaking: that when they shall hear nature
answering them, being thus convicted by experience herself and by the
general voice, they may have nothing further to oppose. "For say, if
you will," saith he, "this very thing, murmur as you please, you cannot
be out of the body. For as the law of nature, so much more doth
the power of grace guard all things and preserve them entire." And see
how he kept to the rule of having nothing superfluous; not working out
his argument on all the members, but on two only and these the
extremes; having specified both the most honorable of all, the eye, and
the meanest of all, the feet. And he doth not make the foot to
discourse with the eye, but with the hand which is mounted a
little above it; and the ear with the eyes. For because we are
wont to envy not those who are very far above us, but those who are a
little higher, therefore he also conducts his comparison thus.
Ver. 17. "If the whole body were an eye, where were
the hearing? If the whole were hearing, where were the smelling?"
Thus, because, having fallen upon the difference of
the members, and having mentioned feet, and hands, and eyes, and ears,
he led them to the consideration of their own inferiority and
superiority: see how again he consoles them, intimating that so it was
expedient: and that their being many and diverse, this especially
causeth them to be a body. But if they all were some one, they would
not ben body. Wherefore, he saith, "If they were all one member, where
were the body?" This however, he mentions not till afterwards; but here
he points out also something more; that besides the impossibility of
any one being a body, it even takes away the being of the rest.
"For if the whole were hearing, where were the
smelling," saith he.
[4.] Then because after all they were yet disturbed:
that which he had done above, the same he doth also now. For as there
he first alleged the expediency to comfort them and afterwards stopped
their mouths, vehemently saying, "But all these worketh the one and the
same Spirit, dividing to each one man severally even as He will:" so
also here having stated reasons for which he showed that it was
profitable that all should so be, he refers the whole again to the
counsel of God, saying,
Ver. 18. "But now God hath set the members each one
of them in the body, even as it pleased Him."
Even as he said of the Spirit, "as He will," so also
here, "as it pleased Him." Now do not thou seek further into the cause,
why it is thus and why not thus. For though we have ten thousand
reasons to give, we shall not be so able to show them that it is well
done, as when we say, that as the best Artificer pleased, so it came to
pass. For as it is expedient, so He wills it. Now if in this body of
ours we do not curiously enquire about the members, much more in the
Church. And see his thoughtfulness in that he doth not state the
difference which arises from their nature nor that from their
operation, but that from their local situation. For "now," saith he,
"God hath set the members each one of them in the body even as it
pleased Him." And he said well, "each one," pointing out that the
use extends to all, For thou canst not say, "This He hath Himself
placed but not that:
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but every one according to His will, so it is situated." So that to the
foot also it is profitable that it should be so stationed, and not to
the head only: and if it should invert the order and leaving its own
place, should go to another, though it might seem to have bettered its
condition, it would be the undoing and ruin of the whole. For it both
falls from its own, and reaches not the other station. [5.] Ver. 19.
"And if they were all one member, where were the body?" Ver. 20. "But
now are they many members, but one body."
Thus having silenced them sufficiently by God's own
arrangement, again he states reasons. And he neither doth this always
nor that, but alternates and varies his discourse. Since on the one
hand, he who merely silences, confounds the hearer, and he, on the
contrary, who accustoms him to demand reasons for all things, injures
him in the matter of faith; for this cause then Paul is continually
practising both the one and the other, that they may both believe and
may not be confounded; and after silencing them, he again gives a
reason likewise. And mark his earnestness in the combat and the
completeness of his victory. For from what things they supposed
themselves unequal in honor because in them there was great diversity,
even from these things he shows that for this very reason they are
equal in honor. How, I will tell you.
"If all were one member," saith he, "where were the body?"
Now what he means is, If there were not among you great
diversity, ye could not be a body; and not being a body, ye could not
be one; and not being one, ye could not be equal in honor. Whence it
follows again that if ye were all equal in honor, ye were not a body;
and not being a body, ye were not one; and not being one, how could ye
be equal in honor? As it is, however, because ye are not all endowed
with some one gift, therefore are yea body; and being a body, ye are
all one, and differ nothing from one another in this that ye are a
body. So that this very difference is that which chiefly causeth your
equality in honor. And accordingly he adds, "But now they are many
members, yet one body."
[6.] These things then let us also consider and cast out
all envy, and neither grudge against them that have greater gifts nor
despise them that possess the lesser. For thus had God willed: let us
then not oppose ourselves. But if thou art still disturbed, consider
that thy work is oft-times such as thy brother is unable to perform. So
that even if thou art inferior, yet in this thou hast the advantage:
and though he be greater, he is worse off in this respect; and so
equality takes place. For in the body even the little members seem to
contribute no little, but the great ones themselves are often injured
by them, I mean by their removal. Thus what in the body is more
insignificant than the hair? Yet if thou shouldest remove this,
insignificant as it is, from the eyebrows and the eyelids, thou hast
destroyed all the grace of the countenance, and the eye will no longer
appear equally beautiful. And yet the loss is of a trifle; but
notwithstanding even thus all the comeliness is destroyed. And not the
comeliness only, but much also of the use of the eyes. The reason is
that every one of our members hath both a working of its own and one
which is common; and likewise there is in us a beauty which is peculiar
and another which is common. And these kinds of beauty appear indeed to
be divided, but they. are perfectly bound together, and
when one is destroyed, the other perishes also along
with it. To explain myself: let there be bright eyes, and a smiling
cheek, and a red lip, and straight nose, and open brow; nevertheless,
if thou mar but the slightest of these, thou hast marred the
common beauty of all; all is full of dejection; all will appear foul to
look on, which before was so beautiful: thus if thou shouldest crush
only the tip of the nose thou hast brought great deformity upon all:
and yet it is the maiming of but a single member. And likewise in the
hand, if thou shouldest take away the nail from one finger, thou
wouldest see the same result. If now thou wouldest see the same taking
place in respect of their function(1) also, take away one finger, and
thou wilt see the rest less active and no longer performing their part
equally.
Since then the less of a member is a common
deformity, and its safety beauty to all, let us not be lifted up nor
trample on our neighbors. For through that small member even the great
one is fair and beautiful, and by the eyelids, slight as they are, is
the eye adorned. So that he who wars with his brother wars with
himself: for the injury done reaches not only unto that one, but
himself also shall undergo no small loss.
[7.] That this then may not be, let us care for our
neighbors as for ourselves, and let us transfer this image of the body
now also to the Church, and be careful for all as for our own members.
For in the Church ere are members many and diverse: and
some are more honorable and some more deficient. For example, there are
choirs of virgins, there are assemblies of widows, there are
fraternities(2) of those who shine in holy wedlock(3); in short,
many are the
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degrees of virtue. And in almsgiving again in like manner. For some
empty themselves of all their goods: others care for a competency alone
and seek nothing more than necessaries; others give of their
superfluity: nevertheless, all these adorn one another; and if the
greater should set at nought the less, he would in the greatest degree
injure himself. Thus, suppose a virgin to deal scornfully with a
married woman, she hath cut off no small part of her reward; and he
again that emptied himself of all should he upbraid him that hath not
done so, hath emptied himself of much of the fruit of his labors. And
why speak I of virgins, and widows, and men without possessions? What
is meaner than those who beg? and yet even these fulfill a most
important office in the Church, clinging to the doors of the
sanctuary(1) and supplying one of its greatest ornaments: and without
these there could be no perfecting the fulness of the Church. Which
thing, as it seems, the Apostles also observing made a law from the
beginning, as in regard to all other things, so also that there should
be widows: and so great care did they use about the matter as also to
set over them seven deacons. For as bishops and presbyters and deacons
and virgins and continent persons, enter into my enumeration, where I
am reckoning up the members of the Church, so also do widows. Yea, and
it is no mean office which they fill. For thou indeed comest here when
thou wilt: but these both day and night sing psalms and attend: not for
alms only doing this; since if that were their object, they might walk
in the market place and beg in the alleys: but there is in them piety
also in no small degree. At least, behold in what a furnace of poverty
they are; yet never shall thou hear a blasphemous word from them nor an
impatient one, after the manner of many rich men's wives. Yet some of
them often lie down to their rest in hunger, and others continue
constantly frozen by the cold; nevertheless, they pass their time in
thanksgiving and giving glory. Though you give but a penny, they give
thanks and implore ten thousand blessings on the giver; and if thou
give nothing they do not complain, but even so they bless, and think
themselves happy to enjoy their daily food.
"Yes," it is replied, "since whether they will or
no, they must bear it." Why, tell me? Wherefore hast thou uttered this
bitter expression? Are there not shameful arts which bring gain to the
aged, both men and women? Had they not power to support themselves by
those means in great abundance, provided they had chosen to cast off
all care of upright living? Seest thou not how many persons of that
age, by becoming pimps and panders and by other such ministrations,
both live, and live in luxury(2)? Not so these, but they choose rather
to perish of hunger than to dishonor their own life and betray their
salvation; and they sit throughout the whole day, preparing a medicine
of salvation for thee.
For do physician stretching out the hand to apply
the knife, works so effectually to cut out the corruption from our
wounds, as doth a poor man stretching out his right hand and receiving
alms, to take away the scars which the wounds have left. And what is
truly wonderful, they perform this excellent chirurgery without pain
and anguish: and we who are set over the people and give you so much
wholesome advice, do not more truly discourse than he doth, who sits
before the doors of the church, by his silence and his countenance. For
we too sound these things in your ears every day, saying, "Be not
high-minded, O man; human nature is a thing that soon declines and is
ready to fall away; our youth hastens on to old age, our beauty to
deformity, our strength to weakness, our honor to contempt, our health
falls away to sickness, our glory to meanness, our riches to poverty;
our concerns are like a violent current that never will stand still,
but keeps hastening down the steep."
The same advice do they also give and more than
this, by their appearance and by their experience itself too, which is
a yet plainer kind of advice. How many, for instance, of those who now
sit without, were in the bloom of youth and did great things? How many
of these loathsome looking persons surpassed many, both in vigor of
body and in beauty of countenance? Nay, disbelieve it not nor deride.
For surely, life is full of ten thousand such examples. For if from
mean and humble persons many have oftentimes become kings, what marvel
is it if from being great and glorious, some have been made
humble and mean? Since the former is much the more extraordinary: but
the latter, of perpetual occurrence. So that one ought not to be
incredulous that any of them ever flourished in arts, and arms, and
abundance of wealth, but rather to pity them with great compassion and
to fear for ourselves, lest we too should sometime suffer the same
things. For
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we too are men and are subject to this speedy change.
[8.] But perchance some one of the thoughtless, and
of those who are accustomed to scoff, will object to what hath been
said, and will altogether deride us, saying, "How long wilt l
thou not cease continually introducing poor men and beggars in thy
discourses, and prophesying to us of misfortunes, and denouncing
poverty to come, and desiring to make us beggars?" Not from a desire to
make beggars of you, O man, do I say these things, but hastening to
open unto you the riches of heaven. Since he too, who to the healthy
man makes mention of the sick and relates their anguish, saith it not
to make him diseased, but to preserve him in health, by the fear of
their calamities cutting off his remissness. Poverty seems to you to be
a fearful thing and to be dreaded, even to the mere name of it. Yea,
and therefore are we poor, because we are afraid of poverty; though we
have ten thousand talents. For not he who hath nothing is poor, but he
who shudders at poverty. Since in men's calamities also it is not those
who suffer great evils whom we lament and account wretched, but those
who know not how to bear them, even though they be small. Whereas he
that knows how to bear them is, as all know, worthy of praises and
crowns. And to prove that this is so, whom do we applaud in the games?
Those who are much beaten and do not vex themselves, but hold their
head on high; or those who fly after the first strokes? Are not those
even crowned by us as manly and noble; while we laugh at these as
unmanly and cowards? So then let us do in the affairs of life. Him that
bears all easily let us crown, as we do that noble champions; but weep
over him that shrinks and trembles at his dangers, and who before he
receives the blow is dead with fear. For so in the games; if any before
he raised his hands, at the mere sight of his adversary extending his
right hand, should fly, though he receive no wound, he will be laughed
to scorn as feeble and effeminate and unversed in such struggles. Now
this is like what happens to these who fear poverty, and cannot so much
as endure the expectation of it.
Evidently then it is not we that make you wretched,
but ye yourselves. For how can it be that the devil should not
hence-forth make sport of thee, seeing thee even before the stroke
afraid and trembling at the menace? Or rather, when thou dost but
esteem this a threat, he will have no need so much as to strike thee
any more, but leaving thee to keep thy wealth, by the expectation of
its being taken away he will render thee softer than any wax. And
because it is our nature (so to speak,) not to consider the objects of
our dread so fearful after suffering, as before and while yet untried:
therefore to prevent thee from acquiring even this virtue, he detains
thee in the very height of fear; by the fear of poverty, before all
experience of it, melting thee down as wax in the fire. Yea, and such a
man is softer than any wax and lives a life more wretched than Cain
himself. For the things which he hath in excess, he is in fear: for
those which he hath not, in grief; and again, concerning what he hath
he trembles, keeping his wealth within as a wilful runaway slave, and
beset by I know not what various and unaccountable passions. For
unaccountable desire, and manifold fear and anxiety, and trembling on
every side, agitate them. And they are like a vessel driven by contrary
winds from every quarter, and enduring many heavy seas. And how much
better for such a man to depart than to be enduring a continual storm?
Since for Cain also it were more tolerable to have died than to be for
ever trembling(2).
Lest we then for our part suffer these things, let
us laugh to scorn the device of the devil, let us burst his cords
asunder, let us sever the point of his terrible spear and fortify every
approach. For if thou laugh at money, he hath not where to strike, he
hath not where he may lay hold. Then hast thou rooted up the root of
evils; and when the root is no more, neither will any evil fruit grow.
[9.] Well: these things we are always saying and
never leave off saying them: but whether our sayings do any good, the
day will declare, even that day which is revealed by fire, which trieth
every man's work, (1 Cor. iii. 13.) which showeth what lamps are bright
and what are not so. Then shall he who hath oil, and he who hath it
not, be manifest. But may none then be found destitute of the comfort;
rather may all, bringing in with them abundance of mercy, and having
their lamps bright, enter in together with the Bridegroom.
Since nothing is more fearful and full of anguish
than that voice which they who departed without abundant almsgiving
shall then hear the Bridegroom, "I know you not." (S. Mat. xxv. 12.)
But may we never hear this voice, but rather that most pleasant and
desirable one, "Come, ye blessed of My Father, inherit the kingdom
prepared for you from the foundation of the world." (S. Mat. xxv. 34)
For thus shall we live the happy life, and enjoy all the good things
which even pass man's understanding: unto which may we all attain,
through the grace and mercy, &c.
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HOMILY XXXI.
1 Cor. xii. 21.
And the eye cannot say to the hand, I have no need of thee: or again
the head to the feet, I have no need of you.
Having checked the envy of those in lower rank, and
having taken off the dejection which it was likely that they would feel
from greater gifts having been vouchsafed to others, he humbles also
the pride of these latter who had received the greater gifts. He had
done the same indeed in his discourse also with the former. For the
statement that it was a gift and not an achievement was intended to
declare this. But now he doth it again even more vehemently, dwelling
on the same image. For from the body in what follows, and from the
unity thence arising, he proceeds to the actual comparison of the
members, a thing on which they ,were especially seeking to be
instructed. Since there was not so much power to console them in the
circumstance of their being all one body, as in the conviction that in
the very things wherewith they were endowed, they were not left greatly
behind. And he saith, "The eye cannot say to the hand, I have no need
of thee: or again the head to the feet, I have no need of you."
For though the gift be less, yet is it necessary:
and as when the one is absent, many functions are impeded, so also
without the other there is a maim in the fulness of the Church And he
said not,; "will not say," but "cannot say." So that even though it
wish it, though it should actually say so, it is out of the question
nor is the thing consistent with nature. For this cause having taken
the two extremes, he makes trial of his argument in them, first in
respect of the hand and the eye, and secondly, in respect of the head
and feet, adding force to the example.
For what is meaner than the foot? Or what more
honorable and more necessary than the head? For this, the head, more
than any thing, is the man. Nevertheless, it is not of itself
sufficient nor could it alone perform all things; since if this were
so, our feet would be a superfluous addition. [2.] And neither did he
stop here, but seeks also another amplification, a kind of thing which
he is always doing, contending not only to be on equal terms but even
advancing beyond. Wherefore also he adds, saying,
Ver. 22. "Nay, much rather those members of
the body, which seem to be more feeble are necessary:
Ver. 23. "And those parts of the body which we think
to be less honorable, upon these we bestow more abundant honor; and our
uncomely parts have more abundant comeliness."
In every clause adding the term "body," and thereby
both consoling the one and checking the other. "For I affirm not this
only,(1)" saith he, "that the greater have need of
the less, but that they have also much need. Since if
there be any thing weak in us, if any thing dishonorable, this is both
necessary and enjoys greater honor." And he well said, "which seem,"
and, "which we think;" pointing out that the judgment arises not from
the nature of the things, but from the opinion of the many. For nothing
in us is dishonorable, seeing it is God's work. Thus what in us is
esteemed less honorable than our genital members? Nevertheless, they
enjoy greater honor. And the very poor, even if they have the rest of
the body naked, cannot endure to exhibit those members naked. Yet
surely this is not the condition of things dishonorable; but it was
natural for them to be despised rather than the rest. For so in a house
the servant who is dishonored, so far from enjoying greater attention,
hath not even an equal share vouch-safed him. By the same rule
likewise, if this member were dishonorable, instead of having greater
privileges it ought not even to enjoy the same: whereas now it hath
more honor for its portion: and this too the wisdom of God hath
effected. For to some parts by their nature He hath given not to need
it: but to others, not having granted it by their nature, He hath
compelled us to yield it. Yet are they not therefore dishonorable.
Since the animals too by their nature have a sufficiency, and need
neither clothing nor shoes nor a roof, the greater part
182
of them: yet not on this account is our body less honorable than they,
because it needs all these things.
Yea rather, were one to consider accurately, these
parts in question are even by nature itself both honorable and
necessary. Which in truth Paul himself imitated, giving his judgment(1)
in their favor not from our care and from their enjoying greater honor,
but from the very nature of the things.
Wherefore when he calls them "weak" and "less
honorable," he uses the expression, "which seem:" but when he calls
them "necessary," he no longer adds "which seem," but himself gives his
judgment, saying, "they are necessary;" and very properly. For they are
useful to procreation of children and the succession of our race.
Wherefore also the Roman legislators punish them that mutilate these
members and make men eunuchs, as persons who do injury to our common
stock and affront nature herself.
But woe to the dissolute who bring reproach on the
handy-works of God. For as many are wont to curse wine on account of
the drunken, and womankind on account of the unchaste; so also they
account these members base because of those who use them not as they
ought. But improperly. For the sin is not allotted to the thing as a
portion of its nature, but the transgression is .produced by the will
of him that ventures on it.
But some suppose that the expressions, "the feeble
members," and "less honorable," and "necessary," and "which enjoy more
abundant honor," are used by Paul of eyes and feet, and that he speaks
of the eye as" more feeble," and "necessary," because though deficient
in strength, they have the advantage in utility: but of the feet as the
"less honorable:" for these also receive from us great consideration.
[3.] Next, not to work out yet another
amplification, he says,
Ver: 24. "But our comely parts have no need:"
That is, lest any should say, "Why what kind
of speech is this, to despise the honorable and pay court to the less
honored?" "we do not this in contempt," saith he, "but because they
'have no need.'" And see how large a measure of praise he thus sets
down in brief, and so hastens on: a thing most conveniently and
usefully done. And neither is he content with this, but adds also the
cause, saying, "But God tempered the body together, giving more
abundant honor unto that part which lacked:"
Ver. 25. "That there should be no schism in the
body."
Now if He tempered it together, He did not suffer
that which is more uncomely to appear. For that which is mingled
becomes one thing, and it doth not appear what it was before: since
otherwise we could not say that it was tempered. And see how he
continually hastens by the defects, saying, "that which lacked." He
said not, "to that which is dishonorable," "to that which is unseemly,"
but, "to that which lacked, ("that which lacked;" how? by nature,)
giving more abundant honor." And wherefore? "That there should be no
schism in the body." Thus because, though they enjoyed an endless store
of consolation, they nevertheless indulged grief as if they had
received less than others, he signifies that they were rather honored.
For his phrase is, "Giving more abundant honor to that which lacked."
Next he also adds the reason, showing that with a
view to their profit he both caused it to lack and more abundantly
honored it. And what is the reason? "That there should be no schism,"
saith he, "in the body." (And he said not, "in the members," but, "in
the body.") For there would indeed be a great and unfair advantage, if
some members were cared for both by nature and by our forethought,
others not even by either one of these. Then would they be cut off from
one another, from inability to endure the connection. And when these
were cut off, there would be harm done also to the rest. Seest thou how
he points out, that of necessity "greater honor" is given to "that
which lacketh?" "For had not this been so, the injury would have become
common to all," saith he. And the reason is, that unless these received
great consideration on our part, they would have been rudely treated,
as not having the help of nature: and this rude treatment would have
been their ruin: their ruin would have divided the body; and the body
having been divided, the other members also would have perished, which
are far greater than these.
Seest thou that the care of these latter is
connected with making provision for those? For they have not their
being so much in their own nature, as in their being one, by virtue of
the body(2). Wherefore if the body perish, they profit nothing by such
health as they have sew erally. But if the eye remain or the nose,
preserving its proper function, yet when the bond of union is broken
there will be no use for them ever after; whereas, suppose this
remaining, and those injured, they both support themselves through it
and speedily return to health.
But perhaps some one may say, "this indeed in the
body hath reason, that 'that which lacketh hath received more abundant
honor,'
183
but among men how may this be made out?" Why, among men most especially
thou mayest see this taking place. For so they who came at the eleventh
hour first received their hire; and the sheep that had wandered induced
the shepherd to leave behind the ninety and nine and run after it, and
when it was found, he bore and did not drive it; and the prodigal son
obtained more honor than he who was approved; and the thief was crowned
and proclaimed before the Apostles. And in the case of the talents also
thou mayest see this happen: in that to him that received the five
talents, and to him that received two, were vouchsafed the same
rewards; yea, by the very circumstance that he received the two, he was
the more favored with great providential care. Since had he been
entrusted with the five, with his want of ability he would have fallen
from the whole: but having received the two and fulfilled his own duty,
he was thought worthy of the same with him that had gained the five,
having so far the advantage, as with less labor to obtain the same
crown. And yet he too was a man as well as the one that traded with the
five. Nevertheless, his Master doth not in any wise call him to a
strict account, nor compel him to do the same with his fellow-servant,
nor doth he say, "Why canst thou not gain the five?" (though he might
justly have said so,) but assigned him likewise his crown.
[4.] Knowing these things therefore, ye that are
greater, trample not on the less, lest, instead of them, ye injure
yourselves. For when they are cut off, the whole body is destroyed.
Since, what else is a body than the existence of many members? As also
Paul himself saith, that "the body is not one member, but many." If
therefore this be the essence of a body, let us take care that the many
continue many. Since, unless this be entirely preserved, the stroke is
in the vital parts; which is the reason also why the Apostle doth not
require this only, their not being separated, but also their being
closely united. For instance, having said, "that there be no schism in
the body," he was not content with this, but added, "that the members
should have the same care one for another." Adding this other cause
also of the less enjoying more honor. For not only lest they should be
separated one from another hath God so contrived it, but also that
there may be abundant love and concord. For if each man's being depends
on his neighbor's safety, tell me not of the less and the more: in this
case there is no more and less. While the body continues you may see
the difference too, but when it perishes, no longer. And perish it
will, unless the lesser parts also continue.
If now even the greater members will perish when the less
are broken off, these ought to care in like manner for the less, and so
as for themselves, inasmuch as in the safety of these the greater
likewise remain. So then, shouldst thou say ten thousand times, "such
member is dishonored and inferior," still if thou provide not for it in
like manner as for thyself, if thou neglect it as inferior, the injury
will pass on to thyself. Wherefore he said not only, that "the members
should care one for another," but he added, "that they should have the
same care one for another," i.e., in like manner the small should enjoy
the same providential care with great.
Say not then, that such is an ordinary person,
but consider he is a member of that body which holds together the
whole: and as the eye, so also doth he cause the body to be a body. For
where the body is builded up, there none hath anything more than his
neighbor: since neither does this make a body, there being one part
greater and another less, but their being many and diverse. For even as
thou, because thou art greater, didst help to make up the body, so also
he, because he is less. So that his comparative, deficiency, when the
body is to be builded up, turns out of equal value with thee unto this
noble contributions(1): yea, he avails as much as thyself. And it is
evident from hence. Let there be no member greater or less, nor more
and less honorable: but let all be eye or all head: will not the body
perish? Every one sees it. Again, if all be inferior, the same thing
will happen. So that in this respect also the less are proved
equal. Yea, and if one must say something more, the purpose
of the less being less is that the body may remain. So that for thy
sake he is less, in order that thou mayest continue to be great. And
here is the cause of his demanding the same care from all. And having
said, "that the members may have the same care one for another," he
explains "the same thing" gain, by saying,
[5.] Ver. 26. "And whether one member suffereth all
the members suffer with it; or one member is honored, all the members
rejoice with it."
"Yea, with no other view," saith he, "did He make
the care He requires common, establishing unity in so great diversity,
but that of all events there might be complete communion. Because, if
our care for our neighbor be the common safety, it follows also that
our glory and our sadness must be common." Three things therefore he
here demands: the not being divided but united in perfection: the
having like care for another: and the considering all that happens
common. And as above he saith, "He hath given more abundant honor to
184
that part which lacked," because it needeth it; signifying that
the very inferiority was become an introduction to greater honor; so
here he equalizes them in respect of the care also which takes place
mutually among them. For "therefore did he cause them to partake of
greater honor," saith he, "that they might not meet with less care."
And not from hence only, but also by all that befalls them, good and
painful, are the members bound to one another. Thus often when a thorn
is fixed in the heel, the whole body feels it and cares for it: both
the back is bent and the belly and thighs are contracted, and the hands
coming forth as guards and servants draw out what was so fixed, and
the head stoops over it, and the eyes observe it with much
care. So that even if the foot hath inferiority from its inability to
ascend, yet by its bringing down the head it hath an
equality, and is favored with the same honor; and
especially whenever the feet are the cause of the head's coming
down, not by favor but by their claim on it. And thus, if by
being the more honorable it hath an advantage; yet in that, being so it
owes such honor and care to the lesser and likewise equal sympathy: by
this it indicates great equality. Since what is meaner than the heel?
what more honorable than the head? Yet this member reaches to that, and
moves them all together with itself. Again if anything is the matter
with the eyes, all complain and all are idle: and neither do the feet
walk nor the hands work, nor doth the stomach enjoy its accustomed
food; and yet the affection is of the eyes. Why dost thou cause the
stomach to pine? why keep thy feet still? why bind thy hands? Because
they are tied to the feet, and in an unspeakable manner the whole body
suffers. For if it shared not in the suffering, it would not endure to
partake of the care. Wherefore may have the same care one for another,
he added, "whether one member suffereth, all the members suffer with
it; or one member is honored, all the members rejoice with it." "And
how do they rejoice with it?" say you. The head is crowned, and the
whole man is honored. The mouth speaks, and the eyes laugh and are
delighted. Yet the credit belongs not to the beauty of the eyes, but to
the tongue. Again if the eyes appear beautiful, the whole woman is
embellished: as indeed these also, when a straight nose and upright
neck and other members are praised, rejoice and appear cheerful: and
again they shed tears in great abundance over their griefs and
misfortunes, though themselves continue uninjured.
[6.] Let us all then, considering these things,
imitate the love of these members; let us not in any wise do the
contrary, trampling on the miseries of our neighbor and envying his
good things. For this is the part of madmen and persons beside
themselves. Just as he that digs out his own eye hath displayed a very
great proof of senselessness; and he that devours his own hand exhibits
a clear evidence of downright madness.
Now if this be the case with regard to the members,
so likewise, when it happeneth among the brethren, it fastens on us the
reputation of folly and brings on no common mischief. For as long as he
shines, thy comeliness also is apparent and the whole body is
beautified. For not at all doth he confine the beauty to himself alone,
but permits thee also to glory. But if thou extinguish him, thou
bringest a common darkness upon the whole body, and the misfortune thou
causest is common to all the members: as indeed if thou preservest him
in brightness, thou preservest the bloom of the entire body. For no man
saith, "the eye is beautiful:" but what? "such a woman is beautiful."
And if it also be praised, it comes after the common encomium. So
likewise it happens in the Church. I mean, if there be any celebrated
persons, the community reaps the good report of it. For the enemies are
not apt to divide the praises, but connect them together. And if any be
brilliant in speech, they do not praise him alone but likewise the
whole Church. For they do not say only, "such a one is a wonderful
man," but what? "the Christians have a wonderful teacher:" and so they
make the possession common.
[7.] And now let me ask, do heathens bind
together, and dost thou divide and war with thine own body, and
withstand thine own members? Knowest thou not that this overturns all?
For even a "kingdom," saith he, "divided against itself shall not
stand." (S. Mat. xii. 25.)
But nothing so divides and separates as envy and
jealousy, that grievous disease, and exempt from all pardon, and in
some respect worse than "the root of all evils." (1. Tim. vi. 12.) For
the covetous is then pleased when himself hath received: but the
envious is then pleased, when another hath failed to
receive, not when him self hath received. For he thinks the
misfortunes of others a benefit to himself, rather than
prosperity; going about a common enemy of mankind, and smiting the
members of Christ, than which what can be more akin to madness? A demon
is envious, but of men, not of any demon: but thou being a man enviest
men, and with standest what is of thine own tribe and family, which not
even a demon doth. And what pardon shalt thou obtain, what excuse?
trembling and turning pale at sight of a brother
185
in prosperity, when thou oughtest to crown thyself and to rejoice and
exult.
If indeed thou wishest to emulate him, I forbid not
that: emulate, but with a view to be like him who is approved: not in
order to depress him but that thou mayest reach the same lofty point,
that thou mayest display the same excellence. This is wholesome
rivalry, imitation without contention: not to grieve at the good things
of others but to be vexed at our own evils: the contrary to which is
the result of envy. For neglecting its own evils, it pines away at the
good fortune of other men. And thus the poor is not so vexed by his own
poverty as by the plenty of his neighbor; than which what can be more
grievous? Yea, in this respect the envious, as I before said, is worse
than the covetous; the one rejoicing at some acquisition of his own,
while the other finds his delight in some one else failing to receive.
Wherefore I beseech you, leaving this evil way, to
change to a proper emulation, (for it is a violent thing, this kind of
zeal, and hotter than any fire,) and to win thereby mighty blessings.
Thus also Paul used to guide those which are my flesh, and may save
some of them." (Rom. xi. 14.) For he whose emulation is like what Paul
wished for doth not pine when he sees the other in reputation, but when
he sees himself left behind: the envious not so, but at the sight of
another's prosperity. And he is a kind of drone, injuring other men's
labors; and himself never anxious to rise, but weeping when he sees
another rising, and doing every thing to throw him down. To what then
might one compare this passion? It seems to me to be like as if a
sluggish ass and heavy with abundance of flesh, being yoked with a
winged courser, should neither himself be willing to rise, and should
attempt to drag the other down by the weight of his carcase. For so
this man takes no thought nor anxiety to be himself rid of this deep
slumber, but doth every thing to supplant and throw down him that is
flying towards heaven, becoming an exact emulator of the devil: since
he too, seeing man in paradise, sought not to change his own condition,
but to cast him out of paradise. And again, seeing him seated in heaven
and the rest hastening thither, he holds to the same plan, supplanting
them who are hastening thither and hereby heaping up the furnace more
abundantly for himself. For in every instance this happens: both he
that is envied, if he be vigilant, becoming more eminent; and he that
is envious, accumulating to himself more evils. Thus also Joseph became
eminent thus Aaron the priest: the conspiracy of the envious caused God
once and again to give His suffrage for him, and was the occasion of
the rod's budding. Thus Jacob attained his abundant wealth and all
those other blessings. Thus the envious pierce themselves through with
ten thousand evils. Knowing as we do all these things, let us flee such
emulation. For wherefore, tell me, enviest thou? Because thy brother
hath received spiritual grace? And from whom did he receive it? answer
me. Was it not from God? Clearly then He is the object of the enmity to
Which thou art committing thyself, He the bestower of the gift. Seest
thou which way the evil is tending, and with what sort of a point it is
crowning the heap of thy sins; and how deep the pit of vengeance which
it is digging for thee?
Let us flee it, then, beloved, and neither envy
others, nor fail to pray for our enviers and do all we can to
extinguish their passion: neither let us feel as the unthinking do who
being minded to exact punishment of them, do all in their power to
light up their flame. But let not us do so; rather let us weep for them
and lament. For they are the injured persons, having continual worm
gnawing through their heart, and collecting a fountain of poison more
bitter than any gall. Come now, let us beseech the merciful God, both
to change their state of feeling and that we may never fall into that
disease: since heaven is indeed inaccessible to him that hath this
wasting sore, and before heaven too, even this present life is not
worth living in. For not so thoroughly are timber and wool wont to be
eaten through by moth and worm abiding therein, as doth the fever of
envy devour the very bones of the envious and destroy all self-command
in their soul.
In order then that we may deliver both ourselves and
others from these innumerable woes, let us expel from within us this
evil fever, this that is more grievous than any gangrene: that having
regained spiritual strength, we may both finch the present course and
obtain the future crowns; unto which may we all attain, by the grace
and mercy of our Lord Jesus Christ, with Whom to the Father, with the
Holy Ghost, be glory, power, honor, now and ever, and world without
end. Amen.
186
HOMILY XXXII.
1 COR. xii. 27.
Now ye are the body of Christ and severally members thereof.
FOR lest any should say, "What is the example of the
body to us? since the body is a slave to nature but our good deeds are
of choice;" he applies it to our own concerns; and to signify that we
ought to have the same concord of deign as they have from nature, he
saith," Now ye are the body of Christ." But if our body ought not to be
divided, much less the body of Christ, and so much less as grace is
more powerful than nature. But what is the
expression, "severally?" "So far at least as appertaineth to you; and
so far as naturally a part should be built up from you." For because he
had said, "the body," whereas the whole body was not the Corinthian
Church, but the Church in every part of the world, therefore he said,
"severally:" i.e., the Church amongst you is a part of the Church
existing every where and of the body which is made up of all the
Churches: so that not only with yourselves alone, but also with the
whole Church throughout the word, ye ought to be at peace, if at least
ye be members of the whole body.
[2.] Ver. 28. "And God hath set some in the Church:
first apostles, secondly prophets, thirdly teachers, then miracles,
then gifts of healings, helps, governments, divers kinds of tongues."
Thus what I spake of before, this also he now cloth.
Because they thought highly of themselves in respect of the tongues he
sets it last every where. For the terms, "first" and "secondly," are
not used by him here at random, but in order by enumeration to point
out the more honorable and the inferior. Wherefore also he set the
apostles first who had all the gifts in themselves. And he said not,
"God hath set certain m the Church, apostles" simply," or prophets,"
but he employs "first, second," and "third," signifying that same thing
which I told you of.
"Secondly, prophets." For they used to whom he
saith, "Let the prophets speak, two or three." (c. xiv. 29.) And
writing also to Timothy, he said, "Neglect not the gift that is in
thee, which was given thee by prophecy." (I. Tim. iv. 14.) And they
were much more many that prophesied. And if Christ saith, "The Law and
the Prophets prophesied until John," (S. Matt. xi. 13.) He saith it of
those prophets who before proclaimed His coming.
"Thirdly, teachers." For he that prophesieth speaks
all things from the Spirit; but he that teacheth sometimes discourses
also out of his own mind. Wherefore also he said, "Let the elders that
rule well be counted worthy of double honor, especially they who labor
in the word and in reaching:" (1. Tim. v. 17:) whereas he that speaks
all things by the Spirit doth not labor. This accordingly is the reason
why he set him after the prophet, because the one is wholly a gift but
the other is also man's labor. For he speaks many things of his own
mind, agreeing however with the sacred Scriptures.
[3.] "Then miracles, then gifts of healings." Seest
thou how he again divides the healings from the power, which also he
did before. For the power is more than the healing: since he that hath
power both punishes and heals, but he that hath the gift of healings
doeth cures only. And observe how excellent the order he made use of,
when he set the prophecy before the miracles and the healings. For
above when he said, "To one is given by the Spirit the word of wisdom,
and to another the word of knowledge," he spake, not setting them in
order, but indiferently. Here, on the other hand, he sets a first and a
second rank. Wherefore then doth he set
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prophecy first? Because even in the old covenant the matter has this
order. For example, when Isaiah was discoursing with the Jews, and
exhibiting a demonstration of the power of God, and bringing forward
the evidence of the worthlessness of the demons, he mated this also as
the greater evidence of his divinity, his foretelling things to come.
(Is. xli. 22, 23.) And Christ Himself after working so many signs saith
that this was no small sign of His divinity: and continually adds, "But
these things have I told you, that when it is come to pass, ye may
believe that I am He." (S. John xiii. 19; xiv. 29; xvi. 4.)
"Well then; the gifts of healing are justly inferior
to prophecy. But why likewise to teaching?" Because it is not the same
thing to declare the word of preaching and sow piety in the hearts of
the hearers, as it is to work miracles: since these are done merely for
the sake of that. When therefore any one teaches both by word and life,
he is greater than all. For those he calls emphatically teachers, who
both teach by deeds and instruct in word. For instance: this made the
Apostles themselves to become Apostles. And those gifts certain others
also, of no great worth, received in the beginning, as they who said,
"Lord, did we not prophesy by Thy Name, and do mighty works?" and after
this were told, "I never knew you; depart from Me, ye that work
inquity." (S. Mat. vii. 22. ) But this twofold mode of teaching, I mean
that by deeds and by words, no bad man would ever undertake. As to his
setting the prophets first marvel not at it. For he is not speaking of
prophets simply, but of those who by prophecy do also teach and say
every thing to the common benefit: which in proceeding he makes more
dear to us.
"Helps, governments" What is, "helps?" To support
the weak. Is this then a gift, tell me? In the first place, this too is
of the Gift of God, aptness for a patron's office(1); the dispensing
spiritual things; besides which he calls many even of our own good
deeds, gifts;" not he had pointed out a great difference, and stirred
up the afore-mentioned distemper of those that had lesser gifts, he
darts upon them in what follows with great vehemence, because he had
already given them those many proofs of their not being left much
inferior. What I mean is; because it was likely that on hearing these
things they would say, "And why were we not all made
Apostles?"--whereas above he had made use of a more soothing tone of
discourse, proving at length the necessity of this result, even from
the image of the body; for "the body," saith he, "is not one member;"
and again, "but if all were one member, where were the body?" and from
the fact that they were given for use; for to each one is given "the
manifestation of the Spirit," saith he, "to profit withal:" and from
all being watered from the same Spirit: and from what is bestowed being
a free gift and nota debt; "for there are," saith he, "diversities of
gifts, but the same Spirit:" and from the manifestation of the Spirit
being made alike through all; for "to each one," saith he, "is given
the manifestation through the Spirit:" and from the fact that these
things were shaped according to the pleasure of the Spirit and of God;
"for all these," saith he, "worketh the one and the same Spirit,
dividing to each one severally even as he will:" and, "God hath set the
members each one of them in the body, even as it pleased Him:" and from
the inferior members also being necessary; "for those which seem,"
saith he, "to be more feeble are necessary:" from their being alike
necessary, in that they " from the greater too needing the less: "for
the head," saith he, "cannot say to the feet, I have no need of you:"
from these latter enjoying even more honor; for "to that which
lacketh," saith he, "He hath given more abundant honor:" from the care
of them being common and equal; for "for all the members have the same
care one for another:" and from there being one honor and one grief of
them all; for "whether," saith he, "one member suffereth, all the
members suffer with it; or one member is honored, all the members
rejoice with it: "--whereas, I say, he had above exhorted them by these
topics, here and henceforth he and he doth not stop at the first and
the second gift, but proceeds to the last, either meaning this that all
cannot be all things, (even as he there saith, "if all were one member,
where were the body? ") or establishing some other point also along
with these, which may tell in the way of consolation again. What then
is this? His signifying that even the lesser gifts
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are contended for equally with the greater, from the circumstance that
not even these were given absolutely to all? For "why," saith he, "dost
thou grieve that thou hast not gifts of healing? consider that what
thou hast, even though it be less, is oftentimes not possessed by him
that hath the greater." Wherefore he saith,
Ver. 30. "Do all speak with tongues? do all
interpret?"
For even as the great gifts God hath not vouchsafed
all to all men, but to some this, and to others that, so also did He in
respect of the less, not proposing these either to all. And this He
did, procuring thereby abundant harmony and love, that each one
standing in need of the other might be brought close to his brother.
This economy He established also in the arts, this also in the
elements, this also in the plants, and in our members, and absolutely
in all things.
[5.] Then he subjoins further the most powerful
consolation, and sufficient to recover them and quiet their vexed
souls. And what is this?
Ver. 31. "Desire earnestly," saith he, "the better
gifts. And a still more excellent way show I unto you."
Now by saying this, he gently hinted that they were
the cause of their own receiving the lesser gifts, and had it in their
power, if they would, to receive the greater. For when he saith,
"desire earnestly," he demands from them all diligence and desire for
spiritual things. And he said not, the greater gifts, but "the better,"
i.e., the more useful, those which would profit. And what he means is
this: "continue to desire girls; and I point out to you a fountain of
gifts." For neither did he say, "a gift," but "a way," that he might
the more extol that which he intends to mention. As if he said, It is
not one, or two, or three gifts that I point out to you, but one way
which leadeth to all these(1): and not merely a way, but both "a more
excellent way" and one that is open in common to all. For not as the
gifts are vouchsafed, to some these, to others those, but not all to
all; so also in this case: but it is an universal girl. Wherefore also
he invites all to it. "Desire earnestly," saith he, "the better gifts
and yet show I unto you a more excellent way;" meaning love towards our
neighbor,
Then intending to proceed to the discourse
concerning it and the encomium of this virtue, he first lowereth these
by comparison with it, intimating that they are nothing without it;
very considerately. For if he had at once discoursed of love, and
having said, "I show unto you a way," had added, "but this is love,"
and had not conducted his discourse by way of comparison; some might
possibly have scoffed at what was said, not understanding. clearly the
force of the thing spoken of but still gaping after these. Wherefore he
doth not at once unfold it, but first excites the hearer by the
promise, and saith, " I show unto you a more excellent way," and so
having led him to desire it, he doth not even thus straightway proceed
to it, but augmenting still further and extending their desire, he
discourses first of these very things, and shows that without it they
are nothing; reducing them to the greatest necessity of loving one
another; seeing also that from neglect of it sprang that which caused
all their evils. So that in this respect also it might justly appear
great, if the gifts not only brought them not together, but divided
them even when united: but this, when many were so divided, would
reunite them by virtue of its own and make them one body. This however
he doth not say at once, but what they chiefly longed for, that he sets
down; as that the thing was a gift and a most excellent way to all the
gifts. So that, even if thou wilt not love thy brother on the score of
friendship, yet for the sake of obtaining a better sign and an abundant
gift, cherish love.
[6.] And see whence he first begins; from that which
was marvellous in their eyes and great, the gift of tongues. And in
bringing forward that gift, he mentions it not just in. the degree they
had it in, but far more. For he did not say, "if I speak with tongues,"
but,
Chap. xiii. ver. 1. "If I speak with the tongues of
men,--"
What is, "of men?" Of all nations in every part of
the world. And neither was he content with this amplification, but he
likewise uses another much greater, adding the words,
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"and of angels,--and have not love, I am become sounding brass, or a
clanging cymbal."
Dost thou see to what point he first exalted the
gift, and to what afterwards he lowered and cast it down? For neither
did he simply say, "I am nothing," but, "I am become sounding brass" a
thing senseless and inanimate But how "sounding brass?" Emitting a
sound indeed, but at random and in vain, and for no good end. Since
besides my profiting nothing, I am counted by most men as one giving
impertinent trouble, an annoying and wearisome kind of person. Seest
thou how one void of love is like to things inanimate and senseless?
Now he here speaks of the "tongues of angels," not
investing angels with a body, but what he means is this: "should I even
so speak as angels are wont to discourse unto each other, without this
I am nothing, nay rather a burden and an annoyance." Thus (to mention
one other example) where he saith, "To Him every knee shall bow, of
things in heaven and things on earth, and things under the earth,"
(Phil. ii. 10.) he doth not say these things as if he attributed to
angels knees and bones, far from it, but it is their intense adoration
which he intends also here he calls it "a tongue" not meaning an
instrument of flesh, but intending to indicate their converse with each
other by the manner which is known amongst us.
[7.] Then, in order that his discourse may be
acceptable, he stops not at the gift of tongues, but proceeds also to
the remaining gifts; and having depreciated all in the absence of love,
he then depicts her image. And because he preferred to conduct his
argument by amplification, he begins from the less and ascends to the
greater. For whereas, when he indicated their order, he placed the gift
of tongues last, this he now numbers first; by degrees, as I said,
ascending to the greater gifts. Thus having spoken of tongues, he
proceeds immediately to prophecy; and saith;
Ver. 2. "And if I have the gift of prophecy."
And this gift again with an excellency. For as in
that case he mentioned not tongues, but the tongues of all mankind, and
as he proceeded, those of angels, and then signified that the gift was
nothing without love: so also here he mentions not prophecy alone but
the very highest prophecy: in having said, "If l have prophecy," he
added, "and know all mysteries and all knowledge;" expressing this gift
also with intensity.
Then after this also he proceeds to the other gifts.
And again, that he might not seem to weary them, naming each one of the
gifts, he sets down the mother and fountain of all, and this again with
an excellency, thus saying, "And if I have all faith." Neither was he
content with this, but even that which Christ spake of as greatest,
this also he added, saying, "so as to remove mountains and have not
love, I am nothing." And consider how again here also he lowers the
dignity of the tongues. For whereas in regard of prophecy he signifies
the great advantage arising from it, "the understanding mysteries, and
having all knowledge;" and in regard of faith, no trifling work, even
"the removing mountains;" in respect of tongues, on the other hand,
having named the gift itself only, he quire it.
But do thou, I pray, consider this also, how in
brief he comprehended all gifts when he named prophecy and faith: for
miracles are either in words or deeds. And how doth Christ say, that
the least degree of faith is the being able to remove a mountain? For
as though he were speaking something very small, did He express Himself
when He said, "If ye have faith as a grain of mustard-seed, ye shall
say to this mountain, Remove, and it shall remove;" (S. Mat. xvii. 20.)
whereas Paul saith that this is "all faith." What then must one say?
Since this was a great thing, the removing a mountain, therefore also
he mentioned it, not as though "all faith" were only able to do this,
but since this seemed to be great to the grosser sort because of the
bulk of the outward mass, from this also he extols his subject. And
what he saith is this:
"If I have all faith, and can remove mountains, but
have not love, I am nothing."
[8.] Ver. 3. "And if I below all my goods to feed
the poor, and if I give my body to be burned, but have not love, it
profiteth me nothing."
Wonderful amplification! For even these things too
he states with another addition: in that he said not, "if I give to the
poor the half of my goods," or "two or three parts," but, "though I
give all my goods." And he said deaths, the being burnt alive, and
saith that even his without charity is no great thing. Accordingly he
subjoins, "it profiteth me nothing."
But not even yet have I pointed out the whole of the
excellency, until I bring forward the testimonies of Christ which were
spoken concerning almsgiving and death. What then are His testimonies?
To the rich man He saith, "If thou wouldest be perfect, sell what thou
hast and give o the poor, and come, follow me." (S. Mat. xix. 21.) And
discoursing likewise of love to
190
one's neighbor, He saith, "Greater love hath no man than this, that a
man may lay down his life for his friends" (S. John xv. 13.) Whence it
is evident, that even before God this is greatest of all. But, "I
declare," said Paul, "that even if we should lay down life for God's
sake, and not merely lay it down, but so as even to be burned, (for
this is the meaning of, "if I give my body to be burned,") we shall
have no great advantage if we love not our neighbor." Well then, the
saying' that the gifts are of no great profit without charity is no
marvel: since our gifts are a secondary consideration to our way of
life. At any rate, many have displayed gifts, and yet on becoming
vicious have been punished: as those who "prophesied in His name, and
cast out many demons, and wrought many mighty works;" as Judas the
traitor: while others, exhibiting as believers a pure life, have needed
nothing else in order to their salvation. Wherefore, that the gifts
should, as I said, require this, is no marvel: but that an exact life
even should avail nothing without it, this is what Christ appears to
adjudge His great rewards to both these, I mean to the giving up our
possessions, and to the perils of martyrdom. For both to the rich man
He saith, as I before observed, "If thou wilt be perfect, sell thy
goods, and give to the poor, and come, follow me :" and discoursing
with the disciples, of martyrdom He saith, "Whosoever shall lose his
life for My sake, shall find it;" and, "Whosoever shall confess Me
before men, him will will I also confess before My Father which is in
heaven." For great indeed is the labor of this achievement, and well
nigh surpassing nature itself, and this is well known to such as have
had these crowns vouchsafed to them. For no language can set it before
us: so noble a soul doth the deed belong to and so exceedingly
wonderful is it.
[9.] But nevertheless, this so wonderful thing Paul
said was of no great profit without love, even though it have the
giving up of one's goods joined with it. Wherefore then hath he thus
spoken? This will I now endeavor to explain, first having enquired of
this, How is it possible that one who gives all his goods to feed the
poor can be wanting in love? I grant, indeed, he that is ready to be
burned and hath the gifts, may perhaps possibly not have love: but he
who not only gives his goods, but even distributes them in morsels; how
hath not he love?(1) What then are we to say? Either that he supposed
an unreal case as real; which kind of thing he is ever wont to do, when
he intends to set before us something in excess; as when writing to the
Galatians he saith, "If we or an angel from heaven preach any other
gospel unto you than that ye receive let him be accursed." (Gal. i. 8.)
And yet neither was himself nor an angel about to do so; but to signify
that he meant to carry the matter as far as possible, he set down even
that which could never by any means happen. And again, when he writes
to the Romans, and saith, "Neither angels, nor principalities, nor
powers, shall be able to separate us from the love of God;" for neither
was this about to be done by any angels: but here too he supposes a
thing which was not; as indeed also in what comes next, saying, "nor
any other creature," whereas there is no other creature, for he had
comprehended the whole creation, having spoken of all things both above
and below. Nevertheless here also he mentions that which was not, by
way of hypothesis, so as to show his exceeding desire. Now the same
thing he doth here also, saying, "If a man give all, and have not love,
it profits him nothing."
Either then we may say this, or that his meaning is
for those who give to be also joined closely to those who retire, and
not merely to give without sympathy, but in pity and condescension,
bowing down and grieving with the needy. For therefore also hath
almsgiving been enacted by God: since God might have nourished the poor
as well without this, but that he might bind us together unto charity
and that we might be thoroughly fervent toward each other, he commanded
them to be nourished by us. Therefore one saith in another place also;
" a good word is better than a gift;" (Ecclus. xviii. 16, 17.) and,
"behold, a word is beyond a good gift." (Ecclus. xviii. 16, 17.) And He
Himself saith, "I will have mercy, and not sacrifice" (S. Mat. ix. 30;
Hos. vi. 6.) For since it is usual, both for men to love those who are
benefited by them, and for those who receive benefits to be more
kindly affected towards their benefactors; he made this law,
constituting it a bond of friendship.
[10.] But the point proposed for enquiry above is,
How, after Christ had said that both these belong to perfection, Paul
affirms, that
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these without charity are imperfect? Not contradicting Him, God forbid:
but harmonizing with Him, and that exactly. For so in the case of the
rich man, He said, not merely, "sell thy goods, and give to the poor,"
but He added, "and come, follow Me." Now not even the following Him
proves any man a disciple of Christ so completely as the loving one
another. For, "by this shall all men know," saith He, when He saith,
"Whosoever loseth his life for My sake, shall find it;" (S. Mat. x. 39,
and 35.) and, "whosoever shall confess Me before men, him will I also
confess before My Father which is in heaven;" He means not this, that
it is not necessary to have love, but He declares the reward which is
laid up for these labor, Since that along with martyrdom He requires
also this, is what He elsewhere strongly intimates, thus saying, "Ye
shall indeed drink of My cup, and be baptized with the baptism that I
am baptized with;" (S. Mat. xx. 23.) i.e., ye shall be martyrs, ye
shall be slain for My sake; "but to sit on My right hand, and on My
left, (not as though any sit on the right hand and the left, but
meaning the highest precedency and honor) "is not Mine to give," saith
He, "but to those for whom it is prepared." Then signifying for whom it
is prepared, He calls them and saith, "whosoever among you will be
chief, let him be servant to you all;" (S. Mat. xx. 26.) setting forth
humility and love. And the love which He requires is intense; wherefore
He stopped not even at this, but added, "even as the Son of Man came
not to be ministered unto, but to minister, and to give His life a
ransom for many;" pointing out that we ought so to love as even to be
slain for our beloved. For this above all is to love Him. Wherefore
also He saith to Peter, "If thou lovest Me, feed My sheep." (S. John
xxi. 16.)
[11.] And that ye may learn how great a work of
virtue it is, let us sketch it out in word, since in deeds we see it no
where appearing; and let us consider, if it were every where in
abundance, how great benefits would ensue: how there were no need then
of laws, or tribunals or punishments, or avenging, or any other such
things since if all loved and were beloved, no man would injure
another. Yea, murders, and strifes, and wars, and divisions, and
rapines, and frauds, and all evils would be removed, and vice be
unknown even in name. Miracles, however, would not have effected this;
they rather puff up such as are not on their guard, unto vain-glory and
folly.
Again: what is indeed the marvellous part of love;
all the other good things have their evils yoked with them: as he that
gives up his to love. Why, he will so live on earth as if it were
heaven, every where enjoying a calm and weaving for himself innumerable
crowns. For both from envy, and wrath, and jealousy, and pride, and
vain-glory and evil concupiscence, and every profane love, and every
distemper, such a man will keep his own soul pure. Yea, even as no one
would do himself an injury so neither would this man his neighbors. And
being such, he shall stand with Gabriel himself, even while he walks on
earth.
Such then is he that hath love. But he that works
miracles and hath perfect knowledge, without this, though he raises ten
thousand from the dead, will not be much profited, broken off as he is
from all and not enduring to mix himself up with any of his
fellow-servants. For no other cause than this did Christ say that the
sign of perfect love towards Him is the loving one's neighbors. For,
"if thou lovest Me," saith He, "O Peter, more than these, feed My
sheep." (S. John xxi. 15.) Dost thou see how hence also He again
covertly intimates, in what case this is greater than martyrdom? For if
any one had a beloved child in whose behalf he would even give up his
life, and some one were to love the father, but pay no regard whatever
to the son, he would greatly incense the father; nor would he feel the
love for himself, because of the overlooking his son. Now if this ensue
in the case of father and son, much more in the case of God and men:
since surely God is more loving than any parents.
Wherefore, having said, "The first and great
commandment is, Thou shalt love the Lord thy God," he added, "and the
second--(He leaves it not in silence, but sets it down also)--is like
unto it, Thou shalt love thy neighbor as thyself." And see how with
nearly the same excellency He demands also this. For as concerning God,
He saith, "with all thy heart:" so concerning thy neighbor, "as
thyself," which is tantamount to, "with all thy heart."
Yea, and if this were duly observed, there would be
neither slave nor free, neither ruler nor ruled, neither rich nor
poor, neither small nor great; nor would any devil then ever have been
known: I say not, Satan only, but whatever other such spirit
there be, nay, rather
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arising from it? Yea, rather consider how great a blessing it is of
itself to exercise love; what cheerfulness it produces, in how great
grace it establishes the soul; a thing which above alI is a choice
quality of it. For the other parts of virtue have each their troubles
yoked with them; as fasting, temperance, watching, have envy,
concupiscence, and contempt. But love along with the gain hath great
pleasure too, and no trouble, and like an industrious bee, gathering
the sweets from every flower, deposits them in the soul of him who
loveth. Though any one be a slave, it renders slavery sweeter than
although to command is sweet: but love changes the nature of things and
presents herself with all blessings in her hands, gentler than any
mother, wealthier than any queen, and makes difficulties light and
easy, causing our virtues to be facile, but vice avoid it as an evil.
Again, to speak evil seems pleasant; for nothing is so sweet to us as
to be praising one whom we love. Again, anger hath a kind of pleasure;
but in this case no longer, rather all its sinews are taken away.
Though he that is beloved should grieve him who loves him, anger no
where shows itself: but tears and exhortations, and supplications; so
far is love from being exasperated: and should she behold one in error,
she mourns and is in pain; yet even this pain itself brings pleasure.
For the very tears and the grief of love are sweeter than any mirth and
joy. For instance: they that laugh are not so refreshed as they that
weep for their friends. And if thou doubt it, stop their tears; and
they repine at it not otherwise than as persons intolerably ill-used.
"But there is," said one, money, but would with more pleasure be in
straits than see their wealth diminishing: so too, he that is kindly
affected towards any one, would choose to suffer ten thousand evils
than see his beloved one injured.
[13.] "How then," smith one, "did the Egyptian woman
who loved Joseph wish to injure him?" Because she loved with this
diabolical love. Joseph however not with this, but with that which Paul
requires. Consider then now great a love his words were tokens of, and
the action which she was speaking of. "Insult me and make me an
adulteress, and wrong my husband, and overthrow all my house, and cast
thyself out from thy confidence rewards God:" which were expressions of
one who so far from loving him did not even love herself. But because
he truly loved, he Sought to avert it was in anxiety for her, learn the
nature of it from his advice. For he not only thrust her away, but also
introduced an exhortation capable of quenching every flame: namely "if
on my account, my master," smith he, "knoweth not any thing which is in
his house." He at once reminds her of her husband that he might put her
to shame. And he said not, "thy enamored,--a mistress, of a slave. "For
if he be lord, then art thou mistress. Be ashamed then of familiarity
with a servant, and consider whose wife thou art, and with whom thou
wouldst be connected, and towards whom thou art becoming thankless and
inconsiderate, and that I repay him greater good-will." And see how he
extols his benefits. For since that barbarous and abandoned woman could
entertain no lofty sentiment, he shames her from human considerations,
saying, "He knoweth nothing through me," i.e., "he is a great
benefactor to me, and I cannot strike my patron in a vital part. He
hath made me a second lord of his house, and no one(2) hath been kept
back from me, but thee." Here he endeavors to raise her mind, that so
at any rate he might persuade her to be
193
ashamed, and might signify the greatness of her honor. Nor did he
stop even here, but likewise added a name sufficient to restrain her,
saying, "Because thou art his wife; and how shall I do this wickedness?
But what sayest thou? That thy husband is not present, nor knoweth that
he is wronged? But God will behold it." She however profited nothing by
his advice, but still sought to attract him. For desiring to satiate
her own frenzy, not through love of Joseph, she did these things; and
this is evident from what she did afterwards. As that she institutes a
trial, and brings in accusation, and bears false witness, and exposes
to a wild beast him that had done no wrong, and casts him into a
prison; or rather for her part, she even slew him, in such a manner did
she arm the judge against him. What then? Was then Joseph too such as
she was? Nay, altogether the contrary, for he neither contradicted nor
accused the woman. "Yes," it may be said: "for he would have been
disbelieved." And yet he was greatly beloved; and this is evident not
only from the beginning but also from the end. For had not his
barbarian master loved him greatly, he would even have slain him in his
silence, making no defence: being as he was an Egyptian and a ruler,
and wronged in his marriage-bed as he supposed, and by a servant, and a
servant to whom he had been so great a benefactor. But all these things
gave way to his regard for him, and the grace which God poured down
upon him. And together with this grace and love, he had also other no
small proofs, had he been minded to justify himself; the garments
themselves. For if it were she to whom violence was done, her own vest
should have been torn, her face lacerated, instead of her retaining his
garments. But "he heard," saith she, "that I lifted up my voice, and
left his garments, and went out." And wherefore then didst thou take
them from him? since unto one suffering violence, the one thing
desirable is to be rid of the intruder.
But not from hence alone, but also from the
subsequent events, shall I be able to point out his good-will and Iris
love. Yea even when he fell into a necessity of mentioning the cause of
his imprisonment, and his remaining there, he did not even then declare
the whole course of the story. But what saith he? "I too have done
nothing: but indeed I was stolen out of the land of the Hebrews;" and
he no where mentioned the adulteress nor doth he plume himself on the
matter, which would have been any one's feeling, if not for vain-glory,
yet so as not to appear to have been cast into that cell for an evil
cause. For if men in the act of doing wrong by no means abstain even so
from blaming the same things, although to do so brings reproach; of
what admiration is not he worthy, because, pure as he was he did not
mention the woman's passion nor make a show of her sin; nor when
he ascended the throne and became ruler of all Egypt, remember the
wrong done by the woman nor exact any punishment?
Seest thou how he cared for her? but her's was not
love, but madness. For it was not Joseph that she loved, but she sought
to fulfil her own lust. And the very words too, if one would examine
them accurately, were accompanied with wrath and great
blood-thirstiness. For what saith she? "Thou hast brought in a Hebrew
servant to mock us:" upbraiding her husband for the kindness; and she
exhibited the garments, having become herself more savage than any wild
beast: but not so he. And why speak I of his good-will to her, when he
was such, we know, towards his brethren who would slay him; and never
said one harsh thing of them, either within doors or without?
[14.] Therefore Paul saith, that the love which we
are speaking of is the mother of all good things, and prefers it to
miracles and all other gifts. For as where there are vests and sandals
of gold, we require also some other garments whereby to distinguish the
king: but if we see the purple and the diadem, we require not to see
any other sign of his royalty: just so here likewise, when the diadem
of love is upon our head, it is enough to point out the genuine
disciple of Christ, not to ourselves only, but also to the unbelievers.
For, "by this," saith He, "shall all men know that ye are My disciples,
if ye have love one to another." (S. John xiii. 35:)
So that this sign is greater surely than all signs, in that the
disciple is recognised by it. For though any should work ten thousand
signs, but be at strife one with another, they will be a scorn to the
unbelievers. Just as if they do no sign, but love one another exactly,
they will continue both reverenced and inviolable by all men. Since
Paul himself we admire on this account, not for the dead whom he
raised, nor for the lepers whom he cleansed, but because he said, "who
is weak, and I am not weak? who is made to stumble, and I burn not?" (2
Cor. xi. 29) For shouldest thou have ten thousand miracles to compare
with this, thou wilt have nothing equal to it to say. Since Paul also
himself said, that a great reward was laid up for him, not because he
wrought miracles, but because "to the weak he became as weak. For what
is my reward?" saith he. "That, when I preach the Gospel, I may make
the Gospel without charge." (1 Cor. ix. 18.) And when he puts himself
before the Apostles, he saith not, "I have wrought miracles more
abundant than they," but, "I have
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labored more abundantly than they." (1 Cor. xv. 10.) And even by famine
was he willing to perish for the salvation of the disciples. "For it
were better for me to die," saith he, "than that any man should make my
glorying void:" (1 Cor. ix. 15.) not because he was glorying, but
that he might not seem to reproach them. For he no where is wont to
glory in his own achievements, when the season doth not call to it; but
even if he be compelled so to do he calleth, himself "a fool." But if
he ever glory it is "in infirmities," in wrongs, in greatly
sympathizing with those who are injured: even as here also he saith,
"who is weak, and I am not weak?" These words are greater even than
perils. Wherefore also he sets them last, amplifying his discourse.
Of what then must we be worthy compared with him,
who neither contemn wealth for our own sake, nor give up the
superfluities of our goods? But not so Paul; rather both soul and body
did he use to give up, that they who stoned and beat him with rods,
might obtain the kingdom. "For thus," saith he, "hath Christ taught me
to love;" who left behind Him the new commandment concerning love,
which also Himself fulfilled in deed. For being Lord of all, and of
that Blessed Nature; from men, whom He created out of nothing and on
whom He had bestowed innumerable benefits, from these, insulting and
spitting on Him, He turned not away, but even became man for their
sakes, and conversed with harlots and publicans, and healed the
demoniacs, and promised heaven. And after all these things they
apprehended and beat him with rods, bound, scourged, mocked, and at
last crucified Him. And not even so did He turn away, but even when He
was on high upon the cross, He saith, "Father, forgive them their sin."
But the thief who before this reviled Him, He translated into very
paradise; and made the persecutor Paul, an Apostle; and gave up His own
disciples, who were His intimates and wholly devoted to Him, unto death
for the Jews' sake who crucified Him.
Recollecting therefore in our minds all these
things, both those of God and of men, let us emulate these high deeds,
and possess ourselves of the love which is above all gifts, that we may
obtain both the present and the future blessings: the which may we all
obtain, through the grace and mercy of our Lord Jesus Christ, with Whom
to the Father, with the Holy Ghost, be glory, power, honor, now and
ever, and world without end. Amen.
HOMILY XXXIII.
1 Cor. XIII. 4.
Love suffereth long, and is kind; love envieth not; love vaunteth not
itself, is not puffed up.
Thus, whereas he had showed, that both faith and
knowledge and prophecy and tongues and gifts and healing and a perfect
life and martyrdom, if love be absent, are no great advantage; of
necessity he next makes an outline of its matchless beauty, adorning
its image with the parts of virtue as with a sort of colors, and
putting together all its members with exactness. But do not thou
hastily pass by, beloved, the things spoken, but examine each one of
them with much care, that thou mayest know both the treasure which is
in the thing and the art of the painter. Consider, for example, from
what point he at once began, and what he set first, as the cause of all
its excellence. And what is this? Long-suffering. This is the root of
all self-denial. Wherefore also a certain wise man said, "A man that is
long-suffering(1) is of great understanding; but he that is hasty of
spirit is mightily foolish(2)."
And comparing it too with a strong city, he said
that it is more secure than that. For it is both an invincible weapon
and a sort of impregnable tower, easily beating off all annoyances. And
as a spark falling into the deep doth it no injury, but is itself
easily quenched: so upon a long-suffering soul whatever unexpected
thing falls, this indeed speedily vanishes, but the soul it disturbs
not: for of a truth there is nothing so impenetrable as long-suffering.
You may talk of armies, money, horses, walls, arms, or any thing else
whatsoever; you will name nothing like long-suffering. For he that is
encompassed with those, oftentimes, being overcome by anger, is upset
like a worthless child, and fills all with confusion and tempest: but
this man, settled as it were in a harbor, enjoys a profound calm.
Though thou surround him
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with loss, thou hast not moved the rock; though thou bring insult upon
him, thou hast not shaken the tower: and though thou bruise him with
stripes, thou hast not wounded the adamant.
Yea, and therefore is he called long-suffering,
because he hath a kind of long and great soul. For that which is long
is also called great. But this excellence is born of love, both to them
who possess and to them who enjoy it contributing no small advantage.
For tell me not of those abandoned wretches, who, doing evil and
suffering none, become worse: since here, not from his long-suffering,
but from those who abuse it, this result arises. Tell me not therefore
of these, but of those gentler persons, who gain great benefit
therefrom. For when, having done ill, they suffer none, admiring the
meekness of the sufferer, they reap thereby a very great lesson of self
command.
But Paul doth not stop here, but adds also the other
high achievements of love, saying, "is kind." For since there are some
who practise their long-suffering with a view not to their own
self-denial, but to the punishment of those who have provoked them, to
make them burst with wrath; he saith that neither hath charity this
defect. Wherefore also he added, "is kind." For not at all with a view
to light up the fire, in those who are inflamed by anger, do they deal
more gently(1) with them, but in order to appease and extinguish it:
and not only by enduring nobly, but also by soothing and comforting, do
they cure the sore and heal the wound of passion.
"Envieth not." For it is possible for one to be both
long-suffering and envious, and thereby that excellency is spoiled. But
love avoids this also.
"Vaunteth not itself;" i.e., is not rash(2). For it
renders him who loves both considerate, and grave, and steadfast. In
truth, one mark of those who love unlawfully is a defect in this point.
Whereas he to whom this love is known, is of all men the most entirely
freed from these evils. For when there is no anger within, both
rashness and insolence are clean taken away. Love, like some excellent
husbandman, taking her seat inwardly in the soul and not suffering any
of these thorns to spring up.
"Is not puffed up." For so we see many who think
highly of themselves on the score of these very excellencies; for
example, on not being envious, nor grudging, nor mean-spirited, nor
rash: these evils being incidental not to wealth and poverty only, but
even to things naturally good. But love perfectly purges out all. And
consider: he that is long-suffering is not of course also kind. But if
he be not kind, the thing becomes a vice, and he is in danger of
falling into malice. Therefore she supplies a medicine, I mean
kindness, and preserves the virtue pure. Again, the kind person often
becomes over-complaisant; but this also she corrects. For "love," saith
he, "vaunteth not itself, is not puffed up:" the kind and
long-suffering is often ostentatious; but 'she takes away this vice
also.
And see how he adorns her not only from what she
hath, but also from what she hath not. For he saith that she both
brings in virtue, and extirpates vice, nay rather she suffers it not to
spring up at all(3). Thus he said not, "She envieth, indeed, but
overcometh envy;" nor, "is arrogant, but chastiseth that passion;" but,
"envieth not, vaunteth not itself, is not puffed up;" which truly is
most to be admired, that even without toil she accomplishes her good
things, and without war and battle-array her trophy is set up: she not
permitting him that possesseth her to toil and so to attain the crown,
but without labor conveying to him her prize. For where there is not
passion to contend against sober reason, what labor can there be?
[2.] "Doth not behave itself unseemly.(4)" "Nay,
why," saith he, "do I say, she ' is not puffed up,' when she is
so far from that feeling, that in suffering the most shameful things
for him whom she loves, she doth not even count the thing an
unseemliness?" Again, he did not say, "she suffereth unseemliness but
beareth the shame nobly," but, "she doth not even entertain any sense
at all of the shame." For if the lovers of money endure all manner of
reproaches for the sake of that sordid traffic of theirs, and far from
hiding their faces, do even exult in it: much more he that hath this
praiseworthy love will refuse nothing whatsoever for the safety's sake
of those whom he loves: nay, nor will any thing that he can suffer
shame him.
And that we may not fetch our example from any thing
base, let us examine this same statement in its application to Christ,
and then we shall see the force of what hath been said. For our Lord
Jesus Christ was both spit upon and beaten with rods by pitiful slaves;
and not only did He not count it an unseemliness, but He even exulted
and called the thing glory; and bringing in a robber and murderer with
Himself before the rest into paradise, and discoursing with a harlot,
and this when the standers-by all accused Him, He counted not the thing
to
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he disgraceful, but both allowed her to kiss His feet, and to bedew His
body with her tears, and to wipe them away with her hair, and this amid
a company of spectators who were foes and enemies; "for love doeth
nothing unseemly."
Therefore also fathers, though they be the first of
philosophers and orators, are not ashamed to lisp with their children;
and none of those who see them find fault with them, but the thing is
esteemed so good and right as to be even worthy of prayer. And again,
should they become vicious, the parents keep on correcting, caring for
them, abridging the reproaches they incur, and are not ashamed. For
love "cloth nothing unseemly," but as it were with certain golden wings
covereth up all the offences of the beloved.
Thus also Jonathan loved David; and hearing his
father say, (1 Sam. xx. 30.) "Thou son of damsels that have run away
from their homes(1), thou womanly bred,(2)" he was not ashamed, though
the words be full of great reproach. For what he means is this: "Thou
son of mean harlots who are mad after men, who run after the
passers-by, thou unnerved and effeminate: wretch, who hast nothing of a
man, but livest to the shame of thyself and the mother who bare thee."
What then? Did he grieve at these things, and hide his face, and turn
away from his beloved? Nay, quite the contrary; he displayed hiss
fondness as an ornament. And yet the one was at that time a king, and a
king's son, even Jonathan; the other a fugitive and a wanderer, I mean,
David. But not even thus was he ashamed of his friendship. "For love
doth not behave itself unseemly. Yea, this is its wonderful
quality that not only it suffers not the injured to grieve and feel
galled, but even disposes him to rejoice. Accordingly, he too, of whom
we are speaking, after all these things, just as though he had a crown
put on him, went away and fell on David's neck. For love knows not what
sort of thing shame may be. Therefore it glories in those things for
which another hides his face. Since the shame is, not to know how to
love; not, when thou lovest, to incur danger and endure all for the
beloved.
But when I say, "all," do not suppose I mean things
injurious also; for example, assisting a youth in a love affair, or
whatsoever hurtful thing any one may beseech another to do for him. For
such a person doth not love, and this I showed you lately from the
Egyptian woman: since in truth he only is the lover who seeks what is
profitable to the beloved: so that if any pursue not this, even what is
right and good, though he make ten thousand professions of love, he is
more hostile than any enemies.
So also Rebecca aforetime, because she exceedingly
clung to her son, both perpetrated a theft, and was not ashamed of
detection, neither was she afraid, though the risk was no common
one; but even when her son raised scruples(3) to her, "upon me be thy
curse, my son," she said, Dost thou see even in a woman the soul of the
Apostle how, even as Paul chose, (if one may compare a small thing with
a great,) to be anathema for the Jews' sake, (Rom. ix. 3.) so also she,
that her son; might be blessed, chose to be no less than accursed. And
the good things she gave up to him, for she was not, it seems, to be
blessed with him, but the evils she was prepared to endure herself
alone: nevertheless, she rejoiced, and hasted, and this where so great
a danger lay before her, and she was grieved at the delay of the
business: for she feared lest Esau might anticipate them and render her
wisdom vain. Wherefore also she cuts short the conversation and urges
on the young man, and just permitting him to answer what had been said,
states a
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reason sufficient to persuade him. For she said not, "thou sayest these
things without reason, and in vain thou fearest, thy father having
grown old and being deprived of clearness of sight:" but what? "upon me
be thy curse, my son. Only do thou not mar the plot, nor lose the
object of our chase, nor give up the treasure."
And this very Jacob, served he not for wages with
his kinsmen twice seven years? Was he not together with the bondage
subject to mockery in respect of that trick? What then? Did he feel the
mockery? Did he count it behaving himself unseemly, that being a
freeman, and free born, and well brought up, he endured slaves'
treatment among his own kinsmen: a thing which is wont to be most
vexing, when one receives opprobrious treatment from one's friends? In
no wise. And the cause was his love, which made the time, though long,
appear short. "For they were," saith he, (Gen. xxix. 20.) "in his sight
as a few days." So far was he from being galled and blushing for this
his bondage. Justly then said the blessed Paul, "Love doth not behave
itself unseemly."
[3.] Ver. 5. "Seeketh not its own, is not provoked."
Thus having said, "doth not behave itself unseemly,"
he showeth also the temper of mind, on account of which she doth not
behave herself unseemly. And what is that temper? That she "seeketh not
her own." For the beloved she esteems to be all, and then only
"behaveth herself unseemly," when she cannot free him from such
unseemliness; so that if it be possible by her own unseemliness to
benefit her beloved, she doth not so much as count the thing
unseemliness; for the other party thereafter is yourself, when you
love(1): since this is friendship, that the lover and the beloved
should no longer be two persons divided, but in a manner one single
person; a thing which no how takes place except from love. Seek not
therefore thine own, that thou mayest find thine own. For he that seeks
his own, finds not his own. Wherefore also Paul said, "Let no man seek
his own, but each his neighbor's good." (1 Cor. x. 24.) For your own
profit lies in the profit of your neighbor, and his in yours. As
therefore one that had his own gold buried in the house of his
neighbor, should he refuse to go and there seek and dig it up, will
never seek it; so likewise here, he that will not seek his own profit
in the advantage of his neighbor, will not attain unto the crowns due
to this: God Himself having therefore so disposed of it, in order that
we should be mutually bound together: and even as one awakening a
slumbering child to follow his brother, when he is of himself
unwilling, places in the brother's hand that which he desires and longs
for, that through desire of obtaining it he may pursue after him that
holds it, and accordingly so it takes place: thus also here, each man's
own profit hath he given to his neighbor, that hence we may run after
one another, and not be torn asunder.
And if thou wilt, see this also in our case who
address you. For my profit depends on thee, and thy advantage on me.
Thus, on the one hand it profits thee to be taught the things that
please God, but with this have I been entrusted, that thou mightest
receive it from me, and therefore mightest be compelled to run unto me;
and on the other hand it profits me that thou shouldest be made better:
for the reward which I shall receive for this will be great; but this
again lieth in thee; and therefore am I compelled to follow after thee
that thou mayest be better, and that I may receive my profit from thee.
Wherefore also Paul saith, "For what is my hope? are not even ye?" And
again, "My hope, and my joy, and the crown of my rejoicing." (1 Thes.
ii. 19.) So that the joy of Paul was the disciples, and his joy they
had. Therefore he even wept when he saw them perishing.
Again their profit depended on Paul: wherefore he
said, "For the hope of, Israel I am bound with this chain. (Acts
xxviii. 20.) And again, "These things I endure for the elect's sakes
that they may obtain eternal life. (2 Tim. ii. 10.) And this one may
see in worldly things. "For the wife," saith he, "hath not power over
her own body, nor yet the husband; but the wife over the husband's, and
the husband over the wife's." (1 Cor. vii. 4.) So likewise we, when we
wish to bind any together, do this. We leave neither of them in his own
power, but extending a chain between them, we cause the one to be
holden of the other, and the other of the one. Wilt thou also see this
in the case of governors? He that judges sits not in judgment for
himself, but seeking the profit of his neighbor. The governed on the
other hand, seek the profit of the governor by their attendance, by
their ministry, by all the other things. Soldiers take up their arms
for us, for on our account they peril themselves. We for them are in
straits; for from us are their supplies.
But if thou sayest, "each one doth this seeking his
own," this also say I, but I add, that by the good of another one's own
is won. Thus both the soldier, unless he fight for them that support
him, hath none that ministers to him for this end: and this same on the
other hand, unless he nourish the soldier, hath none to arm himself in
his behalf. [4.] Seest thou love, how it is everywhere ex-
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tended and manages all things? But be not weary, until thou have
thoroughly acquainted thyself with this golden chain. For having said,
"seeketh not her own," he mentions again the good things produced by
this. And what are these?
"Is not easily provoked, thinketh no evil.(1)" See
love again not only subduing vice, but not even suffering it to arise
at all. For he said not, "though provoked, she overcomes," but, "is not
provoked." And he said not, "worketh no evil," but, "not even
thinketh;" i.e., so far from contriving any evil, she doth not even
suspect it of the beloved. How then could she work any, or how be
provoked? who doth not even endure to admit an evil surmise; whence is
the fountain of wrath.
Ver. 6. "Rejoiceth not in unrighteousness:" i. e.,
doth not feel pleasure over those that suffer ill: and not this only,
but also, what is much greater, "rejoiceth with the truth." "She feels
pleasure," saith he, "with them that are well spoken of," as Paul
saith, "Rejoice with them that rejoice, and weep with them that weep."
(Rom. xii. 15.)
Hence, she "envieth not," hence she "is not puffed
up:" since in fact she accounts the good things(2) of others her own.
Seest thou how by degrees love makes her nursling an
angel? For when he is void of anger, and pure from envy, and free from
every tyrannical passion, consider that even from the nature of man he
is delivered from henceforth, and hath arrived at the very serenity of
angels.
Nevertheless, he is not content with these, but hath
something even more than these to say: according to his plan of stating
the stronger points later. Wherefore he saith, "beareth all things."
From her long-suffering, from her goodness; whether they be burdensome,
or grievous, or insults, or stripes, or death, or whatsoever else. And
this again one may perceive from the case of blessed David. For what
could be more intolerable than to see a son rising up against him, and
aiming at the usurpation, and thirsting for a father's blood? Yet this
did that blessed one endure, nor even so could he bear to throw out one
bitter expression against the parricide; but even when he left all the
rest to his captains, gave a strong injunction respecting his safety.
For strong was the foundation of his love. Wherefore also it "beareth
all things."
Now its power the Apostle here intimates, but its
goodness, by what follows. For, "it hopeth all things," saith he,
"believeth all things, endureth all things." What is, "hopeth all
things?" It doth not despair ," saith he, "of the beloved, but even
though he be worthless, it continues to correct, to provide, to care
for him."
"Believeth all things." "For it doth not merely
hope," saith he, "but also believeth from its great affection." And
even if these good things should not turn out according to its hope,
but the other person should prove yet more intolerable, it bears even
these. For, saith he, it "endureth all things." [5.] Ver. 8. "Love
never faileth."
Seest thou when he put the crown on the arch, and
what of all things is peculiar to this gift? For what is, "faileth
not?" it is not severed, is not dissolved by endurance. For it puts up
with everything: since happen what will, he that loves never can hate.
This then is the greatest of its excellencies.
Such a person was Paul. Wherefore also he said, "If
by any means I may provoke to emulation them which are my flesh;" (Rom.
xi. 14.) and he continued hoping. And to Timothy he gave a charge,
saying, "And the Lord's servant must not strive, but be gentle towards
all .... in meekness correcting those that oppose themselves, if God
peradventure may give them the knowledge of the truth.(3)" (2 Tim. ii.
24, 25:)
"What then," saith one, "if they be enemies and
heathens, must one hate them?" One must hate, not them but their
doctrine: not the man, but the wicked conduct, the corrupt mind. For
the man is God's work, but the deceit is the devil's work. Do thou not
therefore confound the things of God and the things of the devil. Since
the Jews were both blasphemers, and persecutors, and injurious, and
spake ten thousand evil things of Christ. Did Paul then hate them, he
who of all men most loved Christ? In no wise, but he both loved them,
and did everything for their sakes: and at one time he saith, "My
heart's desire and my supplication to God is for them that they may be
saved :" (Rom. x. 1, ix. 3.) and at another, "I could wish that myself
were anathema from Christ for their sakes." Thus also Ezekiel seeing
them slain saith, "Alas, O Lord, dost Thou blot out the remnant of
Israel?" (Ezek. ix. 8.) And Moses, "If Thou wilt forgive their sin,
forgive." (Exod. xxxii. 32.)
Why then saith David, "Do not I hate them, O Lord,
that hate Thee, and against Thine enemies did I not pine away? I hate
them with perfect hatred." (Ps. cxxxix. 21, 22.)
Now, in the first place, not all things spoken in
the Psalms by David, are spoken in the person of David. For it is he
himself who saith, "I have dwelt in the tents of Kedar;" (Ps. cxx. 5)
and, "By the waters of Babylon, there we sat
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down and wept:" (cxxxvii. 1.) yet he neither saw Babylon, nor the tents
of Kedar.
But besides this, we require now a completer
self-command. Wherefore also when the disciples besought that fire
might come down, even as in the case of Elias, "Ye know not," saith
Christ, "what manner of spirit ye are of. (Luke ix. 55.) For at that
time not the ungodliness only, but also the ungodly themselves, they
were commanded to hate, in order that their friendship might not prove
an occasion of transgression unto them. Therefore he severed their
connections, both by blood and marriage, and on every side he fenced
them off.
But now because he hath brought us to a more entire
self-command and set us on high above that mischief, he bids us rather
admit and soothe them. For we get no harm from them, but they get good
by us. What then doth he say? we must not hate, but pity. Since if thou
shall hate, how wilt thou easily convert him that is in error? how wilt
thou pray for the unbeliever? for that one ought to pray, hear what
Paul saith: "I exhort therefore, first of all, that supplications,
prayer, intercessions, thanksgivings be made for all men." (1 Tim. ii.
1.) But that all were not then believers, is, I suppose, evident unto
every one. And again, "for kings and all that are in high place." But
that these were ungodly and transgressors, this also is equally
manifest. Further, mentioning also the reason for the prayer, he adds,
"for this is good and acceptable in the sight of God our Saviour; who
willeth that all men should be saved, and come to the knowledge of the
truth." Therefore, if he find a Gentile wife consorting with a
believer, he dissolves not the marriage. Yet what is more closely
joined than a man to his wife? "For they two shall be one flesh," (Gen.
ii. 24.) and great in that instance is the charm, and ardent the
desire. But if we are to hate ungodly and lawless men, we shall go on
to hate also sinners; and thus in regular process thou wilt be broken
off from the most even of thy brethren, or rather from all: for there
is not one, no, not one, without sin. For if it be our duty to hate the
enemies of God, one must not hate the ungodly only, but also sinners:
and thus we shall be worse than wild beasts, shunning all, and puffed
up with pride; even as that Pharisee. But not thus did Paul command us,
but how? "Admonish the disorderly, encourage the faint-hearted, support
the weak, be long suffering toward all." (1 Thes. v. 14.)
[6.] What then doth he mean when he saith, "If any
obeyeth not our word by this epistle, note that man, that ye have no
company with him?" (2 Thes. iii. 14.) In the first place, he saith this
of brethren, however not even so without limitation, but this too with
gentleness. For do not thou cut off what follows, but subjoin also the
next clause: how, having said, "keep no company," he added, "yet count
him not as an enemy, but admonish him as a brother." Seest thou how he
bade us hate the deed that is evil, and not the man? For indeed it is
the work of the devil to tear us asunder from one another, and he hath
ever used great diligence to take away love that he may cut off the way
of correction, and may retain him in error and thee in enmity, and thus
block up the way of his salvation. For when both the physician hates
the sick man and flies from him, and the sick man turns away from the
physician, when will the distempered person be restored, seeing that
neither the one will call in the other's aid, nor will the other go to
him?
But wherefore, tell me, dost thou at all turn away
from him and avoid him? Because he is ungodly? Truly for this cause
oughtest thou to welcome and attend him, that thou mayest raise him up
in his sickness. But if he be incurably sick, still thou hast been
bidden to do thy part. Since Judas also was incurably diseased, yet God
left not off attending upon him. Wherefore, neither do thou grow weary.
For even if after much labor thou fail to deliver him from his
ungodliness, yet shalt thou receive the deliverer's reward, and wilt
cause him to wonder at thy gentleness, and so all this praise will pass
on to God. For though thou shouldest work wonders, and raise the dead,
and whatsoever work thou doest, the Heathen will never wonder at thee
so much, as when they see thee displaying a meek, gentle, mild
disposition. And this is no small achievement: since many will even be
entirely delivered from their evil way; there being nothing that hath
such power to allure men as love. For in respect of the former they
will rather be jealous of thee, I mean the signs and wonders; but for
this they will both admire and love thee: and if they love, they will
also lay hold of the truth in due course. If however he become not all
at once a believer, wonder not nor hurry on, neither do thou require
all things at once, but suffer him for the present to praise, and love,
and unto this in due course he will come.
[7.] And that thou mayest clearly know how great a
thing this is, hear how even Paul, going before an unbelieving judge,
made his defence. "I think myself happy," saith he, "That I am to make
my defence before thee." (Acts xxvi. 2.) And these things he said, not
to flatter him, far from it; but wishing to gain him by his gentleness.
And he did in part gain him, and he that was till then considered to be
condemned took captive his judge, and the victory is confessed by the
person himself who was
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made captive, with a loud voice in the presence of all, saying, "With
but little persuasion thou wouldst fain make me a Christian." (Acts
xxvi. 28, 29.) What then saith Paul? He spread his net the wider, and
saith, "I would to God, that not only thou, but also all that hear me
this day, might become such as I am, except these bonds." What sayest
thou, O Paul? "except these bonds?" And what confidence remains for
thee, if thou art ashamed of these things, and fliest from them, and
this before so great a multitude? Dost thou not every where in thy
Epistles boast of this matter, and call thyself a prisoner? Dost thou
not every where carry about this chain in our sight as a diadem? What
then hath happened now that thou deprecatest these bonds? "I myself
deprecate them not," saith he, "nor am I ashamed of them, but I
condescend to their weakness. For they are not yet able to receive my
glorying; and I have learned from my Lord not to put 'a piece of
undressed cloth upon an old garment :' (S. Mat. ix. 16.) therefore did
I thus speak. For, in fact, unto this time they have heard ill reports
of our doctrine, and abhor the cross. If therefore I should add also
bonds, their hatred becometh greater; I removed these, therefore, that
the other might be made acceptable. So it is, that to them it seems
disgraceful to be bound, because they have not as yet tasted of the
Glory which is with us. One must therefore condescend: and when they
shall have learned of the true life, then will they know the beauty
also of this iron, and the lustre which comes of these bonds."
Furthermore, discoursing with others, he even Calls the thing a free
gift, saying, "It hath been granted in the behalf of Christ, not only
to believe on Him, but also to suffer in His behalf." (Phil. i. 29.)
But for the time then present, it was a great thing for the hearers not
to be ashamed of the cross: for which cause he goes on gradually. Thus,
neither doth any one introducing a person to a palace, before that he
beholds the vestibule, compel him, yet standing without, to survey what
is within: since in that way it will not even seem admirable, unless
one enter in and so acquaint one's self with all.
So then let us also deal with the heathen sort: with
condecension, with love. For love is a great teacher, and able both to
withdraw men from error, and to reform the character, and to lead them
by the hand unto self-denial, and out of stones to make men.
[8.] And if thou wouldest learn her power, bring me
a man timid and fearful of every sound, and trembling at shadows; or
passionate, and harsh, and a wild beast rather than a man; or wanton
and licentious; or wholly given to wickedness; and deliver him into the
hands of love, and introduce him into this school; and thou wilt
speedily see that cowardly and timid creature made brave and
magnanimous, and venturing upon all things cheerfully. And what is
wonderful, not from any change in nature do these things result, but in
the coward soul itself love manifests her peculiar power; and it is
much the same as if one should cause a leaden sword, not turned into
steel but continuing in the nature of lead, to do the work of steel. As
thus: Jacob was a "plain man(1), (Gen. xxv. 27. ) dwelling in a
house(2), and unpracticed in toils and dangers, living a kind of remiss
and easy life, and like a virgin in her chamber, so also he was
compelled for the most part to sit within doors and keep the house;
withdrawn from the forum and all tumults of the forum, and from all
such matters, and even continuing in ease and quietness. What then?
After that the torch of love had set him on fire, see how it made this
plain and home-keeping man strong to endure and fond of toil. And of
this hear not what I say, but what the patriarch himself saith: how
finding fault with his kinsman, his words are, "These twenty years am I
with thee." (Gen. xxxi. 36.) And how wert thou these twenty years? (For
this also he adds, ) "Consumed by the heat in the day time, and with
the frost by night, and sleep departed from mine eyes," Thus speaks
that "plain man, keeping at home," and living that easy life.
Again, that he was timid is evident, in that,
expecting to see Esau, he was dead with fear. But see again, how this
timid man became bolder than a lion under the influence of love. For
putting himself forward like some champion before the rest, he was
ready to be first in receiving that savage and slaughter-breathing
brother as he supposed him to be, and with his own body to purchase the
safety of his wives: and him whom he feared and shuddered at, he
desired to behold himself foremost in the array. For this fear was not
so strong as his affection for his wives. Seest thou how, being timid,
he became suddenly adventurous, not by changing his character, but
being invigorated by love? For that after this also he was timid, is
evident by his changing from place to place.
But let no man consider what has been said to be a
charge against that righteous man: since being timid is no reproach,
for this is a man's nature; but the doing any thing unseemly for
timidity's sake. For it is possible for one that is timid by nature to
become courageous through piety. What did Moses? Did he not, through
fear of a single Egyptian, fly, and go away into banishment?
Nevertheless, this fugitive who could not endure the menace
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of a single man, after that he tasted of the honey of love, nobly and
without compulsion from any man, was forward to perish together with
them whom he loved. "For if thou wilt forgive their sin," saith he,
"forgive; and if not, blot me, I pray thee, out of Thy book which thou
hast written. (Exod. xxxii. 32.)
[9.] Moreover, that love makes also the fierce
moderate, and the wanton chaste, we have no longer need of any
examples: this being evident to all men. Though a man be more savage
than any wild beast, no sheep so gentle as he is rendered by love.
Thus, what could be more savage and frantic than Saul? But when his
daughter let his enemy go, he uttered not against her even a bitter
word. And he that unsparingly put to the sword all the priests for
David's sake, seeing that his daughter had sent him away from the
house, was not indignant with her even as far as words; and this when
so great a fraud had been contrived against him: because he was
restrained by the stronger bridle of love.
Now as moderation, so chastity, is an ordinary
effect of love. If a man love his own wife as he ought to love, even
though he be never so much inclined to wantoness, he will not endure to
look upon another woman, on account of his affection for her. "For
love," (Cant. viii. 5.) saith one, "is strong as death." So that from
no other source doth wanton behavior arise than from want of love.
Since then love is the Artificer of all virtue, let
us with all exactness implant her in our own souls, that she may
produce for us many blessings, and that we may have her fruit
continually abounding, the fruit which is ever fresh and never decays.
For thus shall we obtain no less than eternal blessings: which may we
all obtain, through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father, and also the Holy Ghost, be glory, power, and
honor, now and for ever, and world without end. Amen.
HOMILY XXXIV.
1 Cor. XIII. 8.
But whether there be prophecies, they shall be done away; whether there
be tongues, they shall cease; whether there be knowledge, it shall be
done away.
Having shown the excellency of love from its being
requisite both to the spiritual gifts, and to the virtues of life; and
from rehearsal of all its good qualities, and by showing it to be the
foundation of exact self-denial; from another, a third head, again he
points out its worth. And this he doth, first from a wish to persuade
those who seemed to be accounted inferior that it is in their power to
have the chief of all signs, and that they will be no worse off than
the possessors of the gifts, if they have this, but rather much better:
secondly, with regard on the other hand to them that had the greater
gifts and were lifted up thereby, studying to bring them down and to
show that they have nothing unless they have this. For thus they would
both love one another, envy as well as pride being hereby taken away;
and reciprocally, loving one another, they would still further banish
these passions. "For love envieth not, is not puffed up." So that on
every side he throws around them an impregnable wall, and a manifold
unanimity, which first removes all their disorders, and thereby again
waxes stronger. Therefore also he put forward innumerable reasons which
might comfort their dejection. As thus: both "the same Spirit," saith
he, is the giver; and He "giveth to profit withal; and divideth as he
will," and it is a gift which He divideth, not a debt. Though thou
receive but a little, thou dost equally contribute to the body, and
even thus thou enjoyest much honor. And he that hath the greater, needs
thee who hast the less. And, "Love is the greatest gift, and 'the more
excellent way.'"
Now all this he said doubly to bind them to each
other, both by their not considering themselves disparaged while they
had this; and because, after pursuit and attainment of it, they
henceforth would not feel human infirmity; both as having the root of
all gifts, and as no longer capable of contentiousness even though they
had nothing. For he that is once led captive by love is freed from
contentiousness.
And this is why, pointing out to them how great
advantages they shall thence reap, he sketched out its fruits; by his
praises of it repressing their disorders: inasmuch as each one of the
things mentioned by him was a sufficient medicine to heal their wounds.
Wherefore also he said, "suffereth long," to them that
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are at strife one with another; "is kind," to them that stand mutually
aloof, and bear a secret grudge; "envieth not," to them that look
grudgingly on their superiors; "vaunteth not itself," to them that are
separated; "is not puffed up," to them that boast themselves against
others; "doth not behave itself unseemly," to them that do not think it
their duty to condescend; "seeketh not her own," to them that overlook
the rest; "is not provoked. taketh not account of evil," to them that
are insolent; "rejoiceth not in unrighteousness, but rejoiceth with the
truth," to them again that are envious; "beareth all things," to them
that are treacherous; "hopeth all things," to the despairing; "endureth
all things, never faileth," to them that easily separate themselves.
[2.] Now then after that in every way he had shown
her to be very exceedingly great, again he doth so from another most
important head, by a fresh comparison exalting her dignity, and saying
thus; "but whether there be prophecies, they shall be done away;
whether there be tongues, they shall cease." For if both these were
brought in in order to the faith; when that is every where sown abroad,
the use of these is henceforth superfluous. But the loving one another
shall not cease, rather it shall even advance further, both here and
hereafter, and then more than now. For here there are many things that
Weaken(1) our love; wealth, business, passions of the body, disorders
of the soul; but there none of these.
But although it be no marvel that prophecies and
tongues should be done away, that knowledge should be done away, this
is what may cause some perplexity. For this also he added, "Whether
there be knowledge, it shall be done away." What then? are we then to
live in ignorance? Far from it. Nay, then specially it is probable that
our knowledge is made intense. Wherefore also he said, "Then shall I
know, even as also I am known." For this reason, if you mark it, that
you might not suppose this to be done away equally with the prophecy
and the tongues, having said, "Whether there be knowledge, it shall be
done away," he was not silent, but added also the manner of its
vanishing away, immediately subjoining the saying,
Ver. 9. 10. "We know in part, and we prophesy in
part. But when that which is perfect is come, then that which is in
part shall be done away."
It is not therefore knowledge that is done away, but
the circumstance that our knowledge is in part. For we shall not only
know as much but even a great deal more. But that I may also make it
plain by example; now we know
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that God is every where, but how, we know not. That He made out of
things that are not the things that are we know; but of the manner we
are ignorant. That He was born of a virgin, we know; but how, we know
not yet. But then shall we know somewhat more and clearer concerning
these thing. Next he points out also how great is the distance between
the two, and that our deficiency is no small one, saying,
Vet. 11. "When I was a child, I spake as a child, I
felt as a child, I thought as a child; but now that I am become a man,
I have put away childish things."
And by another example too he manifests the same
thing again, saying,
Ver. 12. "For now we see in a mirror." Further,
because the glass sets before us the thing seen indefinitely, he added,
"darkly(2)," to show very strongly that the present knowledge is most
partial.
"But then face to face." Not as though God hath a
face, but to express the notion of greater clearness and perspicuity.
Seest thou how we learn all things by gradual addition?
"Now I know in part; but then shall I know even as
also I have been known." Seest thou how in two ways he pulls down their
pride? Both because their knowledge is in part, and because not even
this have they of themselves. "For I knew Him not, but He made Himself
known(3) to me," saith he. Wherefore, even as now He first knew me, and
Himself hastened towards me, so shall I hasten towards Him then much
more than now. For so he that sits in darkness, as long as he sees not
the sun doth not of himself hasten to meet the beauty of its beam,
which indeed shows itself as soon as it hath begun to shine: but when
he perceives its brightness, then also himself at length follows after
its light: This then is the meaning of the expression, "even as also I
have been known." Not that we shall so know him as He is, but that even
as He hastened toward us now, so also shall we cleave unto Him then,
and shall know many of the things which are now secret, and shall enjoy
that most blessed society and wisdom. For if Paul who knew so much was
a child, consider what those things must be. If these be "a glass" and
"a riddle," do thou hence again infer, God's open Face, how great a
thing It is.
[3.] But that I may open out to thee some small part
of this difference, and may impart some faint ray of this thought to
thy soul, I would have thee recall to mind things as they were in the
Law, now after that grace hath shone forth. For those things too, that
came before grace, had a certain great and marvellous
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appearance: nevertheless, hear what Paul saith of them after grace
came: "That which was made glorious had no glory in this respect, by
reason of the glory that surpasseth." (2 Cor. iii. 10).
But that what I say may be made yet clearer, let us
apply the argument to some one of the rites then performed, and then
thou wilt see how great is the difference. And if thou wilt, let us
bring forward that passover and this, and then shalt thou be aware of
our superiority. For the Jews indeed celebrated it, but they celebrated
it "so as in a mirror, and darkly." But these hidden mysteries they
never at any time did even conceive in their mind, nor what things they
prefigured. They saw a lamb slain, and the blood of a beast, and
door-posts sprinkled with it; but that the Son of God incarnate shall
be slain, and shall set free the whole world, and shall grant both to
Greeks and Barbarians to taste of this Blood, and shall open heaven to
all, and shall offer what is there to the whole human race, and having
taken His blood-stained flesh shall exalt it above the heaven, and the
heaven of heavens, and, in a word, above all the hosts on high, of the
angels and archangels and all the other powers, and shall cause it
shining in unspeakable glory,--to sit down upon the throne itself of
the King, on the right hand of the Father these things, I say, no one,
either of them or of the rest of mankind, either foreknew or was able
ever to conceive.
[4.] But what say those who shrink from nothing?(1)
That the expression, "now I know in part," is spoken in dispensations;
for that the Apostle had the perfect knowledge of God. And now he calls
himself a child? How sees he "in a mirror?" How "darkly," if he hath
the sum of knowledge? And why doth he refer to it as something peculiar
to the Spirit, and to no other power in the creation, saying, "For who
among men knoweth the things of a man, save the spirit of the man which
is in him? Even so the things of God none knoweth, save the Spirit of
God." (1 Cor. ii. 11.) And Christ again sayeth that this belongs to
Himself alone, thus saying, "Not that any man hath seen the Father,
save He which is from God, He hath seen the Father," (John vi. 46.)
giving the name, "sight," to the most clear and perfect knowledge.
And how shall he who knoweth the Essence, be
ignorant of the dispensations? since that knowledge is greater than
this.
"Are we then," saith he, "ignorant of God?" Far from
it. That He is, we know, but what He is, as regards His Essence, we
know not yet. And that thou mayst understand that not concerning the
dispensations did he speak the words, "now I know in part," hear what
follows. He adds then, "but then shall I know, even as also I have been
known." He was surely known not by the dispensations, but by God.
Let none therefore consider this to be a small or
simple transgression, but twofold, and threefold, yea and manifold. For
not only is there this impiety that they boast of knowing those things
which belong to the Spirit alone; and to the only-begotten Son of God,
but also that when Paul could not acquire even this knowledge "which is
in part" without the revelation from above, these men say that they
have obtained the whole from their own reasonings. For neither are they
able to point out that the Scripure hath any where discoursed to us of
these things.
[5.] But however, leaving their madness, let us give
heed to the words which follow concerning love. For he was not content
with these things, but adds again, saying,
Ver. 13. "And now abideth, faith, hope, love, these
three; and the greatest of these is love."
For faith indeed and hope, when the good things
believed and hoped for are come, cease. And to show this Paul said,
"For hope that is seen is not hope; for who hopeth for that which he
seeth." Again, "Now faith is the assurance of things hoped for, the
proving of things not seed." (Rom. viii. 24; Heb. xi. 1.) So that these
cease when those appear; but love is then most elevated, and becomes
more vehement. Another encomium of love. For neither is he content with
those before mentioned, but he strives to discover yet another. And
observe: he hath said that it is a great gift, and a still more
excellent way to these. He hath said, that without it there is no great
profit in our gifts; he hath shadowed out its image at length; he
intends again and in another manner to exalt
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it, and to show that it is great from its abiding. Wherefore also he
said, "But now abideth faith, hope, love, these three; but the greatest
of these is love." How then is love the greater? In that those pass
away.
If now so great is the virtue of love, with good
reason doth he add and say, "Follow after love. For there is surely
need of "following," and a kind of vehement running after her: in such
sort doth she fly from us, and so many are the things which trip us up
in that direction. Wherefore we have ever need of great earnestness in
order to overtake her. And to point out this, Paul said not, "follow
love," but, "pursue(1)" her; stirring us up, and inflaming us to lay
hold on her.
For so God from the beginning contrived ten thousand
ways for implanting her in us. Thus, first, He granted one head to all,
Adam. For why do we not all spring out of the earth? Why not full
grown, as he was? In order that both the birth and the bringings up of
children, and the being born of another, might bind us mutually
together. For this cause neither made He woman out of the earth: and
because the thing of the same substance was not equally sufficient to
shame us into unanimity, unless we had also the same progenitor, He
provided also for this: since, if now, being only separated by place,
we consider ourselves alien from one another; much more would this have
happened if our race had had two originals. For this cause therefore,
as it were from some one head, he bound together the whole body of the
human race. And because from the beginning the seemed to be in a manner
two, see how he fastens them together again, and gathers them into one
by marriage. For, "therefore," saith He, "shall a man leave his father
and his mother, and shall cleave unto his wife; and they shall be for
one flesh." (Gen. ii. 24(2).) And he said not, "the woman," but, "the
man," because the desire too is stronger in him. Yea, and for this
cause He made it also stronger, that it might bow the superior party to
the absolute sway of this passion, and might subjugate it to the
weaker. And since marriage also must needs be introduced, him from whom
she sprang He made husband to the woman. For all things in the eye of
God are second to love. And if when things had thus begun, the first
man straightway became so frantic, and the devil sowed among them so
great warfare and envy; what would he not have done, had they not
sprung from one root?
Further, in order that the one might be subject, and
the other rule; (for equality is wont oftentimes to bring in strife;)
he suffered it not to be a democracy, but a monarchy; and as in an
army, this order one may see in every family. In the rank of monarch,
for instance, there is the husband; but in the rank of lieutenant and
general, the wife; and the children too are allotted a third station in
command. Then after these a fourth order, that of the servant. For
these also bear rule over their inferiors, and some one of them is
oftentimes set over the whole, keeping ever the post of the master, but
still as a servant. And together with this again another command, and
among the children themselves again another, according to their age and
sex; since among the children the female doth not possess equal sway.
And every where hath God made governments at small distances and thick
together, that all might abide in concord and much good order.
Therefore even before the race was increased to a multitude, when the
first two only were in being, He bade him govern, and her obey. And in
order again that He might not despise her as inferior, and separate
from her, see how He honored her, and made them one, even before her
creation. For, "Let us make for man," saith He, "a help meet," implying
that she was made for his need, and thereby drawing him unto her who
was made for his sake: since to all those things are we more kindly
disposed, which are done for our sakes. But that she, on the other
hand, might not be elated, as being granted him for help, nor might
burst this bond, He makes her out of his side, signifying that she is a
part of the whole body. And that neither might the man be elated
therefore, He no longer permits that to belong to him alone which
before was his alone, but effected the contrary to this, by bringing in
procreation of children, and herein too giving the chief honor unto the
man, not however allowing the whole to be his.
Seest thou how many bonds of love God hath wrought?
And these indeed by force of nature He hath lodged in us as pledges of
concord. For both our being of the same substance leads to this; (for
every animal loves its like;)and the woman being produced from the man,
and again the children from both. Whence also many kinds of affection
arise. For one we love as a father, another as a grandfather; one as a
mother, another as a nurse; and one as a son or grandson or
great-grandson again, and another as a daughter, or grand-daughter; and
one as a brother, another as a nephew; and one as a sister, another as
a niece. And why need one recount all the names of consanguinity?
And He devised also another foundation of affection.
For having forbidden the marriage of kindred, he led us out unto
strangers and drew them again unto us. For since by this natural
kindred it was not possible that they
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should be connected with us, he connected us anew by marriage, uniting
together whole families by the single person of the bride, and mingling
entire races with races.
For, "marry not," saith the Lord, (Levit. xviii. 6.)
"thy sister, nor thy father's sister, nor any damsel which hath such
consanguinity with thee," as utterly hinders the marriage;" naming the
degrees of such relationship. It is enough for thine affection towards
them that ye were the fruit of the same birth-pangs, and that the
others are in a different relation to thee. Why dost thou narrow the
breadth of love? Why dost thou idly throw away a ground of affection
towards her, such as that thou mightest thereby provide thyself with
distinct source for affection to spring from; I mean, by taking a wife
from another family, and through her a chain of kinsmen, both mother,
and father, and brethren, and their connexions!
[7.] Seest thou by how many ways He hath bound us
together? Nevertheless, not even this sufficed Him, but He likewise
made us to stand in need of one another, that thus also He might bring
us together, because necessities above all create friendships. For no
other reason neither suffered He all things to be produced in every
place, that hence also He might compel us to mix with one another. But
having set us in need of one another, He on the other hand made the
intercourse easy. Since if this were not so, the matter would have
turned out painful and difficult in another way. For if one that wanted
a physician, or a carpenter, or any other workman, had need to set off
on a long foreign sojourn, the whole had come to nought. Here then is
why He rounded cities also, and brought all into one place. And
accordingly that we might easily keep up intercourse with distant
countries, He spread the level of the sea between us, and gave us the
swiftness of winds, thereby making our voyages easy. And at the
beginning He even gathered all men together in one spot, and did not
disperse them until they who first received the gift abused their
concord unto sin. However, He hath drawn us together in every way; both
by nature, and by consanguinity, and by language, and by place; and as
he willed not that we should fall from paradise; (for had He willed it,
He would not have placed there at all "the man whom He had formed," but
he that disobeyed was the cause ;) so neither was it His will that men
should have divers tongues; since otherwise He would have made it so
from the beginning. But now "the whole earth was of one language, and
all had one speech." (Gen. xi. 1.)
Here is the reason why, when it was needful that the
earth should be destroyed, not even then did He make us of other
matter, nor did He translate the righteous man, but leaving him in the
midst of the deluge, like a kind of spark of the world, He rekindled
our race from thence, even by the blessed Noah. And from the beginning
He made one sovereignty only, setting the man over the woman. But after
that our race ran headlong into extreme disorder, He appointed other
sovereignties also, those of Masters, and those of Governors, and this
too for love's sake. That is, since vice was a thing apt to dissolve
and subvert our race, He set those who administer justice in the midst
of our cities as a kind of physicians, that driving away vice, as it
were a plague to love, they might gather together all in one.
And that not only in cities, but also in each family
there might be great unanimity, He honored the man with rule and
superiority; the woman on the other hand He armed with desire:
and the gift also of procreation of children, He committed in common to
both, and withal He furnished also other things apt to conciliate love:
neither entrusting all to the man, nor all to the woman; but "dividing
these things also severally to each;" to her entrusting the house, and
to him the market; to him the work of feeding, for he tills the ground;
to her that of clothing, for loom and distaff are the woman's. For it
is God Himself who gave to woman-kind skill in woven work. Woe be to
covetousness, which suffers not this difference to appear! For the
general effeminacy (1) hath gone so far as to introduce our men to the
looms, and put shuttles into their hands, and the woof, and threads.
Nevertheless, even thus the forethought of the divine economy shines
out. For we still greatly need the woman in other more necessary
things, and we require the help of our inferiors in those things which
keep our life together.
[8.] And so strong is the compulsion of this need
that though one be richer than all men, not even thus is he rid of this
close conjunction, and of his want of that which is inferior to
himself. For it is not, we see, the poor only who need the rich, but
the rich also the poor; and these require those more than the others
them. And that thou mayest see it more clearly, let us suppose, if it
seem good, two cities, the one of rich only, but the other of poor; and
neither in that of the rich let there be any poor man, nor in that of
the poor any rich; but let us purge out both thoroughly, and see which
will be the more able to support itself. For if we find that of the
poor able, it is evident that the rich will more stand in need of them.
Now then, in that city of the affluent there will be
no manufacturer, no builder, no carpenter, no shoe-maker, no baker, no
husband-
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man, no brazier, no rope-maker, nor any other such trade. For who among
the rich would ever choose to follow these crafts, seeing that the very
men who take them in hand, when they become rich, endure no longer the
discomfort caused by these works? How then shall this our city stand?
"The rich," it is replied, "giving money, will buy these things of the
poor." Well then, they will not be sufficient for themselves, their
needing the others proves that. But how will they build houses? Will
they purchase this too? But the nature of things cannot admit this.
Therefore they must needs invite the artificers thither, and destroy
the law, which we made at first when we were rounding the city. For you
remember, that we said, "let there be no poor man within it." But, lo,
necessity, even against our will, hath invited and brought them in.
Whence it is evident that it is impossible without poor for a city to
subsist: since if the city were to continue refusing to admit any of
these, it will be no longer a city but will perish. Plainly then it
will not support itself, unless it shall collect the poor as a kind of
preservers, to be within itself.
But let us look also upon the city of the poor,
whether this too will be in a like needy condition, on being deprived
of the rich. And first let us in our discourse thoroughly clear the
nature of riches, and point them out plainly. What then may riches be?
Gold, and silver, and precious stones, and garments silken, purple, and
embroidered with gold. Now then that we have seen what riches are, let
us drive them away from our city of the poor: and if we are to make it
purely a city of poor persons, let not any gold appear there, no not in
a dream, nor garments of such quality; and if you will, neither silver,
nor vessels of silver. What then? Because of this will that city and
its concerns live in want, tell me? Not at all. For suppose first there
should be need to build; one does not want gold and silver and pearls,
but skill, and hands, and hands not of any kind, but such as are become
callous, and fingers hardened, and great strength, and wood, and
stones: suppose again one would weave a garment, neither here have we
need of gold and silver, but, as before, of hands and skill, and women
to work. And what if one require husbandry, and digging the ground? Is
it rich men who are wanted, or poor? It is evident to every one, poor.
And when iron too is to be wrought, or any such thing to be done, this
is the race of men whereof we most stand in need. What respect
then remains wherein we may stand in need of the rich? except the thing
required be, to pull down this city. For should that sort of people
make an entrance, and these philosophers, for (for I call them
philosophers, who seek after nothing superfluous,) should fall to
desiring gold and jewels, giving themselves up to idleness and luxury;
they will ruin everything from that day forward.
[9.] "But unless wealth be useful," saith one,
"wherefore hath it been given by God?" And whence is it evident, that
being rich is from God? "The Scripture saith, ' The silver is Mine, and
the gold is Mine,' and to whomsoever I will, I will give it." (Hag. ii.
8.) Here, if I were not doing an unseemly thing, I could at this moment
laugh loudly, in derision of those who say these things: because as
little children admitted to a King's table, together with that food
they thrust into their mouth everything 'that comes to hand; so also do
these together with the divine Scriptures privily bring in their own
notions. For this, "the silver is Mine, and the gold is Mine," I know
to have been spoken by the Prophet; but that, "to whomsoever I will, I
will give it," is not added, but is brought in by these offscourings(1)
of the people. And as to the former, why it was said, I will explain.
The Prophet Haggai, because he was continually promising to the Jews
after their return from Babylon, that he would show the temple in its
former appearance, and some doubted of the thing spoken, and considered
it to be well nigh impossible that after being reduced to dust and
ashes, the house should appear again such as it was;--he, to remove
their unbelief, in the person of God saith these things; as if he said,
"Why are ye afraid? and why do ye refuse to believe? 'The silver
is Mine, and the gold is Mine,' and I need not to borrow from others,
@and so to beautify the house." And to show [that this is the meaning
he adds, "and the glory of this house, the latter glory shall be
'greater than the glory of the former." Let us not then bring in
spiders' webs upon the.royal robe. For if any person, detected in
weaving a counterfeit thread in a purple vest, is to suffer the
severest punishment, much more in spiritual things; since neither is it
an ordinary sin, which is hereby committed. And why say I, by adding
and taking away? By a mere point, and by a mere circumstance of
delivery in the reading, many impious thoughts have not seldom been
brought into being.
"Whence then the rich," saith one? "for it hath been
said, 'Riches and poverty are from the Lord.'" Let us then ask those
who object these things against us, whether all riches and all poverty
are from the Lord? Nay, who would say this? For we see that both by
rapine,
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and by wickedly breaking open of tombs, and by witchcraft, and by other
such devices, great wealth is gathered by many, and the possessors are
not worthy even to live. What then, tell me, do we say that this wealth
is from God? Far from it. Whence then? From sin. For so the harlot by
doing indignity to her own body grows rich, and a handsome youth
oftentimes selling his bloom with disgrace brings himself gold, and the
tomb-spoiler by breaking open men's sepulchres gathers together unjust
wealth, and the robber by digging through walls. All wealth therefore
is not from God. "What then," saith one, "shall we say to this
expression?" Acquaint thyself first with a kind of poverty which
proceeds not from God, and then we will proceed to the saying itself. I
mean, that when any dissolute youth spends his wealth either on
harlots, or on conjurors, or on any other such evil desires, and
becomes poor, is it not very evident that this hath not come from God,
but from his own profligacy? Again, if any through idleness become
poor, if any through folly be brought down to beggary, if any, by
taking in hand perilous and unlawful practices; is it not quite
evident, that neither hath any one of these and other such persons been
brought down to this their poverty by God?
"Doth then the Scripture speak falsely?" God forbid!
but they do foolishly, who neglect to examine with due exactness all
things written. For if this on the one hand be acknowledged, that the
Scriptures cannot lie; and this on the other hand proved, that not all
wealth is from God; the weakness of inconsiderate readers is the cause
of the difficulty.
[10. ] Now it were right for us to dismiss you,
having herein exculpated the Scripture, that ye may suffer this
punishment at our hands for your negligence concerning the Scriptures:
but because I greatly spare you and cannot any longer bear to look on
you confused and disturbed, let us also add the solution, having first
mentioned the speaker, and when it was spoken, and to whom. For not
alike to all doth God speak, as neither do we deal alike with children
and men. When then was it spoken, and by whom, and to whom? By Solomon
in the Old Testament to the Jews, who knew no other than things of
sense, and by these proved the power of God. For these are they who
say, "Can He give bread also?" and, "What sign showest Thou unto us?
Our fathers did eat manna in the desert:--whose God is their belly."
(Ps. lxxviii. 24. Mat. xii. 38. John vi. 31. Phil. iii. 19.) Since then
they were proving Him by these things, He saith to them, "This is also
possible with God to make both rich and poor;" not that it is of course
He Himself who maketh them, but that He can, when He will. Just as when
he saith, "Who rebuketh the sea, and maketh it dry, and drieth up all
the rivers," (Nahum i. 4.) and yet this was never done. How then doth
the prophet say so? Not as though it were a doing always, but as a
thing that was possible for Him to do.
What kind of poverty then doth He give, and what
kind of wealth? Remember the patriarch, and thou shalt know the kind of
wealth that is given by God. For He made both Abraham rich, and after
him Job, even as Job himself saith; "If we have received good from the
Lord, shall we not also receive evil?" (Job ii. 10.) And the wealth of
Jacob thence had its beginning. There is also a poverty which cometh
from Him, that which is commended, such as He once would have
introduced to the knowledge of that rich man, saying, "If thou wouldest
be perfect, sell thy goods, and give to the poor, and come, follow Me."
(Matt. xix. 21. ) And to the disciples again, making a law and saying,
"Provide neither gold, nor silver, nor two coats." (Matt. ix. 10.) Say
not then that all wealth is His gift: seeing that cases have been
pointed out of its being collected both by murderers, and by rapine,
and by ten thousand other devices.
But again the discourse reverts to our former
question: viz. "if the rich are no way useful to us, wherefore are they
made rich?" What then must we say? That these are not useful who so
make themselves rich; whereas those surely who are made so by God are
in the highest degree useful. And do thou learn this from the very
things done by those whom we just now mentioned. Thus Abraham possessed
wealth for all strangers, and for all in need. For he who on the
approach of three men, as he supposed, sacrificed a calf and kneaded
three measures of fine flour, and that while sitting in his door in the
heat of the day; consider with what liberality and readiness he used to
spend his substance on all, together with his goods giving also the
service of his body, and this at such an advanced age; being a harbor
to strangers, to all who had come to any kind of want, and possessing
nothing as his own, not even his son: since at God's command he
actually delivered up even him; and along with his son he gave up also
himself and all his house, when he hastened to snatch his brother's son
out of danger; and this he did not for lucre's sake, but of mere
humanity. When, for instance, they who were saved by him would put the
spoils at his disposal, he rejected all, even to "a thread and a
shoe-latchet." (Gen. xiv. 23.)
Such also was the blessed Job. "For my door," saith,
"was open to every one who came: (Job. xx. 15.) "I was eyes to the
blind, and feet to the lame: I was a father of the helpless, the
stranger lodged not without,
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and the helpless, whatever need they had, failed not of it, neither
suffered I one helpless man to go out of my door with a empty bosom."
And much more too than these, that we may not now recount all, he
continued to do, spending all his wealth on the needy.
Wilt thou also look upon those who have become rich
but not of God, that thou mayest learn how they employed their wealth?
Behold him in the parable of Lazarus, how he imparted not so much as a
share of his crumbs. Behold Ahab, how not even the vineyard is free
from his extortion: behold Gehazi: behold all such. Thus they on the
one hand who make just acquisitions, as having received from God, spend
on the commands of God: but they who in act of acquiring offend God, in
the expending also do the same: consuming it on harlots and parasites,
or burying and shutting it up, but laying out nothing upon the poor.
"And wherefore," saith one, "doth God suffer such
men to be rich?" Because He is long-suffering: because He would bring
us to repentance; because He hath prepared hell; because "He hath
appointed a day in which He is to judge the world." (Acts xvii. 31.)
Whereas did He use at once to punish them that are rich and not
virtuously, Zacchaeus would not have had an appointed time(1) for
repentance, so as even to restore fourfold whatever he had unjustly
taken, and to add half of his goods; nor Matthew, to be converted and
become an Apostle, taken off as he would have been before the due
season; nor yet many other such. Therefore doth He bear with them,
calling all to repentance. But if they will not, but continue in the
same, they shall hear Paul saying that "after their hardness and
impenitent heart they treasure up unto themselves wrath against the day
of wrath, and revelation, and righteous judgment of God: (Rom. ii. 5.)
which wrath that we may escape, let us become rich with the riches of
heaven, and follow after the laudable sort of poverty. For thus shall
we obtain also the good things to come: the which may we all obtain
through the grace and mercy of our Lord Jesus Christ, with Whom to the
Father, with the Holy Ghost, be glory, power, and honor, now and for
ever, and world without end. Amen.
HOMILY XXXV.
1 Cor. XIV. 1.
Follow after love, yet desire earnestly spiritual gifts; but rather
that ye may prophesy.
Thus, inasmuch as he had with exactness rehearsed
unto them all the excellence of love, he exhorts them in what follows,
with alacrity to lay hold of it. Wherefore also he said, "Follow
after:" for he that is in chase beholds that only which is chased, and
towards that he strains himself, and leaves not off until he lay hold
of it. He that is in chase, when by himself he cannot, by those that
are before him he doth overtake the fugitive, beseeching those who are
near with much eagerness to seize and keep it so seized for him until
he shall come up. This then let us also do. When of ourselves we do not
reach unto love, let us bid them that are near her to hold her, till we
come up with her, and when we have apprehended, no more let her go,
that she may not again escape us. For continually she springs away from
us, because we use her not as we ought, but prefer all things unto her.
Therefore we ought to make every effort, so as perfectly to retain her.
For if this be done, we require not henceforth much labor, nay rather
scarce any; but taking our ease, and keeping holidays(1), we shall
march on in the narrow path of virtue. Wherefore he saith, "Follow
after her."
Then that they might not suppose that for no other
end he brought in the discourse of charity, except that he might
extinguish the gifts, he subjoins as follows;
Vet. 1. "Yet desire earnestly spiritual gifts; but
rather that ye may prophesy."
Ver. 2. "For he that speaketh in a tongue, speaketh
not unto men, but unto God: for no man understandeth; but in the Spirit
he speaketh mysteries."
Vet. 3. "But he that prophesieth speaketh unto men
edification, and exhortation, and comfort."
At this point he makes a comparison between the
gifts, and lowers that of the tongues, showing it to be neither
altogether useless, nor very profitable by itself. For in fact they
were greatly puffed up on account of this, because the gift was
considered to be a great one. And
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time of building the tower the one tongue was divided into many; so
then the many tongues frequently met in one man, and the same person
used to discourse both in the Persian, and the Roman, and the Indian,
and many other tongues, the Spirit sounding within him: and the gift
was called the gift of tongues because he could all at once speak
divers languages. See accordingly how he both depresses and elevates
it. Thus, by saying, "He that speaketh with tongues, speaketh not unto
men, but unto God, for no man understandeth," he depressed it, implying
that the profit of it was not great; but by adding, "but in the Spirit
he speaketh mysteries" he again elevated it, that it might not seem to
be superfluous and useless and given in vain.
"But he that prophesieth speaketh unto men
edification, and exhortation, and comfort."
Seest thou by what he signifies the choice nature of
this gift? i.e., by the common benefit? and how every where he gives
the higher honor to that which tends to the profit of the many? For do
not the former speak unto men also? tell me. But not so much
"edification, and exhortation, and comfort." So that the being powered
by the Spirit is common to both, as well to him that prophesieth, as to
him that speaketh with tongues; but in this, the one (he, I mean, who
prophesieth) hath the advantage in that he is also profitable unto the
hearer For they who with tongues were not understood by them that
had not the gift.
What then? Did they edify no man? "Yes," saith he,
"themselves alone:" wherefore also he adds,
Ver. 4. "He that speaketh in tongue edifieth
himself."
And how, if he know not what he saith? Why, for the
present, he is speaking of them who understand what they
say;--understand it themselves, but know not how to render it unto
others.
"But he that prophesieth edifieth the Church." Now
as great as is the difference between a single person and the Church,
so great is the interval between these two. Seest thou his wisdom, how
he doth not thrust out the gift and make nothing of it, but signifies
it to have some advantage, small though it be, and such as to suffice
the possessor only?
[2.] Next, lest they should suppose that in envy to
them he depresses the tongues, (for the more part had this gift,) to
correct their suspicion he saith,
Ver. 5. "I would have you all speak with tongues,
but rather that ye should prophesy: for greater is he that prophesieth
than he that speaketh with tongues, except he interpret, that the
Church may receive edifying."
But "rather" and "greater," do not mark opposition,
but superiority. So that hence also it is evident that he is not
disparaging the gift, but leading them to better things, displaying
both his carefulness on their behalf, and a spirit free from all envy.
For neither did he say, "I would that two or three," but, "that ye all
spake with tongues" and not this only, but also, "that ye prophesied;"
and this rather than that; "for greater is he that prophesieth." For
since he hath established and proved it, he next proceeds also to
assert it; not however simply, but with a qualification. Accordingly he
adds, "except he interpret;" since if he be able to do this, I mean the
interpreting, "he hath become equal unto the prophet," so he speaks,
"because then there are many who reap the advantage of it;" a thing to
be especially observed, how this throughout, before all else, is his
object,
Ver. 6. "But now, brethren, if I come unto you
speaking with tongues, what shall I profit you, unless I speak to
you either by way of revelation, or of knowledge, or of prophesying, or
of teaching?"
"And why speak I," saith he, "of the rest? Nay, let
the person who speaketh with tongues be Paul: for not even so will any
good come to the hearers" And these things he saith to signify that he
is seeking their profit, not beating any grudge against them that have
the gift; since not even in his own person doth he shrink from pointing
out its unprofitableness. And indeed it is his constant way to work out
the disagreeable topics in his own person: as in the beginning of the
Epistle he said, "Who then is Paul? and who is Apollos? and who is
Cephas?" This same then he doth also here, saying, "Not even I shall
profit you, except I speak to you either by way of revelation, or of
prophesying, or of knowledge, or of teaching." And what he means is,
"if I say not somewhat that can be made intelligible to you and that
may be dear, but merely make display of my having the gift of
tongues;--tongues which ye do not understand, ye will go away with no
sort of profit. For how should you profit by a voice which ye
understand not?"
[3-] Ver. 7. "Even things without life, giving a
voice, whether pipe or harp, if they give not a distinction in the
sounds, how shall it be known what is piped?" "And why do I say," saith
he. "that in our
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case this is unprofitable, and that only useful which is dear and easy
to be apprehended by the hearers? Since even in musical instruments
without life one may see this: for whether it be pipe or harp, yet if
it be struck or blown confusedly and unskilfully, without proper
cadence or harmony, it will captivate none of the hearers. For even in
these inarticulate sounds there is need of some distinctness: and if
thou strike not or breathe into the pipe according to art, thou hast
done nothing. Now if from things without life we require so much
distinctness, and harmony, and appropriateness, and into those
inarticulate sounds we strive and contend to infuse so much meaning,
much more in men indued with life and reason, and in spiritual gifts,
ought one to make significancy an object.
Ver. 8. "For if the trumpet give an uncertain voice,
who shall prepare himself for war?"
Thus from things merry ornamental he carries on his
argument to those which are more necessary and useful; and saith that
not in the harp alone, but in the trumpet also one may see this effect
produced. For in that also there are certain measures; and they give
out at one time a warlike note, and at another one that is not so; and
again sometimes it leads out to line of battle and at others recalls
from it: and unless one know this, there is great danger. Which is just
what he means, and the mischief of it what he is manifesting, when he
saith, "who shall prepare himself for war?" So then, if it have not
this quality, it is the ruin of all. "And what is this to us," saith
one? Truly it concerns you very especially; wherefore also he adds,
Ver. 9. "So also ye, unless ye utter by the
tongue, speech easy to be understood, ye will be speaking into the
air:" i. e., calling to nobody, speaking unto no one. Thus every where
he shows its unprofitableness.
[4.] "But if it be unprofitable, why was it
given?" saith one. So as to be useful to him that hath received it. But
if it is to be so to others also, there must be added
interpretation. Now this he saith, bringing them near to one another;
that if a person himself have not the gift of interpretation, he may
take unto him another that hath it, and make his own gift useful
through him. Wherefore he every where. points out its imperfection,
that so he may bind them together. Any how, he that accounts it to be
sufficient for itself, doth not so much commend it as disparage
it, not suffering it to shine brightly by the interpretation. For
excellent indeed and necessary is the gift, but it is so when it hath
one to explain what is spoken. Since the finger too is a necessary
thing, but when you separate it from the other members, it will not be
equally useful: and the trumpet is necessary, but when it sounds at
random, it is rather an annoyance. Yea, neither shall any art come to
light, without matter subject to it; nor is matter put into shape, if
no form be assigned to it. Suppose then the voice to be as the
subject-matter, but the distinctness as that form, which not being
present, there will be no use in the material.
Ver. 10. "There are, it may be, so many kinds of
voices in the world, and no kind is without signification:" i. e., so
many tongues, so many voices of Scythians, Thracians, Romans, Persians,
Moors, Indians, Egyptians, innumerable other nations.
Ver. 11. "If then I know not the meaning of the
voice, I shall be to him that speaketh a barbarian." "For suppose not,"
saith he, "that this happens only in our case; rather in all one may
see this taking place: so that I do not say this to disparage the
voice, but to signify that to me it is useless, as long as it is not
intelligible." Next, that he may not render the accusation unpalatable,
he makes his charge alike for the two, saying, "He shall be unto me a
barbarian, and I to him." Not from the nature of the voice, but from
our ignorance. Seest thou how by little and little he draws men to that
which is akin to the subject. Which is his use to do, to fetch his
examples from afar, and to end with what more properly belongs to the
matter. For having spoken of a pipe and harp, wherein is much that is
inferior and unprofitable, he comes to the trumpet, a thing more
useful; next, from that he proceeds to the very voice itself. So also
before, when he was discounting to show that it was not forbidden the
Apostles to receive, beginning first with husbandmen, and shepherds,
and soldiers, then he brought the discourse on to that which is nearer
to the subject, the priests in the old covenant.
But do thou, I pray, consider, how every where he
hath given diligence to free the gift from censure, and to bring round
the charge to the receivers of it. For he said not, "I shall be a
barbarian," but, "unto him that speaketh, a barbarian." And again, he
did not say, "he that speaketh shall be a barbarian," but "he that
speaketh shall be a barbarian unto me.(1)"
[5.] "What then must be done?" saith he. Why, so far
from disparaging, one ought to recommend and to teach it; as indeed
himself also doth. Since after he had accused and rebuked it and shown
its unprofitableness, he proceeds to counsel them; saying,
Ver. 12. "So also ye, since as ye are zealous of
spiritual gifts, seek that ye may abound unto the edifying of the
Church."
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Seest thou his aim every where, how he looks to one
thing continually and in all cases, the general utility, the profiting
the Church; laying this down as a kind of rule? And he did not say,
"that ye may obtain the gifts" but, "that ye may abound," i.e., that ye
may even possess them in great plenitude. Thus, so far am I from
wishing you not to possess them, that I even wish you to abound in
them, only so that ye handle them with a view to the common advantage.
And how is this to be done? This he adds, saying,
Ver. 13. "Wherefore let him that speaketh in a
tongue pray that he may interpret."
Ver. 14. "For if I pray in a tongue, my spirit
prayeth, but my understanding is unfruitful."
Ver. 15. "What is it then? I will pray with the
spirit, and I will pray with the understanding also; I will sing with
the spirit, and I will sing with the understanding also."
Here he shows that it is in their power to obtain
the gift. For, "let him pray," saith he, i.e., "let him contribute his
own part," since if thou ask diligently, thou writ surely receive. Ask
accordingly not to have the gift of tongue only, but also of
interpretation, that thou mayest become useful unto all, and not shut
up thy gift in thyself alone. "For if I pray in a tongue," saith he,
"my spirit prayeth, but my understanding is unfruitful." Seest thou how
by degrees bringing his argument to a point, he signifies that not to
others only is such an one useless, but also to himself; if at least
"his understanding is unfruitful?" For if a a man should speak only in
the Persian, or any other foreign tongue, and not understand what he
saith, then of course to himself also will he be thenceforth a
barbarian, not to another only, from not knowing the meaning of the
sound. For there were of old many who had also a girl of prayer,
together with a tongue; and they prayed, and the tongue spake, praying
either in the Persian or Latin language(1), but their understanding
knew not what was spoken. Wherefore also he said, "Ill pray in a
tongue, my spirit prayeth," i.e., the girl which is given me and which
moves my tongue, "but my understanding is unfruitful."
What then may that be which is best in itself, and
doth good? And how ought one to act, or what request of God? To pray,
"both with the spirit," i.e., the gift, and "with the
understanding."(2) Wherefore also he said, "I will pray with the
spirit, and I will pray with the understanding also: I will sing with
the spirit, and I will sing with the understanding also."
[6.] He signifieth the same thing here also, that
both the tongue may speak, and the understanding may not be ignorant of
the things spoken. For except this be so, there will also be another
confusion.
Ver. 16. "Else," saith he, "if thou bless with the
spirit, how shall he that filleth the place of the unlearned say the
Amen at thy giving of thanks, seeing he knoweth not what thou sayest?"
Ver. 17. "For thou verily givest thanks well, but
the other is not edified."
Observe how again here he brings his stone to the
plumb-line(3) every where seeking the edification of the Church. Now by
the "unlearned"(4) he means the laymen, and signifies that he also
suffers no little loss when he is unable to say the Amen. And what he
saith is this: "if thou shalt bless in a barbarian tongue, not knowing
what thou sayest, nor able to interpret, the layman cannot respond the
Amen. For not hearing the words, 'forever and ever,' which are at the
end(5), he doth not say the Amen." Then again, comforting him
concerning this, that he might not seem to hold the gift too cheap; the
same kind of remark as he made above, that "he speaketh mysteries," and
"speaketh unto God," and "edifieth himself," and "prayeth with the
spirit," intending no little comfort from these things, this also he
utters here, saying, "for thou indeed givest thanks well," since thou
speakest being moved by the Spirit: but the other hearing nothing nor
knowing what is said, stands there, receiving no great advantage by it."
[7.] Further, because he had run down the possessors
of this girl, as though they had no such great thing; that he might not
seem to hold them cheap, as being himself destitute of it, see what he
saith:
Ver. 18. "I thank God, speaking(6) with tongues more
than ye all."
And this he doth also in another place intending,
namely, to take away the advantages of Judaism and to show that
henceforth they are nothing, he begins by declaring that himself had
been endowed with them, yea, and that in very great excess; and then he
calls them "loss," thus saying, "If any man thinketh to have confidence
in the flesh, I more: circumcised the eighth day, of the stock of
Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the
law, a Pharisee; as touching zeal, persecuting the Church; as touching
the righteousness which is the law, found blameless." (Philip iii.
4-7.) And then, having
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signified himself to have the advantage of all, he saith, "Howbeit what
things were gain to me, those have I counted loss for Christ." So
also he doth here, saying, "I speak with tongues more than ye all." Do
not ye therefore glory as though ye only had the gift. For I also
possess it, yea more than ye.
Ver. 19. "Howbeit in the Church I had rather speak
five words with my understanding, that I might instruct others also."
What is that, "speak with my understanding, that I
might instruct others also?" "Understanding what I say," and "words
which I can both interpret to others, and speak intelligently, and
teach the hearers. Than ten thousand words in a tongue" Wherefore?
"That I may instruct others," saith he. For the one hath but display
only; the other, great utility: this being what he everywhere seeks, I
mean the common profit. And yet the gift of tongues was strange, but
that of prophecy familiar and ancient and heretofore. given to many;
this on the contrary then first given: howbeit it was not much cared
for by him. Wherefore neither did he employ it;not because he had it
not, but because he always sought the more profitable things: being as
he was free from all vain-glory, and considering one thing only, how he
might render the hearers better.
[8.] And here is the reason of the faculty he had of
looking to the expedient both to himself and to others: viz. because he
was free from vain-glory. Since he assuredly that is enslaved by it, so
far from discerning what is good to others, will not even know his own.
Such was Simon, who, because he looked to
vain-glory, did not even see his own advantage. Such also were the
Jews, who because of this sacrified(1) their own salvation to the
devil. Hence also did idols spring, and by this madness did the heathen
philosophers excite themselves, and make shipwreck in their false
doctrines. And observe the perverseness of this passion: how because of
it some of them also made themselves poor, others were eager for
wealth. So potent is its tyranny that it prevails even in direct
contraries. Thus one man is vain of chastity, and contrariwise another
of adultery; and this man of justice, and another of injustice; so of
luxury and fasting, modesty and rashness, riches and poverty. I say
poverty: since some of them that were with out, when it was in their
power to receive, for admiration's sake forbore to receive. But not so
the Apostles: that they were pure from vainglory, they showed by their
doings: in that, when some were calling them Gods and were ready to
sacrifice-unto them oxen with garlands, they did not merely just forbid
what was doing, but they even rent their clothes. (Acts xiv. 13, 14.)
And after they had set the lame man upright, when all with open mouths
were gazing at them, they said, "Why look ye so earnestly on us, as
though by our own power we had made this man to walk(2)?" And those,
among men who admired poverty, chose to themselves a state of poverty:
but these among persons who despised poverty and gave praise to wealth.
And these, if they received aught, ministered to the needy. Thus, not
vain-glory but benevolence, was the motive of all they did. But those
quite the reverse; as enemies and pests of our common nature, and no
otherwise, did they such things. Thus one sunk all his goods in(3) the
sea for no good purpose, imitating fools and madmen: and another let
all his land go to sheep common.(4) Thus they did every thing for
vain-glory. But not so the Apostles; rather they both received what was
given them, and distributed to the needy with so great liberality that
they even lived in continual hunger. But if they had been enamored of
glory, they would not have practiced this, the receiving and
distributing, for fear of some suspicion arising against them. For he
who throws away his own for glory, will much more refuse to receive the
things of others, that he may not be accounted to stand in need of
others nor incur any suspicion. But these thou seest both ministering
to the poor, and themselves begging for them. So truly were they more
loving than any fathers.
[9.] And observe also their laws, how moderate and
freed from all vain-glory. Thus: "Having" saith he," food and covering,
let us therewith be content." (1 Tim. vi. 8.) Not like him of
Sinope(5), who clothed in rags and living in a cask to no good end,
astonished many, but profited none: whereas Paul did none of these
things; (for neither had he an eye to ostentation;) but was both
clothed in ordinary apparel with all decency, and lived in a house
continually, and displayed all exactness in the practice of all other
virtue; which the cynic despised, living impurely and publicly
disgracing himself, and dragged away by his mad passion for glory. For
if any one ask the reason of his living in a cask, he will find no
other but vain-glory alone.. But Paul also paidd rent for the house
wherein he abode at Rome. Although he who was able to do things far
severer, could much more have had strength for this. But he looked not
to glory, that savage monster, that fearful demon, that pest of the
world, that
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poisonous viper. Since, as that animal tears through the womb of her
parent with her teeth, so also this passion tears in pieces him that
begets it.
[10.] By what means then may one find a remedy for
this manifold distemper? By bringing forward those that have trodden it
under foot, and with an eye to their image so ordering one's own life.
For so the patriarch Abraham.--nay, let none accuse me of tautology if
I often make mention of him, and on all occasions: this being that
which most of all shows him wonderful, and deprives them that refuse to
imitate him of all excuse. For, if we exhibit one doing well in this
particular, and another in that, some one might say that virtue is
hardly to be attained; for that it is scarcely possible to succeed in
all those things together, whereof each one of the saints hath
performed only a part. But when one and the same person is found to
possess all, what excuse will they have, who after the law and grace
are not able to attain unto the same measure with them that were before
the law and grace? How then did this Patriarch overcome and subdue this
monster, when he had a dispute with his nephew? (Gen. xiii. 8.) For so
it was, that coming off worst and losing the first share, he was not
vexed. But ye know that in such matters the shame is worse than the
loss to the vulgar-minded, and particularly when a person having all in
his own power, as he had then, and having been the first to give honor,
was not honored in return. Nevertheless, none of these things vexed
him, but he was content to receive the second place, and when wronged
by the young man, himself old, an uncle by a nephew, he was not
indignant nor took it ill, but loved him equally and ministered to him.
Again, having been victorious in that great and terrible fight, and
having mightily put to flight the Barbarians (Gen. xiv.) he doth not
add show to victory, nor erect a trophy. For he wished to save only,
not to exhibit himself. Again, he entertained strangers, yet did he not
here act vain-gloriously, but himself both ran to them and bowed down
to them, not as though he were giving, but receiving a benefit, and he
calleth them lords, without knowing who they are who are come to him,
and presents his wife in the place of a handmaiden. (Gen. xviii.
) And in Egypt too before this, when he had appeared so extraordinary a
person, and had received back this very woman, his wife, and had
enjoyed so great honor (Gen. xii.) he showeth it to no man. And though
the inhabitants of the place called him prince, he himself even laid
down the price of the sepulchre. (Gen. xxiii. 6.) And when he sent to
betroth a wife for his son, he gave no command to speak in high and
dignified terms of him, (Gen. xxiv.) but merely to bring the bride.
[11.] Wilt thou examine also the conduct of those
under grace, when from every side great was the glory of the teaching
flowing round them, and wilt thou see then also this passion cast out?
Consider, I pray, this same Apostle who speaks these things, how he
ever ascribes the whole to God, how of his sins he makes mention
continually, but of his good deeds never, unless perchance it should be
needful to correct the disciples; and even if he be compelled to do
this, he calls the matter folly, and yields the first place to Peter,
and is not ashamed to labor with Priscilla and Aquila, and every where
he is eager to show himself lowly, not swaggering in the market place,
nor carrying crowds with him, but setting himself down among the
obscure. Wherefore also he said, "but his bodily presence is weak." (2
Con x: 10.) i.e., easy to be despised, and not at all accompanied with
display. And again, "I pray that ye do no evil, not that we may appear
approved." And what marvel if he despise this glory? seeing that he
despises the glory of heaven, and the kingdom, and hell, for that which
was pleasing unto Christ: for he wishes(1) himself to be accursed from
Christ for the glory of Christ. For if he saith that he is willing to
suffer this for the Jews' sake, he saith it on this account that none
of those without understanding might think to take to himself the
promises made to them. If therefore he were ready to pass by those
things, what marvel is it if he despise human things?
[12.] But the men of our time are overwhelmed by all
things, not by desire of glory only, but also, on the other hand, by
insult and fear of dishonor. Thus, should any one praise, it would puff
thee up, and if he blame, it would cast thee down. And as weak bodies
are by common accidents injured, so also souls which grovel on earth.
For such not poverty alone, but even wealth destroys, not grief only,
but likewise joy, and prosperity more than adversity. For poverty
compels to be wise, but wealth leads on oftentimes into some great
evil. And as men in a fever are hard to be pleased in any thing, so
also they that are depraved in mind on every side receive hurt.
Knowing therefore these things, let us not shun
poverty, let us not admire riches: but prepare our soul to be
sufficient for all estates. For so any one building an house doth not
consider how neither rain may descend, nor sunbeam light on it, (for
this were impossible,) but how it may be made capable of enduring all.
And he again that builds a ship doth not fashion
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the sides of the ship may be ready to meet all. And again, he that
cares for the body doth not look to this that there may be no
inequality in the temperature, but that the body may easily endure all
these things. So accordingly let us act in respect of the soul,
and neither be anxious to fly poverty nor to become rich, but to
regulate each of them for our own safety.
Wherefore, letting alone these things, let us render
our soul meet both for wealth and poverty. For although no calamity,
such as man is subject to, befall, which is for the most part
impossible, even thus, better is he that seeks not wealth, but knows
how to bear all things easily than he that is always rich. And why?
First, such an one hath his safety from within, but the
other from without. And as he is a better soldier who trusts to his
bodily powers and skill in fighting, than he that hath his strength in
his armor only; so he that relies on his wealth, compared with him that
is fenced in by his virtue, is inferior. Secondly, because even if he
do not fall into poverty, it is impossible that he should be without
trouble. For wealth hath many storms and troubles; but not so virtue,
but pleasure only and safety. Yea, and it puts a man out of the reach
of them that lay snares for him, but wealth quite the contrary,
rendering him easy to be attacked and taken. And as among animals,
stags and hares are of all most easily taken through their
natural timidity, but the wild boar, and the bull, and the lion, would
not early fall in the way of the liers-in-wait; just so one may see in
the case of the rich, and of them that live voluntarily in poverty. The
one is like the lion and the bull, the other like the stag and the
hare. For whom doth not the rich man fear? Are there not robbers,
potentates, enviers, informers? And why speak I of robbers and
informers, in a case where a man suspects his very domestics?
[13.] And why say I, "when he is alive?" Not even
when dead is he freed from the villainy of the robbers, nor hath death
power to set him in safety, but the evil doers despoil him even when
dead, so dangerous a thing is wealth. For not only do they dig into
houses, but they even burst open tombs and coffins. What then can be
more wretched than this man, since not even death can furnish him with
this security, but that wretched body, even when deprived of life, is
not freed from the evils of life, those that commit such wickedness
hastening to war even with dust and ashes, and much more grievously
than when it was alive? For then, it might be, entering his storehouse,
they would remove his chests, but abstain from his person, and would
not take so much as to strip the body itself but now the accursed hands
of the tombbreakers do not even abstain from these, but move and turn
it about, and with much cruelty insult it. For after it hath been
committed to the ground, having stripped it both of its covering of
earth and of that which its grave-clothes constitute, they leave it
thus to be cast out.
What foe then so deadly as wealth, which destroys
both the soul of the living, and insults the body of the dead, not
suffering it even to lie buried in the ground. which is common even to
the condemned and to them that have been taken inn the vilest crimes?
For of them the legislators having exacted the punishment of death,
inquire no further; but of these, wealth even after death exacts a most
bitter punishment, exposing them naked and unburied, a dreadful and
pitiable spectacle: since even those who suffer this after sentence and
by the anger of their judges, do not suffer so grievously as these. For
they indeed remain unburied the first and second day, and so are
committed to the ground; 'but these, when they have been committed to
the ground, are then stripped naked and insulted. And if the robbers
depart without taking the coffin too, there is still no thanks to their
wealth, but in this case also to their poverty. For she it is that
guards it. Whereas most assuredly, had we intruded wealth with even so
much as this, and leaving off to form it of stone, had forged it of
gold, we should have lost this also.
So faithless a thing is wealth; which belongs not so
much to them that have it, as to them that endeavor to seize it. So
that it is but a superfluous argument which aims to show that wealth is
irresistible, seeing that not even on the day of their death do its
possessors obtain security. And yet who is not reconciled with
the departed, whether it be wild beast, or demon, or whatever else? The
very sight being enough to bend even one who is altogether iron, and
quite past feeling. Wherefore, you know, when one sees a corpse, though
it be an enemy public or private whom he sees, yet he weeps for him in
common with his dearest friends; and his wrath is extinguished with
life, and pity is brought in. And it would be impossible, in time of
mourning and carrying out of burial, to distinguish an enemy from him
who is not such. So greatly do all men revere their com introduced
respecting it. But wealth not even on obtaining this, remits her anger
against her possessors; nay, it renders them that have been no way
wronged enemies of the dead; it at least to strip the dead body be an
act of persons very bitter and hostile. And nature for her part
reconciles even his enemies to him then: but wealth makes foes of them
that have noth-
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ing to accuse him of, and cruelly intreats the body in its utter
desolation. And yet in that case there are many things which might lead
one to pity, the fact of its being a corpse, its inability to move, and
tending to earth and corruption, the absence of any one to help: but
none of these things soften those accursed wretches, because of the
tyranny they are under from their base cupidity. For the passion of
covetousness, like some ruthless tyrant, is at hand, enjoining those
inhuman commands and having made wild beasts of them, so brings them to
the tombs. Yea, like wild beasts attacking the dead, they would not
even abstain from their flesh, if their limbs were any way useful unto
them. Such is our enjoyment of wealth; to be insulted even after death,
and deprived of sepulture which even the most desperate criminals
obtain.
[14.] Are we still then, tell me, to be fond of so
grievous an enemy? Nay, I beseech you, nay, my brethren! but let us fly
from it without turning to look: and if it come into our hands, let us
not keep it within, but bind it fast by the hands of the poor. For
these are the bonds which have more power to hold it, and from those
treasuries it will never more escape; and so this faithless one abides
for the time to come faithful, tractable, tame, the right hand of Mercy
producing this effect on it.
As I have said then, if it ever come to us, let us
hand it over to her; but if it come not, let us not seek after it, nor
fret ourselves, nor count its possessors happy; for what sort of a
notion of happiness is this? Unless thou wouldest also say that those
who fight with beasts are to be envied, because those high-priced
animals are shut up and reserved by the proposers of such contests for
themselves: who however not daring themselves to approach or to touch
them, but fearing and trembling because of them, hand over others to
them. Something like this, I say, is the case of the wealthy, when they
have shut up their wealth in their treasuries as if it were some savage
beast, and day by day receive from it innumerable wounds: in this
latter unlike to the beasts: since they, when thou leadest them out,
then, and not till then, hurt such as meet them: but this, when it is
shut up and preserved, then destroys its possessors and hoarders.
But let us make this beast tame. And it will be
tame, if we do not shut it up, but give it into the hands of all who
are in need. So shall we reap from this quarter the greatest blessings,
both living in the present life with safety and a good hope, and in the
day that is to come standing with boldness: to which may we all attain,
through the grace and mercy, &c. &c.
HOMILY XXXVI.
1 Cor. xiv. 20.
Brethren, be not children in mind; howbeit in malice be ye babes, but
in mind be men.
As might be expected, after his long argument and
demonstration he adopts a more vehement style and abundance of rebuke;
and mentions an example suited to the subject. For children too are
wont to gape after trifles and to be fluttered, but of things very
great they have not so much admiration. Since then these also having
the gift of tongues, which has the lowest of all, thought they had the
whole; therefore he saith, "Be not children," i. e., be not without
understanding where ye ought to be considerate, but there be ye
childlike and simple, where unrighteousness is, where vain-glory, where
pride. For he that is a babe in wickedness ought also to be wise. Since
as wisdom with wickedness would not be wisdom, so also simplicity with
folly would not be simplicity, it being requisite both in simplicity to
avoid folly, and in wisdom wickedness. For as neither bitter nor sweet
medicines in excess do good, so neither doth simplicity by itself, nor
wisdom: and this is why Christ enjoining us to mix both said, "Be ye
wise as serpents, and harmless as doves." (Matt. x. 16.)
But what is it to be a babe in wickedness? Not even
to know what wickedness is: yea, such he willed them to be. Wherefore
also he said, "It is actually reported that there is fornication among
you." (1 Cor. v. 1.) He said not, "is done," but is
"reported:" as if he said, "ye are not without knowledge of the thing;
ye have heard of it some time." I say, he would have them both to be
men and children; the one however in wickedness, but the other in
wisdom. For so even the man may become a man, if he be also a child:
but as long as he
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is not a child in wickedness, neither will he be a man. For the wicked,
instead of being mature, will be but a fool.
Ver. 21. "In the law it written, By men of strange
tongues and by the lips of strangers will I speak unto this people; and
not even thus will they hear me, saith the Lord."
Yet surely it is no where written in the Law, but as
I said before, he calls always the whole of the Old Testament, the Law:
both the prophets and the historical books And he brings forward his
testimony from Esaias the prophet, again covertly detracting from the
glory of the gift, for their profit; nevertheless, even thus he states
it with praise. For the expression, "not even thus," hath force to
point out that the miracle was enough to astonish them; and if they did
not believe, the fault was theirs. And wherefore did God work it, if
they were not to believe? That He might in every case appear to do His
part.
[2.] Having shown then even from the prophecy, that
the sign in question is not of great use, he adds,
Ver. 22. "Wherefore tongues are for a sign, not to
them that believe, but to the unbelieving: but prophesying is for a
sign not to the unbelieving, but to them that believe."
Ver. 23. "If therefore the whole Church be assembled
together, and all speak with tongues, and there come in men unlearned
or unbelieving, will they not say that ye are mad?"
Ver. 24. "But if all prophesy, and there come in one
unbelieving or unlearned, he is reproved by all, he is judged by all:"
Ver. 25. "And thus the secrets of his heart are made
manifest; and so he will fall down on his face and worship God,
declaring that God is among you indeed."
Great in this place is the difficulty which one
seems to find arising from what is said. For if tongues are for a sign
to them that believe not, how saith he, if they that believe not should
see you speaking with tongues, they will say that "ye are mad?" And if
prophecy be "not for the unbelieving, but for them that believe," how
shall also the unbelievers gain thereby?
"For if there come in," saith he, "when ye are
prophesying, one that believeth not, he is reproved by all, and judged."
And not only this, but also after this another
question hence springs up: since the tongue will appear on the contrary
greater than the prophecy. For if the tongues are for a sign to the
unbelieving, but prophecy to them that believe, that which draws in
aliens and makes of the household, is greater than that which regulates
those of the household. What then is the meaning of that expression?
Nothing difficult nor obscure, nor contrary to what went before, but
rather very agreeable to it, if we give heed: viz., that prophecy is
suitable to both, but then tongue not so. Wherefore having said of the
tongue, "it is for a sign," he adds, "not to them that believe, but to
the unbelievers," and to them "for a sign," i. e., for astonishment,
not so much for instruction.
"But in the case of prophecy too," saith some one,
"he did the very same thing, saying, 'but prophesying serveth not for
the unbelieving, but for them which believe.' For the believer hath no
need to see a sign, but requires only teaching and catechizing. How
then sayest thou," saith he," that prophecy is of use to both, when
Paul saith 'not to the unbelieving, but to them which believe?'" If
thou wilt accurately examine, thou wilt understand what is said. For he
said not, "prophecy is not useful to them unbelieving," but, "is not
for a sign," as the tongue," i.e., a mere sign without profit: nor is
the tongue any way useful to believers; for its only work is to
astonish and to confound; the word "sign" bring one of those which may
be taken two ways: as when he saith, "show me a sign,"(Ps. lxxxvi. 17.)
and adds, "for good:" and again, "I am become as a wonder unto many,"
(Ps. lxxi. 7.) i. e., a sign.
And to show thee that he introduced the term "sign"
here, not as a thing which of course did some good, he added that which
resulted from it. And what was this? "They will say," saith he, "that
ye are mad" This however not from the nature of the sign, but from
their folly. But when thou hearer of unbelievers, do not suppose that
the same persons are in every case intended, but at one time they which
are incurably diseased and abide uncorrected, and at another they which
may be changed; such as were they who in the times of the Apostles
admire the mighty things of God which they hear of; such as in the case
of Cornelius. His meaning accordingly is this; that prophecy avails
both among the unbelieving and among them that believe: as to the
tongue, when heard by the unbelieving and inconsiderate, instead of
profiting by it, they rather deride the utterers as madmen. For, in
fact, it is to them but for a sign, i.e., in order to astonish them
merely; whereas they who had understanding used also to profit by it:
with a view to which the sign was given. Even as then there were not
only certain who accused them of drunkenness, but many also admired
them as relating the wonderful works of God. It appears then that the
mockers were those without understanding. Wherefore also Paul did not
simply say, "they will say that ye are mad," but added, "unlearned and
unbelievers."
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But prophecy is not for a sign merely, but is also
suitable and useful for faith and for profit unto both classes. And
this, if not directly, yet in the sequel he more clearly explained,
saying, "he is reproved by all. For, if all prophesy," saith he, "and
there come in one unbelieving or unlearned, he is reproved by all; he
is judged by all; and thus are the secrets of his heart made manifest;
and so he will fall down on his face and worship God, declaring that
God is among you indeed."
So that not in this only is prophecy greater, in its
availing with each class(1), but also in its attracting the more
shameless of the unbelievers. For it was not the same wonder, when
Peter convicted(2) Sapphira, which was a work of prophecy, and when he
spake with tongues: but in the former case all shrank into themselves;
whereas, when he spake with tongues, he got the credit of being even
beside himself.
[3.] Having said then, that a tongue profited not,
and having again qualified(3) this statement by turning the charge upon
the Jews, he proceeds to signify that it even doth injury. "And
wherefore was it given?" That it might go forth with
interpretation: since without this, it hath even the contrary effect
among them that are without understanding. "For if," saith he, "all
speak with tongues, and there come in unbelievers or unlearned, they
will say that ye are mad;" as indeed even the Apostles incurred the
suspicion of being drunken: for "these men," it saith, "are filled with
new wine: (Acts ii. 13.) but it is not the fault of the sign, but of
their unskilfulness; therefore he added, "unlearned and unbelievers,"
to show that the notion belongs to their ignorance and want of faith;
for, as I before said, his object is to rank that gift not among things
that are disparaged, but among those which do not greatly profit, and
this, in order to repress them, and bring them to a necessity of
seeking for an interpreter. For since the greater part looked not to
this, but made use of it for display and rivalry, this is what he
especially withdraws them from, intimating that their credit is
injured, they bringing on themselves a suspicion of madness. And this
especially is what Paul continually attempts to establish, when he
wants to lead men away from any thing: he shows that the person suffers
loss in respect of those very things which he desires.
And do thou accordingly likewise: if thou wouldest
lead men away from pleasure, show that the thing is bitter: if thou
wouldest withdraw them from vain-glory, show that the thing is full of
dishonor: thus also was Paul used to do. When he would tear away the
rich from their love of money, he said not merely that wealth is a
hurtful thing, but also that it casts into temptations. "For they that
desire to be rich," saith he," fall into a temptation." (1 Tim. vi. 9.)
Thus, since it seems to deliver from temptations, he attributes to it
the contrary of that which the rich supposed. Others again held fast by
the wisdom that is without, as though by it establishing Christ's
doctrine; he signifies that not only it gives no aid to the cross, but
even makes it void. They held to going to law before strangers,
thinking it unmeet to be judged by their own, as if those without were
wiser: he points out that going to law before them that are without is
shameful. They clave to things offered in sacrifice to idols, as
displaying perfect knowledge: he intimates that this is a mark of
imperfect knowledge, not to know how to manage in the things which
concern our neighbors. So also here, because they were wild(4) about
this gift of tongues, through their love of glory, he signifies that
this on the other hand more than any thing brings shame upon them, not
only depriving them of glory, but also involving them in a suspicion of
madness. But he did not at once say this, but having spoken very many
things before, when he had made his discourse acceptable, then he
brings in that topic so very contrary to their opinion. And this in
fact is no more than the common rule; that he who intends thoroughly to
shake a deep-rooted opinion and to turn men round to its contrary, must
not at once state the opposites: otherwise he will be ridiculous in the
eyes of them that are preoccupied by the contrary conviction. Since
that which is very much beside expectation cannot be from the beginning
easily received, but you must first well undermine by other arguments,
and then give it the contrary turn.
Thus for example he did when discoursing of
marriage: I mean, since many regarded it as a thing which brings ease,
and he wished to intimate that the abstaining from marriage was ease;
if he had said this at once he would not so easily have made it
acceptable: whereas now, having stated it after much other matter and
timing its introduction exactly, he strongly touched the hearers. This
also he did in respect of virginity. For before this having said much,
and after this again, at last he saith, "I spare you," and, "I would
have you to be free from cares." (1 Cor. vii. 28, 32.)
This then he doth in respect of the tongues, showing
that they not only deprive of glory, but also bring shame upon those
who have them in the eyes of the unbelievers. But prophecy, on the
contrary, is both free from reproach among the unbelievers, and hath
very great
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credit and usefulness. For none will say in regard to prophesying,
"they are mad;" nor will any one deride them that prophesy; but, on the
contrary, will be astonished at and admire them. For "he is reproved by
all," i. e., the things which he hath in his heart, are brought forward
and shown unto all: now it is not the same thing for any one to come in
and see one speaking in Persian and another in Syriac, and to come in
and hear the secrets of his own mind; as whether he cometh in as a
tempter and with evil mind, or sincerely; or that such and such a thing
hath been done by him, and such another designed. For this is much more
awful and more profitable than the other. For this cause therefore,
whereas of the tongues he saith, "ye are mad;" not however affirming
this of himself, but of their judgment: i. e., "they will say," saith
he, "that ye are mad;" here, on the contrary, he makes use both of the
verdict of the facts(1), and that of those who are the objects of the
benefit. "For he is reproved by all," saith he, "he is judged by all;
and thus are the secrets of his heart made manifest; and so he will
fall down on his face and worship God, declaring that God is around you
indeed. Seest thou that this is not capable of two interpretations: how
in the former case what is done may be doubted of, and here and there
an unbeliever might ascribe it to madness? whereas here there will be
no such thing, but he will both wonder and worship, first making a
confession by his deeds, and then by his words also. Thus also
Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the
God that revealeth secrets, seeing thou couldest reveal this secret."
(Dan. ii. 47.) Seest thou the might of prophecy, how it changed that
savage one and brought him under instruction and introduced him to
faith?
[4.] Ver. 26. "What is it then, brethren? When ye
come together, each one hath a psalm, hath a teaching, hath a tongue,
hath a revelation, hath an interpretation. Let all things be done unto
edifying."
Seest thou the foundation and the rule of
Christianity? how, as it is the artificer's work to build, so it is the
Christian's to profit his neighbors in all things.
But since he had vehemently run down the gift; lest
it might seem to be superfluous, for with a view to pull down their
pride and no more, he did this:--again he reckons it with the other
gifts, saying, "hath a psalm, hath a teaching, hath a tongue." For of
old they used also to make psalms by a gift and to teach by a gift.
Nevertheless, "let all these look to one thing," saith he, "the
correction of their neighbor: let nothing be done at random. For if
thou comest not to edify thy brother, why dost thou come here at all?
In fact, I do not make much account of the difference of the gifts. One
thing concerns me, one thing is my desire, to do all things "unto
edifying." Thus also he that hath the lesser gift will outrun him that
hath the greater, if this be not wanting. Yea, therefore are the gifts
bestowed, that each might be edified; since unless this take place, the
gift will rather turn to the condemnation of the receiver. For what,
tell me, is the use of prophesying? What is the use of raising the
dead, when there is none who profits by it? But if this be the end of
the gifts, and if it be possible to effect it in another way without
gifts, boast not thyself on the score of the signs, nor do thou bewail
thyself to whom the gifts are denied.
[5.] Ver. 27. "And if any man speaketh in a tongue,
let it be by two, or at the most by three, and that in turn; and let
one interpret."
Ver. 28. "But if there be no interpreter, let him
keep silence in the Church; and let him speak to himself, and to God."
What sayest thou, tell me? Having spoken so much of
tongues, that the gift is a thing unprofitable, a thing superfluous, if
it have no interpreter, dost thou command again to speak with tongues?
I do not command, saith he, neither do I forbid; as when he saith, "if
any of them that believe not bid you to a feast and ye be disposed to
go," he saith it not laying down a law for them to go, but not
hindering them: so likewise here. "And let him speak. to himself and to
God." If he endure not to be silent, saith he, but is so ambitious and
vain-glorious, "let him speak by himself.(2) " And thus, by the very
fact of so permitting, he greatly checked and put them to shame.
Which he doth also elsewhere, discoursing of converse with
a wife and saying, "But this I say because of your incontinency." But
not so did he speak, when he was discoursing of prophecy. How then? In
a tone of command and legislation: "Let the prophets speak, two or
three." And he no where here seeks the interpreter, nor doth he stop
the mouth of him that prophesies as under the former head,
saying, "If there be no interpreter, let him keep silence;" because in
fact he who speaks in a tongue is not sufficient of himself. Wherefore
if any hath both gifts, let him speak. But if he hath not, yet wish to
speak, let him do so with the interpreter's aid. For the prophet is an
interpreter, but of God; whereas thou art of man. "But if there be no
interpreter, let him keep silence:" for nothing ought to be done
superfluously, nothing for ambition. Only "let him speak to
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himself and to God;" i.e., mentally, or quietly and without noise: at
least, if he will speak. For this is surely not the tone of one making
a law, but it may be of one who shames them more even by his
permission; as when he saith, "but if any hunger, let him eat at home:"
and seeming to give permission, he touches them hereby the more
sharply. "For ye come not together for this purpose," saith he, "that
ye may show that ye have a gift, but that ye may edify the hearers;"
which also he before said, "Let all things be done unto edifying."
[6.] Ver. 29. "Let the prophets speak by two or
three, and let the others discern."
No where hath he added, "at the most," as in the
case of the tongues. And how is this, one saith? For he makes out that
neither is prophesy sufficient in itself, if at least he permitteth the
judgment to others. Nay, surely it is quite sufficient; and this is why
he did not stop the mouth of the prophet, as of the other, when there
is no interpreter; nor, as in his case he said, "if there be no
interpreter let him keep silence," so also in the case of the prophet,
"if there be none to discern, let him not prophesy;" but he only
secured the hearer; since for the satisfaction of the hearers he said
this, that no diviner might throw himself in among them. For of this
also at the beginning he bade them beware, when he introduced a
distinction between divination and prophecy, and now he bids them
discriminate and spy out the matter, so that no Satanic teacher might
privily enter.
Ver. 30. "But if a revelation he made to another
sitting by, let the first keep silence."
Ver. 31. "For ye all can prophesy one by one, that
all may learn, and all may be comforted."
What may this be which is spoken? "If when thou
prophesiest," saith he, "and art speaking, the spirit of another stir
him up, be silent thenceforth." For that which he said in the case of
the tongues, this also here he requires, that it should be done "in
turn," only in a diviner way here. For he made not use of the very
expression, "in turn(1)?" but "if a rev-lation be made to another."
Since what need was there further, that when the second was moved to
prophesy the first should speak? Ought they then both? Nay, this were
profane and would produce confusion. Ought the first? This too were out
of place. For to this end when the one was speaking, the Spirit moved
the other, in order that he too might say somewhat.
So then, comforting him that had been silenced, he
saith, "For ye all can prophesy one by one, that all may learn, and all
may be comforted." Seest thou how again he states the reason wherefore
he doeth all things? For if him that speaks with tongues he altogether
forbid to speak, when he hath not an interpreter, because of the
unprofitableness; reasonably also he bids restrain prophecy, if it have
not this quality, but createth confusion and disturbance and
unseasonable tumult.
Ver. 32. "And the spirits of the prophets are
subject to the prophets."
Seest thou how he put him to shame earnestly and
fearfully? For that the man might not strive nor be factious, he
signifies that the gift itself was under subjection. For by "spirit"
here, he means its actual working. But if the spirit be subject, much
more thou its possessor canst not justly be contentious.
[7.] Then he signifies that this is pleasing also to
God, subjoining and saying,
Ver. 33. "For God is not a God of confusion, but of
peace, as [1 teach] in all the Churches of the saints."(2)
Seest thou by how many reasons he leads him to
silence and soothes him, in the act of giving way to the other? By one
thing and that the chief, that he was not shut up by such a proceeding;
"for ye all can prophesy," saith he, "one by one." By a second, that
this seems good to the Spirit Himself; "for the spirits of the prophets
are subject to the prophets." Besides these, that this is according to
the mind of God; "for God," saith he, "is not a God of confusion, but
of peace:" and by a fourth, that in every part of the world this custom
prevails, and no strange thing is enjoined upon them. For thus, saith
he, "I teach in all the Churches of the saints."
What now can be more awful than these things? For in
truth the Church was a heaven then, the Spirit governing all things,
and moving each one of the rulers and making him inspired. But now we
retain only the symbols of those gifts. For now also we speak two or
three, and in turn, and when one is silent, another begins. But these
are only signs and memorials of those things. Wherefore when we begin
to speak, the people respond, "with thy Spirit(3)," indicating that of
old they thus used to speak, not of their own wisdom, but moved by the
Spirit. But not so now: (I speak of mine own case so far.) But the
present Church is like a woman who hath fallen from her former
prosperous days, and in many respects retains the symbols only of that
ancient prosperity; displaying indeed the repositories and caskets of
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her golden ornaments, but bereft of her wealth: such an one doth the
present Church resemble. And I say not this in respect of gifts: for it
were nothing marvelous if it were this only: but in respect also of
life and virtue. Thus the list of her widows, and the choir of her
virgins, then gave great ornament to the churches: but now she is made
desolate and void, and the tokens only remain. There are indeed widows
now, there are also virgins; but they retain not that adornment which
women should have who prepare themselves for such wrestlings. For the
special distinction of the virgin is the caring for the things of God
alone, and the waiting on Him without distraction: and the widow's mark
too should be not so much the not engaging in a second marriage, as the
other things, charity to the poor, hospitality, continuing instant in
prayers, all those other things, which Paul writing to Timothy requires
with great exactness. One may see also the married women exhibiting
among us great seemliness. But this is not the only thing required, but
rather that sedulous attention to the needy, through which those women
of old shone out most brightly. Not as the generality now-a-days. For
then instead of gold they were clothed with the fair array of
almsgiving: but now, having left off this, they are decked out on every
side with cords of gold woven of the chain of their sins.
Shall I speak of another repository too emptied of
its hereditary splendor? They all met together in old time and sang
psalms in common. This we do also now: but then among all was there one
soul and one heart: but now not in one single soul can one see that
unanimity, rather great is the warfare every where.
"Peace," even now, "to all,"(1) he that presides in
the Church prays for, entering as it were into his Father's house: but
of this peace the name is frequent, but the reality no where.
[8.] Then the very houses were churches: but now the
church itself is a house, or rather worse than any house. For in
a house one may see much good order: since both the mistress of the
house is seated on her chair with all seemliness, and the maidens weave
in silence, and each of the domestics hath his appointed task in hand.
But here great is the tumult, great the confusion, and our assemblies
differ in nothing from a vintner's shop, so loud is the laughter, so
great the disturbance; as in baths, as in markets, the cry and tumult
is universal. And these things are here only: since elsewhere it is not
permitted even to address one's neighbor in the church, not even if one
have received back a long absent friend, but these things are done
without, and very properly. For the church is no barber's or perfumer's
shop, nor any other merchant's warehouse in the market-place, but a
place of angels, a place of archangels, a palace of God, heaven itself.
As therefore if one had parted the heaven and had brought thee in
thither, though thou shouldest see thy father or thy brother, thou
wouldest not venture to speak; so neither here ought one to utter any
other sound but these which are spiritual. For, in truth, the things in
this place are also a heaven.
And if thou believest not, look to this table, call
to mind for Whose sake it is set, and why: consider Who it is that is
coming forth here; tremble with awe even before the time. For so, when
one sees the throne only of a king, in heart he rises up, expecting the
king's coming forth. And do thou accordingly thrill with awe even
before that thrilling moment: raise up thyself, and before thou seest
the veils drawn aside and the choir of angels marching forth, ascend
thou to the very heaven.
But the uninitiated knows not these things. Well
then, it is necessary with a view to him also to introduce other
topics. For neither towards him shall we want reasons able to stir him
up thoroughly and cause him to soar.
Thou then who knowest not these things, when thou
shalt hear the prophet(2) saying, "Thus saith the Lord," quit the
earth, ascend thou also unto heaven, consider who it is that by him
discourses with thee.
But as things are, for a buffoon who is moving
laughter or for a whorish and abandoned woman, so vast an assemblage of
spectators is set, listening in entire quietness to what is spoken, and
this when none commands silence(3) ; and there is neither tumult, nor
cry, nor any the least noise: but when God is speaking from heaven on
subjects so awful, we behave ourselves more impudently than dogs, and
even to the harlot women we pay greater respect than to God.
Doth it make your flesh creep to be told of these
things? Nay then, much rather let it creep when ye do them.
[9.] That which Paul said of them that despised the
poor and feasted alone, "What, have ye not houses to eat and to drink
in? or despise ye the Church of God, and shame them that
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have not?" (1 Cor. xi. 22.)--the same allow me also to say of those who
make a disturbance and hold conversations in this place. "What? have ye
not houses to trifle in? or despise ye the Church of God, and corrupt
those even who would be modest and quiet? "But it is sweet and pleasant
for you to converse with your friends." I do not forbid this, but let
it be done in the house, in the market, in the baths. For the church is
not a place of conversation, but of teaching. But now it differs not
from the market; nay, if it be not too bold a word, haply, not even
from the stage; in such sort do the women who assemble here adorn
themselves more wantonly than the unchaste who are to be found there.
Accordingly we see that even hither many profligates are enticed by
them; and if any one is trying or intending to corrupt a woman, there
is no place, I suppose, that seems to him more suitable than the
church. And if anything be to be sold or bought, the church appears
more convenient than the market. For on such subjects also there is
more talk here than in the shops themselves. Or if any wish to say or
to hear any scandal, you will find that this too is to be had here more
than in the forum without. And if you wish to hear any thing of
political matters, or the affairs of private families, or the camp, go
not to the judgment-hall, nor sit in the apothecary's shop; for here,
here I say are those who report all these things more accurately; and
our assemblies are any thing rather than a church.
Can it be that I have touched you to the quick? I
for my part think not. For while ye continue in the same practices, how
am I to know that you are touched by what hath been said? Therefore I
must needs handle the same topics again.
Are these things then to be endured? Are these
things to be borne? We weary and distract ourselves every day
that ye may not depart without having learned something useful: and
none of you go away at all the better, but rather injured the more.
Yea, and "ye come together unto judgment," having no longer any cloak
for your sin, and ye thrust out the more modest, disturbing them with
your fooleries on every side.
But what do the multitude say? "I do not hear what
is read," saith one, "nor do I know what the words are which are
spoken." Because thou makest a tumult and confusion, because thou
comest not with a reverent soul. What sayest thou? "I know not what
things are said." Well then, for this very reason oughtest thou to give
heed. But if not even the obscurity stir up thy soul, much more if
things were clear wouldest thou hurry them by. Yea, this is the reason
why neither all things are clear, lest thou shouldest indulge
indolence; nor obscure, lest thou shouldest be in despair.
And whereas that eunuch and barbarian (Acts viii.
20.) said none of these things, but surrounded as he was with a crowd
of so important affairs and on his journey, had a book in his hands and
was reading: dost thou, both abounding in teachers, and having others
to read to thee privately(1), allege to me thine excuses and pretexts?
Knowest thou not what is said? Why then pray that thou mayest learn:
but sure it is impossible to be ignorant of all things. For many things
are of themselves evident and clear. And further, even if thou be
ignorant of all, even so oughtest thou to be quiet, not to put out them
that are attentive; that God, accepting thy quietness and thy
reverence, may make the obscure things also plain. But canst thou not
be silent? Well then, go out, not to become a mischief to others also.
For in truth there ought to be but one voice in the
church always, even as there is but one body. Therefore both he that
reads utters his voice alone, and the Bishop himself is content to sit
in silence; and he who chants alone; and though all utter the response,
the voice is wafted as from one mouth. And he that pronounces a homily
pronounces it alone. But when there are many conversing on many and
diverse subjects, why do we disturb you for no good? since surely
unless ye thought that we are but disturbing you for no good, ye would
not in the midst of our speech on such high matters, discourse on
things of no consequence.
[10.] Therefore not in your conduct only, but in
your very estimation of things, there is great perversion. And ye gape
after superfluities, and leaving the truth pursue all sorts of shadows
and dreams. Are not all present things a shadow and dreams, and worse
than a shadow? For both before they appear, they fly away; and before
they are flown, the trouble they give is much, and more than the
pleasure. Let one acquire in this world and bury in the earth ever such
abundance of wealth, yet when the night is past, naked he shall depart
hence, and no wonder. Since they too who are rich but in a dream, on
rising from their couch have nothing of what they seemed to have while
sleeping. So also are the greedy of gain: or rather not so, but in a
much worse condition. For he that dreams of being rich, neither hath
the money which he fancied he had, nor is any other mischief found to
have accrued to him from this phantasy when he arises, but this man is
both deprived of his riches, and hath also to depart, filled with the
sins which arise out of them; and in his wealth having but enjoyed a
phantasy,
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the evils resulting from his wealth he sees not in fancy any more, but
in the very truth of things; and his pleasure was in dreams, but the
punishment ensuing on his pleasure turns out no more a dream, but is
matter of actual experience. Yea rather, even before that punishment,
even here he pays the heaviest penalty, in the very collecting of his
wealth wearing into himself innumerable sadnesses, anxieties,
accusations, calumnies, tumults, perturbations.
In order therefore that we may be delivered both
from the dreams and from the evils that are not in dreams, instead of
covetuousness let us choose almsgiving, instead of rapine, mercy to
mankind. For thus we shall obtain the good things both present and to
come, through the grace and mercy of our Lord Jesus Christ, with Whom,
to the Father, with the Holy Ghost, be glory, power, honor, now and
ever, and world without end. Amen.
HOMILY XXXVII.
1 Cor. xiv. 34.
Let your women keep silence in the churches: for it is not permitted
unto them to speak; but let them be in subjection, as also saith the
law.
HAVING abated the disturbance both from the tongues
and from the prophesyings; and having made a law to prevent
confusion, that they who speak with tongues should do this in turn, and
that they who prophesy should be silent when another begins; he next in
course proceeds to the disorder which arose from the women, cutting off
their unseasonable boldness of speech: and that very opportunely. For
if to them that have the gifts it is not permitted to speak
inconsiderately, nor when they will, and this, though they be moved by
the Spirit; much less to those women who prate idly and to no purpose.
Therefore he represses their babbling with much authority, and taking
the law along with him, thus he sews up their mouths; not simply
exhorting here or giving counsel, but even laying his commands on them
vehemently, by the recitation of an ancient law on that subject. For
having said, "Let your women keep silence in the churches;" and "it is
not permitted unto them to speak, but let them be in subjection;" he
added, "as also saith the law." And where doth the law say this? "Thy
desire shall be to thy husband, and he shall rule over thee." (Gen.
iii. 16. ) Seest thou the wisdom of Paul, what kind of testimony he
adduced, one that not only enjoins on them silence, but silence too
with fear; and with as great fear as that wherewith a maid servant
ought to keep herself quiet. Wherefore also having himself said, "it is
not permitted unto them to speak," he added not, "but to be silent,"
but instead of "to be silent," he set down what is more, to wit, "the
being in subjection." And if this be so in respect of husbands, much
more in respect of teachers, and fathers, and the general assembly of
the Church. "But if they are not even to speak," saith one, "nor ask a
question, to what end are they to be present?" That they may hear what
they ought; but the points which are questioned let them learn at home
from their husbands. Wherefore also he added,
Ver. 35. "And if they would learn any thing, let
them ask their own husbands at home."
Thus, "not only, as it seems, are they not allowed
to speak," saith he, "at random, but not even to ask any question in
the church." Now if they ought not to ask questions, much more is their
speaking at pleasure contrary to law. And what may be the cause of his
setting them under so great subjection? Because the woman is in some
sort a weaker being and easily carried away and light minded. Here you
see why he set over them their husbands as teachers, for the benefit of
both. For so he both rendered the women orderly, and the husbands he
made anxious, as having to deliver to their wives very exactly what
they heard.
Further, because they supposed this to be an
ornament to them, I mean their speaking in public; again he brings
round the discourse to the opposite point, saying, "For it is shameful
for a woman to speak in the church." That is, first he made this out
from the law of God, then from common reason and our received custom;
even when he was discoursing with the women about long hair, he said,
"Doth not even nature herself teach you?" (c. xi. 14.) And everywhere
thou mayest find this to be his manner, not only from the divine
Scriptures, but also from the common custom, to put them to shame.
[2.] But besides these things, he also shames them
by consideration of what all agreed on,
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and what was every where prescribed; which topic also here he hath set
down, saying,
Ver. 36. "What? was it from you that the word of God
went forth? or came it unto you alone?"
Thus he brings in the other Churches also as holding
this law, both abating the disturbance by consideration of the novelty
of the thing, and by the general voice making his saying acceptable.
Wherefore also elsewhere he said, "Who shall put you in remembrance of
my ways which be in Christ, even as I teach everywhere in all the
Churches." (1 Cor. iv. 17.) And again, "God is not a God of confusion,
but of peace, as in all the Churches of the saints.' (c. xiv. 33.) And
here, "What? was it from you that the word of God went forth? or came
it unto you alone?" i.e., "neither first, nor alone are ye believers,
but the whole world." Which also writing to the Colossians
he said, "even as it is bearing fruit and increasing in all the world,"
(Coloss. i. 6.) speaking of the Gospel.
But he turns it also at another time to the
encouragement of his hearers; as when he saith that theirs were
the first fruits, and were manifest unto all. Thus, writing to the
Thessalonians he said, "For from you hath sounded forth the word of
God," and, "in every place your faith to God-ward is gone forth."
(1 Thes. i. 8.) And again to the Romans, "Your faith is proclaimed
throughout the whole world(1)." For both are apt to shame and
stir up, as well the being commended of others, as that they have
others partakers in their judgment. Wherefore also here he saith;
"What? was it from you that the word of God went forth? or came it unto
you only?" "For neither can ye say this," saith he; "we were made
teachers to the rest, and it cannot be right for us to learn of
others;" nor, "the faith remained in this place only, and no precedents
from other quarters ought to be received." Seest thou by how many
arguments he put them to shame? He introduced the law, he signified the
shamefulness of the thing, he brought forward the other Churches.(2)
[3.] Next, what is strongest of all he puts last,
saying, "God ordains these things even at this time by me."
Ver. 37. Thus: "if any man thinketh himself to be a
prophet, or spiritual, let him take knowledge of the things which I
write unto you that they are the commandments of the Lord.'
Ver. 38. "But if any man is ignorant, let him be
ignorant."
And wherefore did he add this? Intimating that he is
not using violence nor contention, which is a sign of them who wish not
to set up their own things, but aim at what is profitable to others.
Wherefore also in another place he saith, "But if any man seemeth to be
contentious, we have no such custom." (1 Cor. xi. 16.) But he doth not
this everywhere, but only where the offences are not very great, and
then rather as putting them to shame. Since when he discourses of other
sins, he speaks not thus. But how? "Be not deceived: neither
fornicators, nor effeminate, shall inherit the kingdom of God." (1 Cor.
vi. 9, 10.) And again, "Behold, I Paul say unto you, that if ye receive
circumcision, Christ will profit you nothing." (Gal. v. 2.) But here,
since his discourse was of silence, he doth not very keenly inveigh
against them, by this very thing attracting them the more. Then, as he
is ever wont to do, unto the former subject whence he digressed to say
these things, he brings back his discourse as follows:
Ver. 39. "Wherefore, brethren, desire earnestly to
prophesy, and forbid not to speak with tongues."
For this too is his wont, not only to work out what
is before him, but also starting from that to set right whatever seems
to him in any way akin to it, and again to return to the former, so as
not to appear to wander from the subject. For so when he was
discoursing of their concord in their banquets, he digressed to their
Communion in the Mysteries, and having thence put them to shame, he
returns again to the former, saying, "Wherefore, when ye come together
to eat, wait one for another." (1 Cor. xi. 33.)
And here, accordingly, having discoursed of good
order in their gifts, and of its being a duty neither to faint in the
lesser, nor to be puffed up on account of the greater; then having made
an excursion from thence to the sobriety becoming women and having
established it, he returns again to his subject, saying, "Wherefore,
brethren, desire earnestly to prophesy, and forbid not to speak with
tongues." Seest thou how to the end he preserved the difference of
these? And how he signifies that the one is very necessary, the other
not so? Wherefore of the one he saith, "desire earnestly(3)," but of
the other, "forbid not."
[4.] Then, as in brief summary, setting all things
right, he adds the words,
Ver. 40. "Let all things be done decently and in
order."
224
Again giving a blow to them who chose to behave
themselves unseemly without cause, and to incur the imputation of
madness; and who keep not their proper rank. For nothing doth so build
up as good order, as peace, as love; even as their contraries tend to
pull down. And not only in things spiritual, but also in all others one
may observe this. Thus whether it be in a dance, or a ship, or in a
chariot, or a camp, if thou shouldest confound the order, and casting
the greater out of their proper place, shouldest bring in the lesser
into their rank, thou destroyest all, and thus things are turned upside
down. Neither let us then destroy our order, nor place the head below
and the feet above: now this is done when we cast down right reason,
and set our lusts, passions, and pleasure, over the rational part:
whence violent are the billows, and great the confusion, and
intolerable the tempest, all things being wrapt in darkness.
And, if thou wilt, let us first examine the
unseemliness which arises herefrom, and then the loss. How then may
this be clear to us, and thoroughly known? Let us bring forward a man
in that frame of mind; enamoured of a harlot and overcome by a
dishonorable passion; and then we shall see the mockery which this
comes to. For what can be baser than a man watching the doors before
the harlots' chambers, and beaten by a whorish woman, and weeping, and
lamenting, and turning his glory into shame? And if thou wilt also see
the loss, call to mind, I pray, the expenditure of money, the extreme
risks, the contests with rival lovers, the wounds, the stripes received
in such affrays.
Such also are they who are holden by the lust of
wealth; or rather they behave themselves more unseemly. For whereas
these are wholly occupied about one person; the covetous busy
themselves about all men's substance alike, both poor and rich, and
long for things that are not; a thing which above all denotes the
wildness of their passion. For they say not, "I would fain have the
substance of such a person or of such another," only, but they want the
very mountains to be gold, and the houses and all that they see; and
they go forth into another world, and this passion they feel to a
boundless degree, and at no point cease from their lusting. What
discourse can set before us the tempest of those thoughts, the waves,
the darkness? And where the waves and tempest are so great, what
pleasure can there be? There is not any; but tumult, and anguish, and
black clouds which instead of rain bring great sorrow of heart: the
kind of thing which is wont to happen in the case of those who are
enamoured of beauty not their own. Wherefore they who have no
passionate love at all are in more pleasure than any lovers.
[5.] This however no man would gainsay. But to me
even he who loves, but restrains his passion, seems to live more
pleasurably than he who continually enjoys his mistress. For though the
proof be rather difficult, nevertheless even at that disadvantage the
argument must be ventured on: the cause of the increased difficulty not
being the nature of the thing, but because of the want of meet hearers
for this high morality. Thus: whether is it pleasanter, tell me, to the
lover, to be despised by his beloved, or to be honored, and to look
down upon her? Evidently the latter. Whom then, tell me, will the
harlot value more? Him that is a slave to her and is already led
captive at her will, or him that is above her nets and soareth higher
than her arrows? Every one must see, the latter. And about whom will
she take more thought, the fallen, or him that is not yet so? Him that
is not yet so, of course. And which will be more an object of desire,
he who is subdued, or he who is not yet taken? He who up to this time
is not yet taken. And if ye disbelieve it, I will produce my proof from
what takes place within yourselves. As thus: of which woman would a man
be more enamored; one that easily submits and gives herself up to him,
or one that denies, and gives him trouble? Evidently of this last;
since hereby the longing is more vehemently kindled. Of course then in
the woman's case also exactly the same thing will happen. And him will
they honor and admire more who looks down upon them. But if this be
true, so likewise is the other, that he enjoys greater pleasure who is
more honored and beloved. Since the general too lets alone the city
that hath been once taken, but that which stands out and maintains the
struggle he besets with all diligence: and the hunter, when the animal
is caught, keeps it shut up in darkness as the harlot doth her lover,
but pursues that which flies from him.
But I shall be told, "the one enjoys his desire, the
other not so." But freedom from disgrace, and from being a slave
under her tyrannical commands, the not being led and dragged about by
her as a drudge, beaten, spit upon, pitched head foremost; dost thou
consider this to be a small pleasure, tell me? Nay, if one would
accurately examine these things, and were able to gather into one their
insults, complaints, everlasting quarrels, some arising from their
tempers, others from their wantonness, their enmities, and all the
rest, such as they only that feel them know;--he will find that there
is no war but hath more truces than this wretched life of theirs. What
pleasure then meanest thou, tell me? The temporary and brief enjoyment
of intercourse? But this speedily doth strife overtake, and storms, and
rage, and the same madness again.
225
[6.] And these things have been said by us, as one
would speak discoursing with licentious youths, who do not very
patiently submit to hear our discourses of the kingdom and of hell.
And now that we are bringing forward these topics
also, it is not even possible to say how great is the pleasure of the
continent; if one frame in one's own mind his crowns, his rewards, his
converse with the angels, the proclaiming of him before the world, his
boldness, those blessed and immortal hopes of his.
"But intercourse hath a certain pleasure:" for this
they are continually repeating: "while the continent continually
suffers pain contending with the tyranny of nature." Nay, but one shall
find just the contrary result. For this violence and tumult is present
with the unchaste rather: there being in his body a violent tempest,
and no sea in a storm so grievously vexed as he; never withstanding his
passion, but ever receiving blows from it; as the possessed and they
that are continually rent in the midst by evil spirits. Whereas the
temperate like a noble champion continually giving blows to it, reaps
the best of pleasures, and sweeter than ten thousand of that kind; and
this victory and his good conscience, and those illustrous trophies,
are ornaments for him continually to deck himself withal.
As to the other, if after his intercourse he hath a
little respite, it must be counted nothing. For again the storm comes
on, and again there are waves. But he that commands himself doth not
suffer this tumult to lay hold of him at all, nor the sea to arise, nor
the wild beast to roar. And even if he endure some violence in
restraining such an impulse, yet so cloth the other also, continually
receiving blows and stabs, and unable to endure the sting: and it is
like as if there were a wild horse furious and struggling, and one
should check with the bridle, and hold him in with all skill: while
another giving him the rein to escape the trouble, were dragged along
by him and carried hither and thither.
If I have spoken these things more plainly than is
becoming, let no man blame me. For I desire not to make a brave show by
a gravity of words, but to make my hearers grave.
Therefore also the prophets spare no such words,
wishing to extirpate the licentiousness of the Jews, but do even more
nakedly inveigh against them than we do now in the things we have
spoken. For so a physician wishing to remove an ulcer doth not consider
how he may keep his hands clean, but how he may rid the patient of the
ulcer; and he who would raise on high the lowly, first makes himself
lowly; and he who seeks to slay the conspirator stains himself with
blood as well as the other, and this makes him the more brilliant.
Since if one were to see a soldier returning from the war, stained with
gore and blood and brains, he will not loathe him nor turn from him on
this account, but will even admire him the more. So then let us do,
when we see any one returning, covered with blood after the slaughter
of his evil desire, let us the more admire him and become partakers of
his battle and victory, and say to those who indulge this wild love,
"show us the pleasure you derive from lust; for the continent hath that
which comes of his victory, but thou none from any quarter. But if ye
should mention that which is connected with the criminal act, yet the
other is more manifest and satisfactory. For thou hast from the
enjoyment something brief and hardly apparent; but he from his
conscience, hath both a greater and an enduring and a sweeter joy. The
company of a woman hath surely no such power as self-command, to
preserve the soul undisturbed and give it wings."
Well then: the continent man, as I said, thus
evidently makes his pleasure out to us: but in thy case I see the
dejection arising from defeat, but the pleasure, desiring to see, I
find not. For what dost thou consider the moment of pleasure? That
before the criminal action? Nay, it is not so, for it is a time of
madness and delirium and frenzy: to grind the teeth and be beside one's
self is not any pleasure: and if it were pleasure, it would not produce
the same effects on you which they who are in pain endure. For they who
strike with their fists and are stricken grind their teeth, and women
in travail distracted with pains do the same. So that this is no
pleasure, but frenzy rather, and confusion, and tumult. Shall we say
then, the time after the action? Nay, neither is this. For neither
could we say that a woman just delivered is in pleasure, but in release
from certain pains. But this is by no means pleasure, but weakness
rather and falling away: and there is a great difference between these
two. What then is the time of pleasure, tell me? There is none. But if
there be any, it is so brief as not even to be apparent. At least,
having zealously sought in a great many ways to detect and apprehend
it, we have not been able. But the time of the chaste man's pleasure is
not such, rather it is wider and evident to all. Or rather, all his
life is in pleasure, his conscience crowned, the waves laid, no
disturbance from any quarter arising within him.
Since then this man's life is more in pleasure,
while the life spent in love of pleasure is in dejection and disquiets;
let us flee from licentiousness, let us keep hold on continence, that
we may also obtain the good things to come, through the grace and
mercy, &c., &c.
226
HOMILY XXXVIII.
1 COR. XV. 1, 2.
Now I make known unto you, brethren, the gospel which I preached unto
you, which also ye received, wherein also ye stand; by which also ye
are saved: in what words I preached it unto you.(1)
HAVING finished the discourse of spiritual gifts, he
passes to that which is of all most necessary, the subject of the
resurrection. For in this too they were greatly unsound. And as in
men's bodies, when the fever lays actual hold of their solid parts, I
mean the nerves and the veins and the primary elements, the mischief
becomes incurable unless it receive much attention; just so at that
time also it was like to happen. Since to the very elements of
godliness the mischief was proceeding. Wherefore also Paul uses great
earnestness. For not of morals was his discourse henceforth nor about
one man's being a fornicator, another covetous, and another having his
head covered; but about the very sum of all good things. For touching
the resurrection itself they were at variance. Because this being all
our hope, against this point did the devil make a vehement stand, and
at one time he was wholly subverting it, at another his word was that
it was "past already;" which also Paul writing to Timothy called a
gangrene, I mean, this wicked doctrine, and those that brought it in he
branded, saying, "Of whom is Hymenoeus and Philetus, who concerning the
truth have erred, saying that the resurrection is past already, and
overthrow the faith of some." (2 Tim. ii. 17, 18.) At one time then
they said thus, but at another that the body rises not again but the
purification of the soul is the resurrection.
But these things that wicked demon persuaded them to
say, not wishing to overturn the resurrection only, but also to show
that all the things done for our sakes are a fable. For if they were
persuaded that there is no resurrection of bodies, he would have
gradually persuaded them that neither was Christ raised. And thereupon
he would introduce also this in due course, that He had not come nor
had done what He did. For such is the craft of the devil. Wherefore
also Paul calls it "cunning craftiness(2)," because he doth not
straightway signify what he intends to effect, for fear of being
detected, but dressing himself up in a mask of one kind, he fabricates
arts of another kind: and like a crafty enemy attacking a city with
walls, he secretly undermines it from below: so as thereby to be hardly
guarded against and to succeed in his endeavors. Therefore such snares
on his part being continually detected, and these his crafty ambushes
hunted out by this admirable and mighty man, he said, "For we are not
ignorant of his devices." (2 Cor. ii. 11.) So also here he unfolds his
whole guile and points out all his stratagems, and whatsoever he would
fain effect, Paul puts before us, with much exactness going over all.
Yea, and therefore he put this head after the rest, both because it was
extremely necessary and because it involves the whole of our condition.
And observe his consideration: how first having
secured his own, he then proceeds even beyond in his discourse, and
them that are without he doth abundantly reduce to silence. Now he
secures his own, not by reasonings, but by things which had already
happened and which themselves had received and believed to have taken
place: a thing which was most of all apt to shame them, and capable of
laying hold on them. Since if they were unwilling to believe after
this, it was no longer Paul but themselves they would disbelieve: which
thing was a censure on those who had once for all received it and
changed their minds. For this cause then he begins also from hence,
implying that he needs no other witnesses to prove his speaking truth,
but those very persons who were deceived.
[2] But that what I say may become clearer, we must
needs in what follows attend to the very words. What then are these? "I
make known unto you, brethren," saith he, "the gospel which
I preached unto you." Seest thou with what modesty he commences? Seest
thou how from the beginning he points out that he is bringing in no new
nor strange thing? For he who "maketh known" that which was
already known but afterwards had fallen into oblivion, "maketh
known" by recalling it into memory.
227
And when he called them "brethren," even from hence
he laid the foundation of no mean part of the proof of his assertions.
For by no other cause became we "brethren," but by the dispensation of
Christ according to the flesh. And this is just the reason why he thus
called them, at the same time soothing and courting them, and likewise
reminding them of their innumerable blessings.
And what comes next again is demonstrative of the
same. What then is this? "The gospel." For the sum of the gospels hath
its original hence, from God having become man and having been
crucified and having risen again. This gospel also Gabriel preached to
the Virgin, this also the prophets to the world, this also the apostles
all of them.
"Which I preached unto you, which also ye received,
wherein also ye stand. By which also ye are saved, in what word I
preached unto you; if ye hold it fast, except ye believed in vain."
Seest thou how he calls themselves to be witnesses
of the things spoken? And he saith not, "which ye heard," but, "which
ye received," demanding it of them as a kind of deposit, and showing
that not in word only, but also by deeds and signs and wonders they
received it, and that they should hold it safe.
Next, because he was speaking of the things long
past, he referred also to the present time, saying, "wherein also ye
stand," taking the vantage ground of them that disavowal might be out
of their power, though they wished it never so much. And this is why at
the beginning he said not, "I teach you," but, 'I make known unto you'
what hath already been made manifest."
And how saith he that they who were so tossed with
waves "stand?" He feigns ignorance to profit them; which also he doth
in the case of the Galatians, but not in like manner. For inasmuch as
he could not in that case affect ignorance, he frames his address in
another way, saying, "I have confidence toward yon in the Lord, that ye
will be none otherwise minded." (Gal. v. 10.) He said not, "that ye
were none otherwise minded," because their fault was acknowledged and
evident, but he answers for the future; and yet this too was uncertain;
but it was to draw them to him more effectually. Here however he doth
feign ignorance, saying, "wherein also ye stand."
Then comes the advantage; "by which also ye are
saved, in what words I preached it unto you." "So then, this present
exposition is for doctrine clearness and interpretation. For the
doctrine itself ye need not," saith he, "to learn, but to be reminded
of it and corrected." And these things he saith, leaving them no room
to plunge into recklessness once for all.
But what is, "in what word I preached it unto
you?"After what manner did I say," saith he, "that the resurrection
takes place? For that there is a resurrection I would not say that ye
doubt: but ye seek perhaps to obtain a clearer knowledge of that
saying. This then will I provide for you: for indeed I am well assured
that ye hold the doctrine." Next, because he was directly affirming,
"wherein also ye stand;" that he might not thereby make them more
remiss, he alarms them again, saying, "If ye hold it fast, except ye
believed in vain;" intimating that the stroke is on the chief head, and
the contest for no common things but in behalf of the whole of the
faith. And for the present he saith it with reserve, but as he goes on
and waxes warm, he throws off the veil and proceeds to cry out(1) and
say, "But if Christ hath not been raised then is our preaching vain,
your faith also is vain: ye are yet in your sins:" but in the beginning
not so: for thus it was expedient to proceed, gently and by degrees.
Ver. 3. "For I delivered unto you first of all that
which I also received."
Neither here doth he say, "I said unto you," nor, "I
taught you," but uses the same expression gain, saying, "I delivered
unto you that which also I received:" nor again here doth he say, "I
was taught," but, "I received:" establishing these two things; first,
that one ought to introduce nothing from one's self; next, that by
demonstration from his deeds they were fully persuaded, not by bare
words: and by degrees while he is rendering his argument credible, he
refers the whole to Christ, and signifies that nothing was of man in
these doctrines.
But what is this, "For I delivered unto you first of
all(2)?" for that is his word. "In the beginning, not now." And thus
saying he brings the time for a witness, and that it were the greatest
disgrace for those who had so long time been persuaded now to change
their minds: and not this only, but also that the doctrine is
necessary. Wherefore also it was "delivered" among "the first," and
from the beginning straightway. And what didst thou so deliver? tell
me. But this he doth not say straightway, but first, "I received." And
what didst thou receive? "That Christ died for our sins." He said not
immediately that there is a resurrection of our bodies, yet this very
thing in truth he doth establish, but afar off and by other topics
saying that "Christ died," and laying before a kind of strong base and
228
irrefragable foundation of the doctrine concerning the resurrection.
For neither did he simply say that "Christ died;" although even this
were sufficient to declare the resurrection, but with an addition,
"Christ died for our sins."
[3.] But first it is worth while to hear what those
who are infected with the Manichaean doctrines say here, who are both
enemies to the truth and war against their own salvation. What then do
these allege? By death here, they say, Paul means nothing else than our
being in sin; and by resurrection, our being delivered from our sins.
Seest thou how nothing is weaker than error? And how it is taken by its
own wings, and needs not the warfare from without, but by itself it is
pierced through? Consider, for instance, these men, how they too have
pierced themselves through by their own statements. Since if this be
death, and Christ did not take a body, as ye suppose, and yet died, He
was in sin according to you. For I indeed say that He took unto Himself
a body and His death, I say, was that of the flesh; but thou denying
this, wilt be compelled to affirm the other. But if He was in sin, how
saith He, "Which of you convinceth Me of sin?" and "The prince of this
world cometh, and hath nothing in me?" (John viii. 46; xiv. 30.) and
again, "Thus it becometh Us to fulfill all righteousness?" (Mat. iii.
15.) Nay, how did He at all die for sinners, if Himself were in sin?
For he who dies for sinners ought himself to be without sin. Since if
he himself also sin, how shall he die for other sinners? But if for
others' sins He died, He died being without sin: and if being without
sin He died, He died--not the death of sin; for how could He being
without sin?--but the death of the body. Wherefore also Paul did not
simply say, "He died," but added, "for our sins:" both forcing these
heretics against their will to the confession of His bodily death, and
signifying also by this that before death He was without sin: for he
that dies for others' sins, it followeth must himself be without sin.
Neither was he content with this, but added,
"according to the Scriptures:" hereby both again making his argument
credible, and inti-mating what kind of death he was speaking of: since
it is the death of the body which the Scriptures everywhere proclaim.
For, "they pierced My hands and My feet," (Ps. xxi. 18.) saith He, and,
"they shall look on Him Whom they pierced." (John xix. 37. Zech. xii.
10.) And many other instances, too not to name all one by one, partly
in words and partly in types, one may see in them stored up, setting
forth His slaughter in the flesh and that He was slain for our sins.
For, "for the sins of my people," saith one, "is He come(1) to death:
"and, the Lord delivered Him up for our sins: "and, "He was wounded for
our transgressions." (Is. liii.) But if thou(2) dost not endure the Old
Testament, hear John crying out and declaring both, as well His
slaughter in the body as the cause of it: thus, "Behold," saith he,
"the Lamb of God, Who taketh away the sin of the world:" (John i. 29.)
and Paul saying, "For Him Who knew no sin, He made to be sin on our
behalf, that we might become the righteousness of God in Him:" (2 Cor.
v. 21.) and again, "Christ redeemed us from the curse of the law,
having become a curse for us:" (Gal. iii. 13.) and again, "having put
off from himself principalities and powers, He made a show of them
openly, triumphing over them;" (Col. ii. 15.) and ten thousand other
sayings to show what happened at His death in the body, and because of
our sins. Yea, and Christ Himself saith, "for your sakes I sanctify
Myself(3)" and, "now the prince of this world hath been condemned(4);"
showing that having no sin he was slain.
[4.] Ver. 4. "And that he was buried."
And this also confirms the former topics, for that
which is buried is doubtless a body. And here he no longer adds,
"according to the Scriptures." He had wherewithal, nevertheless he adds
it not. For what cause? Either because the burial was evident unto all,
both then and now, or because the expression, "according to the
Scriptures," is set down of both in common. Wherefore then doth he add,
"according to the Scriptures," in this place, "and that He rose on the
third day according to the Scriptures," and is not content with the
former clause, so spoken in common? Because this 'also was to most men
obscure: wherefore here again he brings in "the Scriptures" by
inspiration, having so conceived this thought so wise and divine.
How is it then that he doth the same in regard of
His death(5)? Because in that case too, although the cross was evident
unto all and in the sight of all He was stretched upon it; yet the
cause was no longer equally so. The fact indeed of his death all knew,
but that He suffered this for the sins of the world was no longer
equally known to the multitude. Wherefore he brings in the testimony
from the Scriptures.
This however hath been sufficiently proved by what
we have said. But where have the Scrip-
229
tures said that He was buried, and on the third day shall rise again?
By the type of Jonah which also Himself alleges, saying, "As Jonah was
three days and three nights in the whale's belly, so shall also the Son
of Man be three days and three nights in the heart of the earth." (Mat.
xii. 40.) By the bush in the desert. For oven as that burned, yet was
not consumed, (Exod. iii. 2.) so also that body died indeed, but was
not holden of death continually(1). And the dragon also in Daniel
shadows out this. For as the dragon having taken the food which the
prophet gave, burst asunder in the midst;(2) even so Hades having
swallowed down that Body, was rent asunder, the Body of itself cutting
asunder its womb and rising again.
Now if thou desirest to hear also in words those
things which thou hast seen in types, listen to Isaiah, saying, "His
life is taken from the earth," (Isa. liii. 8, 10, 11.)(3) and," it
pleaseth the Lord to cleanse Him from His wound...to show unto Him
light:" and David before him, "Thou wilt not leave My soul to Hades,
nor wilt Thou suffer Thy Holy One to see corruption." (Ps. xvi. 10.)
Therefore Paul also sends thee on to the Scriptures,
that thou mayest learn that not without cause nor at random were these
things done. For how could they, when so many prophets are describing
and proclaiming them beforehand? And no where doth the Scripture mean
the death of sin, when it makes mention of our Lord's death, but that
of the body, and a burial and resurrection of the same kind.
[5.] Ver. 5. "And that He appeared to Cephas:" he
names immediately the most credible of all. "Then to the twelve."
Ver. 6. "Then he appeared to above five hundred
brethren at once; of whom the greater part remain until now, but some
are fallen asleep."
Ver. 7. "Then he appeared to James; then to all the
Apostles."
Ver. 8. "And last of all, as unto one born out of
due time, he appeared to me also."
Thus, since he had mentioned the proof from the
Scriptures, he adds also that by the events, producing as witnesses of
the resurrection, after the prophets, the apostles and other faithful
men. Whereas if he meant that other resurrection, the deliverance from
sin, it were idle for him to say, He appeared to such and such an one;
for this is the argument of one who is establishing the resurrection of
the body, not of one obscurely teaching deliverance from sins.
Wherefore neither said he once for all, "He appeared," although it were
sufficient for him to do so, setting down the expression in common: but
now both twice and thrice, and almost in each several case of them that
had seen Him he employs it. For "He appeared," saith he, "to Cephas, He
appeared to above five hundred brethren, He appeared to me also." Yet
surely the Gospel saith the contrary, that He was seen of Mary first.
(Mark xvi. 9.) But among men He was seen of him first who did most of
all long to see Him.
But of what twelve apostles doth he here speak(4)?
For after He was received up, Matthias was taken into the number, not
after the resurrection immediately. But it is likely that He appeared
even after He was received up. At any rate, this our apostle himself
after His ascension was both called, and saw Him. Therefore neither
doth he set down the time, but simply and without defining recounts the
appearance. For indeed it is probable that many took place; wherefore
also John said, "This third time He was manifested." (John xxi. 14.)
"Then He appeared to above five hundred brethren."
Some say that "above(5)," is above from heaven; that is, "not walking
upon earth, but above and overhead He appeared to them:" adding, that
it was Paul's purpose to confirm, not the resurrection only, but also
the ascension. Others say that the expression, "above five hundred,"
means, "more than five hundred."
"Of whom the greater part remain until now." Thus,
"though I relate events of old," saith he, "yet have I living
witnesses." "But some are fallen asleep." He said not, "are dead," but,
"are fallen asleep," by this expression also again confirming the
resurrection. "After that, He was seen of James." I suppose, His
brother. For the Lord is said to have Himself ordained him and made him
Bishop in Jerusalem first. "Then to all the apostles." For there were
also other apostles, as the seventy.
"And last of all he appeared unto me also, as unto
one born out of due time." This is rather an expression of modesty than
any thing
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else. For not because he was the least, therefore did he appear to him
after the rest. Since even if He did call him last, yet he appeared
more illustrious than many which were before him, yea rather than all.
And the five hundred brethren too were not surely better than James,
because He appeared to them before him.
Why did He not appear to all at the same time? That
He might first sow the seeds of faith. For he that saw Him first and
was exactly and fully assured, told it unto the residue: then their
report coming first placed the hearer in expectation of this great
wonder, and made way before for the faith of sight. Therefore neither
did He appear to all together, nor in the beginning to many, but to one
alone first, and him the leader of the whole company and the most
faithful: since indeed there was great need of a most faithful soul to
be first to receive this sight. For those who saw him after others had
seen him, and heard it from them, had in their testimony what
contributed in no small degree to their own faith and tended to prepare
their mind beforehand; but he who was first counted worthy to see Him,
had need, as I have said, of great faith, not to be confounded by a
sight so contrary to expectation. Therefore he appears to Peter first.
For he that first confessed Him to be Christ was justly also counted
worthy first to behold His resurrection. And not on this account alone
doth He appear to him first, but also because he had denied Him, more
abundantly to comfort him and to signify that he is not despaired of,
before the rest He vouchsafed him even this sight and to him first
entrusted His sheep. Therefore also He appeared to the women first.
Because this sex was made inferior, therefore both in His birth and in
His resurrection this first tastes of His grace.
But after Peter, He appears also to each at
intervals, and at one time to fewer, at another to more, hereby making
them witnesses and teachers of each other, and rendering His apostles
trustworthy in all that they said.
[6.] "And last of all, as unto one born out of due
time, he appeared to me also." What mean here his expressions of
humility, or wherein are they seasonable? For if he wishes to show
himself worthy of credit and to enrol himself among the witnesses of
the resurrection, he is doing the contrary of what he wishes: since it
were meet that he exalt himself and show that he was great, which in
many places he doth, the occasion calling for it. Well, the very reason
why he here also speaks modestly is his being about to do this. Not
straightway, however, but with his own peculiar good sense: in that
having first spoken modestly and heaped up against himself many
charges, he then magnifies the things concerning himself. What may the
reason be? That, when he comes to utter that great and lofty expression
concerning himself, "I labored more abundantly than all," his discourse
may be rendered more acceptable, both hereby, and by its being spoken
as a consequence of what went before and not as a leading topic.
Therefore also writing to Timothy, and intending to say great things
concerning himself, he first sets down his charges against himself. For
so all persons, when speaking in high terms of others, speak out freely
and with boldness: but he that is compelled to praise himself, and
especially when he also calls himself to witness, is disconcerted and
blushes. Therefore also this blessed man first declares his own misery,
and then utters that lofty expression. This then he doth, partly to
abate the offensiveness of speaking about himself, and partly that he
might hereby recommend to their belief what he had to say afterwards.
For he that truly states what things are discreditable to him and
conceals none of them, such as that he persecuted the Church, that he
laid waste the faith, doth hereby cause the things that are honorable
to him also to be above suspicion.
And consider the exceeding greatness of his
humility. For having said, "and last of all He appeared to me also," he
was not content with this: "For many that are last shall be first,"
saith He, "and the first last." (Matt. xx. 16.) Therefore he added, "as
unto one born out of due time." Neither did he stop here, but adds also
his own judgment and with a reason, saying,
Ver. 9. "For I am the least of the apostles, that am
not meet to be called an apostle, because I persecuted the Church of
God."
And he said not, of the twelve alone, but also of
all the other apostles. And all these things he spake, both as one
speaking modestly and because he was really so disposed as I said,
making arrangements also beforehand for what was intended to be spoken
and rendering it more acceptable. For had he come forward and said, "Ye
ought to believe me that Christ rose from the dead; for I saw Him and
of all I am the most worthy of credit, inasmuch as I have labored
more," the expression might have offended the hearers: but now by first
dwelling on the humiliating topics and those which involve accusation,
he both took off what might be grating in such a narrative, and
prepared the way for their belief in his testimony.
On this account therefore neither doth he simply, as
I said, declare himself to be the last and unworthy of the appellation
of an apostle, but also states the reason, saying, "because I
persecuted the Church." And yet all those things were forgiven, but
nevertheless he himself never for got them, desiring to signify the
greatness of God's favor: wherefore also he goes on to say,
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[7.] Ver. 10. "But by the grace of God I am what I
am."
Seest thou again another(1) excess of humility? in
that the defects he imputes to himself, but of the good deeds nothing;
rather he refers all to God. Next, lest he might hereby render his
hearer supine, he saith, "And His grace which was bestowed upon me was
not found vain." And this again with reserve: in that he said! not, "I
have displayed a diligence worthy of His grace," but, "it was not found
vain."
"But I labored more abundantly than they all." He
said not, "I was honored," but, "I labored;" and when he had perils and
deaths to speak of, by the name of labor he again abates his expression.
Then again practicing his wonted humility, this also
he speedily passes by and refers the whole to God, saying, "Yet not I,
but the grace of God which was with me." What can be more admirable
than such a soul? who having in so many ways depressed himself and
uttered but one lofty word, not even this doth he call his own; on
every side finding ways, both from the former things and from them that
follow after, to contract this lofty expression, and that because it
was of necessity that he came to it.
But consider how he abounds in the expressions of
humility. For so, "to me last of all He appeared," saith he. Wherefore
neither doth he with himself mention any other, and saith, "as of one
born out of due time," and that himself is "the least of the apostles,"
and not even worthy of this appellation. And he was not content even
with these, but that he might not seem in mere words to be
humble-minded, he states both reasons and proofs: of his being "one
born out of due time," his seeing Jesus last; and of his being unworthy
even of the name of an apostle, "his persecuting the Church." For he
that is simply humble-minded doeth not this: but he that also sets down
the reasons utters all from a contrite mind. Wherefore also he
elsewhere makes mention of these same things, saying, "And I thank him
that enabled me; even Christ Jesus our Lord, for that He counted me
faithful, appointing the to his service, though I was before a
blasphemer, and a persecutor, and injurious." (1 Tim. i. 12, 13.)
But wherefore did he utter at all that same lofty
expression, "I labored more abundantly than they?" He saw that the
occasion compelled him. For had he not said this, had he only
depreciated himself, how could he with boldness call himself to
witness, and number himself with the rest, and say,
Ver. 11. "Whether then it be I or they, so we
preach."
For the witness ought to be trustworthy, and a great
man. But how he "labored more abundantly than they," he indicated
above, saying, "Have we no right to eat and to drink, as also the other
Apostles?" And again, "to them that are without law as without law."
Thus, both where exactness was to be displayed, he overshot all: and
where there was need to condescend, he displayed again the same great
superiority.
But some cite his being sent to the Gentiles and his
overrunning the larger part of the world. Whence it is evident that he
enjoyed more grace. For if he labored more, the grace was also
more: but he enjoyed more grace, because he displayed also more
diligence. Seest thou how by those particulars whereby he contends and
strives to throw into shade the things concerning himself, he is shown
to be first of all?
[8.] And these things when we hear, let us also make
open show of our defects, but of our excellencies let us say nothing.
Or if the opportunity force it upon us, let us speak of them with
reserve and impute the whole to God's grace: which accordingly the
Apostle also doth, ever and anon putting a bad mark upon his former
life, but his after-state imputing to grace, that he might signify the
mercy of God from every circumstance: from His having saved him such as
he was and when saved making him again such as he is. Let none
accordingly of those who are in sin despair, let none of those in
virtue be confident, but let the one be exceeding fearful and the other
forward. For neither shall any slothful man be able to abide in virtue,
nor one that is diligent be weak to escape from evil. And of both these
the blessed David is an example, who after he slumbered a little, had a
great downfall: and when he was pricked in his heart, again hastened up
to his former height. Since in fact both are alike evils, both despair
and slothfulness; the one quickly casting a man down from the very arch
of the heavens; the other not suffering the fallen to rise again.
Wherefore with respect to the one, Paul said, "Let him that thinketh he
standeth take heed lest he fall :" (1 Cor. x. 12.) but unto the other,
"To-day if ye will hear His voice, harden not your hearts: (Heb iv, 7.)
and again, "Lift up the hands that hang down and the palsied knees."
(Heb. xii. 12.) And him too that had committed fornication but
repented, he therefore quickly refreshes, "that such an one might not
be swallowed up with his overmuch sorrow?" (2 Cor. ii. 7.)
Why then in regard of other griefs art thou cast
down, O man? Since if for sins, where only grief is beneficial, excess
works much mischief, much more for all other things. For wherefore
grievest thou? That thou hast lost money? Nay, think of those that are
not even
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filled with bread, and thou shalt very speedily obtain consolation. And
in each of the things that are grievous to thee mourn not the things
that have happened, but for the disasters that have not happened give
thanks. Hadst thou money and didst: thou lose it? Weep not for the
loss, but give thanks for the time when thou didst enjoy it. Say like
Job, "Have we received good at the hand of the Lord, and shall we not
receive evil?" (Job ii. 10.) And together with that use this argument
also; that even if thou didst lose thy money, yet thy body thou hast
still sound and hast not with thy poverty to grieve that it also is
maimed. But hath thy body too endured some outrage? Yet is not this the
bottom of human calamities, but in the middle of the cask thou art as
yet carried along. For many along with poverty and maiming, both
wrestle with a demon and wander in deserts: others again endure other
things more grievous than these. For may it never be our lot to suffer
all that it is possible for one to bear.
These things then ever considering, bear in mind
them that suffer worse, and be vexed at none of those things: but when
thou sinnest, only then sigh, then weep; I forbid thee not, nay I
enjoin thee rather; though even then with moderation, remembering that
there is returning, there is reconciliation. But seest thou others in
luxury and thyself in poverty: and another in goodly robes, and in
preeminence? Look not however on these things alone, but also on the
miseries that arise out of these. And in thy poverty too, consider not
the beggary alone, but the pleasure also thence arising do thou take
into account. For wealth hath indeed a cheerful mask, but its inward
parts are full of gloom; and poverty the reverse. And shouldest thou
unfold each man's conscience, in the soul of the poor thou wilt see
great security and freedom: but in that of the rich, confusions,
disorders, tempests. And if thou grievest, seeing him rich, he too is
vexed much more than thou when he beholds one richer than himself. And
as thou fearest him, even so doth he another, and he hath no advantage
over thee in this. But thou art vexed to see him in office, because
thou art in a private station and one of the governed. Recollect
however the day of his ceasing to hold office. And even before that day
the tumults, the perils, the fatigues, the flatteries, the sleepless
nights, and all the miseries.
[9.] And these things we say to those who have no
mind for high morality: since if thou knowest this, there are other and
greater things whereby we may comfort thee: but for the present we must
use the coarser topics to argue with thee. When therefore thou seest
one that is rich, think of him that is richer than he, and thou wilt
see him in the same condition with thyself. And after him look also on
him that is poorer than thyself, consider how many have gone to bed
hungry, and have lost their patrimony, and live in a dungeon, and pray
for death every day. For neither doth poverty breed sadness, nor wealth
pleasure, but both the one and the other our own thoughts are wont to
produce in us. And consider, beginning from beneath: the scavenger
grieves and is vexed that he cannot be rid of this his business so
wretched and esteemed so disgraceful: but if thou rid him of this, and
cause him, with security, to have plenty of the necessaries of life, he
will grieve again that he hath not more than he wants: and if thou
grant him more, he will wish to trouble them again, and will therefore
vex himself no less than before: and if thou grant him twofold or
threefold, he will be out of heart again because he hath no part in the
state: and if you provide him with this also, he will count himself
wretched because he is not one of the highest officers of state. And
when he hath obtained this honor, he will mourn that he is not a ruler;
and when he shall be ruler, that it is not of a whole nation; and when
of a whole nation, that it is not of many nations; and when of many
nations, that it is not of all. When he becomes a deputy, he will vex
himself again that he is not a king; and if a king, that he is not so
alone; and if alone, that he is not also of barbarous nations; and if
of barbarous nations, that he is not of the whole world even: and if of
the whole world, why not likewise of another world? And so his course
of thought going on without end does not suffer him ever to be pleased.
Seest thou, how even if from being mean and poor thou shouldest make a
man a king, thou dost not remove his dejection, without first
correcting his turn of thought, enamored as it is of having more?
Come, let me show thee the contrary too, that even
if from a higher station thou shouldest bring down to a lower one him
that hath consideration, thou wilt not cast him into dejection and
grief. And if thou wilt, let us descend the same ladder, and do thou
bring down the satrap from his throne and in supposition deprive him of
that dignity. I say that he will not on this account vex himself, if he
choose to bear in mind the things of which I have spoken. For he will
not reckon up the things of which he hath been deprived, but what he
hath still, the glory arising from his office. But if thou take away
this also, he will reckon up them who are in private stations and have
never ascended to such sway, and for consolation his riches will
suffice him. And if thou also cast him out again from this, he will
look to them that have a moderate estate. And if thou shouldest take
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away even moderate wealth, and shouldest allow him to partake only of
necessary food, he may think upon them that have not even this, but
wrestle with incessant hunger and live in prison. And even if thou
shouldest bring him into that prison-house, when he reflects on them
that lie under incurable diseases and irremediable pains, he will see
himself to be in much better circumstances. And as the scavenger before
mentioned not even on being made a king will reap any cheerfulness, so
neither will this man ever vex himself if he become a prisoner. It is
not then wealth that is the foundation of pleasure, nor poverty of
sadness, but our own judgment, and the fact, that the eyes of our mind
are not pure, nor are fixed anywhere and abide, but without limit
flutter abroad. And as healthy bodies, if they be nourished with bread
alone, are in good and vigorous condition: but those that are sickly,
even if they enjoy a plentiful and varied diet, become so much the
weaker; so also it is wont to happen in regard of the soul. The mean
spirited, not even in a diadem and unspeakable honors can be happy: but
the denying, even in bonds and fetters and poverty, will enjoy a pure
pleasure.
[10.] These things then bearing in mind, let us ever
look to them that are beneath us. There is indeed, I grant, another
consolation, but of a high strain in morality, and mounting above the
grossness of the multitude. What is this? That wealth is naught,
poverty is naught, disgrace is naught, honor is naught, but for a brief
time and only in words do they differ from each other. And along with
this there is another soothing topic also, greater than it; the
consideration of the things to come, both evil and good, the things
which are really evil and really good, and the being comforted by them.
But since many, as I said, stand aloof from these doctrines, therefore
were we compelled to dwell on other topics, that in course we might
lead on to them the receivers of what had been said before.
Let us then, taking all these things into account,
by every means frame ourselves aright, and we shall never grieve at
these unexpected things. For neither if we should see men rich in a
picture, should we say. they were to be envied, any more than on seeing
poor men there depicted we should call them wretched and pitiable:
although those are surely more abiding than they whom we reckon
wealthy. Since one abides rich in the picture longer than in the nature
itself of things. For the one often lasts, appearing such, even to a
hundred years, but the other sometimes, not having had so much as a
year to live at his ease in his possessions, hath been suddenly
stripped of all. Meditating then on all these things, let us from all
quarters build up cheerfulness as an outwork against our irrational
sorrow, that we may both pass the present life with pleasure, and
obtain the good things to come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory,
power, honor, now and forever, and world without end. Amen.
HOMILY XXXIX
1 Cor. xv. 11.
Whether then it be I or they, so we preach, and so ye believed.
HAVING exalted the Apostles and abased himself, then
again having exalted himself above them that he might make out an
equality: (for he did effect an equality, when he showed that he had
advantages over them as well as they over him,) and having thereby
proved himself worthy of credit; neither so doth he dismiss them, but
again ranks himself with them, pointing out their concord in Christ.
Nevertheless he doth it not so as that he should seem to have been
tacked on to them,(1) but as himself also to appear in the same rank.
For so it was profitable for the Gospel. Wherefore also he was equally
earnest, on the one hand, that he might not seem to overlook them; on
the other, that he might not be on account of the honor paid to them
held cheap by those that were under his authority. Therefore he also
now makes himself equal again, saying,
"Whether then it be I or they, so we preach." "From
whomsoever," saith he, "ye choose to learn, learn; there is no
difference between us." And he said not, "if ye will not believe me,
believe them;" but while he makes himself worthy of credit and saith
that he is of himself sufficient, he affirms the same also of them by
themselves. For the difference of persons took no effect, their
authority being equal. And in the Epistle to the Galatians
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he doth this, taking them with him, not as also standing in need of
them, but saying indeed that even himself was sufficient: "For they who
were of repute imparted nothing to me:" (Gal. ii. 6.) nevertheless,
even so I follow after agreement with them. "For they gave unto me,"
saith he, "their right hands." (Gal. ii. 9.) For if the credit of Paul
were always to depend on others and to be confirmed by testimony from
others, the disciples would hence have received infinite injury. It is
not therefore to exalt himself that he doeth this, but fearing for the
Gospel. Wherefore also he here saith, making himself equal, "Whether it
be I or they, so we preach."
Well did he say, "we preach," indicating his great
boldness of speech. For we speak not secretly, nor(1) in a corner, but
we utter a voice clearer than a trumpet. And he said not, "we
preached," but, "even now 'so we preach.'" "And so ye believed." Here
he said not, "ye believe," but, "ye believed." Because they were shaken
in mind, therefore he ran back to the former times, and proceeds to add
the witness from themselves.
[2.] Ver. 12. "Now if Christ is preached that He
hath been raised from the dead, how say some among you that there is no
resurrection of the dead?"
Seest thou how excellently he reasons, and proves
the resurrection from the fact of Christ's being raised, having first
established the former in many ways? "For both the prophets spake of
it," saith he, "and the Lord Himself showed it by His appearing, and we
preach, and ye believed;" weaving thus his fourfold testimony; the
witness of the prophets, the witness of the issue of events, the
witness of the apostles, the witness of the disciples; or rather a
fivefold. For this very cause too itself implies the resurrection; viz.
his dying for others' sins. If therefore this hath been proved, it is
evident that the other also follows, viz. that the other dead likewise
are raised. And this is why, as concerning an admitted fact, he
challenges and questions them, saying, "Now if Christ hath been raised,
how say some among you that there is no resurrection of the dead?"
Hereby also again abating the boldness of the
gainsayers: in that he said not, "how say, ye," but, "how say some
among you." And neither doth he bring a charge against all nor declare
openly the very persons whom he accuses, in order not to make them more
reckless: neither on the other hand doth he conceal it wholly, that he
may correct them. For this purpose accordingly, separating them from
the multitude, he strips himself for the contest with them, by this
both weakening and confounding them, and holding the rest in their
conflicts with these firmer to the truth, nor suffering them to desert
to those that were busy to destroy them: he being in fact prepared to
adopt a vehement mode of speech.
Further, lest they should say, "this indeed is clear
and evident unto all that Christ is raised, and none doubts it; this
doth not however necessarily imply the other also, to wit, the
resurrection of mankind:"--for the one was both before proclaimed and
came to pass, and was testified of by his appearing; the fact, namely,
of Christ's resurrection: but the other is yet in hope, i.e., our own
part:--see what he doeth; from the other side again he makes it out:
which is a proof of great power. Thus, "why do some say," saith he,
"that there is no resurrection of the dead?" Of course then the former
also in its turn is subverted by this, the fact, namely, that Christ is
raised. Wherefore also he adds, saying,
Ver. 13. "But if there is no resurrection of the
dead, neither hath Christ been raised."
Seest thou Paul's energy, and his spirit for the
combat, so invincible? how not only from what is evident he
demonstrates what is doubted, but also from what is doubted, endeavors
to demonstrate to gainsayers the former evident proposition? Not
because what had already taken place required demonstration, but that
he might signify this to be equally worthy of belief with that.
[3.] "And what kind of consequence is this?" saith
one. "For if Christ be not raised, that then neither should others be
raised, doth follow: but that if others be not raised, neither should
Christ be raised, what reason can there be in this?" Since then this
doth not appear to be very reasonable, see how he works it out wisely,
scattering his seeds beforehand from the beginning, even from the very
groundwork of the Gospel: as, that "having died for our sins," He was
raised; and that He is "the first-fruits of them that slept." For the
first-fruits--of what can He be the first-fruits, except of them that
are raised? And how can He be first-fruits, if they rise not of whom He
is first-fruits? How then are they not raised?
Again, if they be not raised, wherefore was Christ
raised? Wherefore came He? Wherefore did He take upon Him flesh, if he
were not about to raise flesh again? For He stood not in need of it
Himself but for our sakes. But these things he afterwards set down as
he goes on; for the present he saith, "If the dead be not raised,
neither hath Christ been raised," as
235
though that were connected with this. For had He not intended to raise
Himself, He would not have wrought that other work. Seest thou by
degrees the whole economy overthrown by those words of theirs and by
their unbelief in the resurrection? But as yet he saith nothing of the
incarnation, but of the resurrection. For not His having become
incarnate, but His having died, took away death; since while He had
flesh, the tyranny of death still had dominion.
Ver. 14. "And if Christ hath not been raised, then
is our preaching vain, your faith also is vain."
Although what followed in due course would have
been, "but if Christ be not risen, ye fight against things evident, and
against so many prophets, and the truth of facts;" nevertheless he
states what is much more fearful to them: "then is our preaching vain,
your faith also is vain." For he wishes to shake thoroughly their mind:
"we have lost all," saith he, "all is over, if He be not risen." Seest
thou how great is the mystery of the oeconomy? As thus: if after death
He could not rise again, neither is sin loosed nor death taken away nor
the curse removed. Yea, and not only have we preached in vain, but ye
also have believed in vain.
[4.] And not hereby alone doth he show the impiety
of these evil doctrines, but he further contends earnestly against
them, saying,
Ver. 15. "Yea, and we are found false witnesses of
God: because we witnessed of Him that He raised up Christ; whom He
raised not up, if so be that the dead are not raised."
But if this be absurd, (for it is a charge against
God and a calumny,) and He raised Him not, as ye say, not only this,
but other absurdities too will follow.
And again he establishes it all, and takes it up
again, saying,
Ver. 16. "For if the dead are not raised, neither
hath Christ been raised."
For had He not intended to do this, He would not
have come into the world. And he names not this, but the end, to wit,
His resurrection; through it drawing all things.
Ver. 17. "And if Christ hath not been raised, your
faith is vain."
With whatever is clear and confessed, he keeps on
surrounding the resurrection of Christ, by means of the stronger point
making even that which seems to be weak and doubtful, strong and clear.
"Ye are yet in your sins." For if He was not raised,
neither did He die; and if He died not, neither did He take away sin:
His death being the taking away of sin. "For behold," saith one, "the
Lamb of God, which taketh away the sin of the world." (John i. 29.) But
how "taketh away?" By His death. Wherefore also he called him a Lamb,
as one slain. But if He rose not again, neither was He slain: and if He
was not slain, neither was sin taken away: and if it was not taken
away, ye are in it: and if ye are in it, we have preached in vain: and
if we have preached in vain, ye have believed in vain that ye were
reconciled. And besides, death remains immortal, if He did not arise.
For if He too was holden of death and loosed not its pains, how
released He all others, being as yet Himself holden of it? Wherefore
also he adds,
Ver. 18. "Then they also which are fallen asleep in
Christ have perished."
"And why speak I of you," saith he, "when all those
also are perished, who have done all and are no longer subject to the
uncertainty of the future?" But by the expression, "in Christ," he
means either "in the faith," or "they who died for His sake, who
endured many perils, many miseries, who walked in the narrow way.(1)"
Where are those foul-mouthed Manichees who say that
by the resurrection here means the liberation from sin(2)? For these
compact and continuous syllogisms, holding as they do also conversely,
indicate nothing of what they say, but what we affirm. It is true,
"rising again" is spoken of one who has fallen: and this is why he
keeps on explaining, and saith not only that He was raised, but adds
this also, "from the dead." And the Corinthians too doubted not of the
forgiveness of sins, but of the resurrection of bodies.
But what necessity is there at all, that except
mankind be not without sin, neither should Christ Himself be so?
Whereas, if He were not to raise men up, it were natural to say, "
wherefore came He and took our flesh and rose again?" But on our
supposition not so. Yea, and whether men sin or do not sin, there is
ever with God an impossibility of sinning, and what happens to us
reaches not to Him, nor doth one case answer to the other by way of
conversion, as in the matter of the resurrection of the body(3).
[4.] Ver. 19. "If in this life only we have, hoped
in Christ, we are of all men most pitiable.
What sayest thou, O Paul? How "in this
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life only have we hope," if our bodies be not raised, the soul abiding
and being immortal? Because even if the soul abide, even if it be
infinitely immortal, as indeed it is, without the flesh it shall not
receive those hidden good things, as neither truly shall it be
punished. For all things shall be made manifest before the
judgment-seat of Christ, "that every one may receive the things done in
the body, according to that he hath done, whether it be good or bad."(2
Cor. v. 10.) Therefore he saith, "if in this life only we have hope in
Christ, we are of all men most pitiable." For if the body rise not
again, the soul abides uncrowned without that blessedness which is in
heaven. And if this be so, we shall enjoy nothing then at all: and if
nothing then, in the present life is our recompense. "What then in this
respect can be more wretched than we?" saith he.
But these things he said, as well to confirm them in
the doctrine of the resurrection of the body, as to persuade them
concerning that immortal life, in order that they might not suppose
that all our concerns end with the present world. For having
sufficiently established what he purposed by the former arguments, and
having said, "if the dead are not raised, neither hath Christ been
raised; but if Christ were not raised, we have perished, and we are yet
in our sins;" again he also subjoins this, thoroughly demolishing their
arrogance. For so when he intends to introduce any of the necessary
doctrines, he first shakes thoroughly their hardness of heart by fear:
which accordingly he did here, having both above scattered those seeds,
and made them anxious, as those who had fallen from all: and now again
after another manner, and so as they should most severely feel it,
doing this same thing and saying, " 'we are of all men most pitiable,'
if after so great conflicts and deaths and those innumerable evils, we
are to fall from so great blessings, and our happiness is limited by
the present life." For in fact all depends on the resurrection. So that
even hence it is evident that his discourse was not of a resurrection
from sins, but of bodies, and of the life present and to come.
[3.] Ver. 20. "But now hath Christ been raised from
the dead, the first-fruits of them that are asleep."
Having signified how great mischiefs are bred from
not believing the resurrection, he takes up the discourse again, and
says, "But now hath Christ been raised from the dead;" continually
adding, "from the dead," so as to stop(1) the mouths of the heretics.
"The first-fruits of them that slept." But if their first-fruits, then
themselves also, must needs rise again. Whereas if he were speaking of
the resurrection from sins, and none is without sin;--for even Paul
saith, "I know nothing against myself, yet am I not hereby
justified(2);"--how shall there be any who rise again, according to
you? Seest thou that his discourse was of bodies? And that he might
make it worthy of credit, he continually brings forward Christ who rose
again in the flesh.
Next he also assigns a reason. For, as I said, when
one asserts but does not state the reason, his discourse is not easily
received by the multitude. What then is the reason?
Ver. 21. "For since by man came death, by man came
also the resurrection of the dead."
But if by a man, doubtless by one having a body. And
observe his thoughtfulness, how on another ground also he makes his
argument inevitable. As thus: "he that is defeated," saith he, "must in
his own person also renew the conflict, the nature which was cast down
must itself also gain the victory. For so the reproach was wiped away."
But let us see what kind of death he is speaking of.
Ver. 22. "For as in Adam all die, even so in Christ
shall all be made alive."
What then? tell me; did all die in Adam the death of
sin(3)? How then was Noah righteous in his generation? and how Abraham?
and how Job? and how all the rest? And what, I pray? shall all be made
alive in Christ? Where then are those who are led away into hell fire?
Thus, if this be said of the body, the doctrine stands: but if of
righteousness and sin, it doth so no longer.
Further, lest, on hearing that the making alive is
common to all, thou shouldest also suppose that sinners are: saved, he
adds,
Ver. 23. "But every man in his own order."
For do not, because thou hearest of a resurrection,
imagine that all enjoy the same benefits. Since if in the punishment
all will not suffer alike but the difference is great; much more where
there are sinners and righteous men shall the separation be yet wider.
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"Christ the first-fruits, then they that are
Christ's;" i.e., the faithful and the approved.
Ver. 24. "Then cometh the end."
For when these shall have risen again, all things
shall have an end, not as now when after Christ's resurrection things
abide yet in suspense. Wherefore he added, "at His coming," that thou
mayest learn that he is speaking of that time, "when He shall have
delivered up the kingdom to God even the Father; when He shall have
abolished all rule and all authority and power."
[6.] Here, give heed to me carefully, and see that
no part escape you of what I say. For our contest is with enemies(1):
wherefore we first must practice the reductio ad absurdum which also
Paul often doeth. Since in this way shall we find what they say most
easy of detection. Let us ask them then first, what is the meaning of
the saying, "When he shall have delivered up the kingdom to God, even
the Father?" For if we take this just as it stands and not in a sense
becoming Deity, He will not after this retain it. For he that hath
delivered up to another, ceases any longer to retain a thing himself.
And not only will there be this absurdity, but that also the other
person who receives it will be found not to be possessor of it before
he hath so received it. Therefore according to them, neither was the
Father a King before, governing our affairs: nor will it seem that the
Son after these things will be a King. How then, first of all,
concerning the Father doth the Son Himself say, "My Father worketh
hitherto, and I work:" (John v. 17.) and of Him Daniel, "That His
kingdom is an everlasting kingdom, which shall not pass away?" (Dan.
vii. 14.) Seest thou how many absurdities are produced, and repugnant
to the Scriptures, when one takes the thing spoken after the manner of
men?
But what "rule," then doth he here say, that Christ
"putteth down?" That of the angels? Far from it. That of the faithful?
Neither is it this. What rule then? That of the devils, concerning
which he saith, "Our wrestling is not against flesh and blood, but
against the principalities, against the powers, against the
world-rulers of this darkness:" (Ephes. vi. 12.) For now it is not as
yet "put down" perfectly, they working in many places, but then shall
they cease.
Ver. 25. "For He must reign, till He hath put all
enemies under His feet."
Again from hence also another absurdity is produced,
unless we take this also in a way becoming Deity. For the expression
"until," is one of end and limitation: but in reference to God, this
does not exist.
Ver. 26. "The last enemy that shall be abolished is
death."
How the last? After all, after the devil, after all
the other things. For so in the beginning also death came in last; the
counsel of the devil having come first, and our disobedience, and then
death. Virtually then indeed it is even now abolished: but actually, at
that time.
[7.] Ver. 27. "For He hath put all things in
subjection under His feet. But when He saith, All things are put in
subjection, it is manifest that He is excepted who did subject all
things unto Him."
Ver. 28. "And when all things have been subjected
unto Him, then shall the Son also Himself be subjected unto Him that
did subject all things unto Him."
And yet before he said not that it was the Father
who "put things under Him," but He Himself who "abolishes." For "when
He shall have abolished," saith he, "all rule and authority:" and
again, "for He must reign until He hath put all His enemies under His
feet." How then doth he here say, "the Father?"
And not only is there this apparent perplexity, but
also that he is afraid with a very unaccountable fear, and uses a
correction, saying, "He is excepted, who did subject all things unto
Him," as though some would suspect, whether the Father might Himself
not be subject unto the Son; than which what can be more irrational?
nevertheless, he fears this.
How then is it? for in truth there are many
questions following one upon another. Well, give me then your earnest
attention; since in fact it is necessary for us first to speak of the
scope of Paul and his mind, which one may find everywhere shining
forth, and then to subjoin our solution: this being itself an
ingredient in our solution.
What then is Paul's mind, and what is his custom? He
speaks in one way when he discourses of the Godhead alone, and in
another when he falls into the argument of the economy. Thus having
once taken hold of our Lord's Flesh, he freely thereafter uses all the
sayings that humiliate Him; without fear as though that were able to
bear all such expressions. Let us see therefore here also, whether his
discourse is of the simple Godhead, or whether in view of the
incarnation he asserts of Him those things which he saith: or rather
let us first point out where he did this of which I have spoken. Where
then did he this? Writ-
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ing to the Philippians he saith, "Who, being in the form of God,
counted it not a prize to be on an equality with God, but emptied
Himself of no reputation, taking the form of a servant,
being made in the likeness of men: and being found in fashion as a man,
He humbled Himself, becoming obedient even unto death, yea, the death
of the cross. Wherefore hath God highly exalted Him." (Phil. ii.
6--9.)
Seest thou how when he was discoursing of the
Godhead alone, he uttered those great things, that He "was in the form
of God" and that He "was equal with" Him that begat Him, and to Him
refers the whole? But when He showed Him to thee made flesh, he lowered
again the discourse. For except thou distinguish these things, there is
great variance between the things spoken. Since, if He were "equal with
God," how did He highly exalt one equal with Himself? If He were "in
the form of God," how "gave" He Him "a name?" for he that giveth,
giveth to one that hath not, and he that exalteth, exalteth one that is
before abased. He will be found then to be imperfect and in need,
before He hath received the "exaltation" and "the Name;" and many other
absurd corollaries will hence follow. But if thou shouldest add the
incarnation, thou wilt not err in saying these things. These things
then here also consider, and with this mind receive thou the
expressions.
[8.] Now together with these we will state also
other reasons why this pericope of Scripture was thus composed. But at
present it is necessary to mention this: first, that Paul's discourse
was of the resurrection, a thing counted to be impossible and greatly
disbelieved: next, he was writing to Corinthians among whom there were
many philosophers who mocked at such things always. For although in
other things wrangling one with another, in this they all, as with one
mouth, conspired, dogmatically declaring that there is no resurrection.
Contending therefore for such a subject so disbelieved and ridiculed,
both on account of the prejudice which had been formed, and on account
of the difficulty of the thing; and wishing to demonstrate its
possibility, he first effects this from the resurrection of Christ. And
having proved it both from the prophets, and from those who had seen,
and from those who believed: when he had obtained an admitted reductio
ad absurdum, he proves in what follows the resurrection of mankind
also. "For if the dead rise not," saith he, "neither has Christ been
raised."
Further; having closely urged these converse
arguments in the former verses, he tries it again in another way,
calling Him the "first-fruits," and pointing to His "abolishing all
rule and authority and power, and death last." "How then should death
be put down," saith he, "unless he first loose the bodies which
he held?" Since then he had spoken great things of the
Only-Begotten, that He "gives up the kingdom," i.e., that He Himself
brings these things to pass, and Himself is victor in the war, and
"putteth all things under His feet," he adds, to correct the unbelief
of the multitude, "for He must reign till He hath put all His enemies
under His feet." Not as putting an end to the kingdom, did he use the
expression "until," but to render what was said worthy of credit, and
induce them to be confident. For "do not," saith he, "because thou hast
heard that He will abolish all rule, and authority and power," to wit,
the devil, and the bands of demons, (many as there are,) and the
multitudes of unbelievers, and the tyranny of death, and all evils: do
not thou fear as though His strength was exhausted. For until He shall
have done all these things, "He must reign;" not saying this, that
after He hath brought it to pass He doth not reign; but establishing
this other, that even if it be not now, undoubtedly it will be. For His
kingdom is not cut off: yea, He rules and prevails and abides until He
shall have set to right all things.
And this manner of speech one might find also in the
Old Testament; as when it is said, "But the word of the Lord abideth
for ever;" (Ps. cxix. 89.) and, "Thou art the same, and Thy years shall
not fail." (Ps. cii. 27.) Now these and such-like things the Prophet
saith, when he is telling of things which a long space of time must
achieve and which must by all means come to pass; casting out the
fearfulness of the duller sort of hearers.
But that the expression, "until," spoken of God, and
"unto," do not signify an end, hear what one saith: "From everlasting
unto everlasting Thou art God:" (Ps. xc. 2.) and again, "I am, I am,"
and "Even to your old age I am He." (Isa. xlvi. 4.)
For this cause indeed doth he set death last, that
from the victory over the rest this also might be easily admitted by
the unbeliever. For when He destroys the devil who brought in death,
much more will He put an end to His work.
[9.] Since then he referred all to Him, the
"abolishing rule and authority," the perfecting of His kingdom, (I mean
the salvation of the faithful, the peace of the world, the taking away
of evils, for this is to perfect His kingdom,) the putting an end to
death; and he said not, "the Father by Him," but, "Himself shall put
down, and Himself shall put under His feet," and he no where mentioned
Him that begat Him; he was afraid afterward, lest on this account among
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some of the more irrational persons, either the Son might seem to be
greater than the Father, or to be a certain distinct principle,
unbegotten.(1) And therefore, gently guarding himself, he qualifies the
magnitude of his expressions, saying, "for He put all things in
subjection under His feet," again referring to the Father these high
achievements; not as though the Son were without power. For how could
He be, of whom he testified so great things before, and referred to Him
all that was said? But it was for the reason which I mentioned, and
that he might show all things to be common to Father and Son which were
done in our behalf. For that Himself alone was sufficient to "put all
things in subjection under Him," hear again Paul saying, (Phil. iii.
21.) "Who shall fashion anew the body of our humiliation that it may be
conformed to the body of His glory, according to the working whereby He
is able even to subject all things unto Himself."
Then also he uses a correction, saying, "But
when He saith, all things are put in subjection, it is evident that He
is excepted who did subject all things unto Him," testifying even
thence no small glory to the Only-Begotten. For if He were less and
much inferior, this fear would never have been entertained by him.
Neither is he content with this, but also adds another thing, as
follows. I say, lest any should doubt-ingly ask, "And what if the
Father hath not been 'put under Him?' this doth not at all hinder the
Son from being the more mighty;" fearing this impious supposition,
because that expression was not sufficient to point out this also, he
added, going very much beyond it, "But when all things have been
subjected unto Him, then shall the Son also Himself be subjected;"
showing His great concord with the Father, and that He is the principle
of all other good things and the first Cause, who hath begotten One so
great in power and in achievements.
[10.] But if he said more than the subject-matter
demanded, marvel not. For in imitation of his Master he doeth this:
since He too pur-posing to show His concord with Him that begat Him,
and that He hath not come without His mind, descends so far, I say not,
as the proof of concord demanded, but as the weakness of the persons
present required. For He prays to His Father for no other cause but
this; and stating the reason He saith, "that they may believe that Thou
hast sent Me." (John xi. 42.) In imitation therefore of Him, Paul here
in his manner of speech goes beyond what was required; not that thou
mightest have any suspicion of a forced servitude, far from it; but
that he might the more entirely cast out those impious doctrines. For
so when he is minded to pull up any thing by the roots, he is wont to
do it, and abundantly more with it(2). Thus too, for example, when he
spake of a believing wife and an unbelieving husband, companying with
one another by the law of marriage, that the wife might not consider
herself defiled by that intercourse and the embraces of the unbeliever,
he said not, "the wife is not unclean," nor, "she is no wise harmed by
the unbeliever," but, which was much more, "the unbeliever is even
'sanctified' by her," not meaning to signify that the heathen was made
holy through her, but by the very great strength of the expression
anxious to remove her fear. So also here, his zeal to take away that
impious doctrine by a very strong utterance was the cause of his
expressing himself as he did. For as to suspect the Son of weakness is
extreme impiety: (wherefore he corrects it, saying, "He shall put all
enemies under His feet:") so on the other hand is it more impious to
consider the Father inferior to Him. Wherefore he takes it also away
with exceeding force. And observe how he puts it. For he said not
simply, "He is excepted which put all things under Him," but, "it is
manifest," "for even if it be admitted," saith he, "nevertheless I make
it sure.(3)"
And that thou mayest learn that this is the reason
of the things spoken, I would ask thee this question: Doth an
additional "subjection" at that time befal the Son? And how can this be
other than impious and unworthy of God? For the greatest subjection and
obedience is this, that He who is God took the form of a servant. How
then will He be "sub- jected?" Seest thou, that to take away the
impious notion, he used this expression? and this too in a suitable
though reserved sense? For he becomes a Son and a divine Person, so He
obeys; not humanly, but as one acting freely and having all authority.
Otherwise how is he co-enthroned? How, "as the Father raiseth up, even
so He, whom He will?" (John v. 21.) How are "all things that the Father
hath His," and all that He hath, the Father's? (John xvi. 15.) For
these phrases indicate to us an authority exactly measured by(4) that
of Him that begat Him.
[11.] But what is this, "When He shall deliver up
the kingdom?" The Scripture acknowledges two kingdoms of God, the one
by appropriation(5), the other by creation(6). Thus, He is King over
all, both Greeks and Jews and devils and His adversaries, in respect of
His
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creation: but He is King of the faithful and willing and subject, in
respect of His making them His own. This is the kingdom which is said
also to have a beginning. For concerning this He saith also in the
second Psalm, "Ask of Me, and I shall give Thee the heathen for Thine
inheritance." (Ps. ii. 8.) Touching this also, He Himself said to His
disciples, "All authority hath been given unto Me by My father," (Matt.
xxviii. 18.) referring all to Him that begat Him, not as though
of Himself He were not sufficient, but to signify that He is a Son, and
not unbegotten. This kingdom then He doth "deliver up," i.e., "bring to
a right end."
"What then," saith one, "can be the reason why He
spake nothing of the Spirit?" Because of Him he was not discoursing
now, nor doth he confound all things together. Since also where he
saith, "There is one God the Father, and one Lord Jesus," undoubtedly
not as allowing the Spirit to be inferior, is he therefore silent, but
because for the time it was not urgent, he so expressed himself. For he
is wont also to make mention of the Father only, .yet we must not
therefore cast out the Son: he is wont to speak also of the Son and of
the Spirit only, yet not for this are we to deny(1) the Father.
But what is, "that God may be all in all?" That all
things may be dependent upon Him, that none may suppose two authorities
without a beginning, nor another kingdom separated off; that nothing
may exist independent of him. For when the enemies shall be lying under
the feet of the Son, and He having them cast under His feet be at no
variance with His Father, but at concord with Him in entire perfection,
then He shall Himself "be all in all."
But some say that he spake this to declare the
removal of wickedness, as though all would yield thenceforth and none
would resist nor do iniquity. For when there is no sin, it is evident
that "God shall be all in all."
[12.] But if bodies do not rise again, how are these
things true? For the worst enemy of all, death, remains, having wrought
whatever he listed. "Nay," saith one, "for they shall sin no more." And
what of that? For he is not discoursing here of the death of the soul,
but of that of the body? How then is he "put down?" For victory is
this, the winning of those things which have been carried off and
detained. But if men's bodies are to be detained in the earth, it
follows that the tyranny of death remains, these bodies for their part
being holden, and there being no other body for him to be vanquished
in. But if this which Paul spake of, ensue, as undoubtedly it will
ensue, God's victory will appear, and that a glorious one, in His being
able to raise again the bodies which were holden thereby. Since an
enemy too is then vanquished, when a man takes the spoils, not when he
suffers them to remain in the other's possession: but unless one
venture to take what is his, how can we say that he is vanquished?
After this manner of victory doth Christ Himself say in the Gospels
that He hath been victorious, thus speaking, "When he shall bind the
strong man, then shall he also spoil his goods." (Matt. xii. 29.) Since
if this were not so, it would not be at all a manifest victory. For as
in the death of the soul, "he that hath died is justified from sin;"
(Rom. vi. 7.) (and yet we cannot say that this is a victory, for he is
not the victor who adds no more to his wickedness, but he who hath done
away the former captivity of his passions;) just so in this instance
also, I should not call death's being stayed from feeding on the bodies
of men a splendid victory, but rather that the bodies heretofore holden
by him should be snatched away from him.
But if they should still be contentious and should
say that these things were spoken of the soul's death, how is this
"destroyed last?" since in the case of each one at his Baptism it hath
been destroyed perfectly. If however thou speakest of the body, the
expression is admissible; I mean, such a saying as that it will be
"last destroyed."
But if any should doubt why discoursing of the
resurrection, he did not bring forward the bodies which rose again in
the time of our Lord, our answer might be the following: that this
could not be alleged in behalf of the resurrection. For to point out
those who after rising died again, suited not one employed in proving
that death is entirely destroyed. Yea, this is the very reason why he
said that he is "destroyed last," that thou mightest never more suspect
his rising again. For when sin is taken away, much more shall death
cease: it being out of all reason when the fountain is dried up, that
the stream flowing from it should still subsist; and when the root is
annihilated, that the fruit should remain.
[13.] Since then in the last day the enemies of God
shall be destroyed, together with death and the devil and the evil
spirits, let us not be dejected at the prosperity of the enemies of
God. For the enemies of the Lord in the moment of their glory and
exaltation fail; "yea, like smoke have they failed away." (Ps. xxxvii.
20.) When thou seest any enemy of God wealthy, with armed attendants
and many flatterers, be not cast down, but lament, weep, call upon God,
that He may enrol him amongst His friends: and the more he prospers
being God's enemy,
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so much the more do thou mourn for him. For sinners we ought always to
bewail, but especially when they enjoy wealth and abundance of good
days; even as one should the sick, when they eat and drink to excess.
But there are some, who when they hear these words
are of so unhappy a disposition, as to sigh bitterly thereupon, and
say, "Tears are due to me who have nothing." Thou hast well said, "who
have nothing," not because thou hast not what another hath, but because
thou accountest the thing such as to be called happy; yea, for this
cause art thou worthy of infinite lamentations: even as, if a person
living in health should count happy him that is sick and lying on a
soft couch, this latter is not near so wretched and miserable as he,
because he hath no sense of his own advantages. Just such a result one
may observe in these men's case also: nay, and hereby our whole life is
confounded and disordered. For these sayings have undone many, and
betrayed them to the devil, and made them more pitiable than such as
are wasted with famine. Yea, that those who long after more, are more
wretched than mendicants, as being possessed with a greater and
bitterer sorrow than they, is evident from what follows.
A drought once overtook our city, and all were
trembling for the last of evils, and were beseeching God to rid them of
this fear. And one might see then that which was spoken of by Moses;
(Deut. xxviii. 23.) "the heavens become brass," and a death, of all
deaths the most horrible, waited for every day. But afterwards, when it
seemed good to the merciful God, beyond all expectation there was
wafted down from heaven a great and plentiful rain, and thenceforth all
were in holiday and feasting, as having come up from the very gates of
death. But in the midst of so great blessings and the common gladness
of all, one of those exceedinly wealthy people went about with a gloomy
and downcast countenance, quite dead with sorrow; and when many
enquired the reason, wherefore in the common joy of all men he alone is
sorrowful, he could not even keep within him his savage passion, but
goaded by the tyranny of the disease, declared before them all the
reason. "Why," saith he, "having in my possession ten thousand measures
of wheat, I have no means of disposing of them left." Shall we then
count him happy, tell me, for these words, for which he deserved to be
stoned? Him that was more cruel than any wild beast, the common enemy?
What sayest thou, man? Art thou sad because all did not perish, that
thou mightest gather gold? Hast thou not heard what Solomon saith,
(Prov. xi. 26.) "He that withholdeth(1) corn, the people shall curse
him?" but goest about a common enemy of the blessings of the world, and
a foe to the liberality of the Lord of the world, and a friend of
Mammon, or rather his slave? Nay, doth not that tongue deserve to be
cut out, and the heart to be quenched, that brought forth these words?
[14.] Seest thou how gold doth not suffer men to be
men, but wild beasts and fiends? For what can be more pitiful than this
rich man, whose daily prayer is that there may be famine, in order that
he may have a little gold? Yea, and his passion by this time is come
round to the contrary of itself: he not even rejoicing in his abundant
store of the fruits of the earth, but on this very account grieving the
rather, (to such a pass is he come,) that his possessions are infinite.
Although one who hath much ought to be joyful: but this man on that
very account is dejected. Seest thou that, as I said, the rich do not
reap as much pleasure from what is present, as they endure sorrow for
what hath not yet been added? For he that had innumerable quantities of
wheat did more grieve and lament than he who suffered hunger. And while
the one, on merely having his necessary food, was crowning himself and
leaping for joy and giving thanks to God; the other, who had so much,
was fretting and thought he was undone. It is not then the superfluity
which causes our pleasure, but a self-controlling mind: since without
this, though one obtain and have all, he will feel as one deprived of
all and will mourn accordingly: inasmuch as this man too of whom we are
now speaking, even if he had sold all he had for as large a sum as he
wished, would again have grieved that it was not for more; and if he
could have had more, he would again have sought another advance; and if
he had disposed of the bushel for one pound, he would even then have
been distracted for sorrow, that the half bushel could not be sold for
as much. And if the price were not set so high at first, marvel not.
Since drunkards also are not at first inflamed, but when they have
loaded themselves with much wine, then they kindle the flame into
greater fierceness: so these men, by how much more they have grasped,
in so much the greater poverty do they find themselves, and they who
gain more than others, are the very persons to be the most in want.
[15.] But I say these things not only to this man,
but also to each one of those who are so diseased: those, I say, who
raise the price of their wares and make a traffic of the poverty of
their neighbors. For of humanity none any where makes account: but
every where the covetous desire brings out many at the time of sale.
And oil and wine is sold by one quicker, by another more slowly, but
neither out of regard
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to others; rather the one seeks gain, the other to avoid loss by the
spoiling of his produce. Thus, because most men not making
much account of the laws of God, shut up and keep all in
doors, God by other means leading them to humanity,--that were it but
of necessity they may do something kind,--hath infused into them the
fear of greater loss, not allowing the fruits of the earth to
keep any long time, in order that out of mere dread of the damage from
their spoiling, they may expose for sale to the needy, even against
their will, such things as they wickedly bury at home and keep.
However, after all this, some are so insatiable as not even thereby to
be corrected. Many, for example, have gone so far as to empty whole
casks, not giving even a cup-full to the poor man, nor a piece of money
to the needy, but after it hath become vinegar, they dash it all upon
the ground, and destroy their casks together with the fruit. Others
again who would not give a part of a single cake to the hungry, have
thrown whole granaries into some river: and because they listened not
to God who bade them give to the needy, at the bidding of the moth,
even unwillingly, they emptied out all they had in their houses, in
utter destruction and waste; drawing down upon their own heads together
with this loss much scorn and many a curse.
And such is the course of their affairs here; but
the hereafter, what words shall set before i us? For as these men in
this world cast their moth-eaten grain, become useless, into
rivers; even so the doers of such things, on this very account become
useless, God casts into the river of fire. Because as the grain by the
moth and worm, so are their souls devoured by cruelty and
inhumanity. And the reason of these things is their being nailed to
things present, and gaping after this life only. Whence also such men
are full of infinite sadness; for name whatever pleasure thou wilt, the
fear of their end is enough to annihilate all, and such an one "is
dead, while he is yet alive." (1 Tim. v. 6.)
Now then that unbelievers should have these i
feelings, is no marvel; but when they who have partaken of so great
mysteries and learned such high rules of self-denial concerning things
to come, delight to dwell in things present, what indulgence do they
deserve?
[16.] Whence then arises their loving to dwell in
present things? From giving their mind to luxury, and fattening their
flesh, and making their soul delicate, and rendering their burden
heavy, and their darkness great, and their veil thick. For in luxury
the better part is enslaved, but the worse prevails; and the former is
blinded on every side and dragged on in its maimed condition; while the
other draws and leads men about every where, though it ought to be in
the rank of things that are led.
Since great indeed is the bond between the soul and
the body; the Maker having contrived this, lest any should induce us to
abhor it as alien. For God indeed bade us love our enemies; but the
devil hath so far prevailed as to induce some(1) even to hate their own
body. Since when a man saith that it is of the devil, he proves nothing
else than this; which is the extreme of dotage. For if it be of the
devil, what is this so perfect harmony, such as to render it meet in
every way for the energies of the self-controlling soul? "Nay," saith
one, "if it be meet, how doth the body blind it?" It is not the body
which blinds the soul; far from it, O man; but the luxury. But whence
do we desire the luxury? Not from our having a body, by no means; but
from an evil choice. For the body requires feeding, not high
feeding(2), the body needs nourishing, not breaking up and falling
apart. You see that not to the soul only, but to the very body also
which receives the nourishment, the luxury is hostile. For it becomes
weaker instead of strong, and softer instead of firm, and sickly
instead of healthful, and heavier instead of light, and slighter
instead of compact, and illfavored instead of handsome, and unsavory
instead of fragrant, and impure instead of clean, and full of pain
instead of being at ease, and useless instead of useful, and old
instead of young, and decaying instead of strong, and slow and dull
instead of quick, and maimed instead of whole. Whereas if it were of
the devil, it ought not to receive injury from the things of the devil,
I mean, from sin.
[17.] But neither is the body, nor food, of the
devil, but luxury alone. For by means of it that malignant fiend brings
to pass his innumerable evils. Thus did he make victims of(3) a whole
people. "For the beloved waxed fat," saith one, "and grew thick, and
was enlarged, and kicked." (Deut. xxxii. 15.) And thence also was the
beginning of those thunderbolts on Sodom. And to declare this, Ezekiel
said, "But this was the iniquity of Sodom, in pride and fulness of
bread and refinements(4) they waxed wanton." (Ezek. xvi. 4.) Therefore
also Paul said, (1 Tim. v. 6.) "She that giveth herself to pleasure(5),
is dead while she liveth." How should this be? Because as a sepulchre
she bears about her body, bound close to innumerable evils(6). And if
the body so perish, how will the soul be affected; what disorder, what
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waves, what a tempest will she be filled with? Hereby, you see, she
becomes unfitted for every duty, and will have no power easily to
speak, or hear, or take counsel, or do anything that is needful. But as
a pilot when the storm hath got the better of his skill, is plunged
into the deep, vessels and sailors and all: so also the soul together
with the body is drowned in the grievous abyss of insensibility.
For, in fact, God hath set the stomach in our bodies
as a kind of mill, giving it a proportionate power, and appointing a
set measure which it ought to grind every day. If therefore one cast in
more, remaining undigested it doth injury to the whole body. Hence
diseases and weaknesses and deformities: since in truth luxury makes
the beautiful woman not only sickly, but also foul to look upon. For
when she is continually sending forth unpleasant exhalations, and
breathes fumes of stale wine, and is more florid than she ought to be,
and spoils the symmetry that beseems a woman, and loses all her
seemliness, and her body becomes flabby, her eyelids bloodshot and
distended, and her bulk unduly great, and her flesh an useless load;
consider what a disgust it all produces.
Moreover, I have heard a physician say that many
have been hindered from reaching their proper height by nothing so much
as luxurious living. For the breath being obstructed by the multitude
of things which are cast in and being occupied in the digestion of such
things, that which ought to serve for growth is spent on this digestion
of superfluities. Why need one speak of gout, rheum dispersed every
where, the other diseases hence arising, the whole abomination? For
nothing is so disgusting as a woman pampering herself with much food.
Therefore among the poorer women one may see more of beauty: the
superfluities being consumed and not cleaving to them, like some
superfluous clay, of no use and benefit. For their daily exercise, and
labors, and hardships, and their frugal table, and spare diet, minister
unto them much soundness of body, and thence also much bloom.
[18.] But if thou talkest of the pleasure of luxury,
thou wilt find it to go no farther than the throat: since as soon as it
hath passed the tongue, it is flown away, leaving behind in the body
much that is disgusting. For do not I pray look on the voluptuaries at
table only, but when you see them rise up, then follow them, and you
will see bodies rather of wild beasts and irrational creatures than of
human beings. You will see them with headache, distended, bound up,
needing a bed and a couch and plenty of rest, and like men who are
tossed in a great tempest and require others to save them, and long for
that condition in which they were before they were swelled even to
bursting(1) : they carrying their bellies about with a burden like that
of women with child, and can scarce step forward, and scarce see, and
scarce speak, and scarce do any thing. But if it should chance that
they sleep a little, they see again strange dreams and full of all
manner of fancies.
What should one say of that other madness of theirs?
the madness of lust, I mean, for this also hath its fountains from
hence. Yea, as horses wild after the female, so they, goaded on by the
sting of their drunkenness, leap upon all, more irrational than they,
and more frantic in their boundings; and committing many more
unseemlinesses which but to name is unlawful. For they know not in fact
any longer what they suffer, nor what they do.
But not so he that keeps from luxury: rather he sits
in harbor, beholding other men's shipwrecks, and enjoys a pleasure pure
and lasting, following after that life which becomes him that is free.
Knowing therefore these things, let us flee from the evil banquets of
luxury and cleave to a spare table; that being of a good habit both of
soul and body, we may both practice all virtue, and attain the good
things to come, through the grace and mercy of our Lord Jesus Christ,
with Whom to the Father, with the Holy Ghost, be glory, power, and
honor, now and ever, and world without end. Amen.
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HOMILY XL.
1 Cor. xv. 29.
Else what shall they do which are baptized for the dead? if the dead
are not raised at all, why then are they baptized for the dead?
HE takes in hand again another topic, establishing
what he said at one time from what God doeth(1), and at another from
the very things which they practice(2). And this also is no small plea
for the defence of any cause when a man brings forward the gainsayers
themselves as witnessing by their own actions what he affirms. What
then is that which he means? Or will ye that I should first mention how
they who are infected with the Marcionite heresy pervert this
expression? And I know indeed that I shall excite much laughter;
nevertheless, even on this account most of all I will mention it that
you may the more completely avoid this disease: viz., when any
Catechumen departs among them, having concealed the living man under
the couch of the dead, they approach the corpse and talk with him, and
ask him if he wishes to receive baptism; then when he makes no answer,
he that is concealed underneath saith in his stead that of course he
should wish to be baptized; and so they baptize him instead of the
departed, like men jesting upon the stage(3). So great power hath the
devil over the souls of careless sinners. Then being called to account,
they allege this expression, saying that even the Apostle hath said,
"They who are baptized for the dead." Seest thou their extreme
ridiculousness? Is it meet then to answer these things? I trow not;
unless it were necessary to discourse with madmen of what they in their
frenzy utter. But that none of the more exceedingly simple folk may be
led captive, one must needs submit to answer even these men. As thus,
if this was Paul's meaning wherefore did God threaten him that is not
baptized? For it is impossible that any should not be baptized
henceforth, this being once devised: and besides, the fault no longer
lies with the dead, but with the living. But to whom spake he, "Unless
ye eat My flesh, and drink My blood, ye have no life in yourselves?"
(John vi. 53.) To the living, or to the dead, tell me? And again,
"Unless a man be born again of water and of the Spirit, he cannot see
the kingdom of God." (John iii. 5.) For if this be permitted, and there
be no need of the mind of the receiver nor of his assent while he
lives, what hinders both Greeks and Jews thus to become believers,
other men after their decease doing these things in their stead?
But not to prolong fruitless toil in cutting asunder
their petty spiders' webs(4), come let us unfold unto you the force of
this expression. What then is Paul speaking of?
[2.] But first I wish to remind you who are
initiated of the response,(5) which on(6) that evening they who
introduce you to the mysteries bid you make; and then I will also
explain the saying of Paul: so this likewise will be clearer to you; we
after all the other things adding this which Paul now saith. And I
desire indeed expressly to utter it, but I dare not on account of the
uninitiated; for these add a difficulty to our exposition, compelling
us either not to speak clearly or to declare unto them the ineffable
mysteries. Nevertheless, as I may be able, I will speak as through a
veil(7).
As thus: after the enunciation of those mystical and
fearful words, and the awful rules of the doctrines which have come
down from heaven, this also we add at the end when we are about to
baptize, bidding them say, "I believe in the resurrection of the dead,"
and upon
245
this faith we are baptized. For after we have confessed this together
with the rest, then at last are we let down into the fountain of those
sacred streams. This therefore Paul recalling to their minds said, "if
there be no resurrection, why art thou then baptized for the
dead(1)?" i. e., the dead bodies. For in fact with a view to this
art thou baptized, the resurrection of thy dead(2) body, believing that
it no longer remains dead. And thou indeed in the words makest mention
of a resurrection of the dead; but the priest, as in a kind of image,
signifies to thee by very deed the things which thou hast believed and
confessed in words. When without a sign thou believest, then he gives
thee the sign also; when thou hast done thine own part, then also doth
God fully assure thee. How and in what manner? By the water. For the
being baptized and immersed and then emerging, is a symbol of the
descent into Hades and return thence. Wherefore also Paul calls baptism
a burial, saying, "Therefore we are buried with Him by baptism into
death." (Rom. vi. 4.) By this he makes that also which is to come
credible, I mean, the resurrection of our bodies. For the blotting out
sins is a much greater thing than the raising up of a body. And this
Christ declaring, said, "For whether is easier to say, Thy sins are
forgiven, or to say, Take up thy bed, and walk?" (Matt. ix. 5.) "The
former is the more difficult," saith He, "but since ye disbelieve it as
being hidden, and make the easier instead of the more difficult the
demonstration of my power, neither Will I refuse to afford you this
proof." Then saith He to the paralytic, "Arise, take up thy bed, and go
unto thy house."
"And how is this difficult," saith one, "when it is
possible to kings also and rulers? For they too forgive adulterers and
homicides." Thou art jesting, O man, who sayest these things. For to
forgive sins with God only is possible. But rulers and kings, whether
it is adulterers whom they forgive or homicides, release them indeed
from the present punishment; but their sin they do not purge out.
Though they should advance to offices them that have been forgiven,
though they should invest them with the purple itself, though they
should set the diadem upon their heads, yet so they would only make
them kings,but could not free them from their sin. It being God alone
who doeth this; which accordingly in the Layer of Regeneration He will
bring to pass. For His grace touches the very soul, and thence plucks
up the sin by the root. Here is the reason why he that hath been
forgiven by the king may be seen with his soul yet impure, but the soul
of the baptized no longer so, but purer than the very sun-beams, and
such as it was originally formed, nay rather much better than that. For
it is blessed with a Spirit, on every side enkindling it and making its
holiness intense. And as when thou art recasting iron or gold thou
makest it pure and new once more, just so the Holy Ghost also,
recasting the soul in baptism as in a furnace and consuming its sins,
causes it to glisten with more purity than all purest gold.
Further, the credibility of the resurrection of our
bodies he signifies to thee again from what follows: viz., that since
sin brought in death, now that the root is dried up, one must not after
that doubt of the destruction of the fruit. Therefore having
first mentioned" the forgiveness of sins," thou dost next confess also
"the resurrection of the dead;" the one guides thee as by hand on to
the other.
Yet again, because the term Resurrection is not
sufficient to indicate the whole: for many after rising have again
departed, as those in the Old Testament, as Lazarus, as they at the
time of the crucifixion: one is bid to say, "and the life everlasting,"
that none may any longer have a notion of death after that resurrection.
These words therefore Paul recalling to their minds,
saith, "What shall they do which are baptized for the dead?" "For if
there be no resurrection," saith he, "these words are but scenery. If
there be no resurrection, how persuade we them to believe things which
we do not bestow?" Just as if a person bidding another to deliver a
document to the effect that he had received so much, should never give
the sum named therein, yet after the subscription should demand of him
the specified monies. What then will remain for the subscriber to do,
now that he hath made himself responsible, without having received what
he admitted he had received? This then he here saith of those who are
baptized also. "What shall they do which are baptized," saith he,
"having subscribed to the resurrection of dead bodies, and not
receiving it, but suffering fraud? And what need was there at all of
this confession, if the fact did not follow?"(*)
[3.] Ver. 30. "Why do we also stand in jeopardy
every hour?"
Ver. 31. "I protest by that glorying in you which I
have in Christ Jesus our Lord, I die daily."
See again whence he endeavors to establish the
doctrine, from his own suffrage: or rather not from his only, but from
that also of the other apostles. And this too is no small thing; that
the teachers whom you produce were full
246
of vehement conviction and signified the same not by words only, but
also by very deeds. Therefore, you see, he doth not say simply, "we are
persuaded," for this alone was not sufficient to persuade them, but he
also furnishes the proof by facts; as if he should say, "in words to
confess these things haply seems to you no marvel; but if we should
also produce unto you the voice which deeds send forth, what can ye
have to say against that? Hear ye then, how by our perils also day by
day we confess these things?" And he said not "I," but "we," taking
along with him all the apostles together, and thereby at once speaking
modestly and adding credibility to his discourse.
For what can ye have to say? that we are deceiving
you when we preach these things, and that our doctrines come of
vain-glory? Nay, our perils suffer you not to pass such a sentence. For
who would choose to be in continual jeopardy to no purpose and with no
effect? Wherefore also he said, "Why do we also stand in jeopardy every
hour?" For if one should even choose it through vain-glory, such his
choice will be but for once and again, not all his life long, like
ours. For we have assigned our whole life to this purpose.
"I protest by that glorying in you which I have in
Christ Jesus our Lord, I die daily: "by glorying here, meaning their
advancement. Thus since he had intimated that his perils were many,
lest he might seem to say this by way of lamentation, "far from
grieving," saith he, "I even glory in suffering this for your sake."
And doubly, he saith, he takes delight in it, both as being in jeopardy
for their sakes and as beholding their proficiency. Then doing what is
usual with him, because he had uttered great things, he refers both to
Christ.
But how doth he "die daily?" by his readiness and
preparation for that event. And wherefore saith he these words? Again
by these also to establish the doctrine of the resurrection. "For who
would choose," saith he, "to undergo so many deaths, if there be no
resurrection nor life after this? Yea, if they who believe in the
resurrection would scarcely put themselves in jeopardy for it except
they were very noble of heart: much more would not the unbeliever (so
he speaks) choose to undergo so many deaths and so terrible." Thus, see
by degrees how very high he mounts up. He had said, "we stand in
jeopardy," he added, "every hour," then, "daily," then, "I not only
'stand in jeopardy,'" saith he, but "I even 'die:'" he concludes
accordingly by pointing out also what kind of deaths they were; thus
saying,
Ver. 32. "If after the manner of men I fought with
beasts at Ephesus, what doth it profit me?"
What is, "if after the manner of men?" "As far as
pertains to men I fought with beasts: for what if God snatched me out
of those dangers?(1) So that I am he who ought most to be in care
about these things; I, who endure so great dangers and have not yet
received any return. For if no time of recompense is at hand, but our
reward is shut up in this present world, ours is the greater loss. For
ye have believed without jeopardy, but we are slaughtered every day."
But all these things he said, not because he had no
advantage even in the very suffering, but on account of the weakness of
the many, and to establish them in the doctrine of the resurrection:
not because he himself was running for hire; for it was a sufficient
recompense to him to do that which was pleasing to God. So that when he
adds, "If in this life only we have hoped in Christ, we are of all men
most pitiable," it is there again for their sakes, that he might by the
fear of this misery overthrow their unbelief of the resurrection. And
in condescension to their weakness, he thus speaks. Since in truth, the
great reward is to please Christ at all times: and apart from the
recompense, it is a very great requital to be in jeopardy for His sake.
[4.] "If the dead are not raised, let us eat and
drink for to-morrow we die."
This word, be sure, is spoken in mockery: wherefore
neither did he bring it forward of himself, but summoned the prophet of
loftiest sound, Isaiah, who discoursing of certain insensible and
reprobate persons made use of these words, "Who slay oxen and kill
sheep to eat flesh and drink wine; who say, Let us eat and drink, for
to-morrow we die. These things are revealed to the ears of the Lord of
Hosts,(2) and this iniquity shall not be forgiven you, till ye die."
(Is. xxii. 13, 14. LXX.) Now if then they were deprived of pardon who
spake thus, much more in the time of Grace.
Then that he might not make his discourse too rough,
he dwells not long upon his "reduc-
247
tio ad absurdum," but again turns his discourse to exhortation, saying,
Ver. 33. "Be not deceived: evil company doth corrupt
good manners."
And this he said, both to rebuke them as without
understanding, (for here he by a charitable expression, calls "good"
that which is easily deceived,) and also, as far as he could, to make
some allowance to them for the past with a view to their return, and to
remove from them and transfer to others the greater part of his
charges, and so by this way also to allure them to repentance. Which he
doth likewise in the Epistle to the Galatians, saying, "But he that
troubleth you shall bear his judgment, whosoever he be." (Gal. v. 10. )
Ver. 34. "Awake up righteously(1) and sin not."
As if he were speaking to drunkards and madmen. For
suddenly to cast every thing out of their hands, was the part of
drunkards and madmen, in not seeing any longer what they saw nor
believing what they had before confessed. But what is, "righteously?"
with a view to what is profitable and useful. For it is possible to
awake up unrighteously, when a man is thoroughly roused up to the
injury of his own soul. And well did he add, "sin not," implying that
hence were the sins of their unbelief. And in many places he covertly
signifies this, that a corrupt life is the parent of evil doctrines; as
when he saith, "The love of money is a root of all kinds of evil, which
some reaching after, have been led astray from the faith." (1 Tim. vi.
10.) Yea, and many of those who are conscious of wickedness and would
fain not pay its penalty are by this fear damaged also in their faith
concerning the resurrection: even as they who do very virtuously desire
even daily to behold it.
"For some have no knowledge of God; I speak this to
move you to shame."
See how again he transfers his accusations to
others. For he said not, "Ye have no knowledge," but, "some have no
knowledge." Because disbelieving the resurrection is the temper of one
not fully aware that the power of God is irresistable and sufficient
for all things. For if out of the things which are not He made the
things that are, much more will He be able to raise again those which
have been dissolved.
And because he had touched them to the quick and
exceedingly mocked them, accusing them of gluttony, of folly, of
madness; mitigating those expressions, he saith, "I speak to move you
to shame," that is, to set upright, to bring back, to make you better,
by this shame of yours. For he feared lest if he cut too deep, he
should cause them to start away.
[5.] But let us not consider these things as spoken
to them only, but as addressed now also to all who labor under the same
disease, and live a corrupt life. Since in truth not they who hold
corrupt doctrines only, but they too who are holden of grievous sins,
are both drunken and frantic. Wherefore also to them may it be justly
said, "Awake," and especially to those who are weighed down by the
lethargy of avarice; who rob wickedly. For there is a robbery which is
good, the robbery of Heaven, which injures not. And although in respect
of money it is impossible for one to become rich, unless another first
become poor: yet in spiritual things this is not so, but wholly the
reverse: it is impossible that any should become rich without making
another's store plentiful. For if thou help no one, thou wilt not be
able to grow wealthy. Thus, whereas in temporal things imparting causes
diminution: in spiritual things, on the contrary, imparting works
increase, and the not imparting, this produces great poverty and brings
on extreme punishment. And this is signified by him who buried the
talent. Yea, and he too who hath a word of wisdom, by i imparting to
another increases his own abundance, by making many wise: but he that
buries it at home, deprives himself of his abundance by neglecting to
win the profit of the many. Again, he that had other gifts, by healing
many augmented his own gift: and was neither himself emptied by the
imparting, and filled many others with his own spiritual gift. And in
all spiritual things this rule abides unshaken. Thus also in the
Kingdom, he that makes many partakers with himself of the Kingdom will
hereby the more completely have the fruits of it in return: but he that
studies not to have any partaker will himself be cast out of those many
blessings. For if the wisdom of this world of sense is not spent,
though ten thousand are forcibly seizing it; nor doth the artificer by
making many artificers lose his own skill; much less doth he who seizes
the Kingdom make it less, but then will our riches be increased when we
call many to us for that purpose.
Let us seize then the things which cannot be spent
but increase whilst we seize them: let us seize the things which admit
of none to defraud us of them by false accusation, none to envy us for
them. For so, if there were a place which had a fountain of gold
gushing forth with continual flood, and flowing the more as more was
drawn from it; and there were another place which had a treasure buried
in the earth; from which wouldest thou desire to be enriched? Would it
not be from the first? Plainly. But that this may not be a mere
conception in words, consider the saying in reference to the air and
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the sun. For these are seized by all, and satisfy all. These, however,
whether men enjoy or do not enjoy them, abide the same undiminished:
but what I spake of is a much greater thing; for spiritual wisdom
abides not the same distributed or not distributed: but it rather
increases in the distribution.
But if any endure not what I have said, but still
cleave to the poverty of worldly things, snatching at the things which
endure diminution: even in respect of those again, let him call to mind
the food of manna (Exod. xvi. 20.) and tremble at the example of that
punishment. For what happened in that instance, this same result may
one now also see in the case of covetous men. But what then happened?
worms were bred from their covetousness. This also now happens in their
case. For the measure of the food is the same for all; we having but
one stomach to fill; only thou who feedest luxuriously hast more to get
rid of. And as in that case they who in their houses gathered more than
the lawful quantity, gathered not manna, but more worms and rottenness;
just so both in luxury and in covetousness, the gluttonous and drunken
gather not more dainties but more corruption.
[6.] Nevertheless, so much worse than they are the
men of our time, in that they experienced this once for all and
received correction; but these every day bringing into their own houses
this worm much more grievous than that, neither perceive it nor are
satiated. For that these things do resemble those in respect of our
useless labor on them: (for in regard of punishment these are much
worse:) here is the proof for thee to consider.
Wherein, I ask, differs the rich man from the poor?
Hath he not one body to clothe? one belly to feed? In what then hath he
the advantage? In cares, in spending himself, in disobeying God, in
corrupting the flesh, in wasting the soul. Yea, these are the things in
which he hath the advantage of the poor: since if he had many stomachs
to fill, perhaps he might have somewhat to say, as that his need was
more and the necessity of expense greater. But even "now they may,"
saith one, "reply, that they fill many bellies, those of their
domestics, those of their hand-maidens." But this is done, not through
need nor for humanity's sake, but from mere pride: whence one cannot
put up with their excuse.
For why hast thou many servants? Since as in our
apparel we ought to follow our need only, and in our table, so also in
our servants. What need is there then? None at all. For, in fact, one
master need only employ one servant; or rather two or three masters one
servant. But if this be grievous, consider them that have none and
enjoy more prompt attendance. For God hath made men sufficient to
minister unto themselves, or rather unto their neighbor also. And if
thou believe it not, hear Paul saying, "These hands ministered
unto my necessities, and to them that were with me." (Acts xx.
34.) After that he, the teacher of the world and worthy of heaven,
disdained not to serve innumerable others; dost thou think it a
disgrace, unless thou carriest about whole herds of slaves, not knowing
that this in truth is what most of all brings shame upon thee? For to
that end did God grant us both hands and feet, that we might not stand
in need of servants. Since not at all for need's sake was the class of
slaves introduced, else even along with Adam had a slave been formed;
but it is the penalty of sin and the punishment of disobedience. But
when Christ came, He put an end also to this. "For in Christ Jesus
there is. neither bond nor free." (Gal. iii. 28.) So that it is not
necessary to have a slave: or if it be at all necessary, let it be
about one only, .or at the most two. What mean the swarms of servants?
For as the sellers of sheep and the slave-dealers, so do our rich men
take their round, in the baths and in the forum.
However, I will not be too exact. We will allow you
to keep a second servant. But if thou collect many, thou dost it not
for humanity's sake, but in self-indulgence. Since if it be in care for
them, I bid thee occupy none of them in ministering to thyself, but
when thou hast purchased them and hast taught them trades whereby to
support themselves, let them go free. But when thou scourgest, when
thou puttest them in chains, it is no more a work of humanity.
And I know that I am giving disgust to my hearers.
But what must I do? For this I am set, and I shall not cease to say
these things, whether any thing come of them or not. For what means thy
clearing the way before thee in the market place? Art thou walking then
among wild beasts that thou drivest away them that meet thee? Be not
afraid; none of these bite who approach thee and walk near thee. But
dost thou consider it an insult to walk along side of other men? What
madness is this, what prodigious folly, when a horse is following close
after thee, to think not of his bringing on thee any insult; but if it
be a man, unless he be driven an hundred miles off, to reckon that he
disgraces thee. And why hast thou also servants to carry fasces,
employing freemen as slaves, or rather thyself living more dishonorably
than any slave? For, in truth, meaner than any servant is he who
bears about with him so much pride.
Therefore they shall not so much as have a
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sight of the real liberty, who have enslaved themselves to this
grievous passion. Nay, if thou must drive and clear away, let it not be
them that come nigh thee, but thine own pride which thou drivest away;
not by thy servant, but by thyself: not with this scourge, but with
that which is spiritual. Since now thy servant drives away them that
walk by thy side, but thou art thyself driven from thine high place
more disgracefully by thine own self-will than any servant can drive
thy neighbor. But if, descending from thy horse, thou wilt drive away
pride by humility, thou shalt sit higher and place thyself in greater
honor, needing no servant to do this. I mean, that when thou art become
modest and walkest on the ground, thou wilt be seated on the car of
humility which bears thee up to the very heavens, that car which hath
winged steeds(1): but if falling from it, thou pass into that of
arrogance, thou wilt be in no better state than the beggars who are
drawn along the ground, nay even much more wretched and pitiable than
they: since them the imperfection of their bodies compels thus to be
drawn, but thee the disease of thine own arrogance. "For every one that
exalteth himself," saith He, "shall be abused." (Matt. xxiii. 12.) That
we then may not be abused but exalted, let us approach towards that
exaltation. For thus also shall we "find rest for our souls" according
to the divine oracle, and shall obtain the true and most exalted honor;
the which may we all obtain, through the grace and mercy, &c.
&c.
HOMILY XLI.
1 COR. xv. 35, 36.
But some one will say, How are the dead raised? and with what
manner of body do they come? Thou foolish one, that which thou thyself
sowest is not quickened, except it die.
GENTLE and lowly as the apostle is to a great degree
every where, he here adopts a style rather pungent, because of the
impiety of the gainsayers. He is not however content with this,
but he also employs reasons and examples, subduing thereby
even the very contentious. And above he saith, "Since by man came
death, by man came also the resurrection of the dead;" but here he
solves an objection brought in by the Gentiles. And see how again he
abates the vehemence of his censure; in that he said not, "but perhaps
ye will say," but he set down the objector indefinitely, in order that,
although employing his impetuous style with all freedom, he might not
too severely wound his hearers. And he states two difficulties, one
touching the manner of the resurrection, the other, the kind of bodies.
For of both they on their part made a question, saying, "How is that
which hath been dissolved raised up?" and, "with what manner of body do
they come?" But what means, "with what manner of body?" It is as if
they had said, "with this which hath been wasted, which hath perished,
or with some other?"
Then, to point out that the objects of their enquiry
are not questionable but admitted points, he at once meets them more
sharply, saying, "Thou foolish one, that which thou thyself sowest is
not quickened, except it die." Which we also are wont to do in the case
of those who gainsay things acknowledged.
[2.] And wherefore did he not at once appeal to the
power of God? Because he is discoursing with unbelievers. For when his
discourse is addressed to believers, he hath not much need of reasons.
Wherefore having said elsewhere, "He shall change the body of your
humiliation, that it may be fashioned like to the body of his glory,"
(Phil. iii. 21.) and having indicated somewhat more than the
resurrection, he stated no analogies, but instead of any demonstration,
brought forward the power of God, going on to say, "according to the
working whereby He is able to subject all things to Himself." But here
he also urges reasons. That is, having established it from the
Scriptures, he adds also in what comes after, these things over and
above, with an eye to them who do not obey the Scriptures; and he
saith, "O foolish one, that which THOU sowest:" i.e., "from thyself
thou hast the proof of these things, by what thou doest every day, and
doubtest thou yet? Therefore do I call thee foolish because of the
things daily done by thine own self thou art ignorant, and being
thyself an artificer of a resurrection, thou doubtest concerning God."
Wherefore very emphatically he said, "what THOU sowest(2)," thou who
art mortal and perishing.(3)
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And see how he uses expressions appropriate to the
purpose he had in view: thus, "it is not quickened," saith he, "except
it die." Leaving, you see, the terms appropriate to seed, as that "it
buds," and "grows," and "is dissolved," he adopts those which
correspond to our flesh, viz. "it is quickened," and, "except it die;"
which do not properly belong to seeds, but to bodies.
And he said not, "after it is dead it lives," but,
which is a greater thing, "therefore it lives, because it dies." Seest
thou, what I am always observing, that he continually gives their
argument the contrary turn? Thus what they made a sure sign of our not
rising again, the same he makes a demonstration of our rising. For they
said, "the body rises not again, because it is dead." What then doth
he, retorting their argument, say? "Nay, but unless it died, it could
not rise again: and therefore it rises again, because it died." For as
Christ more clearly signifies this very thing, in the words, "Except a
grain of wheat fall into the ground and die, it abideth by itself
alone: but if it die, it beareth much fruit:" (John xii. 24.) thence
also Paul, drawing this example, said not, "it doth not live," but, "is
not quickened;" again assuming the power of God and showing that not
the nature of the ground, but God Himself, brings it all to pass.
And what can be the reason that he did not bring
that forward, which was more akin to the subject: I mean, the seed of
mankind? (For our generation too begins from a sort of decay, even as
that of the corn.) Because it was not of equal force, but the latter
was a more complete instance: for he wants a case of something that
perished entirely, whereas this was but a part; wherefore he rather
alleges the other. Besides, that proceeds from a living body and falls
into a living womb; but here it is no flesh, but the earth into which
the seed is cast, and into the same it is dissolved, like the body
which is dead. Wherefore on this account too the example was more
appropriate.
[3.] Ver. 37. "And he who soweth, soweth not that
body that shall be(1)."
For the things before spoken meet the question, "how
they are raised;" but this, the doubt, "with what manner of body they
come." But what is, "thou sowest not that body which shall be?" Not an
entire ear of corn, nor new grain. For here his discourse no longer
regards the resurrection, but the manner of the resurrection, what is
the kind of body which shall rise again; as whether it be of the same
kind, or better and more glorious. And he takes both from the same
analogy, intimating that it will be much better.
But the heretics, considering none of these things,
dart in upon us and say, "one body falls and another body rises again.
How then is there a resurrection? For the resurrection is of that which
was fallen. But where is that wonderful and surprising trophy over
death, if one body fall and another rise again? For he will no longer
appear to have given back that which he took captive. And how can the
alleged analogy suit the things before mentioned?" Why, it is not one
substance that is sown, and another that is raised, but the same
substance improved. Else neither will Christ have resumed the same body
when He became the first-fruits of them that rise again: but according
to you He threw aside the former body, although it had not sinned, and
took another. Whence then is that other? For this body was from the
Virgin, but that, whence was it? Seest thou to what absurdity the
argument hath come round? For wherefore shows He the very prints of the
nails? Was it not to prove that it is that same body which was
crucified, and the same again that rose from the dead? And what means
also His type of Jonah? For surely it was not one Jonah that was
swallowed up and another that was cast out upon dry land. And why did
He also say, "Destroy this temple, and in three days I will raise it
up?" For that which was destroyed, the same clearly He raised again.
Wherefore also the Evangelist added, that "He spake of the temple of
His body." (John ii. 19, 21.)
What is that then which he saith, "Thou sowest not
the body that shall be?" i.e. not the ear of corn: for it is the same,
and not the same; the same, because the substance is the same; but not
the same, because this is more excellent, the substance remaining the
same but its beauty becoming greater, and the same body rising up new.
Since if this were not so, there were no need of a resurrection, I mean
if it were not to rise again improved. For why did He at all pull down
His house, except He were about to build it more glorious?
This now, you see, he said to them who think that it
is utter corruption(2). Next, that none again might suspect from this
place that another body is spoken of, he qualifies the dark saying, and
himself interprets what he had spoken, not allowing the hearer to turn
his thoughts from hence in any other direction. What need is
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there then of our reasonings? Hear himself speaking, and explaining the
phrase, "Thou sowest not the body that shall be." For he straightway
adds, "but a bare grain, it may chance of wheat, or of some other
kind;" i.e., it is not the body that shall be; not so clothed, for
instance; not having a stalk and beard, but "a bare grain, it may
chance of wheat, or of some other kind."
Ver. 38. "But God giveth it a body even as it
pleased Him."
"Yes," saith one, "but in that case it is the
work of nature." Of what nature, tell me? For in that case likewise God
surely doeth the whole; not nature, nor the earth, nor the rain.
Wherefore also he making these things manifest, leaves out both earth
and rain, atmosphere, sun, and hands of husbandmen, and subjoins, "God
giveth it a body as it pleased Him." Do not thou therefore curiously
inquire, nor busy thyself with the how and in what manner, when thou
hearest of the power and will of God.
"And to each seed a body of its own." Where then is
the alien matter which they speak of? For He giveth to each "his own."
So that when he saith, "Thou sowest not that which shall be," he saith
not this, that one substance is raised up instead of another, but that
it is improved, that it is more glorious. For "to each of the seeds,"
saith he, "a body of its own."
[4.] From hence in what follows, he introducing also
the difference of the resurrection which shall then be. For do not
suppose, because grain is sown and all come up ears of corn, that
therefore there is also in the resurrection an equality of honor. For
in the first place, neither in seeds is there only one rank, but some
are more valuable, and some inferior. Wherefore also he added, "to each
seed a body of its own."
However, he is not content with this, but seeks
another difference greater and more manifest. For that thou mayest not,
when hearing, as I said, that all rise again, suppose that all enjoy
the same reward; he laid before even in the preceding verses the seeds
of this thought, saying, "But each in his own order." But he brings it
out here also more clearly, saying,
Ver. 39. "All flesh is not the same flesh." For why
speak I, saith he, in respect of seeds? In respect of bodies let us
agitate this point, concerning which we are discoursing now. Wherefore
also he addeth, and saith,
"But there is one flesh of men, another flesh of
beasts, another of birds, and another of fishes."
Ver. 40." There are also celestial bodies, and
bodies terrestrial; but the glory of the celestial is one, and the
glory of the terrestrial is another."
Ver. 41. "There is one glory of the sun, and another
glory of the moon, and another glory of the stars: for one star
differeth from another star in glory."
And what means he by these expressions? Wherefore
from the resurrection of the body did he throw himself into the
discourse of the stars and the sun? He did not throw himself out,
neither did he break off from his purpose; far from it: but he still
keeps to it. For whereas he had established the doctrine concerning the
resurrection, he intimates in what follows that great will be then the
difference of glory, though there be but one resurrection. And for the
present he divides the whole into two: into "bodies celestial," and
"bodies terrestrial." For that the bodies are raised again, he
signified by the corn: but that they are not all in the same glory, he
signifies by this. For as the disbelief of the resurrection makes men
supine, so again it makes them indolent to think that all are
vouchsafed the same reward. Wherefore he corrects both. And the one in
the preceeding verses he had completed; but this he begins now. And
having made two ranks, of the righteous and of sinners, these same two
he subdivides again into many parts, signifying that neither righteous
nor sinners shall obtain the same; neither righteous men, all of them,
alike with other righteous, nor sinners with other sinners.
Now he makes, you see, first, one separation between
righteous and sinners, where he says, "bodies celestial, and bodies
terrestrial:" by the "terrestrial" intimating the latter, and by the
"celestial," the former. Then farther he introduces a difference of
sinners from sinners, saying, "All flesh is not the same flesh, but
there is one flesh of fishes, another of birds, and another of beasts."
And yet all are bodies; but some are in more, and some in lesser
vileness. And that in their manner of living too, and in their very
constitution.
And having said this, he ascends again to the
heaven, saying, "There is one glory of the sun, and another glory of
the moon." For as in the earthly bodies there is a difference, so also
in the heavenly; and that difference no ordinary one, but reaching even
to the uttermost: there being not only a difference between sun and
moon, and stars, but also between stars and stars. For what though they
be all in the heaven? yet some have a larger, others a less share of
glory. What do we learn from hence? That although they be all in God's
kingdom, all shall not enjoy the same reward; and though all sinners be
in hell, all shall not endure the same punishment. Wherefore he added,
Ver. 42. "So also is the resurrection of the dead."
"So," How? with considerable difference.
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Then leaving this doctrine as sufficiently proved, he again comes to
the proof itself of the resurrection and the manner of it, saying,
[5.] "It is sown in corruption, it is raised in
incorruption." And observe his consideration. As in the case of seeds,
he used the term proper to bodies, saying, "it is not quickened, except
it die:" so in the case of bodies, the expression belonging to seeds,
saying, "it is sown in corruption, it is raised in incorruption." He
said not, "is produced(1)," that thou mightest not think it a work of
the earth, but is "raised." And by sowing here, he means not our
generation in the womb, but the burial in the earth of our dead bodies,
their dissolution, their ashes. Wherefore having said, "it is sown in
corruption, it is raised in incorruption," he adds,
Ver. 43. "It is sown in dishonor." For what is more
unsightly than a corpse in dissolution? "It is raised in glory."
"It is sown in weakness." For before thirty days the
whole is gone, and the flesh cannot keep itself together nor hold out
for one day. "It is raised in power." For there shall nothing prevail
against it for all the future.
Here is why he stood in need of those former
analogies, lest many on hearing of these things, that they are "raised
in incorruption and glory and power," might suppose that there is no
difference among those who rise again. For all indeed rise again, both
in power and in incorruption; and in this glory of their incorruption
yet are not all in the same state of honor and safety.
Ver. 44. "It is sown a natural body, it is raised a
spiritual body. There is a natural body, and there is a spiritual body."
What sayest thou? Is not "this" body spiritual? It
is indeed spiritual, but that will be much more so. For now oftentimes
both the abundant grace of the Holy Ghost flies away on men's
committing great sins; and again, the Spirit continuing present, the
life(2) of the flesh depends on the soul: and the result in such a case
is a void, without the Spirit(3). But in that day not so: rather he
abides continually in the flesh of the righteous, and the victory shall
be His, the natural soul also being present(4).
For either it was some such thing which he intimated
by saying, "a spiritual body," or that it shall be lighter and more
subtle and such as even to be wafted upon air; or rather he meant both
these. And if thou disbelieve the doctrine, behold the heavenly bodies
which are so glorious and (for this time) so durable, and abide in
undecaying tranquillity; and believe thou from hence, that God can also
make these corruptible bodies incorruptible and much more excellent
than those which are visible.
[6.] Ver. 45. "So also it is written, (Gen. ii. 7.)
the first man Adam became a living soul: the last Adam became a
life-giving Spirit."
And yet the one indeed is written, but the other not
written. How then said He, "it is written?" He modified the expression
according to the issue of events: as he is wont continually to do: and
indeed as it is the way of every prophet. For so Jerusalem, the prophet
said, should be "called a city of righteousness;" (Is. i. 26.) yet it
was not so called. What then? Did the prophet speak false? By no means.
For he is speaking of the issue of events. And that Christ too should
be called Immanuel; (Is. vii. 14.) yet was he not so called. But the
facts utter this voice; so also here, "the last Adam became a
life-giving Spirit."
And these things he said that thou mayest learn that
the signs and pledges both of the present life and of that which is to
come have already come upon us; to wit, of the present life, Adam, and
of the life to come, Christ. For since he sets down the better things
as matters of hope, he signifies that their beginning hath already come
to pass, and their root and their fountain been brought to light. But
if the root and the fountain be evident to all, there is no need to
doubt of the fruits. Wherefore he saith, "The last Adam became a
life-giving Spirit." And elsewhere too, He "shall quicken your mortal
bodies through His Spirit that dwelleth in you." (Rom. vii. 11.) It is
the Spirit's work then to quicken.
Further, lest any should say, "why are the worse
things the elder? and why hath the one sort, to wit, the natural, come
to pass not merely as far as the first-fruits, but altogether; the
other as far as the first-fruits only?"--he signifies that the
principles also of each were so ordered(5).
Ver. 46. "For that is not first," saith he, "which
is spiritual, but that which is natural, then that which is spiritual."
And he saith not, why, but is content with
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the ordinance of God, having the evidence from the facts testifying to
that most excellent oeconomy of God, and implying that our state is
always going forward to the better; at the same time by this also
adding credibility to his argument. For if the lesser have come to
pass, much more ought we to expect the better.
[7.] Since then we are to enjoy so great blessings,
let us take our station in this array, and bewail not the departed, but
rather those that have ended their life ill. For so the husbandman,
when he sees the grain dissolving, doth not mourn; rather, as long as
he beholds it continuing solid in the ground he is in fear and
trembling, but when he sees it dissolved rejoices. For the beginning of
the future crop is its dissolving. So let us also then rejoice when the
corruptible house falls, when the man is sown. And marvel not if he
called the burial "a sowing;" for, in truth, this is the better sowing:
inasmuch as that sowing is succeeded by deaths and labors and dangers
and cares; but this, if we lived well, by crowns and rewards; and that,
by corruption and death but this by incorruption and immortality, and
those infinite blessings. To that kind of sowing there went embraces
and pleasures and sleep: but to this, only a voice coming down from
heaven, and all is at once brought to perfection. And he that rises
again is no more led to a life full of toil, but to a place where
anguish and sorrow and sighing are fled away.
If thou requirest protection and therefore mournest
thy husband, betake thyself to God, the common Protector and Saviour
and Benefactor of all, to that irresistible alliance, to that ready
aid, to that abiding shelter which is every where present, and is as a
wall unto us on every side.
"But your intercourse was a thing desirable and
lovely." I too know it. But if thou wilt trust sound reason with this
grief, and wilt consider with thyself who hath taken him away, and that
by nobly bearing it thou offerest thy mind as a sacrifice to our God,
even this wave will not be too strong for thee to stem. And that which
time brings to pass, the same do thou by thy self-command. But if thou
shalt yield to weakness, thine emotion will cease indeed in time, but
it will bring thee no reward.
And together with these reasons collect also
examples, some in the present life, some in the Holy Scriptures.
Consider that Abraham slew his own son, and neither shed a tear nor
uttered a bitter word. "But he," you say, "was Abraham." Nay, thou
surely hast been called to a nobler field of action(1). And Job grieved
indeed, but so much as was proper for a father who loved his children
and was very solicitious for the departed; whereas what we now do, is
surely the part of haters and enemies. For if when a man was taken up
to court and crowned, thou wert smiting thyself and lamenting, I should
not say that thou wast a friend of him who was crowned, but a great
enemy and adversary. "Nay," say you, "not even as it is do I mourn for
him, but for myself." Well, but this is not the part of an affectionate
person, to wish for thine own sake that he were still in the conflict
and subject to the uncertainty of the future, when he might be crowned
and come to anchor; or that he should be tossed in mid ocean, when he
might have been in port.
[8.] "But I know not whither he hath gone," say you.
Wherefore knowest thou not, tell me? For according as he lived well or
otherwise, it is evident whither he will go. "Nay, on this very account
I lament," say you, "because he departed being a sinner(2)." This is a
mere pretext and excuse. For if this were the reason of thy mourning
for the departed, thou oughtest to have formed and corrected him, when
he was alive. The fact is thou dost every where look to what concerns
thyself, not him.
But grant that he departed with sin upon him, even
on this account one ought to rejoice, that he was stopped short in his
sins and added not to his iniquity; and help him as far as possible,
not by tears, but by prayers and supplications and alms and offerings.
For not unmeaningly have these things been devised, nor do we in vain
make mention of the departed in the course of the divine mysteries, and
approach God in their behalf, beseeching the Lamb Who is before us, Who
taketh away the sin of the world;--not in vain, but that some
refreshment may thereby ensue to them. Not in vain cloth he that
standeth by the altar cry out when the tremendous mysteries are
celebrated, "For all that have fallen asleep in Christ, and for those
who perform commemorations in their behalf(3)." For if there were no
commemorations for them, these things would not have been spoken: since
our service is not a mere stage show, God forbid! yea, it is by
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the ordinance of the Spirit that these things are done.
Let us then give them aid and perform commemoration
for them. For if the children of Job were purged by the sacrifice of
their father, why dost thou doubt that when we too offer for the
departed, some consolation arises to them? since God is wont to grant
the petitions of those who ask for others. And this Paul signified
saying, "that in a manifold Person(1) your gift towards us bestowed by
many may be acknowledged with thanksgiving on your behalf." (2. Cor. i.
11.) Let us not then be weary in giving aid to the departed, both by
offering on their behalf and obtaining prayers for them: for the common
Expiation of the world is even before us. Therefore with boldness do we
then intreat for the whole world, and name their names with those of
martyrs, of confessors, of priests. For in truth one body are we all,
though some members are more glorious than others; and it is possible
from every source to gather pardon(2) for them, from our prayers, from
our gifts in their behalf, from those whose names are named with
theirs. Why therefore dost thou grieve? Why mourn, when it is in thy
power to gather so much pardon for the departed?
[9.] Is it then that thou art become desolate and
hast lost a protector? Nay, never mention this. For thou hast not
surely lost thy God. And so, as long as thou hast Him, He will be
better to thee than husband and father and child and kinsman: since
even when they were alive, He it was who did all things.
These things therefore think upon, and say with
David, "The Lord is my light and my Saviour(3), whom shall I fear? (Ps.
xxvii.(1)) Say, Thou art a Father of the fatherless, and a Judge of the
widows: "(Ps. lxviii. 5.) and draw down His aid, and thou shalt have
Him to care for thee now more than before, by how much thou art in a
state of greater difficulty.
Or hast thou lost a child? Thou hast not lost it;
say not so. This thing is sleep, not death; removal, not destruction; a
journeying from the worse unto the better(4). Do not then provoke God
to anger; but propitiate Him. For if thou bearest it nobly, there will
thence accrue some relief both to the departed and to
thyself; but if the contrary, thou dost the more kindle God's
anger. For if when a servant was chastised by his master, thou didst
stand by and complain, thou wouldest the more exasperate the master
against thyself. Do not then so; but give thanks, that hereby also this
cloud of sadness may be scattered from thee. Say with that blessed one,
"the Lord gave, and the Lord hath taken away." (Job i. 21.) Consider
how many more well-pleasing in His sight have never received children
at all, nor been called fathers. "Nor would I wish to have been so,"
say you, "for surely it were better not to have had experience than
after having tasted the pleasure to fall from it." Nay, I beseech thee,
say not so, provoke not thus also the Lord to wrath: but for what thou
hast received, give Him thanks; and for what thou hast not to the end,
give Him glory. Job said not that which thou sayest un-thankfully, "it
were better not to have received ," but both for the one he gave
thanks, saying, "The Lord gave;" and for the other he blessed God,
saying, "The Lord hath taken away, blessed be the name of the Lord for
ever." And his wife he thus silenced, justifying himself against her,
and uttering those admirable words, "Have we received good at the hand
of the Lord, and shall we not receive evil?" And yet after this a
fiercer temptation befel him: yet was he not even thus unnerved, but in
like manner bore it nobly and glorified God.
This also do thou, and consider with thyself that
man hath not taken him, but God who made him, who more than thyself
cares for him and knows what is good for him: who is no enemy nor
lier-in-wait. See how many, living, have made life intolerable to their
parents. "But seest thou not the right-hearted ones?" say you. I see
these too, but even these are not so safe as thy child is. For though
they are now approved, yet it is uncertain what their end will be; but
for him thou hast no longer any fear, nor dost thou tremble lest
anything Should happen to him or he experience any change.
These things also do thou consider respecting a good
wife and guardian of thine house, and for all things give thanks unto
God. And even if thou shalt lose a wife, give thanks. Perhaps God's
will is to lead thee to continence, He calls thee to a nobler field of
conflict, He was pleased to set thee free from this bond. If we thus
command ourselves, we shall both gain the joy of this life and obtain
the crowns which are to come, &c. &c.
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HOMILY XLII.
1 Cor. xv. 47.
The first man is of the earth, earthy: the second man is the Lord from
heaven.
HAVING said that "the natural was first," and "the
spiritual afterward," he again states another difference, speaking of
"the earthy" and "the heavenly." For the first difference was between
the present life and that which is to come: but this between that
before grace and that after grace. And he stated it with a view to the
most excellent way of life, saying,--(for to hinder men, as I said,
from such confidence in the resurrection as would make them neglectful
of their practice and of perfection, from this topic also again he
renders them anxious and exhorts to virtue, saying,)--"The first man is
of the earth, earthy; the second man is the Lord from heaven:" calling
the whole by the name of "man(1)," and naming the one from the better,
and the other from the worst part.
Ver. 48. "As is the earthy, such are they also that
are earthy:" so shall they perish and have an end. "As is the heavenly,
such are they also that are heavenly:" so shall they abide immortal and
glorious.
What then? Did not This Man too die? He died indeed,
but received no injury therefrom, yea rather by this He put an end to
death. Seest thou how on this part of his subject also, he makes use of
death to establish the doctrine of the resurrection? "For having, as I
said before, the beginning and the head," so he speaks, "doubt not of
the whole body."
Moreover also he frames hereby his advice concerning
the best way of living, proposing standards of a lofty and severe life
and of that which is not such, and bringing forward the principles of
both these, of the one Christ, but of the other Adam. Therefore neither
did he simply say, "of the earth," but "earthy," i. e., "gross, nailed
down to things present:" and again with respect to Christ the reverse,
"the Lord from heaven."
[2.] But if any should say, "therefore the Lord hath
not a body(2) because He is said to be "from heaven," although what is
said before is enough to stop their mouths: yet nothing hinders our
silencing them from this consideration also: viz. what is, "the Lord
from heaven?" Doth he speak of His nature, or His most perfect life? It
is I suppose evident to every one that he speaks of His life. Wherefore
also he adds,
Ver. 49. "As we have borne the image of the earthy,"
i.e., as we have done evil, "let us also bear(3) the image of the
heavenly," i.e., let us practise all goodness.
But besides this, I would fain ask thee, is it of
nature that it is said, "he that is of the earth, earthy," and, "the
Lord from heaven?" "Yea," saith one. What then? Was Adam only "earthy,"
or had he also another kind of substance congenial with heavenly and
incorporeal beings, which the Scripture calls "soul," and "spirit?"
Every one sees that he had this also. Therefore neither was the Lord
from above only although He is said to be "from heaven," but He had
also assumed our flesh. But Paul's meaning is such as this: "as we have
borne the image of the earthy," i e., evil deeds, "let us also bear the
image of the heavenly," the manner of life which is in the heavens.
Whereas if he were speaking of nature, the thing neeeded not
exhortation nor advice. So that hence also it is evident that the
expression relates to our manner of life.
Wherefore also he introduces the saying in the
manner of advice and calls it an "image," here too again showing that
he is speaking of conduct, not of nature. For therefore are we become
earthy, because we have done evil: not because we were originally
formed "earthy," but because we sinned. For sin came first, and then
death and then the sentence, "Dust thou
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art, and unto dust shalt thou return." (Gen. iii. 19.) Then also
entered in the swarm of the passions. For it is not simply the being
born "of earth" that makes a man "earthy," (since the Lord also was of
this mass and lump(4),) but the doing earthly things, even as also he
is made "heavenly" by performing things meet for heaven.
But enough: for why need I labor overmuch in the
proof of this, when the apostle himself goes on to unfold the thought
to us, thus saying,
Ver. 50. "Now this I say, brethren, that flesh and
blood cannot inherit the kingdom of God."
Seest thou how he explains himself again, relieving
us of the trouble? which he often doth: for by flesh he here denotes
men's evil deeds, which he hath done also elsewhere; as when he saith,
"But ye are not in the flesh:" and again, "So then they that are in the
flesh cannot please God." (Rom. viii. 8, 9.) So that when he saith,
"Now this I say," he means nothing else than this: "therefore said I
these things that thou mayest learn that evil deeds conduct not to a
kingdom." Thus from the resurrection he straightway introduced also the
doctrine of the kingdom also; wherefore also he adds, "neither doth
corruption inherit incorruption,(2)" i.e., neither shall wickedness
inherit that glory and the enjoyment of the things incorruptible. For
in many other places he calls wickedness by this name, saying, "He that
soweth to the flesh, shall of the flesh reap corruption." (Gal. vi. 8.)
Now if he were speaking of the body and not of evil doing, he would not
have said "corruption." For he nowhere calls the body "corruption,"
since neither is it corruption, but a thing corruptible: wherefore
proceeding to discourse also of it, he calls it not "corruption," but
"corruptible," saying, "for this corruptible must put on incorruption."
[3.] Next, having completed his advice concerning
our manner of life, according to his constant custom blending closely
subject with subject, he passes again to the doctrine of the
resurrection of the body: as follows:
Ver. 51. "Behold, I tell you a mystery."
It is something awful and ineffable and which all
know not, which he is about to speak of: which also indicates the
greatness of the honor he confers on them; I mean, his speaking
mysteries to them. But what is this?
"We shall not all sleep, but we shall all be
changed." He means as follows: "we shall not all die, 'but we shall all
be changed,'" even those who die not. For they too are mortal. "Do not
thou therefore because thou diest, on this account fear," saith he, "as
if thou shouldest not rise again: for there are, there are some who
shall even escape this, and yet this suffices them not for that
resurrection, but even those bodies which die not must be changed and
be transformed into incorruption."
Ver. 52. "In a moment, in the twinkling of an eye,
at the last trump."
After he had discoursed much of the resurrection,
then opportunely he points out also its very marvellous character. As
thus: "not this only," saith he, "is wonderful that our bodies first
turn to corruption, and then are raised; nor that the bodies which rise
again after their corruption are better than these present ones; nor
that they pass on to a much better state, nor that each receives back
his own and none that of another; but that things so many and so great,
and surpassing all man's reason and conception, are done "in a moment,"
i.e., in an instant of time: and to show this more clearly, "in the
twinkling of an eye," saith he, "while one can wink an eyelid."
Further, because he had said a great thing and full of astonishment;
that so many and so great results should take place so quickly; he
alleges, to prove it, the credibility of Him who performs it; as
follows, "For the trumpet shall sound, and the dead shall be raised
incorruptible, and we shall be changed." The expression, "we," he uses
not of himself, but of them that are then found alive.
Ver. 53. "For this corruptible must put on
incorruption."
Thus lest any, hearing that "flesh and blood cannot
inherit the kingdom of God," should suppose that our bodies do not rise
again; he adds, "this corruptible must put on incorruption, and this
mortal must put on immortality." Now the body is "corruptible," the
body is "mortal:" so that the body indeed remains, for it is the body
which is put on; but its mortality and corruption vanish away, when
immortality and incorruption come upon it. Do not thou therefore
question hereafter how it shall live an endless life, now that thou
hast heard of its becoming incorruptible.
[4.] Ver. 54. "But when this corruptible shall have
put on incorruption, and this moral shall have put on immortality, then
shall come to pass the saying that is written, Death is swallowed up in
victory."
Thus, since he was speaking of great and secret
things, he again takes prophecy (Hosea xiii. 14.) to confirm his word.
"Death is swallowed up in victory:(3)" i.e., utterly; not so much as a
fragment of it remains nor a hope of returning, incorruption having
consumed corruption.
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Ver. 55. "O death, where is thy sting? O grave,
where is thy victory?"
Seest thou his noble soul? how even as one who is
offering sacrifices for victory, having become inspired and seeing
already things future as things past, he leaps and tramples upon death
fallen at his feet, and shouts a cry of triumph over its head where it
lies, exclaiming mightily and saying, "O death, where is thy sting? O
grave, where is thy victory?" It is clean gone, it is perished, it is
utterly vanished away, and in vain hast thou done all those former
things. For He not only disarmed death and vanquished it, but even
destroyed it, and made it quite cease from being.
Ver. 56. "Now the sting of death is sin; and the
power of sin is the law."
Seest thou how the discourse is of the death of the
body? therefore also of the resurrection of the body. For if these
bodies do not rise again, how is death "swallowed up?" And not this
only, but how is "the law the power of sin?" For that "sin" indeed is
"the sting of death," and more bitter than it, and by it hath its
power, is evident; but how is "the law also the power" thereof? Because
without the law sin was weak, being practised indeed, but not able so
entirely to condemn: since although the evil took place, it was not so
clearly pointed out. So that it was no small change which the law
brought in, first causing us to know sin better, and then enhancing the
punishment. And if meaning to check sin it did but develop it more
fearfully, this is no charge against the physician, but against the
abuse of the remedy. Since even the presence of Christ made the Jews'
burden heavier, yet must we not therefore blame it, but while we
the more admire it, we must hate them the more, for having been
injured by things which ought to have profited them? Yea, to show that
it was not the law of itself which gives strength to sin, Christ
Himself fulfilled it all and was without sin.
But I would have thee consider how from this topic
also he confirms the resurrection. For if this were the cause of death,
viz. our committing sin, and if Christ came and took away sin, and
delivered us from it through baptism, and together with sin put an end
also to the law in the transgression of which sin consists, why
doubtest thou any more of the resurrection? For whence, after all this,
is death to prevail? Through the law? Nay, it is done away. Through
sin? Nay, it is clean destroyed.
Ver. 57. "But thanks be to God, which giveth us the
victory through our Lord Jesus Christ."
For the trophy He Himself erected, but the crowns He
hath caused us also to partake of. And this not of debt, but of mere
mercy.
[5.] Ver. 58. "Wherefore(1), brethren, be ye
steadfast, unmoveable."
Just and seasonable is this exhortation after all
that had gone before. For nothing so disquiets as the thought that we
are buffeted without cause or profit.
"Always abounding in the work of the Lord:" i. e.,
in the pure life. And he said not, "working that which is good," but
"abounding;" that we might do it abundantly(2), and might overpass the
lists.
"Knowing that your labor is not in vain in the Lord."
What sayest thou? Labor again? But followed by
crowns, and those above the heavens. For that former labor on man's
expulsion from paradise, was the punishment of his transgressions; but
this is the ground of the rewards to come. So that it cannot in
fact be labor, both on this account and by reason of the great help
which it receives from above: which is the cause of his adding also,
"in the Lord." For the purpose of the former was that we might suffer
punishment; but of this, that we might obtain the good things to come.
Let us not therefore sleep, my beloved. For it
cannot, it cannot be that any one by sloth should attain to the kingdom
of heaven, nor they that live luxuriously and softly. Yea it is a great
thing, if straining ourselves and "keeping under(3) the body" and
enduring innumerable labors, we are able to reach those blessings. See
ye not how vast this distance between heaven and earth? And how great a
conflict is at hand? And how prone a thing to evil man is? And how
easily sin "besets us?" And how many snares are in the way?
Why then do we draw upon ourselves so great cares
over and above those of nature, and give ourselves more trouble, and
make our burden greater? Is it not enough, our having to care for our
food and clothing and houses? Is it not enough to take thought for
things necessary? Although even from these Christ withdraws us, saying,
"Be not anxious for your life what ye shall eat, neither for your body
what ye shall put on." (Matt. vi. 25.) But if one ought not to be
anxious for necessary food and clothing, nor for to-morrow; they who
bring on so great a mass of rubbish and bury themselves under it,
when shall they shall have power to emerge? Hast thou not heard
Paul saying, "No soldier on service entangleth himself in the
affairs of this life?" (2 Tim. ii. 4.) But we even live luxuriously and
eat and drink to excess and endure buffeting for external
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things, but in the things of heaven behave ourselves unmanly. Know ye
not that the promise is too high for man? It cannot be that one walking
on the ground should ascend the arches of heaven. But we do not even
study to live like men, but are become worse than the brutes.
Know ye not before what a tribunal we are to stand?
Do ye not consider that both for our words and thoughts an account is
demanded of us, and we take no heed even to our actions. "For whosoever
looketh on a woman," saith He, "to lust after her hath already
committed adultery with her." (Matt. v. 28.) And yet they who must be
accountable for a mere idle look, refuse not even to lie rotting in the
sin itself. "Whosoever shall say to his brother, Thou fool, shall be
cast into hell fire." (Matt. v. 22.) But we even dishonor them with ten
thousand reproaches and plot against them craftily. "He that loveth one
that loveth him is no better than the heathen:" (Matt. v. 46, 47.) but
we even envy them. What indulgence then shall we have, when commanded
as we are to pass over the old lines, we weave ourselves a thread of
life by a yet more scanty measure than theirs? What plea shall deliver
us? Who will stand up and help us when we are punished? There is no
one; but it must needs be that wailing and weeping and gnashing our
teeth, we shall be led away tortured into that rayless gloom, the pangs
which no prayer can avert, the punishments which cannot be assuaged.
Wherefore I entreat and beseech, and lay hold of
your very knees, that whilst we have this scant viaticum of life, you
would be pricked in your hearts by what has been said, that you would
be converted, that you would become better men; that we may not, like
that rich man, lament to no purpose in that world after our departure,
and continue thenceforth in incurable wailings. For though thou
shouldest have father or son or friend or any soever who hath
confidence towards God, none of these shall ever deliver thee, thine
own works having destroyed thee. For such is that tribunal: it judges
by our actions alone, and in no other way is it possible there to be
saved.
And these things I say, not to grieve you nor to
throw you into despair, but lest nourished by vain and cold hopes, and
placing confidence in this person or that, we should neglect our own
proper goodness. For if we be slothful, there will be neither righteous
man nor prophet nor apostle nor any one to stand by us; but if we have
been earnest, having in sufficiency the plea which comes from each
man's own works(1), we shall depart with confidence, and shall obtain
the good things that are laid up for them that love God; to which may
we all attain, &c. &c.
HOMILY XLIII.
1 COR. XVI. 1.
Now concerning the collection for the saints, as I gave order to the
Churches of Galatia, so also do ye.
HAVING completed his discourse concerning doctrines,
and being about to enter upon that which belongs rather to morals, he
dismisses every thing else and proceeds to the chief of good things,
discoursing about alms. Nor does he discuss morals in general, but when
he hath treated of this matter alone, he leaves off. A thing however
obviously unlike what he did every where else; for of alms and of
temperance and of meekness and of long-suffering and of all the rest,
he treats in the other Epistles in the conclusion. For what reason then
doth he handle here this part only of practical morality? Because the
greater part also of what had been spoken before was of an ethical
nature: I mean, where he chastised the fornicator; where he was
correcting those who go to law among Gentiles; where he terrified the
drunkards and the gluttons; where he condemned the seditious, the
contentious, and those who loved to have the preeminence; where those
who unworthily approach the Mysteries were delivered over by him unto
that intolerable sentence; where he discoursed concerning love. For
this cause, I say, the subject which most pressed on him, viz. the aid
required for the saints, this alone he mentions.
And observe his consideration. When he had persuaded
them concerning the resurrection, and made them more earnest, then and
not till then he discusses this point also.
It is true indeed that on these matters he had
spoken to them before, when he said, "If we sowed unto you spiritual
things, is it a great matter if we shall reap your carnal things?"
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And, "Who planteth a vineyard, and eateth not of the fruit thereof?"
But because he knew the greatness of this moral achievement, he refuses
not to add a fresh mention at the end of his letter.
And he calls the collection
<greek>logian</greek> (a "contribution,") immediately from
the very first making out the things to be easy. For when contribution
is made by all together, that becomes light which is charged upon each.
But having spoken about the collection, he did not
say immediately, "Let every one of you lay up in store with himself;"
although this of course was the natural consequence; but having first
said, "As I gave order to the Churches of Galatia," he added this,
kindling their emulation by the account of the well-doings of others,
and putting it in the form of a narration. And this also he did when
writing to the Romans; for to them also while appearing to narrate the
reason why he was going away to Jerusalem, he introduces thereupon his
discourse about alms; "But now I go unto Jerusalem, ministering unto
the saints: for it hath been the good pleasure of Macedonia and Achaia
to make a certain contribution for the poor among the saints." (Rom.
xv. 25.) Only those he stimulates by mention of Macedonians and
Corinthians; these of Galatians. For he saith, "As I gave order to the
Churches of Galatia, so also do ye:" for they would surely feel ashamed
ever afterwards to be found inferior to Galatians. And he saith not, "I
advised," and, "I counselled;" but, "I gave order," which is more
authoritative. And he doth not bring forward a single city, or two, or
three, but an entire nation: which also he doth in his doctrinal
instructions, saying, "Even as also in all the Churches of the saints."
For if this be potent for conviction of doctrines, much more for
imitation of actions.
[2.] "What then, I ask, didst thou give order about?"
Vet. 2. "On the first day of the week," that is, the
Lord's day, "let each one of you lay by him in store, as he may
prosper." Mark how he exhorts them even from the time: for indeed the
day was enough to lead them to almsgiving. Wherefore "call to mind,"
saith he, "what ye attained to on this day: how all the unutterable
blessings, and that which is the root and the beginning of our life
took place on this day. But not in this regard only is the season
convenient for a zealous benevolence, but also because it hath rest and
immunity from toils: the souls when released from labors becoming
readier and apter to show pity. Moreover, the communicating also on
that day in Mysteries so tremendous and immortal instils great
zealousness. On it, accordingly, "let each one of you," not merely this
or that individual, but "each one of you," whether poor or rich, woman
or man, slave or free, "lay by him store." He said not, "Let him bring
it the church," lest they might feel ashamed because of the smallness
of the sum; but "having by gradual additions swelled his contribution,
let him then produce it, when I am come but for the present lay it up,"
saith he, "at home, and make thine house a church; thy little box a
treasury. Become a guardian sacred wealth, a self-ordained steward of
the poor. Thy benevolent mind assigns to thee this priesthood."
Of this our treasury(1) even now is a sign: but the
sign remains, the thing itself no where.
[3.] Now I am aware that many of this congregation
will again find fault with me when treat of these subjects, and say,
"Be not, I beseech you, be not harsh and disagreeable to four audience.
Make allowances for their disposition; give way to the mind of the
hearers. For in this case you really do put us to shame; you make us
blush." But I may not endure such words: since neither was Paul ashamed
to be continually troublesome upon such points as these and to speak
words such as mendicants use. I grant indeed that if I said, "give it
me," and "lay it up in my house," there might perchance be something to
be ashamed of in what I said: hardly however even in that case; for
"they who wait upon the altar," we read, "have their portion with the
altar." (c. ix. 13.) However, some one perhaps might find fault as if
he were framing an argument for his own interest. But now it is for the
poor that I make my supplication; nay, not so much for the poor, as for
your sake who bestow the gift. Wherefore also I am bold to speak out.
For what shame is it to say, Give unto thy Lord in His hunger: Put
raiment on Him going about naked; Receive Him being a stranger? Thy
Lord is not ashamed before the whole world to speak thus: "I was an
hungred, and ye gave Me not to eat," He who is void of all want and
requires nothing. And am I to be ashamed and hesitate? Away with this.
This shame is of the snare of the devil. I will not then be ashamed,
but will say, and that boldly, "Give
260
to the needy;" I will say it with a louder voice than the needy
themselves. True it is, if any one can show and prove that in saying
these things we are drawing you over unto ourselves, and under the
pretence of the poor are ourselves making gain, such a course would be
worthy, I say not of Shame, but even of ten thousand thunderbolts; and
life itself would be more than persons so behaving would deserve. If,
on the contrary, by the grace of God, we are in nothing troublesome
about ourselves, but "have made the Gospel without charge" to you;
laboring indeed in no wise like Paul, but being contented with our
own;--with all boldness of speech I will say, "Give unto the needy:"
yea, and I will not leave off saying it, and of those who give not I
will be a severe accuser. For so, if I were a general and had soldiers,
I should not feel ashamed at demanding food for my men: for I
vehemently set my heart upon your salvation.
[4.] But that my argument may both be more forcible
and more effective, I will take Paul for my comrade, and like him will
discourse and say, "Let each one of you lay by him in store, as he may
prosper." Now observe also how he avoids being burdensome. He said not,
"so much," or "so much," but "as he may prosper," whether much or
little. Neither said he, "what any one may have gained," but, "as he
may prosper:" signifying that the supply is of God. And not only so,
but also by his not enjoining them to deposit all at once, he makes his
counsel easy: since the gathering little by little hinders all
perception of the burden(1) and the cost. Here you see the reason too
for his not enjoining them to produce it immediately, but giving them a
long day(2); whereof adding the cause, he saith. "That there be no
gatherings when I come:" which means, that ye may not when the season
is come for paying in contributions just then be compelled to collect
them. And this too in no ordinary degree encouraged them again: the
expectation of Paul being sure to make them more earnest.
Ver. 3. "And when I arrive, whomsoever ye shall
approve, them will I send with letters to carry your bounty(3) to
Jerusalem."
He said not, "this person," and "that," but,
"whomsoever ye shall approve," whomsoever you shall choose, thus
freeing his ministration from suspicion. Wherefore to them he leaves
the right of voting in the choice of those who are to convey it.
He is far enough from saying, "The payment is yours, but the privilege
of selecting those who are to carry it is not yours." Next, that they
might not think him quite absent, he adds his letters, saying,
"Whomsoever you approve, I will send with letters."(4) As if he had
said, I also will be with them and share in the ministration, by my
letters. And he said not, "These will I send to bear your alms," but,
"your bounty;" to signify that they were doing great deeds; to mark
that they were gainers themselves. And elsewhere he calls it both "a
blessing" and "a distribution." (2 Cor. ix. 5, 13.) The one that he
might not make them less active, the other that he might not elate
them. But in no case whatever hath he called it "alms."
Ver. 4. "And if it be meet for me to go also, they
shall go with me."
Here again he exhorts them to liberality. As thus:
"if it be so much," saith he, "as to require my presence also, neither
will I decline this." But he did not in the first instance promise
this, nor say, "When I am come I will carry it." For he would not have
made so much of it, if he had so set it down from the first. Afterwards
however he adds it well and seasonably. Here then you have the reason
why he did not immediately promise, nor yet altogether hold his peace
concerning it: but having said, "I will send," then at length he adds
himself also. And here too again he leaves it to their own decision; in
saying, "If it be meet for me to go also:" whereas this rested with
them, namely, to make their collection large; so large even, as to
affect his plans and cause him in person to make the journey.
[5.] Ver. 5. "But I will come to you," saith he,
"when I shall have passed through Macedonia." This he had said also
above; then however with anger: at least he added, (c. iv. 19.) "And I
will know not the speech of them that are puffed up, but the power:"
but here, more mildly; that they might even long for his coming. Then,
that they might not say, "Why is it that you honor the Macedonians
above us?" he said not, "When I depart," but, "When I shall have passed
through Macedonia; for I do pass through Macedonia."
Ver. 6. "But with you it may be that I shall abide,
or even winter." For I do not at all wish to take you merely in my way,
but to continue among you and spend some time. For when he wrote this
letter, he was in Ephesus, and it was winter; as you may know by his
saying, "Until Pentecost I will tarry at Ephesus; but after this I
shall go away to Macedonia, and after having gone through it, I will be
with you in the summer; and perhaps I shall even spend the winter with
you." And why did he say, "perhaps;" and did
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not positively affirm it? Because Paul did not foreknow all things; for
good purposes. Wherefore neither doth he absolutely affirm, in order
that if it came not to pass, he might have something to resort to;
first, his previous mention of it having been indefinite; and next, the
power of the Spirit leading him wheresoever It willed, not where he
himself desired. And this also he expresses in the second Epistle, when
excusing himself on account of his delay, and saying, "Or the things
which I purpose, do I purpose according to the flesh, that with me
there should be the yea yea and the nay nay?" (2 Cor. i. 17.)
"That ye may set me forward on my journey
wheresoever I go." This also is a mark of love, and great strength of
affection.
Ver. 7. "For I do not wish to see you now by the
way; for I hope to tarry awhile with you, if the Lord permit."
Now these these things he said, both to signify his
love and also to terrify the sinners, not however openly, but with
outward demonstration of friendship.
Ver. 8. "But I will tarry at Ephesus until
Pentecost."
As we should expect, he tells them all exactly,
informing them as friends, For this too is a mark of friendship to say
the reason why he was not with them, why he delayed, and where he was
staying,
Ver. 9. "For a great door and effectual is opened
unto me, and there are many adversaries."
Now it it was "great," how could there be
"adversaries?" Why on this very account the adversaries were many,
because men's faith was great; because the entrance was great and wide.
But what means, "A great door?" There are many prepared to receive the
faith, many ready to approach and be converted. There is a spacious
entrance for me, things being now come to that point that the mind of
those approaching is at its prime for the obedience of the faith. On
this account, vehement was the blast of the breath of the devil,
because he saw many turning away from him.
You see then on both accounts it was needful for him
to stay; both because the gain was abundant, and because the struggle
was great.
And herewith also he cheered them up, namely, by
saying, that henceforth the word works every where and springs up
readily. And if there be many who plot against it, this also is a sign
of the advance of the Gospel. For at no time doth that evil demon wax
fierce, except on seeing his goods made spoil of abundantly. (Matt.
xii.)
[6.] Let us then, when we desire to effect any thing
great and noble, not regard this, the greatness of the labor which it
brings, but let us rather look to the gain. Mark, for instance, Paul,
not therefore lingering, not therefore skrinking back, because "there
were many adversaries;" but because "there was a great door," pressing
on and persevering. Yea, and as I was saying, this was a sign that the
devil was being stripped, for it is not, depend on it, by little and
mean achievements that men provoke that evil monster to wrath. And so
when thou seest a righteous man performing great and excellent deeds,
yet suffering innumerable ills, marvel not; on the contrary, one might
well marvel, if the devil receiving so many blows were to keep quiet
and bear the wounds meekly. Even as you ought not to be surprised were
a serpent, continually goaded, to grow fierce and spring on the person
that goaded it. Now no serpent steals on you so fierce as the devil,
leaping up against all; and, like a scorpion with its sting raised, he
raises himself upright. Let not this then disturb you: since of course
he that returns from war and victory and slaughter must needs be
bloody, and oftentimes also have received wounds. Do thou, then, for
thy part, when thou seest any one doing alms and performing numberless
other good works and so curtailing the power of the devil, and then
falling into temptations and perils; be not troubled thereupon. This is
the very reason why he fell into temptations, because he mightily smote
the devil.
"And how did God permit it?" you will say. That he
might be crowned more signally: that the other might receive a severer
wound. For when after benefits conferred a man suffers, and that
grievously, and yet continually gives thanks, it is a blow to the
devil. For it is a great thing, even when our affairs are flowing on
prosperously, to show mercy and to adhere to virtue: but it is far
greater in grievous calamity not to desist from this noble occupation;
this is he who may be most truly said to do so for God's sake. So then,
though we be in peril, beloved, though we suffer ever so greatly, let
us with the greater zeal apply ourselves to our labors for virtue's
sake. For this is not at all the season if or retribution.
Here then let us not ask for our crowns, lest when
the crowns come in their season, we diminish our recompense. For as in
the case of artificers, they who support themselves and work receive
higher pay; while those who have their maintenance with their
employers, are curtailed in no small part of the wages; so also in
regard to the saints: he that doth immense good and suffers extreme
evil hath his reward unimpaired and a far more abundant recompense, not
only for the good things which he hath done, but also for the evil
which he hath suffered. But he that enjoys rest and luxury here, hath
not
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such bright crowns there. Let us not then seek for our recompense here.
But "then" of all times let us rejoice, when doing well we suffer ill.
For God hath in store for us in that world not only the reward of our
good deeds, but that of our temptations also.
But to explain myself more clearly: suppose two rich
merciful men, and let them give to the poor: then let one continue in
his riches and enjoy all prosperity: the other fall into poverty and
diseases and calamities, and give God thanks. Now when these are gone
away into the other world, which will receive the greater reward? Is it
not quite plain that it will be he who is sick and in adversity, seeing
that though he did well and suffered ill, he felt not according to
human infirmity? I suppose this is plain to every one. And, in truth,
this is the adamantine statue, this is the considerate servant. (See S.
Mat. xxv. 21.) But if we ought not to do any thing good for the hope of
the kingdom, but because it so pleaseth God, which is more than any
kingdom; what doth he deserve, who because he doth not receive his
recompense here, is become more remiss concerning virtue?
Let us then not be troubled when we see that such an
one who invited widows and made continual feasts lost his house by
fire, or sustained some other such like disaster. Yea, for this very
thing he shall receive his reward. For even Job was not so much admired
for his alms-deeds as he was for his sufferings afterwards. For this
reason his friends also are little esteemed and deemed of no account;
because they sought for the recompenses of the present world, and with
a view to this gave sentence against the just man. Let us then not seek
for our return here; let us not become poor and needy; since surely it
is of extreme meanness, when heaven is proposed, and things which are
above the heaven, to be looking round on the things which are here. Let
us not by any means do so; but whichsoever of unexpected things come
upon us, hold we fast the commands of God continually, and obey the
blessed Paul.
[7.] And let us make a little chest for the poor at
home; and near the place at which you stand praying, there let it be
put: and as often as you enter in to pray, first deposit your alms, and
then send up your prayer; and as you would not wish to pray with
unwashen hands(1), so neither do so without alms: since not even the
Gospel hanging by our bed(2) is more important than that alms should be
laid up for you; for if you hang up the Gospel and do nothing, it will
do you no such great good. But if you have this little coffer, you have
a defence against the devil, you give wings to your prayer, you make
your house holy, having meat for the King (S. Mat. xxv. 34.) there laid
up in store. And for this reason let the little coffer be placed also
near the bed(3), and the night will not be troubled with fantasies.
Only let nothing be cast into it, which is the fruit of injustice. For
this thing is charity; and it cannot be that charity should ever spring
out of hardheartedness.
Will you have mention also of the resources out of
which you should make your deposits, so as in this respect also to make
this kind of contribution easy? The handicraft man, for instance, the
sandal-maker, or the leather-cutter, or the brass-founder, or any other
artificer,--when he sells any article of his trade, let him give the
first-fruits of its price unto God: let him cast in a small portion
here, and assign something to God out of his portion, though it be
rather scanty(4). For neither do I ask any great thing; but so much as
the childish ones among the Jews(5), full as they are of innumerable
evils, just so much let us cast in, we who look forward to heaven. And
this I say not as laying down a law, neither as forbidding more, but as
recommending a deposit of not less than a tenth part. And this also do
thou practise not in selling only, but also in buying and receiving a
recompense. Let those also who possess land observe this law in regard
to their rents: yea, let it be a law for all who gather their incomes
in an honest way. For with those who demand usury I have no concern,
neither with soldiers who do violence to others and turn to their own
advantage their neighbors' calamities. Since from that quarter God will
accept nothing. But these things I say to those who gather their
substance by righteous labor.
Yea, and if we establish ourselves in this kind of
habit, we are ever after stung by our conscience if ever we omit this
rule; and after a while we shall not even think it a hard thing; and by
degrees we shall arrive at the greater things, and by practising how to
despise wealth, and by pulling up the root of evils, we shall both pass
the present life in peace, and obtain the life to come; which may it be
the portion of us all to attain unto, &c. &c
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HOMILY XLIV.
1 COR. xvi. 10.
Now if Timothy come to you(1), see that he be with you without fear.
PERHAPS some one may think there is something
unworthy of Timothy's courage in this piece of advice. But not on
Timothy's account is this said, but for the hearers' sake: lest by
their design against him they should hurt themselves: since he for his
part had his station always in the way of dangers(2).
"For as a child serveth a father," saith he, "so he
served with me in furtherance of the Gospel." (Phil. ii. 22.) But lest
from boldness towards the disciple they should proceed also to the
teacher, and become worse, he checks them from afar off, saying, "that
he may be with you without fear;" that is, that none of those desperate
persons rise up against him. For he intended perhaps to rebuke them
about the things concerning which Paul also had written: and indeed
Paul professed to send him for this very reason. "For I have sent
Timothy unto you," saith he, (c. iv. 17.) "who shall put you in
remembrance of my ways in Christ even as I teach every where in every
Church." In order then that they might not through confidence in their
high birth and wealth, and the support of the people, and the wisdom
from without, attack him and spit upon him and plot against him, being
grieved at the reproofs which came from him; or lest in revenge for the
teacher's rebuke they should demand satisfaction of him, so punishing
the other; therefore he saith, "that he be without fear with you." As
if he had said, "Tell me not of those who are without, the Gentiles and
unbelievers. It is your part that I require, you for whom also
the whole Epistle was composed," the persons also whom in the beginning
and the outset he had frightened. Wherefore he saith, "with you."
Then in virtue of his ministry he sets him forth as
a person to be fully trusted; saying "For the work of the Lord he
worketh." That is; "look not," saith he, "to this, his not being rich,
namely, nor highly educated, nor old: but what commands are laid upon
him, what work he is doing. 'For the work of the Lord he worketh.'" And
this serves him instead of all nobility and wealth and age and wisdom.
And he is not content with this, but adds, "Even as
I also." And some way above, "Who is my beloved son and faithful in the
Lord; he shall put you in remembrance of my ways in Christ." Seeing
then that he was both young, and had been singly entrusted with the
improvement of so numerous a people, both of which things tended to
bring him into contempt, he adds, as we might expect,
Ver. 11. "Let no one therefore despise him." And not
this only doth he demand of them, but also greater honor; wherefore
also he saith, "but set him forward in peace;" that is, without fear;
causing no fightings or contentions, no enmities or hatreds, but
rendering all subjection as to a teacher.
"That he may come unto me: for I expect him with the
brethren." This also was the language of one that would alarm them.
That is, in order that they might become more considerate, as knowing
that all would be told him whatever Timothy's treatment might be, he
adds therefore, "for I expect him." And besides, hereby he both shows
that Timothy is worthy of their confidence; since being on the point of
departing he waits for him; and also signifies the love which he hath
towards them, it appearing that for their sakes he sent away one so
useful to him.
Vet. 12. "But as touching Apollos the brother, I
besought him much to come unto you with the brethren."
This man appears to have been both well-educated and
also older than Timothy. Lest they should say then, "For what possible
reason did he not send the man grown, but the youth instead of him?"
observe how he softens down this point also, both calling him a
brother, and saying that he had besought him much. For lest he should
seem to have held Timothy in higher honor than him and to have exalted
him more, and on this account not to have sent him, and cause their
envy to burst out more abundantly, he adds, "I besought him much to
come." What then: did not the other yield nor con-
264
sent? did he resist and show himself contentious? He saith not this,
but that he might not excite prejudice against him, and also might make
excuse for himself, he saith, "and it was not at all his will to come
now." Then to prevent their saying that all this was an excuse and
pretence, he added, "but he will come to you when he shall have
opportunity." This was both an excuse for him, and a refreshment to
them who desired to see him, by the hope which it gave of his coming.
[2.] Afterwards indicating that not in the teachers
but in themselves they ought to have their hopes of salvation, he saith,
Ver. 13. "Watch ye, stand fast in the faith."
Not in the wisdom which is without: for there it is
not possible to stand, but to be borne along; even as" in the faith" ye
may" stand." "Quit you like men, be strong." "Let all that ye do be
done in love." Now in saying these things, he seems indeed to advise;
but he is reprimanding them as indolent. Wherefore he saith, "Watch,"
as though they slept; "Stand," as though they were rocking to and fro:
"Quit you like men," as though they were playing the coward: "Let all
that ye do be done in love," as though they were in dissensions. And
the first caution refers to the deceivers, viz., "Watch," "stand:" the
next, to those who plot against us, "Quit you like men:" the third, to
those who make parties and endeavor to distract, "Let all that ye do be
done in love;" which thing is "the bond of perfectness," and the root
and fountain of all blessings.
But what means, "All things in love?" "Whether any
one rebuke," saith he, "or rule or be ruled, or learn or teach, let all
be in love:" since in fact all the things which have been mentioned
arose from neglect of it. For if this had not been neglected, they
would not have been puffed up, they would not have said, "I am of Paul,
and I of Apollos." If this had existed, they would not have gone to law
before heathens, or rather they would not have gone to law at all. If
this had existed, that notorious person would not have taken his
father's wife: they would not have despised the weak brethren; there
would have been no factions among them; they would not have been
vain-glorious about their gifts. Therefore it is that he saith, "Let
all things be done in love."
[3.] Ver. 15. "Now I beseech you, brethren;--ye know
the house of Stephanas, that it is the first-fruits of Achaia, and that
they have set themselves to minister unto the saints."
In the beginning too he mentions this man, saying,
"I baptized also the home of Stepharias:" and now he speaks of him as
"the first-fruits" not of Corinth only, but also of all Greece. And
this too is no small encomium that he was the first to come to Christ.
Wherefore also in the Epistle to the Romans, praising certain persons
on this account, he said, "Who also were in Christ before me." (Rom.
xvi. 7.) And he said not, that they were the first who believed, but
were the "first-fruits;" implying that together with their faith they
showed forth also a most excellent life, in every way proving
themselves worthy, as in the case of fruits. For so the first-fruits
ought to be better than the rest of those things whereof they are the
first-fruits: a kind of praise which Paul hath attributed to these also
by this expression: namely, that they not only had a genuine faith, as
I was saying, but also they exhibited great piety, and the climax of
virtue, and liberality in alms-giving.
And not from hence only, but from another topic
likewise he indicates their piety, i.e., from their having filled their
whole house also with godliness.
And that they flourished in good works also, he
declares by what follows, saying, "They have set themselves to minister
unto the saints." Hear ye, how vast are the praises of their
hospitality? For he did not say, "they minister," but, "have set
themselves:" this kind of life they have chosen altogether, this is
their business in which they are always busy.
"That ye also be in subjection unto such, that is,
"that ye take a share with them both in expenditure of money, and in
personal service: that ye be partakers with them." For both to them the
labor will be light when they have comrades, and the results of their
active benevolence will extend to more.
And he said not merely, "be fellow-helpers," but
added, "whatsoever directions they give, obey;" implying the strictest
obedience. And that he might not appear to be favoring them, he adds,
"and to every one that helpeth. in the work and laboreth." "Let this,"
saith he, "be a general rule: for I do not speak about them
individually, but if there be any one like them, let him also have the
same advantages." And therefore when he begins to commend, he calls
upon themselves as witnesses, saying, "I beseech you, ye know the house
of Stephanas." "For ye also yourselves are aware," saith he, "how they
labor, and have no need to learn from us."
Ver. 17. "But I was glad of the coming of Stephanas
and Fortunatus and Achaicus, for that which was lacking on your part
they supplied."
Ver. 18. "For they refreshed my spirit and yours."
Thus, since it was natural for them to be
265
greatly irritated against these persons, for it was they who had come
and showed him all about the division, inasmuch as by them also they
had written the questions about the virgins, and about the married
persons:--mark how he softened them down; both in the beginning of his
Epistle by saying, "For it hath been signified unto me by them which
are of the house of Chloe;" thus at once concealing these and bringing
forward the others: (for it should seem that the latter had given their
information by means of the former:) and in this place again, "They
have supplied your lack, and refreshed my spirit and yours:" signifying
that they had come instead of all, and had chosen to undertake so great
a journey on their behalf. How then may this, their peculiar praise,
become common? "If you will solace me for what was wanting on your part
by your kindness towards them; if you will honor, if you will receive,
them, if you will communicate with them in doing good." Wherefore he
saith, "Acknowledge ye then them that are such." And while praising
those that came, he embraces also the others in his praise, the senders
together with the sent: where he saith, "'They refreshed my spirit and
yours, therefore acknowledge such as these,' because for your sakes
they left country and home." Dost thou perceive his consideration? He
implies that they had obliged not Paul only, but the Corinthians
likewise, in that they bore about in themselves the whole city. A thing
which both added credit to them, and did not allow the others to sever
themselves from them, inasmuch as in their persons they had presented
themselves to Paul.
Ver. 19. "All the Churches of Asia salute you." He
is continually making the members combine and cleave together in one by
means of the salutation.
"Aquila and Priscilla salute you much in the
Lord;--for with them he was lodging, being a tent-maker--"with the
Church which is in their house." This thing too is no small excellency,
that they had made their very house a Church.
[4.] Ver. 20. "All the brethren salute you. Salute
one another with an holy kiss" This addition of the "holy kiss" he
makes only(1)
265
here. What may the reason be? They had been widely at variance with one
another on account of their saying, "I am of Paul, and I of Apollos,
and I of Cephas, and I of Christ;" on account of "one being hungry, and
another drunken;" on account of their having contentions and jealousies
and suits. And from the gifts there was much envying and great pride.
Having then knit them together by his exhortation, he naturally bids
them use the holy kiss(2) also as a means of union: for this unites,
and produces one body. This is holy, when free from deceit and
hypocrisy.
Ver. 22. "The salutation of me Paul with mine own
hand;" intimates that the Epistle was composed with great seriousness;
and therefore he added,
Ver. 22. "If any man love not our Lord Jesus Christ,
let him be anathema."
By this one word he strikes fear into all: those who
made their members the members of an harlot; those who put stumbling
blocks in the way of their brethren by the things offered in sacrifice
unto idols; those who named themselves after men; those who refuse to
believe the resurrection. And he not only strikes fear, but also points
out the way of virtue and the fountain of vice, viz. that as when our
love towards Him hath become intense, there is no kind of sin but is
extinguished and cast out thereby; so when it is too weak, it causes
the same to spring up.
"Maran atha."(2) For what reason is this word used?
And wherefore too in the Hebrew-tongue? Seeing that arrogance was the
cause of
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all the evils, and this arrogance the wisdom from without produced, and
this was the sum and substance of all the evils, a thing which
especially distracted Corinth; in repressing their arrogance he did not
even use the Greek tongue, but the Hebrew: signifying that so far from
being ashamed of that sort of simplicity, he even embraces it with much
warmth.
But what is the meaning of "Maran atha?" "Our Lord
is come." For what reason then cloth he use this phrase in particular?
To confirm the doctrine of the Economy: out of which class of topics
more than any other he hath put together those arguments which are the
seeds of the Resurrection(1). And not only this, but also to rebuke
them; as if he had said, "The common Lord of all hath condescended to
come. down thus far, and are ye in the same state, and do ye abide in
your sins? Are ye not thrilled with the excess of His love, the crown
of His blessings? Yea, consider but this one thing," saith he, "and it
will suffice thee for progress in all virtue, and thou shalt be able to
extinguish all sin."
Ver. 23. "The grace of our Lord Jesus Christ be with
you."
This is like a teacher, to help not only with
advice, but also with prayers.
Ver. 24. "My love be with you all in Christ Jesus,
Amen."
Thus to hinder them from thinking that in flattery
to them he so ended, he saith, "In Christ Jesus." It having nothing in
it human or carnal, but being of a sort of spiritual nature. Wherefore
it is thoroughly genuine. For indeed the expression was that of one who
loves deeply. As thus; because he was separated from them as regards
place, as it were by the stretching out of a right hand he incloses
them with the · arms of his love, saying, "My love be with you
all;" just as if he said, "With all of you I am." Whereby he intimates
that the things written came not of wrath or anger, but of provident
care, seeing that after so heavy an accusation he doth not turn himself
away, but rather loves them, and embraces them when they are afar off,
by these epistles and writings throwing himself into their arms.
[5.] For so ought he that corrects to do: since he
at least, who acts merely from anger is but satisfying his own feeling;
but he who after correcting the sinner renders also the offices of
love, shows that those words also, whatsoever he spake in reproof, were
words of fond affection. Just so let us too chasten one another; and
let neither the corrector be angry, (for this belongs not to
correction, but to passion,) nor let him that is corrected take it ill.
For what is done is healing, not despite. Now if physicians use cautery
and are not found fault with, and that too, frequently, though they
quite miss their object; but even in their pain the subjects of the
cautery and amputation esteem as benefactors those who excite this
pain; much more ought he who receives reproof to be so disposed, and as
to a physician so to give heed to the corrector, and not as to an
enemy. And let us also who rebuke approach with great gentleness, with
great prudence. And if thou seest a brother committing sin, as Christ
commanded, make not your rebuke public, but "between thee and him
alone:" (Matt. xviii. 15.) not reproaching nor insulting over him when
down, but in pain and with a melting heart(2). And show thyself ready
also to receive reproof, if thou commit error in any thing.
Now that what I say may be plainer, let us put an
imaginary case and so try our rule. For God forbid that in very deed we
should be provided with such an illustration of it. Suppose any brother
dwelling in the same house with a virgin, in honor and chastity, and
yet not even so quite escaping evil report.(3) If then you should hear
talk of this their dwelling together, be not contemptuous, nor say,
"Why, hath he no understanding? Doth he not himself know what is for
his good? Get love for nothing, but do not for nothing get hatred. Why,
what have I to do with taking up a gratuitous enmity?" These are the
doting words of wild beasts, or rather of demons: for it is not so that
he is hated for nothing who doth this for his brother's correction,
rather it is for great blessings and crowns unutterable.
But if thou sayest, "What? hath he no
understanding?" thou shall hear from me that he hath not: drunken as he
is with his passion. For if in the heathen courts of justice, (4)those
who are injured must not speak for themselves while glowing with wrath;
(although there be no fault in that kind of sympathy ;) how much more
those whom evil habit holds in subjection. Wherefore I say that
manifold as his wisdom may be, he hath not his mind awake. For what can
be wiser than David, the man who said, "The dark and the hidden things
of Thy wisdom Thou hast made known unto me?" (Ps.
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li. 6. up. LXX. 1. 6.) But when he looked on the wife of the soldier
with unjust eyes, then according to what he himself said (Ps. cvii.
27.) of those who sail on the raging sea, "all his wisdom was swallowed
up;" and he stood in need of others to correct him, and did not even
perceive amidst what evils he was. Wherefore also, bewailing his
offences, he said, "As a heavy burden they weighed grievously upon me:
my wounds stank and were corrupt because(1) of my folly." (Ps. xxxviii.
5.) He therefore that committeth sin hath no understanding. For he is
drunken and is in darkness. Do not then say these things, neither add
that other remark, "I care not at all about it. 'For each man shall
bear his own burden.'" (Gal. vi. 5.) Nay, against thyself also it grows
up into a grievous accusation, that seeing one in error thou dost not
restore him. For if it was not right according to the law of the Jews
(Exod. xxiii. 4, 5.) to slight the beast of one's enemy; he who
despises not the beast of burden nor yet the soul of an enemy
perishing, but that of a friend, what pardon shall he obtain?
Yea, neither is it enough for our excuse that he
hath understanding: since we too after our many and manifold
exhortations have not been sufficient, nor proved useful, unto
ourselves. Bear this in mind then in regard to him also that is in
error; that it is natural he should receive the best counsel rather
from thee than from himself.
And say not, "But what care I about these things?"
Fear thou him who first spoke this word; for the saying, "Am I my
brother's keeper?" (Gen. iv. 9.) tends to the same point as this. This
is the mother of all our evils that we esteem the concerns of our own
body as foreign to us. What sayest thou? Thou carest not for thy
brother? Who then is to care for him? the unbeliever who rejoices over
and reproaches and insults him? or the devil who urges him on and
supplants him?
And whence comes this? "How do I know that I shall
accomplish anything," saith he, "though I speak and advise what is
right." But how is it clear that thou wilt do no good? Why, this again
is extreme folly, while the end remains in obscurity to incur the
manifold blame of confessed indifference. And yet God who foresees the
future often speaks and doth no good; yet doth He not even so give up;
and that, knowing that He shah not even persuade men. Now if He who
knows beforehand that He shall win no advantage, ceases not from the
work of correction, what excuse wilt thou have, who art completely
ignorant of the future and yet faintest and art benumbed? Yea, and many
have succeeded by frequent attempts: and when they most of all
despaired, then did they most gain their point. And though thou
shouldest gain no advantage, thou hast done thine own part.
Be not then inhuman, nor unmerciful, nor careless:
for that these words come of cruelty and indifference is plain from
what follows: viz. What is the reason that When one of the members of
thy body is in pain, thou sayest not, "What care I?" Yet whence is it
plain, that if it be taken due care of, it is restored? And yet thou
leavest nothing undone, that even although thou profit not, thou mayest
not have to blame thyself for the omission of any thing which ought to
have been done. Hereupon I ask, are we to take such care for the
members of our body and to neglect those of Christ? Nay, how can such
things deserve pardon? For if I make no impression upon thee by saying,
"Have a care of thine own member;" in order that thou mayest become
better were it only through fear, I put thee in mind of the body of
Christ. But how can it be other than a matter of horror to see His
flesh putrefying, and neglect it? And if thou hadst a slave or an ass
afflicted with a mortifying sore, thou couldest not have the heart to
neglect it: but seest thou the Body of Christ full of scurvy(2), and
hurriest by? and thinkest not that such things deserve innumerable
thunder-bolts? For this cause all things are turned upside down,
because of this our inhumanity, because of our indifference. Wherefore
now, I beseech you, let this cruelty be cast out from among us.
[6.] Draw near to him whom I speak of, as dwelling
with a virgin, and speak some small praise of thy brother, making it up
from the other excellencies which he hath. And foment him with thy
commendations as it were with warm water, and so mitigate the tumor of
his wound. Speak of thyself also as wretched; accuse the common race of
mankind; point out that we are all in sins; ask for pardon, saying,
that thou art undertaking things too great for thee, but love persuades
thee to dare all things. Then in giving thine advice, do it not
imperiously, but in a brotherly way. And when by all these means thou
hast reduced the swelling and soothed the pain arising from the cutting
reproof which is in store for him, and when thou hast again and again
deprecated and besought him not to be angry: when thou hast bound him
down with these things, then use the knife; neither pressing the matter
too close, nor yet undoing it; that he may neither fly off on the one
hand, nor on the other think little of it. For if thou strike not to
the quick thou hast done no good, and if thy blow be violent, thou
makest him start away.
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Wherefore, even after all this, being on the very
point of the reproof, mix up again commendation with thy censures. And
seeing that this proceeding considered in itself cannot be matter of
praise, (for it is not commendable to keep house with a damsel that is
a virgin;) let the purpose of him who doth so be thy topic for
effecting this; and say, "I know indeed that thou doest it for God's
sake, and that the desolation and unprotected state of that poor woman
met thine eye, and caused thee to stretch out thine hand to her." And
although he may not be doing it with this intention, do thou speak so;
and after this add what follows also; again excusing thyself and
saying, "These things I speak not to direct but to remind thee. Thou
doest it for God's sake; I too know that. But let us see whether
another evil be not produced thereby. And if there be none, keep her in
thine house, and cling to this excellent purpose. There is no one to
hinder thee. But if any mischief arise from hence exceeding the
advantage, let us take care, I beseech you, lest while we are earnest
to comfort one soul, we put a stumbling-block in the way of ten
thousand." And do not add immediately the punishments due to those who
give offence, but take his own testimony also, saying, "Thou hast no
need to learn these things from me: thou thyself knowest, ' if any one
offend one of these little ones,' how great a penalty is threatened.
And thus, having sweetened thy speech and smoothed down his wrath,
apply the medicine of thy correction. And should he again urge her
forlorn condition, do not thou even so expose his pretence, but say to
him, "Let nothing of this sort make you afraid: thou wilt have an ample
plea, the offence given to others: since not for indifference, but in
care towards them, didst thou cease from this thy purpose."
And let the matter of thine advice be brief, for
there is no need of much teaching; but let the expressions of
forbearance on the other hand be many and close upon one another. And
continually have thou recourse to the topic of love; throwing into
shade the painfulness of what thou sayest, and giving him his full
power, and saying, "This is what I for my part advise and recommend;
but about taking the advice thou art only judge: for I do not compel
and force thee, but submit the whole thing to thine own discretion."
If we so manage our reproof, we shall easily be able
in correct those in error: even as what we now do is surely more like
the conduct of wild beasts or irrational creatures than of men. For if
any persons now perceive any one committing errors of this kind, with
the person himself they do not at all confer, but themselves, like
silly old women who have drunk too much, whisper with another. And the
saying, "Get love for nothing, but do not get hatred for nothing," hath
not here any place in their opinion. But, when they have a fancy to
speak evil, they mind not being "hated for nothing," rather I should
say, "being punished ;" since it is not hatred alone that is hereby
produced, but also punishment. But when there is need of correction,
they allege both this, and innumerable other pretexts. Whereas then
would be the time to think of these things, when thou speakest evil,
when thou calumniatest; I mean the saying, " Be not hated for nothing,"
and "I can do nothing," and "it is no care of mine." But as things are,
in the former case, thou art vehemently and idly curious, and carest
not for hatred and ills innumerable; but when thou shouldest be taking
thought for the salvation of thy brother, then it is thy pleasure to be
a sort of unofficious, inoffensive person. And yet from evil speaking
arises hatred both on God's part and on men's; and this is no great
care to thee: but by giving advice privately, and reproofs of that
kind, both he and God will be made thy friends. And even should he hate
thee, God goes on loving thee the rather on this account. Nay, in fact,
not even so will he hate thee, as when his hatred came from thine evil
speaking: but in that case he will avoid thee as a foe and an enemy,
whereas now he will consider thee more venerable than any father. And
if he apparently take it ill, inwardly and privately he will feel much
obliged to thee.
[7] Bearing in mind these things therefore let us
have a care of our own members, and not sharpen the tongue against one
another, nor speak words" which may do hurt,(1) undermining the fame of
our neighbor, and as in war and battle, giving and receiving blows. For
what after all is the good of fasting or watching, when the tongue is
drunken, and feasts itself at a table more unclean than of dog's flesh;
when it is grown ravening after blood, and pours out filth, and makes
the mouth a channel of a sewer, nay rather something more abominable
than that? For that which proceeds from thence pollutes the body: but
what comes from the tongue often suffocates the soul.
These things I say, not in anxiety about those who
have an ill report falsely: for they are worthy even of crowns, when
they bear what is said nobly; but in anxiety for you that so speak. For
him that is evil reported of falsely, the Scriptures pronounce
"blessed;" but the evil-speaker they expel from the holy Mysteries, nay
even from the very precincts. For it is
269
said, (Ps.ci.5.) "Him that privily speaketh against his neighbor, this
man did I chase out. And he saith too that such a one is unworthy to
read the sacred books. For, "Why," saith He, (Ps. 1. 16.) "dost thou
declare My righteous laws, and takest My covenant in thy mouth?" Then,
annexing the cause He saith (v. 20.) "Thou satest and spakest against
thy brother." And here indeed he doth not distinctly add whether they
be things true or false which he speaks. But elsewhere this too makes
part of His prohibition: He implying, that even though thou speak
truths, yet such things are not to be uttered by thee. For, "Judge
not," saith He," that ye be not judged:" (Matt. vii. 1.) since he too
who spoke evil of the publican was condemned, although it was true
which he laid to his neighbor's charge.
"What then," you will say, "if any one be daring and
polluted, must we not correct him? must we not expose him?" We must
both expose and correct: but in the way which I mentioned before. But
if thou do it upbraiding him, take heed lest thine imitation of that
Pharisee cause thee to fall into his state. For no advantage accrues
from hence; none to thee who speakest, none to him who hears thee, none
to the person accused. But the latter, for his part, becomes more
reckless: since as long as he is unobserved, he is sensible of shame;
but as soon as he becomes manifest and notorious, he casts off the curb
also which that feeling imposed on him.
And the hearer will in his turn be yet more injured.
For whether he be conscious to himself of good deeds, he becomes puffed
and swoln up with the accusation brought against another; or of faults,
he then becomes more eager for iniquity.
Thirdly, the speaker too himself will both incur the
bad opinion of the hearer, and will provoke God to more anger against
himself.
Wherefore, I beseech you, let us cast from us every
word that is unsavory. If there be any thing good unto edification,
this let us speak.
But hast thou a fancy to avenge thyself on the other
person? Why then punish thyself instead of him? Nay, do thou, who art
so earnestly seeking redress from those who have annoyed thee, avenge
thyself as Paul recommended to take vengeance. "If thine enemy hunger,
feed him; if he thirst, give him drink "(Rom. xii. 20.) But if thou do
not so,, but only plot against him, thou pointest the sword against
thyself.
Wherefore if that other speak evil, answer him with
praises and commendations. For so wilt thou be able both to take
vengeance on him, and wilt deliver thyself from evil surmising. Since
he that feels pain at hearing ill of himself, is thought to be so
affected because of some consciousness of evil: but he that laughs to
scorn what is said, exhibits a most unquestionable token of his not
being conscious to himself of any evil thing.(1)
Seeing then that thou profitest neither thine
hearer, nor thyself, nor him that is accused, and dost but point thy
sword at thine own self, even from such considerations do thou learn
more soberness. For one ought indeed to be moved by the thought of the
kingdom of heaven, and of what pleases God: but since thou art of
grosser disposition and bitest like a wild beast, hereby even be thou
instructed; that these arguments having corrected thee, thou mayest be
able to order thyself simply from consideration of what pleases God;
and having come to be above every passion, mayest obtain the heavenly
blessings:--which may God grant us all to obtain, through the grace of
our Lord Jesus Christ, and His mercy towards mankind; with Whom, to the
Father and the Holy Spirit, be glory, power, honor, now and henceforth,
and unto everlasting ages. Amen.
271
HOMILIES OF ST. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ON THE
SECOND EPISTLE OF ST. PAUL THE APOSTLE.
TO THE
CORINTHIANS
HOMILY I
2 COR. i. 1, 4.
Paul, an Apostle of Jesus Christ through the will of God, and Timothy
our brother, unto the Church of God, which is at Corinth, with all the
saints which are in the whole of Achaia: grace to you and peace from
God our Father and the Lord Jesus Christ. Blessed be the God and Father
of our Lord Jesus Christ, the Father of mercies and God of all comfort;
Who comfort us in all our affliction, that we may be able to comfort
them that are in any affliction through the comfort wherewith we
ourselves are comforted of God.
It is meet to enquire, first, why to the former
Epistle he adds a second: and what can be his reason for thus beginning
with the mercies and consolation of God.
Why then does he add a second Epistle? Whereas in
the first he had said, "I will come to you, and will know not the word
of them which are puffed up, but the power;" (1 Cor. iv. 19.) and again
towards the end had promised the same in milder terms, thus, "I will
come unto you when I shall have passed through Macedonia; for I do pass
through Macedonia; and it may be that I shall abide, or even winter
with you ;" (1 Cor. xvi. 5, 6.) yet now after along interval, he came
not; but was still lingering and delaying even though the time
appointed had passed away; the Spirit detaining him in other matters of
far greater necessity than these. For this reason he had need to write
a second Epistle, which he had not needed had he but a little
out-tarried his time.(1)
But not for this reason only, but also because they
were amended by the former; for him that had committed fornication whom
before they applauded and were puffed up about, they had cut off and
separated altogether. And this he shows where he says, "But if any hath
caused sorrow, he hath caused sorrow not to me, but in part (that I
press not too heavily) to you all. Sufficient to such a one is this
punishment which was inflicted by the many." (2 Cor. ii. 5, 6.) And as
he proceeds, he alludes again to the same thing when he says, "For
behold that ye were made sorry after a godly sort, what earnest care it
wrought in you, yea, what clearing-of yourselves, yea, what
indignation, yea, what fear, yea, what longing, yea, what zeal, yea,
what avenging! In every thing ye approved yourselves to be pure in this
matter." (2 Cor. vii. 11.) Moreover, the collection(2) which he
enjoined, they gathered with much forwardness. Wherefore also he says,
"For I know your readiness of which I glory on your behalf to them of
Macedonia, that Achaia hath been prepared for a year past." (2 Cor. ix.
2.) And Titus too, whom he sent, they received with all kindness, as he
shows when he says again, "His inward affection is more abundantly
toward you, whilst he remembereth the obedience of you all, how with
fear and trembling ye received him." (2 Cor. vii. 15.) For all these
reasons he writes the second Epistle. For it was right
272
that, as when they were in fault he rebuked them, so upon their
amendment he should approve and commend them. On which account the
Epistle is not very severe(1) throughout, but only in a few parts
towards the end. For there were even amongst them Jews who thought
highly of themselves, and accused Paul as being a boaster and worthy of
no regard; whence also that speech of theirs; "His letters are weighty,
but his bodily presence is weak, and his speech of no account:" (2 Cor.
x. 10.) meaning thereby, when he is present he appears of no account,
(for this is the meaning of, "his bodily presence is weak,") but when
he is away he boasts greatly in what he writes, (for such is the
signification of "his letters are weighty.") Moreover, to enhance their
own credit these persons made a pretence of receiving nothing, to which
he also alludes where he says, "that wherein they glory, they may be
found even as we." (2 Cor. xi. 12.) And besides, possessing also the
power of language, they were forthwith greatly elated. Wherefore also
he calls himself "rude in speech," (2. Cor. xi. 6.) showing that he is
not ashamed thereof; nor deems the contrary any great acquisition.
Seeing then it was likely that by these persons some would be seduced,
after commending what was right in their conduct, and beating down
their senseless(2) pride in the things of Judaism, in that out of
season they were contentious to observe them, he administers a
gentle(3) rebuke on this subject also.
[2.] Such then, to speak summarily and by the way,
appears to me the argument of this Epistle. It remains to consider the
introduction, and to say why after his accustomed salutation he begins,
as he does, with the mercies of God. But first, it is necessary to
speak of the very beginning, and inquire why he here associates Timothy
with himself. For, he saith, "Paul an Apostle of Jesus Christ through
the will of God, and Timothy our brother." In the first Epistle he
promised he would send him; and charged them, saying, "Now if Timothy
come, see that he be with you without fear." (1 Cor. xvi. 10.) How then
is it that he associates him here in the outset with himself? After he
had been amongst them, agreeably to that promise of his teacher, "I
have sent unto you Timothy who shall put you in remembrance of my ways
which be in Christ," (1 Cor. iv. 17.) and had set everything in order,
he had returned back to Paul; who on sending him, had said, "Set him
forward on his journey in peace that he may come to me, for I expect
him with the brethren." (1 Cor. xvi. 11.)
Since then Timothy was restored to his teacher, and
after having with him set in order the things in Asia, (for, says he,
"I will tarry at Ephesus until Pentecost," 1 Cor. xvi. 8;) had crossed
again into Macedonia; Paul not unreasonably associates him hereafter as
abiding with himself. For then he wrote from Asia, but now from
Macedonia. Moreover, thus associating him he at once gains increased
respect for him, and displays his own exceeding humility(4): for
Timothy was very inferior to himself, yet doth love bring all things
together. Whence also he everywhere makes him equal with himself; at
one time saying, "as a child serveth a father so he served with me;"
(Phil. ii. 22.) at another, "for he worketh the work of the Lord, as I
also do;" (1 Cor. xvi. 10.) and here, he even calleth him,
"brother;" by all making him an object of respect to the Corinthians
amongst whom he had been, as I have said, and given proof of his worth.
"To the Church of God which is at Corinth." Again he
calleth them "the Church," to bring and bind them all together in one.
For it could not be one Church, while those within her were sundered
and stood apart. "With all the saints which are in the whole of Achaia.
In thus saluting all through the Epistle addressed to the Corinthians,
he would at once honor these, and bring together the whole nation. But
he calls them "saints," thereby implying that if any be an impure
person, he hath no share in this salutation. But why, writing to the
mother city, does he address all through her, since he doth not so
everywhere? For instance, in his Epistle to the Thessalonians he
addressed not the Macedonians also; and in like manner in that to the
Ephesians he doth not include all Asia; neither was that to the Romans
written to those also who dwell in Italy. But in this Epistle he doth
so; and in that to the Galatians. For there also he writeth not to one
city, or two, or three, but to all who are scattered every where,
saying, "Paul an Apostle, (not from men neither through man, but
through Jesus Christ, and God the Father, Who raised Him from the
dead,) and all the brethren which are with me, unto the Churches of
Galatia. Grace to you and peace." (Gal. i. 1--3.) To the Hebrews also
he writes one Epistle to all collectively; not distinguishing them into
their several cities. What then can be the reason of this? Because, as
I think, in this case all were involved in one common disorder,
wherefore also he addresses them in common, as needing one common
remedy. For the Galatians were all of them infected. So too were the
Hebrews, and so I think these (Achaians) also.
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[3.] So then having brought the whole nation
together in one, and saluted them with his accustomed greeting, for,
saith he, "Grace to you and peace from God our Father and the Lord
Jesus Christ:" (2 Cor i. 2.) hear how aptly to the purpose in hand he
begins, "Blessed be the God and Father of our Lord Jesus Christ, the
Father of mercies and God of all comfort." (ver. 3.) Do you ask, how is
this aptly to the purpose in hand? I reply, Very much so; for observe,
they were greatly vexed and troubled that the Apostle had not come to
them, and that, though he had promised, but had spent the whole time in
Macedonia; preferring as it seemed others to themselves. Setting
himself then to meet this feeling(1) against him, he declares the cause
of his absence; not however directly stating it, as thus; "I know,
indeed, I promised to come, but since I was hindered by afflictions
forgive me, nor judge me guilty of any sort of contempt or neglect
towards you:" but after another manner he invests the subject at once
with more dignity and trustworthiness, and gives it greatness by the
nature of the consolation(2), so that thereafter they might not so much
as ask the reason of his delay. Just as if one, having promised to come
to one he longed for, at length arriving after dangers innumerable,
should say, ",Glory to Thee, O God, for letting me see the sight so
longed for of his dear countenance! Blessed be Thou, O God, from what
perils hast Thou delivered me!" for such a doxology is an answer to him
who was preparing to find fault, and will not let him so much as
complain of the delay; for one that is thanking God for deliverance
from such great calamities he cannot for shame drag to the bar, and bid
clear himself of loitering. Whence Paul thus begins, "Blessed be the
God of mercies," implying by the very words that he had been both
brought into and delivered from mighty perils. For as David also doth
not address God every where in one way or with the same titles; but
when he is upon battle and victory, "I will love Thee, he saith, O Lord
my strength; the Lord is my bucklers(3):" when again upon delivery from
affliction and the darkness which overwhelmed him, "The Lord is my
light and my salvation;" (Ps. xxvii. 1.) and as the immediate occasion
suggests, he names Him now from His loving-kindness, now from His
justice, now from His righteous judgment:--in like way Paul also here
at the beginning describeth Him by His loving-kindness, calling Him
"the God of mercies," that is, "Who hath showed me so great mercies as
to bring me up from the very gates of death."
And thus to have mercy is the peculiar and excellent
attribute of God, and the most inherent in His nature; whence he
calleth Him the "God of mercies."
And observe, I pray you, herein also the
lowly-mindedness of Paul. For though he were in peril because of the
Gospel he preached; yet saith he not, he was saved for his merit, but
for the mercies of God. But this he afterwards declareth more clearly,
and now goes on to say, "Who comforteth us in all affliction." (2 Cor.
i. 4.) He saith not, "Who suffereth us not to come into affliction:"
but, "Who comforteth in affliction." For this at once declareth the
power of God; and increaseth the patience of those afflicted. For,
saith he, "tribulation worketh patience." (Rom. v. 3.) And so also the
prophet, " Thou hast set me at large when I was in distress." (Ps. iv.
1.) He doth not say, "Thou hast not suffered me to fall into
affliction," nor yet, "Thou hast quickly removed my affliction," but,
whilst it continueth, "Thou hast set me at large:" (Dan. iii. 21.
&c.) that is, "hast granted me much freedom and refreshment." Which
truly happened also in the case of the three children, for neither did
He prevent their being cast into the flame, nor when so cast, did He
quench it, but while the furnace was burning He gave them liberty. And
such is ever God's way of dealing; as Paul also implies when he says,
"Who comforteth us in all affliction."
But he teaches something more in these words: Do you
ask what? Namely, that God doeth this not once, nor twice, but without
intermission. For He doth not one while comfort, another not, but ever
and constantly. Wherefore he saith, "Who comforteth," not, "Who hath
comforted," and, "in all affliction," not, "in this or that," but, "in
all."
"That we may be able to comfort them which are in
any affliction through the comfort wherewith we ourselves are comforted
of God." See you not how he is beforehand(4) with his defence by
suggesting to the hearer the thought of some great affliction; and
herein also is his modesty again apparent, that he saith not for their
own merits was this mercy showed, but for the sake of those that need
their assistance; "for," saith he, "to this end hath He comforted us
that we might comfort one another." And hereby also he manifesteth the
excellency of the Apostles, shewing that having been comforted and
breathed awhile, he lieth not softly down as we, but goeth on his way
to anoint(5), to nerve, to rouse others. Some, however, consider this
as the Apostle's meaning. "Our consolation is that of others also:" but
my opinion is that in
274
this introduction, he is also censuring the false Apostles, those vain
boasters who sat at home and lived in luxury; but this covertly and, as
it were, incidentally, the leading object being to apologise for his
delay. "For," [he would say,] "if for this end we were comforted that
we might comfort others also, do not blame us that we came not; for in
this was our whole time spent, in providing against the conspiracies,
the violence, the terrors which assailed us."
[4.] "For as the sufferings of Christ abound unto
us, even so our comfort also aboundeth through Christ." Not to depress
the disciples by an aggravated account of his sufferings; he declareth
on the other hand that great and superabundant was the consolation
also, and lifteth up(1) their heart not hereby alone, but also by
putting them in mind of Christ and calling the sufferings "His,"
and(2)prior to the consolation deriveth a comfort from the very
sufferings themselves. For what joy can I have so great as to be
partaker with Christ, and for His sake to suffer these things? What
consolation can equal this? But not from this source only does he raise
the spirits of the afflicted, but from another also. Ask you what
other? In that he saith, "abound:" for he doth not say, "As the
sufferings of Christ" are "in us," but as they "abound," thereby
declaring that they endure not His sufferings only, but even more than
these(3). For, saith he, "not whatsoever He suffered, that have we
suffered; "but even more(4)," for, consider, "Christ was cast out,
persecuted, scourged, died," but we, saith he, "more than all this,"
which even of itself were consolation enough. Now let no one condemn
this speech of boldness; for be elsewhere saith, "Now I rejoice in my
sufferings, and fill up on my part that which is lacking of the
afflictions of Christ in my flesh." (Col. i. 24.) Yet neither here nor
there is it from boldness or any presumptousness. For as they wrought
greater miracles than He according to that saying of His, "he that
believeth on Me shall do greater works than these," (John xiv. 12.) but
all is of Him that worketh in them; so did they suffer also more than
He, but all again is of Him that comforteth them, and fitteth them to
bear the evils that betide them.
With which respect Paul aware how great a thing he
had said, doth again remarkably restrain it by adding, "So our comfort
also aboundeth through Christ; "thus at once ascribing all to Him, and
proclaiming herein also His loving-kindness; for, he saith not, "As our
affliction, such our consolation;" but "far more;" for, he saith not,
"our comfort is equal to our sufferings," but, "our comfort aboundeth,"
so that the season of struggles was the season also of fresh crowns.
For, say, what is equal to being scourged for Christ's sake and holding
converse with God; and being more than match for all things, and
gaining the better of those who cast us out, and being unconquered by
the whole world, and expecting hence such good things "as eye hath not
seen, nor ear heard, neither have entered into the heart of man!" (1
Cor. ii. 9.) And what is equal to suffering affliction for godliness'
sake, and receiving from God consolations infinite, and being rescued
from sins so great, and counted worthy of the Spirit, and of being
sanctified and justified, and regarding no man with fear and trembling,
and in peril itself outshining all.
[5.] Let us then not sink down when tempted. For no
self-indulger hath fellowship with Christ, nor sleeper, nor supine
[person], nor any of these lax and dissolute livers. But Whoso is in
affliction and temptation, this man standeth near to Him, whoso is
journeying on the narrow way. For He Himself trode this; whence too He
saith, " the Son of Man hath not where to lay His head." So then grieve
not when thou art in affliction; considering with Whom thou hast
fellowship, and how thou art purified by trials; and how great gain is
thine. For there is nothing miserable save the offending against God;
but this apart, neither afflictions nor conspiracies, nor any other
thing hath power to grieve the right-minded soul: but like as a little
spark, if thou cast it into a mighty deep, thou presently puttest it
out, so doth even a total and excessive sorrow if it light on a good
conscience easily die away and disappear.
Such then was the spring of Paul's continual joy:
because in whatever was of God he was full of hope; and did not so much
as take count of ills so great, but though he grieved as a man yet sank
not. So too was that Patriarch encompassed with joy in the midst of
much painful suffering; for consider, he forsook his country, underwent
journeyings long and hard; when he came into a strange land, had "not so
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much as to set his foot on." (Acts. vii. 5.) Then again a famine
awaited him which made him once more a wanderer; after the famine again
came the seizure of his wife, then the fear of death, and
childlessness, and battle, and peril, and conspiracies, and at the last
that crowning trial, the slaying of his only-begotten and true(1) son,
that grievous irreparable [sacrifice.](3) For think not, I pray you,
that because he readily obeyed, he felt not all the things he
underwent. For though his righteousness had been, as indeed it was,
inestimable(2), yet was he a man and felt as nature bade. But yet did
none of these things cast him down, but he stood like a noble athlete,
and for each one was proclaimed and crowned a victor. So also the
blessed Paul, though seeing trials in very snow-showers assailing him
daily, rejoiced and exulted as though in the mid-delights of Paradise.
As then he who is gladdened with this joy cannot be a prey to despair;
so he who maketh not this his own is easily overcome of all; and is as
one that hath unsound armor, and is wounded by even a common stroke:
but not so he who is well encased at all points, and proof against
every shaft that cometh upon him. And truly stouter than any armor is
joy in God; and whoso hath it, nothing can ever make his head droop or
his countenance sad, but he beareth all things nobly. For what is worse
to bear than fire? what more painful than continual torture? truly it
is more overpowering(3) in pain than the loss of untold wealth, of
children, of any thing; for, saith he, "Skin for skin, yea, all that a
man hath will he give for his life." (Job ii.4.) So nothing can be
harder to bear than bodily pain; nevertheless, because of this joy in
God, what even to hear of is intolerable, becomes both tolerable and
longed for: and if thou take from the cross or from the gridiron the
martyr yet just breathing, thou wilt find such a treasure of joy within
him as admits not of being told.
[6.] And doth any one say, What am I to do (4); for
now is no time of martyrdom? What sayest thou? Is now no time of
martyrdom? Never is it not a time; but ever is it before our eyes; if
we(5) will keep them open. For it is not the hanging on a cross only
that makes a Martyr, for were this so, then was Job excluded from this
crown; for he neither stood at bar, nor heard Judge's voice, nor looked
on executioner; no, nor while hanging on tree aloft had his sides
mangled; yet he suffered worse than many martyrs; more sharply than any
stroke did the tale of those successive messengers strike, and goad him
on every side: and keener the gnawings of the worms which devoured him
in every part than thousand executioners.
Against what martyr then may he not worthily be set?
Surely against ten thousand. For in every kind [of suffering] he both
wrestled and was crowned; in goods, and children, and person, and wife,
and friends, and enemies, and servants, (for these too even did spit in
his face,) in hunger and visions and pains and noisomeness; it was for
this I said he might worthily be set, not against one nor two nor
three, but against ten thousand Martyrs. For besides what I have
mentioned, the time also maketh a great addition to his crown; in that
it was before the Law, before Grace, he thus suffered, and that, many
months, and each in its worst form; and all these evils assailed him at
once. And yet each individual evil by itself intolerable, even that
which seemeth most tolerable, the loss of his goods. For many have
patiently borne stripes, but could not bear the loss of their goods;
but rather than relinquish any part of them were content even to be
scourged for their sake and suffer countless ills; and this blow, the
loss of goods, appeared to them heavier than all. So then here is
another method of martyrdom for one who bears this loss nobly. And doth
any ask, How shall we bear it nobly? When thou hast learned that by one
word of thanksgiving thou shall gain more than all thou hast
lost. For if at the tidings of our loss we be not troubled, but say,
"Blessed be God," we have found far more abundant riches. For truly
such great fruit thou shalt not reap by expending all thy wealth on the
needy, by going about and seeking out the poor, and scattering thy
substance to the hungry, as thou shalt gain by the same word. And so
neither Job do I admire so much in setting wide his house to the needy,
as I am struck with and extol his taking the spoiling of his substance
thankfully. The same in the loss of children it happeneth to see. For
herein, also, reward no less than his who offered(6) his son and
presented him in sacrifice shall thou receive, if as thou seest thine
die thou shall thank the God of love. For how shalt such an one be less
than Abraham? He saw not his son stretched out a corpse, but only
looked to do so. So if he gain in the comparison by his purpose to slay
and his stretching forth his hand to take the knife, (Gen. xxii. 10.)
yet doth he lose in that the child is lying dead here. And
besides, he had some comfort in the prospect of a good work done, and
the thought that this so excellent achievement was the work of his own
fortitude, and that the voice he heard came from above made him the
readier. But here is
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no such thing. So that he had need have a soul of adamant, who can bear
with calmness to see a child, his only one, brought up in affluence, in
the dawn(1) of fair promise, lying upon the bier(2) an outstretched
corpse. And should such an one, hushing to rest the heavings of nature,
be strengthened to say the words of Job without a tear, "The Lord gave,
the Lord hath taken away;" (Job. i. 21.) for those words' sake alone,
he shall stand with Abraham himself and with Job be proclaimed a
victor. And if, staying the wailings of the women and breaking up the
bands of mourners, he shall rouse them all to sing glory [to God], he
shall receive above, below, rewards unnumbered; men admiring, angels
applauding, God crowning him.
[7.] And sayest thou, How is it possible for one
that is man not to mourn? I reply, If thou wilt reflect how neither the
Patriarch nor Job, who both were men, gave way to any thing of the
kind; and this too in either case before the Law, and Grace, and the
excellent wisdom of the laws [we have]: if thou wilt account that the
deceased has removed into a better country, and bounded away to a
happier inheritance, and that thou hast not lost thy son but bestowed
him henceforward in an inviolable spot. Say not then, I pray; thee, I
am no longer called "father," for why an thou no longer called so, when
thy son abideth? For surely thou didst not part with thy child nor lose
thy son? Rather thou hast gotten him, and hast him in greater safety.
Wherefore, no longer shalt thou be called "father" here only, but also
in heaven; so that thou hast not lost the title "father," but hast
gained it in a nobler sense; for henceforth thou shalt be called father
not of a mortal child, but of an immoral; of a noble soldier; on duty
continually within [the palace]. For think not because he is not
present that therefore he is lost; for had he been absent in a foreign
land, the title of thy relationship had not gone from thee with his
body. Do not then gaze on the countenance of what lieth there, for so
thou dost but kindle afresh thy grief; but away with thy thought from
him that lieth there, up to heaven. That is not thy child which is
lying there, but he who hath flown away and sprung aloft into boundless
height. When then thou seest the eyes closed, the lips locked together,
the body motionless, Oh be not these thy thoughts, "These lips no
longer speak, these eyes no longer see, these feet no longer walk, but
are all on their way to corruption!" Oh say not so: but say the reverse
of this, "These lips shall speak better, and the eyes see greater
things, and the feet shall mount upon the clouds; and this body which
now rotteth away shall put on immortality, and I shall receive my son
back more glorious. But if what thou seest distress thee, say to
thyself the while, This is [only] clothing and he has put it off to
receive it back more precious; this is an house and it is taken down to
be restored in greater splendor. For like as we, when purposing to take
houses down, allow not the inmates to stay, that they may escape the
dust and noise; but causing them to remove a little while, when we have
built up the tenement securely, admit them freely; so also doth God;
Who taking down this His decaying tabernacle hath received him the
while into His paternal dwelling and unto Himself, that when it hath
been taken down and built anew He may then return it to him more
glorious.
Say not then, "He is perished and shall no more be;"
for these be the words of unbelievers; but say, "He sleepeth and will
rise again," "He is gone a journey and will return with the King." Who
sayeth tiffs? He(3) that hath Christ speaking in him. "For," saith he,
"if we believe that Jesus died and rose again" and revived, "even so
them also which Sleep in Jesus will God bring with Him." (1 Thess. iv.
14.) If then thou seek thy son, there seek him where the King is, where
is the army of the Angels; not in the grave; not in the earth; lest
whilst he is so highly exalted, thyself remain grovelling on the ground.
If we have this true wisdom, we shall easily repel
all this kind of distress; and "the God of mercies and Father of all
comfort" comfort all our hearts, both those who are oppressed with such
grief and those held down with any other Sorrow; and grant us
deliverance from all despair and increase of spiritual joy; and to
obtain the good things to come; whereunto may all we attain, through
the grace and loving-kindness of our Lord Jesus Christ, with Whom unto
the Father, together with the Holy Spirit, be glory, power, honor, now
and ever, and world without end. Amen.
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HOMILY II.
2 Cor. i. 6, 7.
Whether we be afflicted, it is for your comfort and salvation, which
worketh in the patient enduring of the same sufferings which we also
suffer: and our hope for you is steadfast.
Having spoken of one, and that the chief ground of
comfort and consolation, namely, having fellowship [by sufferings] with
Christ: he layeth down as second this which he now mentions, namely,
that the salvation of the disciples themselves was procured thereby.
"Faint not, therefore, he says, nor be confounded and afraid because we
are afflicted; for this same thing were rather a reason for your being
of good cheer: for had we not been afflicted, this had been the ruin of
you all." How and wherein? For if through lack of spirit(1) and fear of
danger we had not preached unto you the word whereby ye learned the
true knowledge, your situation had been desperate. Seest thou again the
vehemence and earnest contention(2) of Paul? The very things which
troubled them he uses for their comfort. For, saith he, the greater the
intensity of our persecutions, the greater should be the increase of
your good hope; because the more abundant also in proportion is your
salvation and consolation. For what hath equal force of consolation
with this of having obtained such good things through the preaching.
Then that he may not seem to be bringing(3) the encomium round to
himself alone, see how he maketh them too to share these praises. For
to the words, "Whether we be afflicted, it is for your comfort and
salvation:" he adds, "which worketh in the patient enduring of the same
sufferings which we also suffer." (ver. 7.) Afterwards, indeed, he
states this more clearly, thus saying, "As ye are partakers of the
sufferings, so also are ye of the consolation;" but here also meanwhile
he alludes to it in the words, "the same sufferings," so making(4) what
he says include them. For what he saith is this, "Your salvation is not
our work alone, but your own as well; for both we in preaching to you
the word endure affliction, and ye in receiving it endure the very
same; we to impart to you that which we received, ye to receive what is
imparted and not to let it go." Now what humility can compare with
this, seeing that those who fell so far short of him he raiseth to the
same dignity of endurance? for he saith, "Which worked in the enduring
of the same sufferings;" for not through believing only cometh your
salvation, but also through the suffering and enduring the same things
with us. For like as a pugilist(5) is an object of admiration, when he
doth but show himself and is in good training and hath his skill within
himself, but when he is in action(6), enduring blows and striking his
adversary, then most of all shineth forth, because that then his good
training is most put in action(7), and the proof of his skill evidently
shown; so truly is your salvation also then more especially put into
action(8), that is, is displayed, increased, heightened, when it hath
endurance, when it suffereth and beareth all things nobly. So then the
work(9) of salvation consisteth not in doing evil, but in suffering
evil. Moreover he saith not, "which worketh," but, "which is
wrought(10)," to show that together with their own willingness of mind,
grace also which wrought in them did contribute much.
Ver. 7. "And our hope for you is steadfast." That
is, though ye should suffer ills innumerable, we are confident that ye
will not turn round(11), either upon your own trials or upon our
persecutions. For so far are we from suspecting you of being confounded
on account of our sufferings that even when yourselves are in peril, we
are then confident concerning you.
[2.] Seest thou how great had been their advance
since the former Epistle? For he hath here witnessed of them far
greater things than of the Macedonians, whom throughout that Epistle he
extolleth and commendeth. For on their [the Macedonians'] account he
feared
278
and saith, "We sent," unto you, "Timothy...to establish you, and to
comfort you concerning your faith, that no man be moved by these
afflictions, for yourselves know that hereunto we are appointed." (1
Thess. iii. 2, 3.) And again: "For this cause when I could no longer
forbear, I sent to know your faith, lest by any means the tempter hath
tempted you: and our labor should be in vain." (ver. 5.) But of these
[the Corinthians] he saith nothing of this kind, but quite the
contrary, "Our hope for you is steadfast."
Ver. 6, 7. "Or whether we be comforted, it is for
your consolation and salvation. Knowing that as ye are partakers of the
sufferings, so also are ye of the comfort."
That for their sakes the Apostles were afflicted, he
showed when he said, "whether we be afflicted, it is for your
consolation and salvation:" he wishes also to show that for their sakes
also they were comforted. He said this indeed even a little above,
although somewhat generally(1), thus; "Blessed be God, Who comforteth
us in all our afflictions, that we may be able to comfort them which
are in any affliction." He repeats it here too in other words more
clearly and more(2) home to their needs. "For whether we be comforted,"
says he, "it is for your comfort." What he means is this; our comfort
becometh your refreshment, even though we should not comfort you by
word. If we be but a little refreshed, this availeth for encouragement
to you; and if we be ourselves comforted, this becometh your comfort.
For as ye consider our sufferings your own, so do ye also make our
comfort your own. For surely it cannot be that, when ye share in worse
fortune with us, ye will not share in the better. If then ye share in
everything, as in tribulation so in comfort, ye will in no wise blame
us for this delay and slowness in coming, because that both for your
sakes we are in tribulation and for your sakes in comfort. For lest any
should think this a hard saying, "for your sakes we thus suffer," he
adds, "for your sakes also we are comforted," and "not we alone are in
peril; for ye also," saith he, "are partakers of the same sufferings."
Thus then, by admitting them to be partakers in the perils and
ascribing to them the cause of their own comfort, he softeneth what he
saith. If then we be beset by craft(3), be of good cheer; we endure
this that your faith may grow in strength. And if we be comforted,
glory(4) in this also; for we enjoy this too for your sakes, that
thereby ye may receive some encouragement by sharing in our joy. And
that the comfort he here speaks of is that which they(5) enjoyed not
only from being comforted by themselves, (the Apostles) but also from
knowing them (the Apostles) to be at rest, hear him declaring in what
follows next, "Knowing that as ye are partakers of the sufferings, so
also are ye of the comfort." For as when we suffer persecution, ye are
in distress as though yourselves so suffering; so are we sure that when
we are comforted, ye think the enjoyment also your own. What more
humble-minded than this spirit? He who so greatly surpasseth in perils,
calleth them "partakers," who endured no part of them whatever(6);
whilst of the comfort he ascribeth the whole cause to them, not to his
own labors.
[3.] Next, having spoken before only generally of
troubles, he now maketh mention of the place too where they (Ben. he)
endured them.
Ver. 8. "For we would not, Brethren, have you
ignorant concerning our affliction which befell us in Asia."
"These things we speak," saith he, "that ye may not
be ignorant of what befell us; for we wish, yea have earnestly
endeavored, that ye should know our affairs:" which is a very high
proof of love. Of this even in the former Epistle he had before given
notice, where he said, "For a great door and effectual is opened to me
at Ephesus, and there are many adversaries." (1 Cor. xvi. 8, 9.)
Putting them then in mind of this, and recounting how much he suffered,
he saith, "I would not have you ignorant of our affliction which befell
us in Asia." And in his Epistle to the Ephesians too he said the same.
For having sent Tychicus to them, he gives this as the reason of his
journey: whence he saith, "But that ye also may know my affairs, and
how I do, Tychicus, the beloved brother and faithful minister in the
Lord, shall make known to you all things; whom I have sent unto you for
this very purpose, that ye may know our state, and that he may comfort
your hearts." (Eph. vi. 21, 22.) And in other Epistles also he doeth
the very same. Nor is it superfluous, but even exceedingly necessary:
both because of his exceeding affection for the disciples, and because
of their continued trials; wherein the knowledge of each other's
fortunes was a very great comfort; so that if these were calamitous,
they might be prepared both to be energetic and to be safer against
falling; or if these were good, they might rejoice with them. He here,
however, speaketh as well of being delivered from trials as of being
assaulted by them, saying, "We were weighed down exceedingly, beyond
279
our power." Like a vessel sinking(1) under some mighty burden. He may
seem to have said, only one thing here "exceedingly" and "beyond our
power:" it is, however, not one but two; for lest one should object,
"What then? granting the peril were exceeding, yet it was not great to
you; "he added, it both was great and surpassed our strength, yea, so
surpassed it, "That we despaired even of life."
That is, we had no longer any expectation of living.
What David calleth "the gates of hell, the pangs" and "the shadow of
death," this he expresseth by saying, "We endured peril pregnant. with
certain death."
Ver. 9. "But we had the answer of death in
ourselves, that we should not trust in ourselves, but in God which
raiseth the dead."
What is this, "the answer of death? "(2) The vote,
the judgment, the expectation. For so spake our affairs; our fortunes
gave this answer "We shall surely die."
To be sure, this did not come to the proof, but only
as far as to our anticipations, and stopped there: for the nature of
our affairs did so declare, yet the power of God allowed not the
declaration to take effect, but permitted it to happen only in our
thought and in expectation: wherefore he saith, "We had the answer of
death in ourselves," not in fact.(3) And wherefore permitted He peril
so great as to take away our hope and cause us to despair? "That we
should not trust in ourselves," saith he, "but in God." These words
Paul said, not that this was his own temper. Away with such a thought,
but as attuning(4) the rest by what he saith of himself, and in his
great care to speak modestly. Whence also further on he saith, "There
was given to me a thorn in the flesh, (meaning his trials,) lest I
should be exalted overmuch." (2 Cor. xii. 7.) And yet God doth not say
that He permitted them for this, but for another reason. What other?
That His strength might be the more displayed; "For," saith he, "My
grace is sufficient for thee, for My power is made perfect in
weakness." (ver. 9.) But, as I said, he no here forgetteth his own
peculiar character, classing himself with those who fall short
exceedingly and stand in need of much discipline and correction. For if
one or two trials suffice to sober even ordinary men, how should he who
of all men had most cultivated lowliness of mind his whole life long
and had suffered as no other man did, after so many years and a
practice of wisdom(5) worthy of the heavens, be in need of this
admonition? Whence it is plain that here too, it is from modesty and to
calm down those who thought highly of themselves and boasted, that he
thus speaks, "That we should not trust in ourselves, but in God."
[4.] And observe how he treateth them tenderly(6)
here also. For, saith he, these trials were permitted to come upon us
for your sakes; of so great price(7) are ye in God's sight; for
"whether we be afflicted," saith he, "it is for your consolation and
salvation;" but they were "out of measure" for our sake, lest we should
he high minded· "For we were weighed down exceedingly, beyond
our power, that we should not trust in ourselves, but in God that
raiseth the dead." He again putteth them in mind of the doctrine of the
Resurrection whereon he said so much in the former Epistle, and
confirmeth it from the present circumstance; whence he added,
Ver. 10. "Who delivered us out of so great
deaths.(8)"
He said not, "from so great dangers," at once
showing the insupportable severity of the trials, and confirming the
doctrine I have mentioned. For whereas the Resurrection was a thing
future, he showeth that it happeneth every day: for when [God] lifteth
up again a man who is despaired of and hath been brought to the very
gates of Hades, He showeth none other thing than a resurrection,
snatching out of the very jaws of death him that had fallen into them:
whence in the case of those despaired of and then restored either out
of grievous sickness or insupportable trials, it is an ordinary way of
speaking to say, We have seen a resurrection of the dead in his case.
Ver. 10, 11. "And we have set our hope that He will
also still deliver us; ye also helping together on our behalf by your
supplication, that for the gift bestowed upon us by the means
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of many(1), thanks may be given by many persons on our behalf.
Since the words, "that we should not trust in
ourselves," might seem to be a common charge and an accusation that
pointed to some amongst them; he softeneth(2) again what he said, by
calling their prayers a great protection and at the same time showing
that [this] our life must be throughout a scene of conflict(3). For in
those words, "And we have set our hope that He will also still deliver
us," he predicts a future sleet(4) of many trials: but still no where
aught of being forsaken, but of succor again and support. Then, lest on
hearing that they were to be continually in perils they should be cast
down, he showed before the use of perils; for instance, "that we should
not trust in ourselves;" that is, that he may keep us in continual
humility, and that their salvation may be wrought;and many other uses
besides; the being partakers with Christ;(" for," saith he, "the
sufferings of Christ abound in us ;" ) the suffering for the faithful;
("for," saith he, "whether we be afflicted, it is for your comfort and
salvation;") the superior lustre this last (i.e., their salvation)
should shine with 5; "which," saith he, "worketh "[in you]" in the
patient enduring of the same sufferings;" their being made hardy; and
besides all these, that of seeing the resurrection vividly portrayed
before their eyes: for, "He hath delivered us out of so great death;"
being of an earnest mind and ever looking unto Him, "for," saith he,
"we have set our hope that he will deliver" us; its rivetting(6) them
to prayers, for he saith, "ye also helping together on our behalf by
your supplication." Thus having shown the gain of affliction and then
having made them energetic: he anointeth once more their spirits [for
the combat], and animates them to virtue by witnessing great things of
their prayers, for that to these God had granted(7) Paul; as he saith,
"Ye helping together on our behalf by prayer." But what is this: "That
for the gift bestowed upon us by means of many(8), thanks may be given
by many on our behalf? He delivered us from those deaths," saith he,
"ye also helping together by prayer;" that is, praying all of you for
us. For "the gift bestowed upon us," that is, our being saved, He was
pleased to grant to you all, in order that many persons might give Him
thanks, because that many also received the boon.
[5.] And this he said, at once to stir them up to
prayer for others, and to accustom them always to give thanks to God
for whatever befalleth others, showing that He too willeth this
exceedingly. For they that are careful to do both these for others,
will much more for themselves show an example of both. And besides
this, he both teacheth them humility. and leadeth on to more fervent
love. For if he who was so high above them owneth himself to have been
saved by their prayers: and that to their prayers himself(9) had been
granted as a boon of God, think what their modesty and disposition
ought to have been. And observe, I pray you, this also; that even if
God doeth any thing in mercy, yet prayer doth mightily contribute
thereunto. For at the first he attributed his salvation to His mercies;
for "The God of mercies," he says, Himself "delivered us," but here to
the prayers also. For on him too that owed the ten thousand talents He
had mercy after that he fell at His feet;(Mat. xviii. 24, 27.) although
it is written, that "being moved with compassion, He loosed him." And
again to the "woman of Canaan," it was after that long attendance and
importunity(10) of hers, (Mat. xv. 22. ) that He finally granted the
healing of her daughter, even though of His mercy He healed her. Hereby
then we learn that even though we are to receive mercy, we must first
make ourselves worthy of the mercy; for though there be mercy, yet it
seeketh out those that are worthy. It will not come upon all without
distinction; those even who have no feeling; for He saith, "I will have
mercy on whom I have mercy, and I will have compassion on whom I have
compassion." (Rom. ix. 15.) Observe at least what he saith here, "Ye
also helping together by prayer." He hath neither ascribed the whole of
the good work to them lest he should lift them up, nor yet deprived
them of all share whatever in it, in order to encourage them and
animate their zeal, and bring them together one to another. Whence also
he said, "He also granted to you my safety." For ofttimes also God is
abashed(11) by a multitude praying with one mind and mouth. Whence also
He said to the prophet, "And shall not I spare this city wherein dwell
more than six score thousand persons?" (Jonah iv. 11.) Then lest thon
think He respecteth the multitude only, He saith, "Though the number of
Israel be as the sand of the sea, a remnant shall be saved." (Is. x.
22.) How then saved He the Ninevites? Because in their case, there was
not
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only a multitude, but a multitude and virtue too. For each one "turned
from" his "evil way." (Jonah iii. 10. iv. 11.) And besides, when He
saved them, He said that they discerned not "between their right hand
and their left hand:" whence it is plain that even before, they sinned
more out of simpleness than of wickedness: it is plain too from their
being converted, as they were, by hearing a few words. But if their
being six score thousand were of itself enough to save them, what
hindered even before this that they should be saved? And why saith He
not to the Prophet, And shall I not spare this city which so turneth
itself? but bringeth forward the score thousands. He produceth this
also as a reason over and above. For that they had turned was known to
the prophet, but he knew not either their numbers or their simpleness.
So by every possible consideration he is desirous to soften them. For
even greatness of number hath power, when there is virtue withal. And
truly the Scripture elsewhere also showeth this plainly, where it
saith, "But prayer was made earnestly of the Church unto God for him:"
(Acts xii. 5.) and so great power had it, even when the doors were shut
and chains lay on him and keepers were sleeping by on either side, that
it led the Apostle forth and delivered him from them all. But as where
there is virtue, greatness of number hath mighty power; so where
wickedness is, it profiteth nothing. For the Israelites of whom He
saith that the number of them was as the sand of the sea, perished
every one, and those too in the days of Noe were both many, yea,
numberless; and yet this profited them nothing. For greatness of number
hath no power of itself, but only as an adjunct(1).
[6.] Let us then be diligent in coming together in
supplication; and let us pray for one another, as they did for the
Apostles. For [so] we both fulfil a commandment, and are "anointed(2)"
unto love: (and when I say love, I speak of every good thing:) and also
learn(3) to give thanks with more earnestness: for they that give
thanks for the things of others, much more will they for their own.
This also was David wont to do, saying, "Magnify the Lord with me, and
let us exalt His name together;" (Ps. xxxiv. 3.) this the Apostle too
doth every where require. This let us too labor in; and let us show
forth unto all the beneficence of God that we may get companions in the
act of praise: for if when we have received any good from men, by
proclaiming it forth we make them the readier to serve us: much more
shall we, by telling abroad the benefits of God, draw Him on to more
good-will. And if when we have received benefits of men we stir up
others also to join us in the giving of thanks, much more ought we to
bring many unto God who may give thanks for us. For if Paul who had so
great confidence [toward God] doth this, much more is it necessary for
us to do it. Let us then exhort the saints to give thanks for us; and
let us do the same ourselves for one another. To priests especially
this good work belongs, since it is an exceeding privilege(4). For
drawing near, we first give thanks for the whole world and the good
things common [to all]. For even though the blessings of God be common,
yet doth the common preservation(5) include thine own; so that thou
both owest common thanksgivings for thine own peculiar(6) blessing, and
for the common blessings shouldest of right render up thine own
peculiar(7) praise: for He lighted up the sun not for thee alone, but
also for all in common; but nevertheless thou for thy part hast it
whole(8). For it was made so large for the common good; and yet thou
individually seest it as large as all men have seen it; so that thou
owest a thanksgiving as great as all together; and thou oughtest to
give thanks for what all have in common and likewise for the virtue of
others; for on account of others, too, we receive many blessings: for
had there been found in Sodom ten righteous only, they had not suffered
what they did. So then let us give thanks also for the confidence of
others [toward God]. For this custom is an ancient one, planted in the
Church from the beginning. Thus Paul also giveth thanks for the Romans,
(Rom. i. 8.) for the Corinthians, (1 Cor. i. 4.) for the whole world,
(1 Tim. ii. 1.) And tell me not, "The good work is none of mine;" for
though it be none of thine, yet even so oughtest thou to give thanks
that thy member is such an one. And besides, by thy acclamation thou
makest it thine own, and sharest in the crown, and shalt thyself also
receive the gift. On this account it is that the laws of the Church(9)
command prayer also to be thus made, and that not for the faithful
only, but also for the Catechumens. For the law stirreth up the
faithful to make supplication for the uninitiated(10). For when the
Deacon saith(11), "Let us pray earnestly for the Cate-
282
chumens," he doth no other than excite the whole multitude of the
faithful to pray for them; although the Catechumens are as yet aliens.
For they are not yet of the Body of Christ, they have not yet partaken
of the Mysteries, but are still divided from the spiritual flock. But
if we ought to intercede for these, much more for our own members. And
even therefore he saith, "earnestly let us pray," that thou shouldest
not disown them as aliens, that thou shouldest not disregard them as
strangers. For as yet they have not the appointed(1) prayer, which
Christ brought in; as yet they have not confidence, but have need of
others' aid who have been initiated. For without the king's
courts they stand, far from the sacred precincts(2). Therefore they are
even driven away whilst those awful prayers are being offered.
Therefore also he exhorteth thee to pray for them that they may become
members of thee, that they may be no longer strangers and Miens. For
the words, "Let us pray," are not addressed to the priests alone, but
also to those that make up the people: for when he saith, "Let us stand
in order(3): let us pray; "he exhorteth all to the prayer.
[7.] Then beginning the prayer, he saith, "That the
all-pitying and merciful God would listen to their prayers." For that
thou mayest not say, What shall we pray? they are aliens, not yet
united [to the body]. Whereby can I constrain(4) the regard of God?
Whence can I prevail with Him to impart unto them mercy and
forgiveness? That thou mayest not be perplexed with such questions as
these, see how he disentangleth thy perplexity, saying, "that the
all-pitying and merciful God." Heardest thou? "All-pitying God." Be
perplexed no more. For the All-pitying pitieth all, both sinners and
friends. Say not then, "How shall I approach Him for them?" Himself
will listen to their prayers. And the Catechumens' prayer, what can it
be but that they may not remain Catechumens? Next, he suggesteth also
the manner of the prayer. And what is this? "That He would open the
ears of their hearts;" for they are as yet shut and stopped up. "Ears,"
he saith, not these which be outward, but those of the understanding,
"so as to hear 'the things which eye hath not seen, nor ear heard,
neither have entered(5) into the heart of man.'" (1 Cor. ii. 9. Is.
liv. 4.) For they have not heard the untold mysteries; but they stand
somewhere at a distance and far off from them; and even if they should
hear, they know not what is said; for those [mysteries] need much
understanding, not hearing only: and the inward ears as yet they have
not: wherefore also He next invoketh for them a Prophet's gift, for the
Prophet spoke on this wise; "God giveth me the tongue of instruction,
that I should know how to speak a word in season; for He opened my
mouth; He gave to me betimes in the morning; He granted me a hearing
ear." (Is. 1. 4. Sept.) For as the Prophets heard otherwise than the
many, so also do the faithful than the Catechumens. Hereby the
Catechumen also is taught not to learn to hear these things of men,
(for He saith, "Call no man master upon the earth(6), but from above,
from heaven, "For they shall be all taught of God." (Isa. liv. 13.)
Wherefore he says, "And instil(7) into them the word
of truth," so that it may be inwardly learned(8); for as yet they know
not the word of truth as they ought to know. "That He would sow His
fear in them." But this is not enough; for "some fell by the wayside,
and some upon the rock." But we ask not thus; but as on
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rich soil the plough openeth the furrows, so we pray it may be here
also, that having the fallow ground of their minds(1) tilled
deep, they may receive what is dropped upon them and accurately retain
everything they have heard. Whence also he adds, "And confirm His faith
in their minds;" that is, that it may not lie on the surface, but
strike its root deep downwards. "That He would unveil to them the
Gospel of Righteousness." He showeth that the veil is two-fold, partly
that the eyes of their understanding were shut, partly that the Gospel
was hidden from them. Whence he said a little above, "that He would
open the ears of their hearts," and here, "that he would unveil unto
them the Gospel of Righteousness;" that is, both that He would render
them wise and apt for receiving(2) seed, and that He would teach them
and drop the seed into them; for though they should be apt, yet if God
reveal not, this profiteth nothing; and if God should unveil but they
receive not, there resulteth like unprofitableness. Therefore we ask
for both: that He would both open their hearts and unveil the Gospel.
For neither if kingly ornaments lie underneath a veil, will it profit
at all that the eyes be looking; nor yet that they be laid bare, if the
eyes be not waking(3). But both will be granted, if first they(4)
themselves desire it. But what then is "the Gospel of Righteousness?"
That which maketh righteous. By these words he leadeth them to the
desire of Baptism, showing that the Gospel is for the working(5) not
only of the remission of sins, but also of righteousness.
[8.] "That He would grant to them a godly mind,
sound judgment, and virtuous manner of life(6)." Let such of the
faithful attend as are rivetted(7) to the things of [this] life. For if
we are bidden to ask these things for the uninitiated: think in what
things we ought to be occupied who ask these things for others. For the
manner of life ought to keep pace with(8) the Gospel. Whence surely
also the order of the prayer(9) shifts from the doctrines [of the
Gospel] to the deportment: for to the words, "that He would unveil to
them the Gospel of Righteousness;" it hath added, "that He would give
unto them a Godly mind." And what is this "Godly?" That God may dwell
in it. For He saith, "I will dwell in them, and walk in them;" (Lev.
xxvi. 12.) for when the mind is become righteous, when it hath put off
its sins, it becometh God's dwelling. (Rom. vi. 16.) But when God
indwelleth, nothing of man will be left. And thus doth the mind become
Godly, speaking every word from Him, even as in truth an house of God
dwelling in it. Surely then the filthy in speech hath not a Godly mind,
nor he who delighteth in jesting and laughter.
"Sound judgment." And what can it be to have "a
sound judgment?" To enjoy the health that pertaineth to the soul: for
he that is held down by wicked lusts and dazzled(10) with present
things, never can be sound, that is, healthy. But as one who is
diseased lusteth even after things which are unfit for him, so also
doth he. "And a virtuous mode of life," for the doctrines need a mode
of life [answerable]. Attend to this, ye who come to baptism at the
close of life, for we indeed pray that after baptism ye may have also
this deportment, but thou art seeking and doing thy utmost to depart
without it. For, what though thou be justified(11): yet is it of faith
only. But we pray that thou shouldest have as well the
confidence that cometh of good works.
"Continually to think those things which be His, to
mind those things which be His, to practise(12) those things which be
His:" for we ask not to have sound judgment and virtuous deportment for
one day only, or for two or three, but through the whole tenor and
period(13) of our life; and as the foundation of all good things, "to
mind those things which be His." For the many "seek their own, not the
things which are Jesus Christ's." (Phil. ii. 21.) How then might this
be? (For besides prayer, need is that we contribute also our own
endeavors.) If we be(14) occupied in His law day and night. Whence he
goeth on to ask this also, "to be occupied in His law;" and as he said
above, "continually," so here "day and night." Wherefore I even blush
for these who scarce once in the year are seen in church. For what
excuse can they have who are bidden not simply "day and night" to
commune with the law but "to be occupied in," that is, to be for ever
holding converse with it(15), and yet scarce do so for the smallest
fraction of their life?
"To remember His commandments, to keep His
judgments." Seest thou what an excellent chain is here? and how each
link hangs by the next compacted with more strength and beauty than any
chain of gold? For having asked for a Godly mind, he telleth whereby
this may be produced. Whereby? By continually practising(16) it. And
how might this be brought about?
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By constantly giving heed to the Law. And how might men be persuaded to
this? If they should keep His Commandments: yea rather, from giving
heed to the law cometh also the keeping His Commandments; as likewise
from minding the things which be His and from having a Godly mind,
cometh the practising the things which be His. For each of the things
mentioned jointly(1) procureth and is procured by the next, both
linking it and being linked by it.
[9.] "Let us beseech for them yet more earnestly."
For since by length of speaking the soul useth to grow drowsy, he again
arouseth it up, for he purposeth to ask again certain great and lofty
things. Wherefore he saith, "Let us beseech for them yet more
earnestly." And what is this? "That He would deliver them from every
evil and inordinate(2) thing." Here we ask for them that they may not
enter into temptation, but be delivered from every snare, a deliverance
as well bodily as spiritual.(3) Wherefore also he goeth on to say,
"from every devilish sin and from every(4) besetment of the adversary,"
meaning, temptations and sins. For sin doth easily beset, taking its
stand on every side, before, behind, and so casting down. For, after
telling us what ought to be done by us, namely, to be occupied in His
law, to remember His Commandments, to keep His judgments, he assures us
next that not even is this enough, except Himself stand by and succor.
For, "Except the Lord build the house, they labor in vain that build
it;" (Ps. cxxvii. 1) and especially in the case of those who are yet
exposed to the devil and are under his dominion. And ye that are
initiated know this well. For call to mind, for instance, those words
wherein ye renounced s his usurped(6) rule, and bent the knee and
deserted to The King, and uttered those awful(7) words whereby we are
taught in nothing whatever to obey him. But he calleth him adversary
and accuser, because he both accuseth God to man and us to God, and us
again one to another. For at one time he accused Job to God, saying,
"Doth Job serve the Lord for nought?" (Job i. 9. LXX. ver. 16.) at
another time God to Job, "Fire came down from heaven." And again, God
to Adam, (Gen. iii. 5.) when He said their eyes would be opened. And to
many men at this day, saying, that God taketh no care for the visible
order of things, but hath delegated your affairs to demons(8). And to
many of the Jews he accused Christ, calling Him a deceiver and a
sorcerer. But perchance some one wisheth to hear in what manner he
worketh. When he findeth not a godly mind, findeth not a sound
understanding, then, as into a soul left empty, he leads his revel
thither(9); when one remembereth not the commandments of God nor
keepeth His judgments, then he taketh him captive and departeth. Had
Adam, for instance, remembered the commandment which said, "Of every
tree thou mayest eat:" (Gen. ii. 16.) had he kept the judgment which
said, "In the day in which ye eat thereof, then(10) shall ye surely
die;" it had not fared with him as it did.
"That He would count them worthy in due season of
the regeneration of the laver, of the remission of sins."
For we ask some things to come now, some to come hereafter; and we
expound the doctrine n of the layer, and in asking instruct them to
know its power. For what is said thenceforth familiarizes them to know
already that what is there done is a regeneration, and that we are born
again of the waters, just as of the womb; that they say not after
Nicodemus, "How(12) can one be born when he is old! Can he enter into
his mother's womb, and be born again?" Then, because he had spoken of
"remission of sins," he confirmeth this by the words next following,
"of the clothing of incorruption;" for he that putteth on sonship
plainly becometh incorruptible. But what is that "in due season?" When
any is well disposed, when any cometh thereunto with earnestness and
faith; for this is the "due season" of the believer.
[10.] "That He would bless their coming in and their
going out, the whole course of their life." Here they are directed to
ask even for some bodily good, as being yet somewhat weak. "Their
houses and their households," that is, if they have servants or
kinsfolk or any others belonging to them. For these were the rewards of
the old Covenant; and nothing then was feared so much as widowhood,
childlessness, untimely mournings, to be visited with famine, to have
their affairs go on unprosperously. And hence it is, that he
alloweth these also fondly(13) to linger over petitions rather
material(14), making them mount by little and little to higher things.
For so too doth Christ; so too doth Paul, making mention of the ancient
blessings: Christ, when He saith, "Blessed are the meek, for they shall
inherit the earth;" Paul, when he saith,
285
"Honor thy father and thy mother .... and thou shalt live long on the
earth." "That He would increase their children and bless them, and
bring them to full age, and teach(1) them wisdom." Here again is both a
bodily and spiritual thing, as for persons yet but too much babes in
disposition. Then what follows is altogether spiritual, "that He would
direct all that is before them(2) unto good;" for he saith not simply,
"all that is before them," but, "all that is before them unto good."
For often a journey is before a man, but it is not good; or some other
such thing, which is not profitable. Here by they are taught in every
thing to give thanks to God, as happening for good. After all this, he
bids them stand up during what follows. For having before cast them to
the ground, when they have asked what they have asked and have been
filled with confidence, now the word(3) given raiseth them up, and
biddeth them during what follows engage for themselves also in
supplication to God. For part we say ourselves, and part we permit them
to say, now opening unto them the door of prayer, (exactly as we first
teach children [what to say], and then bid them say it of themselves,)
saying, "Pray ye, Catechumens, for the angel of peace;" for there is an
angel that punisheth, as when He saith, "A band of evil angels," (Ps.
lxxviii. 49) there is that destroyeth. Wherefore we bid them ask for
the angel of peace, teaching them to seek that which is the bond of all
good things, peace; so that they may be delivered from all fightings,
all wars, all seditions. "That all that is before you may be peaceful;"
for even if a thing be burdensome, if a man have peace, it is light.
Wherefore Christ also said, "My peace I give unto you (John xiv. 27)
for the devil hath no weapon so strong as fighting, and enmity, and
war. "Pray that this day and all the days of your life be full(4) of
peace." Seest thou how he again insisteth that the whole life be passed
in virtue? "That your ends be Christian;" your highest good, the
honorable and the expedient(5); for what is not honorable is not
expedient either. For our idea of the nature of expediency is different
from that of the many. "Commend yourselves to the living God and to His
Christ;" for as yet we trust them not to pray for others, but it
is sufficient(6) to be able to pray for themselves.
Seest thou the completeness of this prayer, both in
regard of doctrine and of behavior? for when we have mentioned the
Gospel and the clothing of incorruption and the Laver of Regeneration,
we have mentioned all the doctrines: when again we spoke of a Godly
mind, a sound understanding, and the rest of what we said, we
suggested(7) the mode of life. Then we bid them(8) bow their heads;
regarding it as a proof of their prayers being heard that God blessed
them. For surely it is not a man that blesseth; but by means of his
hand and his tongue we bring unto the King Himself the heads of those
that are present. And all together shout the "Amen."
Now why have I said all this? To teach you that we
ought to seek the things of others, that the faithful may not think it
no concern of theirs when these things are said. For not to the walls
Surely doth the Deacon say, "Let us pray for the Catechumens." But some
are so without understanding, so stupid, so depraved(9), as to stand
and talk not only during the time of the Catechumens, but also during
the time of the faithful. Hence all is perverted; hence all is utterly
lost: for at the very time when we ought most to propitiate God, we go
away having provoked Him. So again in [the prayers of] the
faithful(10), we are bidden to approach the God that loveth men, for
Bishops, for Priests, for Kings, for those in authority, for earth and
sea, for the seasons(11), for the whole world. When then we who ought
to have such boldness as to pray for others, are scarce awake even
whilst praying for ourselves,how can we excuse ourselves? how find
pardon? Wherefore I beseech you that laying all this to heart, ye would
know the time of prayer, and be lifted up and disengaged from earth,
and touch the vault itself of heaven; so that we may have power to make
God propitious and obtain the good things promised, whereunto may we
all attain, through the grace and love towards men of our Lord Jesus
Christ; with Whom unto the Father, together with the Holy Ghost, be
glory, might, honor, now and for ever, and world without end. Amen.
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HOMILY III.
2 COR. i. 12.
For our glorying is this, the testimony of our conscience, that in
simplicity and(1) sincerity, not in fleshly wisdom, but in the grace of
God, we behaved ourselves in the world.
Here again he openeth to us yet another ground of
comfort, and that not small, yea rather, exceeding great, and well
fitted to upraise a mind sinking(2) under perils. For seeing he had
said, God comforted us(3), and God delivered us, and had ascribed all
to His mercies and their prayers, lest he should thus make the hearer
supine, presuming on God's mercy only and the prayers of others, he
showeth that they themselves(4) had contributed not a little of
their(5) own. And indeed he showed as much even before, when he said,
"For as the sufferings of Christ abound [in us,] so our consolation
also aboundeth." (ver. 5.) But here he is speaking of a certain other
good work, properly their own(6). What then is this? That, saith he, in
a conscience pure and without guile we behave ourselves every where in
the world: and this availeth not a little to our encouragement and
comfort; yea, rather, not to comfort merely, but even unto somewhat
else far greater than comfort, even to our glorying. And this he said,
teaching them too not to sink down in their afflictions, but, if so be
they have a pure conscience, even to be proud of them; and at the same
time quietly though(7) gently hitting at the false Apostles. And as in
the former Epistle he saith, "Christ sent me to preach the Gospel, not
in wisdom of words, lest the Cross of Christ should be made of none
effect:" (1 Cor. i. 17.) and, "that your faith should not stand in the
wisdom of men, but in the power of God;" (ib. ii. 5.) so here also,
"Not in wisdom, but in the grace of Christ."
And he hinted also something besides, by employing
the words, "not in wisdom," that is, 'not in deceit,' here too striking
at the heathen discipline(8). "For our glorying," saith he, "is this,
the testimony of our conscience;" that is, our conscience not having
whereof to condemn us, as if for evil doings we were persecuted. For
though we suffer countless horrors, though from every quarter we be
shot at and in peril, it is enough for our comfort, yea rather not only
for comfort, but even for our crowning, that our conscience is pure and
testifieth unto us that for no evil-doing, but for that which is
well-pleasing to God, we thus suffer; for virtue's sake, for heavenly
wisdom's, for the salvation of the many. Now that previous consolation
was from God: but this was contributed by themselves and from the
purity of their' life. Wherefore also he calls it their glorying(9),
because it was the achievement of their own virtue. What then is this
glorying and what doth our conscience testify unto us? "That in
sincerity," that is to say, having no deceitful thing, no hypocrisy, no
dissimulation, no flattery, no ambush or guile, nor any other such
thing, but in all frankness, in simplicity, in truth, in a pure and
unmalicious spirit, in a guileless mind, having nothing concealed, no
festering sore(10). "Not in fleshly wisdom;" that is, not with
evil artifice, nor with wickedness, nor with cleverness of words, nor
with webs of sophistries, for this he meaneth by 'fleshly wisdom:' and
that whereupon they(11) greatly prided themselves, he disclaims and
thrusts aside: showing very abundantly(12) that this is no worthy
ground for glorying: and that not only he doth not seek it, but he even
rejecteth and is ashamed of it.
"But in the grace of God we behaved our selves
in the world."
What is, "in the grace of God?" Displaying the
wisdom that is from Him, the power from Him given unto us, by the signs
wrought, by overcoming sages, rhetoricians, philosophers, kings,
peoples, unlearned as we are and bringing with us nothing of the wisdom
that is without. No ordinary comfort and glorying, however, was this,
to be conscious to themselves that it was not men's power they had
used; but that by Divine grace they had achieved all success.
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["In the world(1)."] So not in Corinth only, but also in every part of
the world.
"And more abundantly to you-ward." What more
abundantly to you-ward? "In the grace of God we behaved ourselves." For
we showed both signs and wonders amongst you, and greater
strictness(2), and a life unblameable; for he calls these too the grace
of God, ascribing his own good works also unto it. For in Corinth he
even overleapt the goal(3), making the Gospel without charge, because
he spared their weakness.
Ver. 13. "For we write none other things unto you,
than what ye read or even acknowledge."
For since he spoke great things of himself and
seemed to be bearing witness to himself, an odious thing, he again
appeals to them as witnesses of what he says. For, he saith, let no one
think that what I say is a boastful flourish of writing; for we declare
unto you what yourselves know; and that we lie not ye more than all
others can bear us witness. For, when ye read, ye acknowledge that what
ye know that we perform in our actions, this we say also in our
writings, and your testimony doth not contradict our epistles; but the
knowledge which ye had before of us is in harmony with your reading.
Ver. 14. "As also ye did acknowledge us in part."
For your knowledge of us, he saith, is not from
hearsay but from actual experience. The words "in part" he added from
humility. For this is his wont, when necessity constraineth him to say
any highsounding thing, (for he never doth so otherwise, ) as desiring
quickly to repress again the elation(4) arising from what he had said.
"And I hope ye will acknowledge even to the end."
[2.] Seest thou again how from the past he draws
pledges for the future; and not from the past only, but also from the
power of God? For he affirmed not absolutely, but cast the whole upon
God and his hope in Him.
"That we are your glorying, even as ye also are
our's, in the day of our Lord Jesus Christ.(5)"
Here he cuts at the root(6) of the envy that his
speech might occasion, by making them sharers and partners in the glory
of his good works. 'For these stick not with us, but pass over
unto you also, and again from you to us.' For seeing he had
extolled himself, and produced proof of the past and given security for
the future(7); lest his hearers should reflect on him for talking
proudly, or, as I have said, be hurried to enviousness, he makes the
rejoicing a common one and declares that this crown of praises is
theirs. For if, he says, we have shown ourselves to be such, our praise
is your glory: even as when ye also are approved, we rejoice and leap
for joy and are crowned. Here also again he displays his great humility
by what he says. For he so levels his expressions, not as a master
discoursing to disciples, but as a disciple unto fellow-disciples of
his own rank. And observe how he lifts them on high and fills them with
philosophy, sending them on to That Day. For, he saith, tell me not of
the present things, that is, the reproaches, the revilings, the
scoffings of the many, for the things here are no great matter, neither
the good nor the painful; nor the scoffings nor the praises which come
from men: but remember, I pray, that day of fear and shuddering in the
which all things are revealed. For then both we shall glory in you, and
ye in us; when ye shall be seen to have such teachers, who teach no
doctrine of men nor live in wickedness nor give [men] any handle; and
we to have such disciples, neither affected after the manner of men nor
shaken, but taking all things with readiness of mind, and unseduced by
sophistries s from what side soever. For this is plain even now to
those that have understanding, but then to all. So that even if we are
afflicted now, we have this, and that no light, consolation which the
conscience affordeth now, and the manifestation itself then. For now
indeed our conscience knoweth that we do all things by the grace of
God, as ye also know and shall know: but then, all men as well will
learn both our doings and yours: and shall behold us glorified through
each other. For that he may not appear himself alone to derive lustre
from this glorying, he gives to them also a cause of boasting, and
leads them away from their present distresses. And as he did in respect
to the consolation when he said, "We are comforted for your sakes,"
(ver. 6.) so he does here also, saying, 'we glory on your account, as
ye also on ours,' every where making them partakers of every thing, of
his comfort, his sufferings, his preservation. For this his
preservation he ascribes to their prayers. "For God delivered us," he
saith, "ye helping together by prayer." In like manner also he makes
the gloryings common. For as in that place he says, "Knowing that as ye
are partakers of the sufferings, so also of the consolation:" so here
too, "we are your glorying, as ye also are ours."
Ver. 15. "And in this confidence I was minded to
come before unto you." What confidence? 'In relying exceedingly on
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you, glorying over you, being your glorying, loving you exceedingly,
being conscious to myself of nothing evil, being confident that all is
spiritual with us, and having you as witnesses of this.'
"I was minded to come unto you, and by you to pass
into Macedonia."
And yet he promised the contrary in his former
Epistle, saying thus: "Now I will come unto you when I shall have
passed through Macedonia: for I do pass through Macedonia." (1 Cor.
xvi. 5.) How is it then that he here says the contrary? He doth not say
the contrary: away with the thought. For it is contrary indeed to what
he wrote, but not contrary to what he wished.
Wherefore also here he said not, 'I wrote that I
would pass by you into Macedona; but, 'I was minded.' For though I did
not write on that wise,' he says, 'nevertheless I was greatly desirous,
and 'was minded,' even before, to have come unto you: so far was I from
wishing to be later than my promise that I would gladly have come
before it.' "That ye might have a second benefit(1)." What is, a second
benefit? 'That ye might have a double benefit, both that from my
writings, and that from my presence.' By "benefit" he here means
pleasure(2).
Ver. 16, 17. "And by you to pass into Macedonia, and
to come again from Macedonia unto you, and of you to be set forward on
my journey unto Judaea. When I therefore was thus(3) minded, did I show
fickleness?"
[3.] Here in what follows, he directly does away
with the charge arising out of his delay and absence. For what he says
is of this nature. "I was minded to come unto you." 'Wherefore then did
I not come? Is it as light-minded and changeable?' for this is, "did I
show fickleness?" By no means. But wherefore? "Because what things I
purpose, I purpose not according to the flesh." What is, "not according
to the flesh?" I purpose not 'carnally.'
Ver. 17. "That with me there should be the yea yea
and the nay nay."
But still even this is obscure. What is it then he
says? The carnal man, that is, he that is rivetted to the present
things and is continually occupied in them, and is without the sphere
of the Spirit's influence, has power to go every where, and to wander
whithersoever he will. But he that is the servant of the Spirit, and is
led, and led about by Him, cannot everywhere be lord of his own
purpose, having made it dependent upon the authority thence given; but
it so fares with him as if a trusty servant, whose motions are always
ruled by his lord's biddings and who has no power over himself nor is
able to rest even a little, should make some promise to his
fellow-servants, and then because his master would have it otherwise
should fail to perform his promise. This then is what he means by, "I
purpose not according to the flesh." I am not beyond the Spirit's
governance, nor have liberty to go where I will. For I am subject to
lordship and commands, the Comforter's, and by His decrees I am led,
and led about. For this cause I was unable to come, for it was not the
Spirit's will. As happened also frequently in the Acts; for when he had
purposed to come to one place, the Spirit bade him go to another. So
that it was not from lightness, that is, fickleness in me that I came
not, but that being subject to the Spirit I obeyed Him. Didst mark
again his accustomed logic?(4) That by which they thought to prove that
"he purposed according to the flesh," namely, the non-fulfilment of his
promise, he uses as the special proof that he purposed according to the
Spirit, and that the contrary had been purposing according to the
flesh. What then? saith one: was it not with the Spirit that he
promised what he did? By no means. For I have already said that Paul
did not foreknow every thing that was to happen or was expedient. And
it is for this reason that he says in the former Epistle, "that ye may
set me forward on my journey whithersoever I go;" (1 Cor. xvi. 6.)
entertaining this very fear that after he had said, 'into Judaea,' he
might be compelled to go elsewhither; but now when his intention had
been frustrated, he says it, "And of you be set forward on my journey
unto Judaea." So much as was of love, he states, namely, the coming to
them; but that which had no reference to them, his going, namely, from
them into Judaea, he doth not add definitely. When however he had been
proved wrong(5), he afterwards says here boldly, "toward Judaea." And
this too befel for good, lest any among them should conceive of them
(the Apostles, Acts xiv. 13.) more highly than they deserved. For if in
the face of these things they wished to sacrifice bulls to them. upon
what impiety would they not have driven, had they not given many
instances of human weakness? And why marvel if he knew not all things
that were to happen, seeing that ofttimes he even in prayers knoweth
not what is expedient.
"For," saith he "we know not what we should pray for
as we ought." And that he may not seem to be speaking modestly, he not
only saith this, but instances wherein he knew not in prayers what was
expedient. Wherein then was it? When he entreated to be delivered from
his trials, saying, "There was given to me a
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thorn in the flesh, a messenger of Satan to buffet me. Concerning this
thing I besought the Lord thrice. And he said unto me, My grace is
sufficient for thee: for My power is made perfect in weakness." (2 Cor.
xii. 7--9.) Seest thou how he knew not to ask what was expedient, and
so although he asked often he obtained not.
Ver. 18. "But as God is faithful, our word toward
you was(1) not yea and nay."
He skillfully overturns a rising objection. For one
might say, If after having promised, thou hast put off coming, and yea
is not yea, and nay nay, with thee, but what thou sayest now thou
unsayest afterwards, as thou didst in the case of this Journey: woe is
unto us, if all this were the case in the Preaching too. Now lest they
should have these thoughts and be troubled thereat, he says, "But as
God is faithful, our word toward you was not yea and nay." This, saith
he, was not the case in the Preaching, but only in our travels and
journeyings; whereas whatever things we have said in our preaching,
these abide steadfast and unmoveable, (for he calleth his preaching
here, "word.") Then he bringeth proof of this that cannot be gainsaid,
by referring all to God. What he saith is this; 'the promise of my
coming was my own and I gave that promise from myself: but the
preaching is not my own, nor of man, but of God, and what is of God it
is impossible should lie.' Whereupon also he said, "God is faithful,"
that is, "true." 'Mistrust not then what is from Him, for there is
nought of man in it.'
[4.] And seeing he had said "word," he adds what
follows to explain what kind of word he means. Of what kind then is it?
Ver. 19. "For the Son of God," saith he, "Who was
preached among you by us, even by me, and Silvanus, and Timothy, was
not yea and nay."
For on this account he brings before them the
company of the teachers also, as thence too giving credibility to the
testimony by those who taught, and not who heard it only. And yet they
were disciples; however in his modesty he counts them as in the rank of
teachers. But what is, "was not yea and nay?" I have never, he saith,
unsaid what before I said in the Preaching. My discourse to you was not
now this, now that. For this is not of faith, but of an erring mind.
"But in Him was the yea." That is, just as I said,
the word abideth unshaken and steadfast."
Ver. 20. "For how many soever be the promises of
God," in Him is the yea, and in Him the Amen, unto the glory of God by
us."
What is this, "how many soever the promises of God?"
The Preaching promised many things; and these many things they
proffered and preached. For they discoursed of being raised
again, and of being taken up, and of in corruption, and of those great
rewards and unspeakable goods. As to these promises then, he saith that
they abide immoveable, and in them is no yea and nay, that is, the
things spoken were not now true, and now false, as was the case about
my being with you, but always true. And first indeed he contends for
the articles(2) of the faith, and the word concerning Christ, saying,
"My word" and my preaching, "was not yea and nay;" next, for the
promises "for how many soever be the promises, of God, in Him is the
yea." But if the things He promised are sure and He will certainly give
them, much more is He Himself and the word concerning Him, sure, and it
can not be said that He is now, and now is not, but He "always" is, and
is the same. But what is, "In Him is the yea, and the Amen." He
signifies that which shall certainly be. For in Him, not in man, the
promises have their being and fulfilment. Fear not, therefore; for it
is not man so that thou shouldest mistrust; but it is God Who both said
and fulfilleth. "Unto the glory of God through us." What is, "unto
[His] glory through us?" He fulfilleth them by us, that is, and(3) by
His benefits towards us unto His glory; for this is "for the glory of
God." But if they be for the glory of God, they will certainly come to
pass. For His own glory He will not think little of, even did He think
little of our salvation. But as it is, He thinketh not little of our
salvation either, both because He loveth mankind exceedingly, and
because our salvation is bound up with His glory from these things
accruing. So that if the promises are for His glory, our salvation also
will certainly follow; to which also, in the Epistle to the Ephesians,
he reverteth continually, saying, "to the maintenance of His glory(4);"
(Eph. i. 14.) and every where he layeth down this, and shows the
necessity of this result. And in this regard he here saith, that His
promises lie not: for they not only save us, but also glorify Him.
Dwell not on this therefore that they were promised by us; and so
doubt. For they are not fulfilled by us, but by Him. Yea, and the
promises were by Him; for we spoke not to you our own words, but His.
Ver. 21, 22. "Now He which stablisheth us with you
in Christ, and anointed us, is God; Who also sealed us, and gave
us the earnest of the Spirit in our hearts." Again, from the past He
stablisheth the
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future. For if it is He that establisheth us in Christ; (i.e., who
suffereth us not to be shaken from the faith which is in Christ;) and
He that anointed us and gave the Spirit in our hearts, how shall He not
give us the future things?
For if He gave the principles and the foundations,
and the root and the fount, (to wit, the true knowledge of Him, the
partaking of the Spirit,) how shall He not give the things that come of
these: for if for the sake of these(1) those are given, much more will
he(2) supply those. And if to such as were enemies he gave these, much
more when now made friends will He "freely give" to them those.
Wherefore He said not simply "the Spirit," but named "earnest," that
from this thou mightest have a good hope of the whole as well. For did
He not purpose to give the whole, He would never have chosen to give
"the earnest" and to waste it without object or result. And observe
Paul's candor. For why need I say, saith he, that the truth of the
promises standeth not in us? The fact of your standing unwavering and
fixed is not in us, but this too is of God; "for" saith he, "He who
stablisheth us is God." It is not we who strengthen you: for even we
also need Him that stablisheth. So then let none imagine that the
Preaching is hazardous in us. He hath undertaken the whole, He cared
for the whole.
And what is, "anointed," and "sealed?" Gave the
Spirit by Whom He did both these things, making at once prophets and
priests and kings, for in old times these three sorts were anointed.
But we have now not one of these dignities, but all three preeminently.
For we are both to enjoy a kingdom and are made priests by offering our
bodies for a sacrifice, (for, saith he, "present your members(3) a
living sacrifice unto God;) and withal we are constituted prophets too:
for what things "eye hath not seen, nor ear heard," (1 Cor. ii. 9.)
these have been revealed unto us.
[5.] And in another way too we become kings: if we
have the mind to get dominion over our unruly thoughts, for that such
an one is a king and more than he who weareth the diadem, I will now
make plain to you. He hath many armies, but we again have thoughts
exceeding them in number; for it is impossible to number the infinite
multitude of the thoughts within us. Nor is their multitude all that
one is to consider, but also that in this multitude of thoughts, there
are many generals, and colonels, and captains, and archers, and
slingers. What else makes a king? His apparel? But this one too is
arrayed in a better and braver robe, which neither doth moth devour nor
age impair. A crown too he hath of curious workmanship(4), that of
glory, that of the tender mercies of God. For saith [the Psalmist],
"Bless the Lord, O my soul, that crowneth thee with pity and tender
mercies." (Ps. ciii. 2, 4.) Again, that of glory: "For thou hast
crowned him with glory and honor." (Ps. viii. 6.) And" with favor Thou
hast crowned us with a shield." (Ps. v. 12. LXX.) Again, that of grace:
"For thou shalt receive a crown of grace upon thy head." (Prov. i. 9.
LXX.) Seest thou this diadem of many wreaths, and surpassing the other
in grace. But let us institute anew and from the beginning a stricter
inquiry into the condition of these kings. That king hath dominion over
his guards, and issues orders to all, and all obey and serve him; but
here I show you greater authority. For the number here is as great or
even greater: it remains to inquire into their obedience. And bring me
not forth those that have ruled amiss(5), since I too bring those that
have been driven from their kingdom and murdered by their very body
guards. Let us then bring forth these instances, but seek for
those of either kind who have ordered well their kingdom. And do thou
put forward whom thou wilt. I oppose unto thee the patriarch against
all. For when he was commanded to sacrifice his son, consider how many
thoughts then rose up against him. Nevertheless, he brought all under
submission, and all trembled before him more than before a king his
guards; and with a look only he stilled them all and not one of them
dared so much as mutter; but down they bowed and as unto a king gave
place, one and all, though much exasperated and exceeding relentless.
For even the heads of spears raised upright by many soldiers are not as
fearful as were then those fearful thoughts, armed not with spears, but
what is harder(6) to deal with than many spears, the sympathy of
nature! Wherefore they had power to pierce his soul more than sharpened
spear point. For never spear could be so sharp as were the goads of
those thoughts, which, sharpened and upraised from beneath, from his
affections, were piercing through and through the mind of that
righteous man. For here there needs time and purpose and a stroke and
pain, and then death follows; but there, there needed none of these, so
much were the wounds speedier and acuter. But still though so many
thoughts were then in arms against him, there was a deep calm, and they
stood all in fair array; adorning rather than daunting him. See him at
least stretching out the knife, and set forth as many as thou
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wilt, kings, emperors, Caesars, yet shalt thou tell of nought like
this, have no like mien to point to, so noble, so worthy of the
heavens. For that righteous man erected a trophy at that movement over
the most arbitrary of tyrannies. For nothing is so tyrannical as
nature; and find ten thousand tyrannicides, one like this shalt thou
never show us. For it was the, triumph in that moment of an angel, not
a man. For consider. Nature was dashed to the ground with all her
weapons, with all her host: and he stood with outstretched hand,
grasping not a crown, but a knife more glorious than any crown, and the
throng of angels applauded, and God from heaven proclaimed him
conquerer.
For seeing that his citzenship was in heaven, thence
also he received that proclamation. (Phil. iii. 20.) What could be more
glorious than this? rather, what trophy could ever be equal to it? For
if on occasion of a wrestler's success, not a herald below but the king
above should have risen up and himself proclaimed the Olympic Victor,
would not this have seemed to him more glorious than the crown, and
have turned the gaze of the whole theatre upon him? When then no mortal
king, but God Himself, not in this theatre but in the theatre of the
universe, in the assembly of the angels, the archangels, proclaimeth
his name with uplifted voice shouting from heaven, tell me what place
shall we assign to this holy man?
[6.] But if you will, let us listen too to the voice
itself. What then was the voice? "Abraham, Abraham, lay not thy hand
upon Isaac, neither do thou any thing unto him. For now I know that
thou fearest God, and hast not spared thy son, thy well-beloved, for My
sake." (Gen. xxii. 11, 12.) What is this? He that knoweth all things
before they are, did He now know! And yet even to man the
Patriarch's(1) fear of God was evident: so many proofs had he given
that his heart was right toward God(2), as when He said to him, "Get
thee out of thy country, and from thy kindred;" (Gen. xii. 1.) when for
His sake and the honor due to Him he relinquished to his sister's son
his priority; when He delivered him out of so great perils; when He
bade him go into Egypt, and on his wife's being taken from him, he
repined not, and more instances besides; and as I said, from these
things even man would have learned the Patriarch's fear of God, much
more than God Who waiteth not for the acts to know the end. And how too
justified he him, if He knew not? For it is written, "Abraham believed,
and it was counted unto him for righteousness." (Gen. xv. 6. Rom. iv.
3.)
What then means this, "Now I know?" The Syriac hath,
"Now thou hast made known;" that is, to men. For I knew of old, even
before all those commandments. And why, to men even, "now?" for were
not those acts enough to prove his mind was right toward God? They were
enough indeed, but this one so much greater than them all that they
appear nothing beside it. As exalting then this good work and showing
its superiority to all, He so spake. For of things which exceed and
surpass all that went before, most men are wont to speak so: for
instance, if one receive from another a gift greater than any former
one, he often says, "Now I know that such an one loves me," not hereby
meaning that he knew not in the time past, but as intending to declare
what is now given to be greater than all. So also God, speaking after
the manner of men, saith, "Now I know," intending only to mark the
exceeding greatness of the exploit; not that He "then" came to know
either his fear or the greatness of it. For when He saith, "Come, let
Us go down and see," (Gen. xi. 7; xviii. 21.) He saith it not as
needing to go down, (for He both filleth all things and knoweth all
things certainly,) but to teach us not to give sentence lightly. And
when He saith, "The Lord looked down from Heaven:" (Ps. xiv. 2.) it
describeth His perfect knowledge by a metaphor taken from men. So also
here He saith, "Now I know," to declare this to be greater than all
which had preceded it. Of this itself too He furnisheth proof by
adding, "Because thou sparedst not thy son, thy well-beloved, for My
sake; He saith not "thy son" only, but yet more, "thy well-beloved."
For it was not nature only, but also parental fondness, which having
both by natural disposition and by the great goodness of his child, he
yet dared in him to spurn(3). And if about worthless children parents
are not easily indifferent, but mourn even for them; when it is his
son, his only-begotten, and his well-beloved, even Isaac, and the
father himself is on the point of immolating him; who can describe the
excessiveness of such philosophy? This exploit outshineth thousands of
diadems and crowns innumerable. For the wearer of that crown, both
death ofttimes assaileth and annoyeth, and before death, assaults of
circumstances without number; but this diadem shall no one have
strength to take from him that weareth it; no not even after death;
neither of his own household, nor of strangers. And let me point you
out the costliest stone in this diadem. For as a costly stone, so this
comes at the end and clasps it. What then is this? the words, "for My
sake?" for not herein is the marvel, that he spared not, but that it
was "for His sake."
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Oh! blessed right hand, of what a knife was it
accounted worthy? oh! wondrous knife, of what a right hand was it
accounted worthy? Oh! wondrous knife, for what a purpose was it
prepared? to what an office did it serve? to what a type did it
minister? How was it bloodied? how was it not bloodied? For I know not
what to say, so awful was that mystery. It touched not the neck of the
child, nor passed through the throat of that holy one: nor was
crimsoned with the blood of the righteous; rather it both touched, and
passed through, and was crimsoned, and was bathed in it, yet was not
bathed. Perchance I seem to you beside myself, uttering such
contradictions. For, in truth, I am beside myself, with the thought of
the wondrous deed of that righteous man; but I utter no contradictions.
For indeed the righteous man's hand thrust it in the throat of the lad,
but God's Hand suffered it not, so thrust, to be stained with blood of
the lad. For it was not Abraham alone that held it back, but God also:
and he by his purpose gave the stroke, God by His voice restrained it.
For the same voice both armed and disarmed(1) that right hand, which,
marshalled under God, as if under a leader, performed all things at His
beck, and all were ministered at His voice. For observe; He said,
"Slay," and straightway it was armed: He said, "Slay not," and
straightway it was disarmed: for every thing [before] had been fully
prepared.
And now God showed the soldier and general to the
whole world; this crowned victor to the theatre of the angels; this
priest, this king, crowned with that knife beyond a diadem, this
trophy-bearer, this champion, this conqueror without a fight. For as if
some general having a most valiant soldier, should use his
mastery of his weapons, his bearing, his ordered movements(2) to dismay
the adversary; so also God, by the purpose, the attitude, the bearing
only of that righteous man, dismayed and routed the common enemy of us
all, the Devil. For I deem that even he then shrunk away aghast. But if
any one say, 'And why did he not suffer that right hand to be bathed,
and then forthwith raise him up after being sacrificed?' Because God
might not accept such bloody offerings; such a table were that of
avenging demons. But here two things were displayed, both the loving
kindness of the Master, and the faithfulness of the servant. And
before, indeed, he went out from his country: but then he abandoned
even nature. Wherefore also he received his principal with usury: and
very reasonably. For he chose to lose the name of father, to show
himself a faithful servant. Wherefore he became not a father only, but
also a priest; and because for God's sake he gave up his own, therefore
also did God give him with these His own besides. When then enemies
devise mischief, He allows it to come even to the trial, and then works
miracles; as in the case of the furnace and the lions; (Dan. iii. and
vi.)but when Himself biddeth, readiness(3) attained, He stayeth His
bidding. What then, I ask, was wanting further in this noble deed? For
did Abraham foreknow what would happen? Did he bargain for the mercy of
God? For even though he were a prophet, yet the prophet knoweth not all
things. So the actual sacrifice afterwards was superfluous and unworthy
of God. And if it was fit he should learn that God was able to raise
from the dead, by the womb he had learnt this much more marvellously,
or rather he learnt it even before that proof, for he had faith.
[7.] Do not then only admire this righteous man, but
also imitate him, and when thou seest him amid so great uproar and
surge of waves sailing as in a calm, take thou in hand in like way the
helm of obedience and fortitude. For look, pray, not only at this that
he built up the altar and the wood; but remember too the voice of the
lad, and reflect what hosts like snow storms(4) assaulted him to dismay
him, when he heard the lad say, "My father, where is the lamb?" Bethink
thee how many thoughts were then stirred up armed not with iron, but
with darts of flame; and piercing into and cutting him through on every
side. If even now many, and those not parents, are broken down(5), and
would have wept, did they not know the end: and many, I see, do weep,
though they know it; what must it be thought he would feel, who begat,
who nurtured him, in old age had him, had him only, him such an one,
who sees, who hears him, and is presently about to slay him? What
intelligence in the words! What meekness in the question! Who then is
here at work? The Devil that he might set nature in a flame? God
forbid! but God, the more to prove the golden soul of the righteous
man. For when indeed the wife of Job speaks, a Devil is at work. For of
such sort the advice is. But this one uttereth nothing blasphemous, but
what is both very devout and thoughtful; and great the grace that
overspread the words, much the honey that dropped therefrom, flowing
from a calm and gentle soul. Even a heart of stone these words were
enough to soften. But they turned not aside, nay, shook not that
adamant. Nor said he, 'Why callest thou him father, who in a little
while will not be thy father, yea, who
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hath already lost that title of honor?' And why doth the lad ask the
question? Not of impertinence merely, not of curiosity, but as anxious
about what was proposed. For he reflected that had his father not meant
to make him a partner in what was done, he would not have left the
servants below, and taken him only with him. For this reason, too,
surely, it is that when they were alone, then he asks him, when none
heard what was said. So great was the judgment of the lad. Are ye not
all warmed towards him, both men and women? Doth not each one of you
mentally infold and kiss the child, and marvel at his judgment; and
venerate the piety which, when he was both bound and laid on the wood,
made him not be dismayed nor struggle nor accuse his father as mad; but
he was even bound and lifted up and laid upon it, and endured all in
silence, like a lamb, yea, rather like the common Lord of all. For of
Him he both imitated the gentleness, and kept to the type. For "He was
led like a lamb to the slaughter, and as a sheep dumb before his
shearer." (Is. liii. 7.) And yet Isaac spake; for his Lord spake also.
How dumb then? This meaneth, he spake nothing wilful or harsh, but all
was sweet and mild, and the words more than the silence manifested his
gentleness. For Christ also said, "If I have spoken evil, bear witness
of the evil; but if well, why smitest thou Me? "(John xviii. 23) and
manifested His gentleness more than if He had help His peace. And as
this one speaketh with his father from the altar, so too doth He from
the Cross, saying," Father, forgive them, for they know not what they
do." What then said the Patriarch? (ver. 8.) "God will provide Himself
a lamb for a burnt-offering, my son." Either uses the names of nature;
the former, father; the latter, son; and on either side arduous is the
war stirred up, and mighty the storm, and yet wreck no where: for
religion(1) triumphed over all. Then after he heard of God, he spoke no
further word nor was impertinently curious(2). Of such judgment was the
child even in the very bloom of youth. Seest thou the king, over how
many armies, in how many battles which beset him, he hath been
victorious? For the barbarians were not so fearful to the city of
Jerusalem when they assaulted her oftentimes, as were to this man the
thoughts on every side besieging him: but still he overcame all.
Wouldest thou see the priest also? The instance is at hand. For when
thou hast seen him with fire and a knife; and standing over an altar,
what doubtest thou after as to his priesthood? But if thou wouldest see
the sacrifice also, lo, here a twofold one. For he offered a son, he
offered also a ram, yea, more and above all, his own will. And with the
blood of the lamb he consecrated his right hand(3), with the sacrifice
of his son, his soul. Thus was he ordained a priest, by the blood
of his only-begotten, by the sacrifice of a lamb; for the priests also
were consecrated by the blood of the victims which were offered to God.
Wouldest thou see the prophet also? It is written, "Your father Abraham
rejoiced to see My day, and he saw it, and was glad." (Levit. viii.
John viii. 56.)
So also art thou thyself made king and priest and
prophet in the Layer; a king, having dashed to earth all the deeds of
wickedness and slain thy sins; a priest, in that thou offerest thyself
to God, having sacrificed thy body and being thyself slain also, "for
if we died with Him," saith he, ''we shall also live with Him;" (2 Tim.
ii. 11.) a prophet, knowing what shall be, and being inspired of
God(4), and sealed(5). For as upon soldiers a seal, so is also the
Spirit put upon the faithful. And if thou desert, thou art manifest [by
it] to all. For the Jews had circumcision for a seal, but we, the
earnest of the Spirit. Knowing then all this, and considering our high
estate, let us exhibit a life worthy of the grace(6), that we may
obtain also the kingdom to come; which may we all obtain through the
grace and love towards men of our Lord Jesus Christ, with Whom, to the
Father, together with the Holy Spirit, be glory, power, honor, now and
for ever, and world without end. Amen.
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HOMILY IV
2 Cor. i. 23.
But I call God for a witness upon my soul, that to spare you I forbare
to come unto Corinth.
WHAT sayest thou, O blessed Paul? To spare them thou
camest not to Corinth? Surely thou presentest us with something of a
contradiction. For a little above thou saidst that thou therefore
camest not, because thou purposest not according to the flesh nor art
thine own master, but art led about every where by the authority of the
Spirit, and didst set forth thine afflictions. But here thou sayest it
was thine own act that thou camest not, and not from the authority of
the Spirit; for he saith, "To spare you I forbare to come to Corinth."
What then is one to say? either, that this too was itself of the
Spirit, and that he himself wished to come but the Spirit suggested to
him not to do so, urging the motive of sparing them; or else, that he
is speaking of some other coming, and would signify that before he
wrote the former Epistle he was minded to come, and for love's sake
restrained himself lest he should find them yet unamended. Perhaps
also, after the second Epistle though the Spirit no longer forbade him
to go, he involuntarily stayed away for this reason. And this suspicion
is the more probable, that in the first instance the Spirit
forbade him: but afterwards upon his own conviction also that this was
more advisable, he stayed away.
And observe, I pray you, how he remembers again his
own custom, (which I shall never cease to observe,) of making what
seems against him tell in his favor. For since it was natural for them
to respect this and say, 'It was because thou hatedst us, thou wouldest
not come unto us,' he shows on the contrary, that the cause for which
he would not come was that he loved them.
What is the expression, "to spare you?" I heard, he
saith, that some among you had committed fornication; I would not
therefore come and make you sorry: for had I come, I must needs have
enquired into the matter, and prosecuted and punished, and exacted
justice from many. I judged it then better to be away and to give
opportunity for repentance, than to be with you and to prosecute, and
be still more incensed. For towards the end of this Epistle he hath
plainly declared it, saying, "I fear lest when I come, my God should
humble me before you, and that I should mourn for many of them that
have sinned heretofore, and repented not of the lasciviousness and
uncleanness(1) which they committed." (2 Cor. xii. 20, 21.) This
therefore here also he intimates, and he saith it indeed as in his own
defence; yet rebuketh(2) them most severely and putteth them in fear;
for he implied that they were open to punishment, and will also have
somewhat to suffer, unless they be quickly reformed. And he says the
same thing again at the end of the Epistle thus; "If I come again, I
will not spare." (2 Cor. xiii. 2.) Only there he says it more plainly:
but here, as it was the proem, he does not say it so but in a
repressed(3) tone; nor is he content even with this, but he softens it
down, applying a corrective. For seeing the expression was that of one
asserting great authority, (for a man spares those whom he has also
power to punish,) in order to relieve it, and draw a shade over what
seems harsh, he saith,
Ver. 24. "Not for that we have lordship over your
faith."
That is, I did not therefore say, "To spare you I
came not," as lording it over you. Again, he said not you, but "your
faith," which was at once gentler and truer. For him that hath no mind
to believe, who hath power to compel?
"But are helpers of your joy."
For since, saith he, your joy is ours, I came not,
that I might not plunge you into sorrow and increase my own
despondency; but I stayed away that ye being reformed by the threat
might be made glad. For we do every thing in order to your joy, and
give diligence in this behalf, because we are ourselves partakers of
it. "For by faith ye stand."
Behold him again speaking repressedly. For he was
afraid to rebuke them again; since he had handled them severely in the
former Epistle, and they had made some reformation. And if, now that
they were reformed, they again re-
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ceived the same reproof, this was likely to throw them back. Whence
this Epistle is much gentler than the former.
Chap. ii. 1. "But I determined(1) for myself that I
would not come again to you with sorrow."
The expression "again" proves that he had already
been made sorry from thence, and whilst he seems to be speaking in his
own defence he covertly rebukes them. Now if they had both already made
him sorry and were about again to make him sorry, consider how great
the displeasure was likely to be. But he saith not thus, 'Ye made me
sorry,' but turns the expression differently yet implying the very same
thing thus, 'For this cause I came not that I might not make you
sorry:' which has the same force as what I said, but is more palatable.
[2.] Ver. 2. "For if I make you sorry, who then is
he that maketh me glad, but he that is made sorry by me?"
What is this consequence? A very just one indeed.
For observe, I would not, he saith, come unto you, lest I should
increase your sorrow, rebuking, showing anger and disgust. Then seeing
that even this was strong and implied accusation that they so lived as
to make Paul sorry, he applies a corrective in the words, "For if I
make you sorry, who then is he that maketh me glad, but he that is made
sorry by me?"
What he saith is of this kind. 'Even though I were
to be in sorrow, being compelled to rebuke you and to see you sorry,
still nevertheless this very thing would have made me glad. For this is
a proof of the greatest love, that you hold me in such esteem as to be
hurt at my being displeased with you.'
Behold too his prudence. Their doing what all
disciples do, namely, smarting and feeling it when rebuked, he produces
as an instance of their gratifying him; for, saith he, 'No man maketh
me so glad as he that giveth heed to my words, and is sorry when he
seeth me angry.'
Yet what followed naturally(2) was to say, 'For if I
make you sorry, who then is he that can make you glad?' But he doth not
say this, but turns his speech back again, dealing tenderly with them,
and says, 'Though I make you sorry, even herein ye bestow on me a very
great favor in that ye are hurt at what I say.'
Ver. 3. "And I wrote this very thing unto you."
What? That for this cause I came not, to spare you.
When wrote he? In the former Epistle when he said, "I do not wish to
see you now by the way?" (1 Cor. xvi. 7.) I think not; but in this
Epistle when he said, "Lest when I come again, my God should humble me
before you." (2 Cor. xii. 21.) I have written then towards the end this
same, saith he, "lest when I come, my God will humble me, and I should
mourn for many of them that have sinned heretofore."
But why didst thou write? "Lest when I came I should
have sorrow from them of whom I ought to rejoice, having confidence in
you all, that my joy is the joy of you all?" For whereas he said he was
made glad by their sorrow, and this was too arrogant and harsh, again
he gave it a different turn and softened it by what he subjoined. For,
he saith, I therefore wrote unto you before, that I might not with
anguish find you unreformed; and I said this, "lest I should have
sorrow," out of regard not to my own interest but yours. For I know
that if ye see me rejoicing ye rejoice, and if ye behold me sad ye are
sad. Observe therefore again the connection of what he said; for so his
words will be more easy to understand. I came not, he says, lest I
should cause you sorrow when finding you unreformed. And this I did,
not studying my own advantage, but yours. For as to myself, when ye are
made sorry I receive no little pleasure, seeing that you care so much
about me as to be sorry and distressed at my being displeased. "For who
is he that maketh me glad, but he that is made sorry by me." However,
though it be so with myself, yet because I study your advantage, I
wrote this same thing to you that I might not be made sorry, herein
also again studying not my advantage, but yours; for I know, that were
ye to see me sad, ye also would be sorry; as also ye are glad when ye
see me rejoicing. Observe now his prudence. He said, I came not, that I
might not make you sorry; although, saith be, this makes me glad. Then,
lest he should seem to take pleasure in their pain, he saith, In this
respect I am glad inasmuch as I make you feel, for in another respect I
am sorry in that I am compelled to make those sorry who love me so
much, not only by this rebuke, but also by being myself in sorrow and
by this means causing you fresh sorrow.
But observe how he puts this so as to mingle praise;
saying, "from them of whom I ought to rejoice," for these are the words
of one testifying kindred and much tender affection; as if one were
speaking of sons on whom he had bestowed many benefits and for whom he
had toiled. If then for this I write and come not; it is with weighty
meaning(3) I come not, and not because I feel hate or aversion, but
rather exceeding love.
[3.] Next, whereas he said, he that makes me sorry
makes me glad; lest they should say 'this then is what thou studiest,
that thou mightest
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be made glad and mightest exhibit to all the extent of thy power;' he
added,
Ver. 4. "For out of much affliction and anguish of
heart I wrote unto you with many tears, not that ye should be made
sorry, but that ye might know the love which I have more abundantly
unto you."
What more tenderly affectioned than this man's
spirit is? for he showeth himself to have been not less pained than
they who had sinned, but even much more. For he saith not "out of
affliction" merely, but "out of much," nor "with tears," but "with many
tears" and "anguish of heart," that is, I was suffocated, I was choked
with despondency; and when I could no longer endure the cloud of
despondency," I wrote unto you: not that ye should be grieved, but that
ye might know the love," saith he, "which I have more abundantly unto
you." And yet what naturally followed was to say, not that ye might be
grieved, but that ye might be corrected: (for indeed with this purpose
he wrote.) This however he doth not say, but, (more to sweeten his
words, and win them to a greater affection,) he puts this for it,
showing that he doth all from love. And he saith not simply "the love,"
but "which I have more abundantly unto you." For hereby also he desires
to win them, by showing that he loveth them more than all and feels
towards them as to chosen disciples. Whence he saith, "Even if I be not
an Apostle unto others, yet at least I am to you;" (1 Cor. ix. 2.) and,
"Though ye have many(1) tutors, yet have ye not many fathers; "(1 Cor.
iv. 15.) and again, "By the grace of God we behaved ourselves in the
world, and more abundantly to you ward;" (2 Cor. i. 12.) and farther
on, "Though the more abundantly I love you, the less I be loved;" and
here "Which I have more abundantly unto you;" (2 Cor. xii. 15.) So that
if my words were full of anger, yet out of much love and sadness was
the anger; and whilst writing the Epistle, I suffered, I was pained,
not because ye had sinned only, but also because I was compelled to
make you sorry. And this itself was out of love. Just as a father whose
legitimate(2) son is afflicted with a gangrene, being compelled to use
the knife and cautery, is pained on both accounts, that he is
diseased and that he is compelled to use the knife to him. So
that what ye consider a sign of hating you was indeed a sign of
excessive love. And if to have made you sorry was out of love,
much more my gladness at that sorrow.
[4.] Having made this defence of himself, (for he
frequently defends himself, without being ashamed; for if God
doth so, saying, "O My people, what have I done unto thee?" (Mic. vi.
3.) much more might Paul,) having, I say, made this defence of himself,
and being now about to pass on to the plea for him who had committed
fornication, in order that they might not be distracted as at receiving
contradictory commands, nor take to cavilling because he it was who
both then was angry and was now commanding to forgive him, see how he
provided(3) for this beforehand, both by what he has said and
what he is going to say. For what saith he?
Ver. 5. "But if any hath caused sorrow, he hath
caused sorrow not to me."
Having first praised them as feeling joy and
sorrow for the same things as himself, he then strikes into the subject
of this person, having said first, "my joy is the joy of you all." But
if my joy is the joy of you all, need is that you should also now feel
pleasure with me, as ye then were pained with me: for both in that ye
were made sorry, ye made me glad; and now in that ye rejoice, (if as I
suppose ye shall feel pleasure,) ye will do the same. He said not, my
sorrow is the sorrow of you all; but having established this in the
rest of what he said, he has now put forward that only which he most
desired, namely, the joy: saying, my joy is the joy of you all. Then,
he makes mention also of the former matter, saying,
"But if any hath caused sorrow he hath caused sorrow
not to me, but in part (that I press not too heavily) to you all."
I know, he saith, that ye shared in my anger and
indignation against him that had committed fornication, and that what
had taken place grieved in part all of you. And therefore said I "in
part," not as though ye were less hurt than I, but that I might not
weigh down him that had committed fornication. He did not then grieve
me only but you also equally, even though to spare him I said, "in
part." Seest thou how at once he moderated their anger, by declaring
that they shared also in his indignation.
Ver. 6. "Sufficient to such a one is this punishment
which was inflicted by the many"
And he saith not "to him that hath committed
fornication," but here again "to such a one," as also in the former
Epistle. Not however for the same reason; but there out of shame, here
out of mercy. Wherefore he no where subsequently so much as mentions
the crime; for it was time now to excuse.
Ver. 7. "So that contrariwise ye should rather
forgive him and comfort him, lest by any means such a one should be
swallowed up with his overmuch sorrow."
He bids them not only take off the censure:
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but, besides, restores him to his former estate; for if one let go him
that hath been scourged and heal him not, he hath done nothing. And see
how him too he keeps down lest he should be rendered worse by the
forgiveness. For though he had both confessed and repented, he makes it
manifest that he obtaineth remission not so much by his penitence as by
this free gift. Wherefore he saith, "to forgive(1) him and to comfort
him," and what follows again makes the same thing plain. 'For' saith
he, 'it is not because he is worthy, not because he has shown
sufficient penitence; but because he is weak, it is for this I
request(2) it.' Whence also he added, "lest by any means such a one
should be swallowed up with overmuch sorrow." And this is both as
testifying to his deep repentance and as not allowing him to fall into
despair (3).
But what means this, "swallowed up?" Either doing as
Judas did, or even in living becoming worse. For, saith he, if he
should rush away from longer enduring the anguish of this lengthened
censure, perchance also despairing he will either come to hang himself,
or fall into greater crimes afterwards. One ought then to take steps
beforehand(4), lest the sore become too hard to deal with; and lest
what we have well done we lose by want of moderation.
Now this he said, (as I have already observed,) both
to keep him low, and to teach him not to be over-listless after this
restoration. For, not as one who has washed all quite away; but as
fearing lest he should work aught of deeper mischief, I have received
him, he saith. Whence we learn that we must determine the penance, not
only by the nature of the sins, but by the disposition and habit of
them that sin. As the Apostle did in that instance. For he feared his
weakness, and therefore said, "lest he be swallowed up,"as though by a
wild beast, by a storm, by a billow.
Ver. 8. "Wherefore I beseech you."
He no longer commands but beseeches, not as a
teacher but as an equal; and having seated them on the judgment seat he
placed himself in the rank of an advocate; for having succeeded in his
object, for joy he adopts without restraint the tone of supplication.
And what can it be that thou beseechest? Tell me.
"To confirm your love toward him."
That is, 'make it strong,' not simply have
intercourse with him, nor any how. Herein, again, he bears testimony to
their virtue as very great; since they who were so friendly and so
applauded him as even to be puffed up, were so estranged that Paul
takes such pains to make them confirm their love towards him. Herein is
excellence of disciples, herein excellence of teachers; that they
should so obey the rein, he so manage their motions(1). If this were so
even now, they who sin would not have transgressed senselessly. For one
ought neither to love carelessly, nor to be estranged without some
reason.
[5.] Ver. 9. "For to this end also did I write to
you(2), that I might know the proof of you, whether ye are obedient in
all things;" I not only in cutting off but also in reuniting. Seest
thou how here again he brings the danger to their doors. For as when he
sinned, he alarmed their minds, except they should cut him off, saying,
"A little leaven leaventh the whole lump," (1 Cor. v, 6.) and several
other things; so here too again he confronts them with the fear of
disobedience, as good as saying, 'As then ye had to consult not for
him, but for yourselves too, so now must ye not less for yourselves
than for him; lest ye seem to be of such as love contention and have
not human sensibilities, and not to be in all things obedient. And
hence he saith, "For to this end also did I write to you, that I might
know the proof of you, whether ye are obedient in all things."
For the former instance might have seemed to proceed
even of envy and malice, but this shows very especially the obedience
to be pure, and whether ye are apt unto loving kindness. For this is
the test of right minded disciples; if they obey not only when ordered
to do certain things, but when the contrary also. Therefore he said,
"in all things," showing that if they disobey, they disgrace not him a
so much as themselves, earning the character of lovers of contention;
and he doth this that hence also he may drive them to obey. Whence also
he saith, "For to this end did I write to you;" and yet he wrote not
for this end, but he saith so in order to win them. For the leading
object was the salvation of that person. But where it does no harm, he
also gratifies them. And by saying, "In all things," he again praises
them, recalling to memory and bringing forth to view their former
obedience.
Ver. 10. "To whom ye forgive any thing, I forgive
also."
Seest thou how again he assigns the second part to
himself, showing them as beginning, himself following. This is the way
to soften an exasperated, to compose a contentious spirit. Then lest he
should make them careless, as though they were arbiters, and they
should refuse forgiveness; he again constrains them
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unto this, saying, that himself also had forgiven him.
"For what I also have forgiven, if I have
forgiven any thing, for your sakes have I forgiven it." For, this very
thing I have done for your sakes, he saith. And as when he
commanded them to cut him off, he left not with them the power to
forgive, saying, "I have judged already to deliver such an one unto
Satan," (1 Cor. v. 3, 5.) and again made them partners in his decision
saying, "ye being gathered together to deliver him," (ib. 4, 5.)
(thereby securing two most important things, viz., that the sentence
should be passed; yet not without their consent, lest herein he might
seem to hurt them;) and neither himself alone pronounces it, lest they
should consider him self-willed, and themselves to be overlooked, nor
yet leaves all to them, lest when possessed of the power they should
deal treacherously with the offender by unseasonably forgiving him: so
also doth he here, saying, 'I have already forgiven, who in the former
Epistle had already judged.' Then lest they should be hurt, as though
overlooked, he adds, "for your sakes." What then? did he for men's sake
pardon? No; for on this account he added, "In the person of Christ."
What is "in the person of Christ?" Either he means
according to [the will of] God, or unto the glory of Christ.(1)
Ver. 11. "That no advantage may be gained over us by
Satan: for we are not ignorant of his devices."
Seest thou how he both committeth the power to them
and again taketh away that by that he may soften them, by this
eradicate their self will. But this is not all that he provides for by
this, but shows also that should they be disobedient the harm would
reach to all, just as he did at the outset also. For then too he said,
"A little leaven leaveneth the whole lump." (1 Cor. v. 6.) And here
again, "Lest Satan should get an advantage of us." And throughout, he
maketh this forgiveness the joint act of himself and them. Consider it
from the first. "But if any," saith he, "have caused sorrow he hath
caused sorrow not to me, but in part (that I press not too heavily) to
you all." Then again, "Sufficient to such a one is this punishment
which was" inflicted by the "many." This is his own decision and
opinion. He rested not however with this decision, but again makes them
partners saying, "So that contrariwise ye should rather forgive" him
"and comfort" him. "Wherefore I beseech you to confirm your love
towards him." Having thus again made the whole their act, he passes to
his own authority, saying, "For to this end did I write unto you, that
I might know the proof of you, whether ye are obedient in all things."
Then, again, he makes the favor theirs, saying, "To whom ye forgive
anything." Then, his own, "I" forgive "also:" saying, "if I have
forgiven anything, it is for your sakes." Then both theirs and his,
"For," saith he, "if I have forgiven any thing, for your sakes forgave
I it in the person of Christ," either [that is] for the glory of
Christ, or as though Christ commanding this also, which was most
effectual to prevail with them. For after this they would have feared
not to grant that which tended to His glory and which He willed. Then
again he signifieth the common harm should they disobey, when he saith,
"Lest Satan should get an advantage of us;" well naming it, getting
advantage. For he no more takes his own, but violently seizeth ours,
for he(2) is reformed(3). And tell me not that this one only becomes
the wild beast's prey, but consider this also, that the number of the
herd is diminished, and now especially when it might recover what it
had lost. "For we are not ignorant of his devices," That he destroys
even under the show of piety. For not only by leading into fornication
can he destroy, but even by the contrary, the unmeasured sorrow
following on the repentance for it. When then besides his own he taketh
ours too, when both by bidding to sin, he destroys; and when we bid
repent, violently seizeth; how is not this case getting "advantage(4)
?" For he is not content with striking down by sin, but even by
repentance he doth this except we be vigilant. Wherefore also with
reason did he call it getting advantage, when he even conquereth our
own weapons. For to take by sin is his proper work; by repentance,
however, is no more his; for ours, not his, is that weapon. When then
even by this he is able to take, think how disgraceful the defeat, how
he will laugh at and run us down as weak and pitiful, if he is to
subdue us with our own weapons. For it were matter for exceeding scorn
and of the last disgrace, that he should inflict wounds on us through
our own remedies. Therefore he said, "for we are not
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ignorant of his devices," exposing his versatility, his craftiness, his
evil devices, his malice, his capacity to injure under a show of piety.
[6.] These things then having in mind, let us too
never despise any one; nor ever, though we fall into sin, despair; on
the other hand, again, let us not be easy-minded afterwards, but, when
we transgress, afflict our minds and not merely give vent to words. For
I know many who say indeed that they bewail their sins, but do nothing
of account. They fast and wear rough garments; but after money are more
eager than hucksters, are more the prey of anger than wild beasts, and
take more pleasure in detraction than others do in commendations. These
things are not repentance, these things are the semblance and shadow
only of repentance, not repentance itself. Wherefore in the case of
these persons too it is well to say, Take heed "lest Satan should get
an advantage of us, for we are not ignorant of his devices;" for some
he destroys through sins, others through repentance; but these in yet
another way, by suffering them to gain no fruit from repentance. For
when he found not how he might destroy them by direct [attack,] he came
another road, heightening their toils, whilst robbing them of the
fruits, and persuading them, as if they had successfully accomplished
all they had to do, therefore to be neglectful of what remains.
That we may not then fruitlessly afflict ourselves,
let us address a few words to women of this character; for to women
this disorder especially belongs. Praiseworthy indeed is even that
which now ye do, your fasting and lying on the ground and ashes; but
except the rest be added, these are of no avail. God hath showed how He
remitteth sins. Why then forsaking that path, do ye carve another for
yourselves. In old time the Ninevites sinned, and they did the things
which ye too now are doing. Let us see however what it was that availed
them. For as in the case of the sick, physicians apply many remedies;
howbeit the man of understanding regardeth not that the sick person has
tried this and that, but what was of service to him; such must be
also our inquiry here. What then was it that availed those barbarians?
They applied fasting unto the wounds, yea applied extreme fasting,
lying on the ground too, putting on of sackcloth, and ashes, and
lamentations; they applied also a change of life. Let us then see which
of these things made them whole. And whence, saith one, shall we know?
If we come to the Physician, if we ask Him: for He will not hide it
from us, but will even eagerly disclose it. Rather that none may be
ignorant, nor need to ask, He hath even set down in writing the
medicine that restored them. What then is this? "God," saith He, "saw
that they turned every one from his evil way, and He repented of the
evil that He had said He would do unto them." (Jonah iii. 10.) He said
not, He saw [their] fasting and sackcloth and ashes. And I say not this
to overturn fasting, (God forbid!) but to exhort you that with fasting
ye do that which is better than fasting, the abstaining from all evil.
David also sinned. (2 Sam. xii. 17. &c.) Let us see then how he too
repented. Three days he sat on ashes. But this he did not for the sin's
sake, but for the child's, being as yet stupefied with that affliction.
But the sin by other means did he wipe away, by humbleness, contrition
of heart, compunction of soul, by falling into the like no more, by
remembering it always, by bearing thankfully every thing that befalls
him, by sparing those that grieve him, by forbearing to requite those
who conspire against him; yea, even preventing those who desire to do
this. For instance, when Shimei was bespattering him with reproaches
without number (2 Sam. xvi. 5, 9.) and the captain who was with him was
greatly indignant, he said, "Let him curse me, for the Lord hath bidden
him:" for he had a contrite and humbled heart, and it was this
especially which wiped away his sins. For this is confession, this is
repentance. But if whilst we fast we are proud, we have been not only
nothing profited but even injured.
[7.] Humble then thine heart, thou too, that thou
mayest draw God unto thee. "For the Lord is nigh unto them that are of
a contrite heart." (Ps. xxxiii. 19.) Seest thou not in the gorgeous
houses those who are in disgrace; how they answer not again when even
the lower servants insult them, but put up with it because of the
disgrace with which their fault hath surrounded them? So do thou too:
and if any one revile thee, wax not fierce, but groan, not for the
insult, but for that sin which cast thee into disgrace. Groan when thou
hast sinned, not because thou art to be punished, (for this is
nothing,) but because thou hast offended thy Master, one so gentle, one
so kind, one that so loveth thee and longeth for thy salvation as to
have given even His Son for thee. For this groan, and do this
continually: for this is confession. Be not to-day cheerful, to-morrow
of a sad countenance, then again cheerful; but continue ever in
mourning and self contrition. For, "Blessed," saith he, "are they that
mourn," that is, that do this perpetually. Continue then to do this
perpetually, and to take heed to thyself, and to afflict thine heart;
as one who had lost a beloved son might mourn. "Rend," saith he, "your
hearts, and not your garments." (Joel ii. 13.) That which is rent will
not lift itself on high; that which hath been broken cannot rise up
again. Hence one saith, "Rend," and another, "a broken and a con-
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trite heart God will not despise." (Ps. li. 17.) Yea, though thou be
wise, or wealthy, or a ruler, rend thine heart. Suffer it not to have
high thoughts nor to be inflated. For that which is rent is not
inflated, and even if there be something to make it rise, from being
rent it cannot retain the inflation. So also do thou be humble-minded.
Consider that the publican was justified by one word, although that was
not humiliation, but a true confession. Now if this hath power so
great, how much more humiliation. Remit offences to those who have
transgressed against thee, for this too remitteth sins. And concerning
the former He saith, "I saw that he went sorrowful, and I healed his
ways ;" (Is. lvii. 17. 18. LXX.) and in Ahab's case, this appeased the
wrath of God: (1 Kings xxi. 29) concerning the latter, "Remit, and it
shall be remitted unto you." There is also again another way which
bringeth us this medicine; condemning what we have done amiss; for,
"Declare thou first thy transgressions, that thou mayest be justified."
(Is. xliii. 26. LXX.) And for one in afflictions to give thanks looseth
his sins; and almsgiving, which is greater than all.
Reckon up therefore the medicines which heal thy
wounds, and apply all unremittingly(1) , humbleness, confession,
forgetting wrongs, giving thanks in afflictions, showing mercy both in
alms and actions, persevering in prayer. So did the widow propitiate
the cruel and unyielding judge. And if she the unjust, much mere thou
the gentle. There is yet another way along with these, defending the
oppressed; "for," He saith, "judge the fatherless, and plead for the
widow; and come, and let us reason together, and though your sins be as
scarlet, I will make them white as snow." (Is. i. 17, 18.) What excuse
then can we deserve if with so many ways leading us up to heaven,
and so many medicines to heal our wounds, even after the Layer we
continue where we were. Let us then not only continue so, but let those
indeed who have never yet fallen abide in their proper loveliness; yea,
rather let them cultivate it more and more, (for these good works,
where they find not sins, make the beauty greater:) and let us who in
many things have done amiss, in order to the correction of our sins use
the means mentioned: that we may stand at the tribunal of Christ with
much boldness, whereunto may all we at in through the grace and love
towards men of or Lord Jesus Christ, with Whom to the Father,
together with the Holy Spirit, be glory, on power, and honor, now and
ever, world without end. Amen.
HOMILY V.
2 Cor. ii. 12, 13.
Now when I came to Troas for the gospel of Christ, and when a door was
opened unto me in the Lord, I had no relief for my spirit, because I
found not Titus my brother.
THESE words seem on the one hand to be unworthy of
Paul, if because of a brother's absence he threw away so great an
opportunity of saving; and on the other, to hang apart from the
context. What then? Will ye that we should first prove that they hang
upon the context, or, that he hath said nothing unworthy of himself? As
I think, the second(2), for so the other point also will be easier and
clearer.
How then do these (words) hang upon those before
them? Let us recall to mind what those were, and so we shall perceive
this. What then were those before? What he said at the beginning. "I
would not have you," saith he, "ignorant concerning our affliction
which befell us in Asia, that we were weighed down exceedingly, beyond
our power." (2 Cor. i. 8.) Now having shown the manner of his
deliverance, and inserted the intermediate matter, he is of necessity
led to teach them again that in yet another way he had been afflicted.
How, and in what way? In not finding Titus. (vii. 6; viii. 6, 16, 22,
23, xii. 18.) Fearful indeed, and enough to prostrate the soul, is it
even to endure trials; but when there is none to comfort and that can
help to bear the burden, the tempest becometh greater. Now Titus is he,
whom further on he speaks of as having come to him from them, and of
whom he runs through many and great praises, and whom he said he had
sent. With the view then of showing that in this point also he had been
afflicted for their sakes, he said these things.
That the words then in question hang on what went
before is from all this plain. And I will
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attempt to prove also that they are not unworthy of Paul. For He doth
not say that the absence of Titus impeded the salvation of those who
were about to come over, nor yet that he neglected those that believed
on this account, but that he had no relief, that is, 'I was afflicted,
I was distressed for the absence of my brother; 'showing how great a
matter a brother's absence is; and therefore he departed thence. But
what means, "when I came to Troas, for the Gospel?" he saith not simply
'I arrived," but 'so as to preach.' But still, though I had both come
for that and found very much to do, (for "a door was opened unto me in
the Lord,") I had, saith he, "no relief," not that for this he impeded
the work. How then saith he,
Ver. 13. "Taking my leave of them, I went from
thence?"
That is, 'I spent no longer time, being straitened
and distressed.' And perhaps the work was even impeded by his absence.
And this was no light consolation to them too. For if when a door was
opened there, and for this purpose he had come; yet because he found
not the brother, he quickly started away; much more, he saith, ought ye
to make allowance for the compulsion of those affairs which lead us and
lead us about everywhere, and suffer us not according as we desire
either to journey, or to tarry longer amongst those with whom we may
wish to remain. Whence also he proceeds in this place again to refer
his journeyings to God, as he did above to the Spirit, saying,
Ver. 14. "But thanks be to God, which always causeth
us to triumph in Christ, and maketh manifest through us the savor of
His knowledge in every place."
For that he may not seem as though in sorrow to be
lamenting these things, he sendeth up thanks to God. Now what he saith
is this: 'Every where is trouble, every where straitness. I came into
Asia, I was burdened beyond strength. I came to Troas, I found not the
brother. I came not to you; this too bred in me no slight, yea rather,
exceeding great dejection, both because many among you had sinned, and
because on this account I see you not. For, "To spare you," he saith,
"I came not as yet unto Corinth." That then he may not seem to be
complaining in so speaking, he adds, 'We not only do not grieve in
these afflictions, but we even rejoice; and, what is still greater, not
for the sake of the rewards to come only, but those too even which are
present. For even here we are by these things made glorious and
conspicuous. So far then are we from lamenting, that we even call the
thing a triumph(1); and glory in what happeneth.' For which cause also
he said, "Now thanks be unto God, Which always causeth us to triumph,"
that is, 'Who maketh us renowned unto all. For what seemeth to be
matter of disgrace, being persecuted from every quarter, this appeareth
to us to be matter of very great honor.' Wherefore he said not, "Which
maketh us seen of all," but, "Which causeth us to triumph:" showing
that these persecutions set up a series(2) of trophies against the
devil in every part of the world. Then having mentioned along with the
author, the subject also of the triumph, he thereby also raiseth up the
hearer. 'For not only are we made to triumph by God, but also "in
Christ;'" that is, on account of Christ and the Gospel. 'For seeing it
behooveth to triumph, all need is that we also who carry the trophy are
seen of all, because we bear Him. For this reason we become observed
and conspicuous.'
[2.] Ver. 14. "And which maketh manifest through us
the savor of His knowledge in every place."
He said above, "Which always causeth us to triumph."
Here he saith "in every place," showing that every place and every time
is full of the Apostles' labors. And he uses yet another metaphor, that
of the sweet savor. For 'like as those who bear ointment, so are we,'
saith he, 'manifest to all'; calling the knowledge a very precious
ointment. Moreover, he said not, 'the knowledge;' but "the savor of the
knowledge;" for such is the nature of the present knowledge, not very
clear nor uncovered. Whence also he said in the former Epistle, "For
now we see in a mirror darkly." (1 Cor. xiii. 12.) And here he calls
that which is such a "savor." Now he that perceiveth the savor knoweth
that there is ointment lying somewhere; but of what nature it is he
knows not yet, unless he happens before to have seen it. 'So also we.
That God is, we know, but what in substance we know not yet. We are
then, as it were, a Royal censer, breathing whithersoever we go of the
heavenly ointment and the spiritual sweet savor.' Now he said this, at
once both to set forth the power of the Preaching, in that by the very
designs formed against them, they shine more than those who prosecute
'them and who cause the whole world to know both their trophies and
their sweet savor: and to exhort them in regard to their afflictions
and trials to bear all nobly, seeing that even before the Recompense
they reap this glory inexpressible.
Ver. 15. " For we are a sweet savor of Christ
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unto God, in them that are saved and in them that perish."
Whether, saith he, one be saved or be lost, the
Gospel continues to have its proper virtue: and as the light, although
it blindeth the weakly, is still light, though causing blindness; and
as honey, though it be bitter to those who are diseased, is in its
nature sweet; so also is the Gospel of sweet savor, even though some
should be lost who believe it not. For not It, but their own
perverseness, worketh the perdition. And by this most of all is its
sweet savor manifested, by which the corrupt and vicious perish; so
that not only by the salvation of the good, but also by the perdition
of the wicked is its excellence declared. Since both the sun, for this
reason most especially that he is exceeding bright, doth wound the eyes
of the weak: and the Saviour is "for the fall and rising again of
many," (Luke ii. 34. ) but still He continueth to be a Saviour, though
ten thousand fall; and His coming brought a sorer punishment upon them
that believe not, but still it continueth to be full: of healing(1) .
Whence also he saith, "We are unto God a sweet savor;" that is, 'even
though some be lost we continue to be that which we are.' Moreover he
said not simply "a sweet savor," but "unto God." And when we are a
sweet savor unto God, and He decreeth these things, who shall
henceforth gainsay?
The expression also, "sweet savor of Christ,"
appears to me to admit of a double interpretation: for he means either
that in dying they offered themselves a sacrifice: or that they were a
sweet savor of the death of Christ, as if one should say, this incense
is a sweet savor of this victim. The expression then, sweet savor,
either signifieth this, or, as I first said, that they are daily
sacrificed for Christ's sake.(2)
[3.] Seest thou to what a height he hath advanced
the trials, terming them a triumph and a sweet savor and a sacrifice
offered unto God. Then, whereas he said, "we are a sweet savor, even in
them that perish," lest thou shouldest think that these too are
acceptable, he added,
Ver. 16. "To the one a savor from death unto death,
to the other a savor from life unto life."
For this sweet savor some so receive that they are
saved, others so that they perish. So that should any one be lost, the
fault is from hismelf: for both ointment is said to suffoctae swine,
and light (as I before observed,)to blind the weak. And such is the
nature of good things; they not only correct what is akin to them, but
also destroy the opposite: and in this way is their power most
displayed. For so both fire, not only when it giveth light and when it
purifieth gold, but even when it consumeth thorns, doth very greatly
display its proper power, and so show itself to be fire: and Christ too
herein also doth discover His own majesty when He "shall consume"
Antichrist "with the breath of His mouth, and bring him to nought with
the manifestation of His coming." (2 Thess. ii. 8. )
"And who is sufficient for these things?"
Seeing he had uttered great things, that 'we are a
sacrifice of Christ and a sweet savor, and are every where made to
triumph,' he again useth moderation, referring all to God. Whence also
he saith, "and who is sufficient for these things?" 'for all,' saith
he, 'is Christ's, nothing our own.' Seest thou how opposite his
language to the false Apostles'? For they indeed glory, as contributing
somewhat from themselves unto the message: he, on the contrary, saith,
he therefore glorieth, because he saith that nothing is his own. "For
our glorying is this, the testimony of our conscience, that not in
fleshly wisdom, but in the grace of God, we behaved ourselves in the
world." And that which they considered it a glory to acquire, I mean
the wisdom from without, he makes it his to take away. Whence also he
here saith, "And who is sufficient for these things?" But if none are
sufficient, that which is done is of grace.
Ver. 17. "For we are not as the rest, which corrupt
the word of God."
'For even if we use great sounding words, yet we
declared nothing to be our own that we achieved, but all Christ's. For
we will not imitate the false apostles; the men who say that most is of
themselves.' For this is "to corrupt," when one adulterates the wine;
when one sells for money what he ought to give freely. For he seems to
me to be here both taunting them in respect to money, and again hinting
at the very thing I have said, as that they mingle their own things
with God's; which is the charge Isaiah brings when he said, "Thy
vintners mingle wine with water:" (Is. i. 22, LXX.) for even if this
was said of wine, yet one would not err in expounding it of doctrine
too. 'But we,' saith he, 'do not so: but such as we have been entrusted
with, such do we offer you, pouring out the word undiluted.' Whence he
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added, "But as of sincerity, but as of God, in the sight of God speak
we in Christ."
'We do not,' saith he 'beguile you and so preach, as
conferring a gift on you, or as bringing in and mingling somewhat from
ourselves, "but as of God;" that is, we do not say that we confer any
thing of our own, but that God hath given all.' For "of God" means
this; To glory in nothing as if we had it of our own, but to refer
every thing to Him. "Speak we in Christ."
Not by our own wisdom, but instructed by the power
that cometh from Him. Those who glory speak not in this way, but as
bringing in something from themselves. Whence he elsewhere also turns
them into ridicule(1), saying, "For what hast thou that thou didst not
receive? but if thou didst receive it, why dost thou glory as if thou
hadst not received it." (1 Cor. iv. 7.) This is the highest virtue, to
refer every thing to God, to consider nothing to be our own, to do
nothing out of regard to men's opinion, but to what God willeth. For He
it is that requireth the account. Now however this order is reversed:
and of Him that shall sit upon the tribunal and require the account, we
have no exceeding fear, yet tremble at those who stand and are judged
with us.
[4.] Whence then is this disease? Whence hath it
broken out in our souls? From not meditating continually on the things
of that world, but being rivetted to present things. Hence we both
easily fall into wicked doings, and even if we do any good thing we do
it for display, so that thence also loss cometh to us. For instance,
one has looked on a person often with unbridled eyes, unseen of her or
of those who walk with her(2), yet of the Eye that never sleeps was not
unseen. For even before the commission of the sin, It saw the unbridled
soul, and that madness within, and the thoughts that were whirled about
in storm and surge; for no need hath He of witnesses and proofs Who
knoweth all things. Look not then to thy fellow-servants: for though
man praise, it availeth not if God accept not; and though man condemn,
it harmeth not if God do not condemn. Oh! provoke not so thy Judge; of
thy fellow-servants making great account, yet when Himself is angry,
not in fear and trembling at Him. Let us then despise the praise that
cometh of men. How long shall we be low-minded and grovelling? How
long, when God lifteth us to heaven, take we pains to be trailed(3)
along the ground? The brethren of Joseph, had they had the fear of God
before their eyes, as men ought to have, would not have taken their
brother in a lonely place and killed him. (Gen. xxxvii.) Cain again,
had he feared that sentence as he should have feared, would not have
said, "Come, and let us go into the field:" (Gen. iv. 8, LXX.) for to
what end, O miserable and wretched! dost thou take him apart from him
that begat him, and leadest him out into a lonely place? For doth not
God see the daring deed even in the field? Hath thou not been taught by
what befel thy father that He knoweth all things, and is present at all
things that are done? And why, when he denied, said not God this unto
him: 'Hidest thou from Me Who am present every where, and know the
things that are secret?' Because as yet he knew not aright to
comprehend these high truths(4). But what saith he? "The voice of thy
brother's blood crieth unto Me." Not as though blood had a voice; but
like as we say when things are plain and clear, "the matter speaketh
for itself(5)."
Wherefore surely it behoveth to have before our eyes
the sentence of God, and all terrors are extinguished. So too in
prayers we can keep awake, if we bear in mind with whom we are
conversing, if we reflect that we are offering sacrifice and have in
our hands a knife and fire and wood; if in thought we throw wide the
gates of heaven, if we transport ourselves thither and taking the sword
of the Spirit infix it in the throat of the victim: make watchfulness
the sacrifice and tears the libation to Him. For such is the blood of
this victim. Such the slaughter that crimsons that altar. Suffer not
then aught of worldly thoughts to occupy thy soul then. Bethink thee
that Abraham also, when offering sacrifice, suffered nor wife nor
servant nor any other to be present. Neither then do thou suffer any of
the slavish and ignoble passions to be present unto thee, but go up
alone into the mountain where he went up, where no second person is
permitted to go up. And should any such thoughts attempt to go up with
thee, command them with authority, and say, "Sit ye there, and land the
lad will worship and return to you;" (Gen. xxii. 5. LXX.) and leaving
the ass and the servants below, and whatever is void of reason and
sense, go up, taking with thee whatever is reasonable, as he took
Isaac. And build thine altar so as he, as having nothing human, but
having outstepped nature. For he too, had he not outstepped nature,
would not have slain his child. And let nothing disturb thee then, but
be lift up above the very heavens. Groan bitterly, sacrifice
confession, (for, saith he, "Declare thou first thy transgressions that
thou mayest be justified," Is. xliii. 26. LXX.), sacrifice contrition
of heart. These victims turn not to ashes nor
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dissolve into smoke nor melt into air; neither need they wood and fire,
but only a deep-pricked heart. This is wood, this is fire to burn, yet
not consume them. For he that prayeth with warmth is burnt, yet not
consumed; but like gold that is tried by fire becometh brighter.
[5.] And withal observe heedfully one thing more, in
praying to say none of those things that provoke thy Master; neither
draw near [to pray] against enemies. For if to have enemies be a
reproach, consider how great the evil to pray against them. For need is
that thou defend thyself and show why thou hast enemies: but thou even
accusest(1) them. And what forgiveness shalt thou obtain, when thou
both revilest, and at such a time when thyself needest much mercy, For
thou drewest near to supplicate for thine own sins: make not mention
then of those of others, lest thou recall the memory of thine own. For
if thou say, 'Smite mine enemy,' thou hast stopped thy mouth, thou hast
cut off boldness from thy tongue; first, indeed, because thou hast
angered the Judge at once in beginning; next, because thou asketh
things at variance with the character of thy prayer. For if thou comest
near for forgiveness of sins, how discoursest thou of punishment? The
contrary surely was there need to do, and to pray for them in order
that we may with boldness beseech this for ourselves also. But now thou
hast forestalled the Judge's sentence by thine own, demanding that He
punish them that sin: for this depriveth of all pardon. But if thou
pray for them, even if thou say nothing in thine own sins' behalf, thou
hast achieved all(2). Consider how many sacrifices there are in the
law; a sacrifice of praise, a sacrifice of acknowledgment, a sacrifice
of peace(3), a sacrifice of purifications, and numberless others,
and not one of them against enemies, but all in behalf of either one's
own sins or one's own successes. For comest thou to another God? To him
thou comest that said, "Pray for your enemies." (Luke vi. 27, 35. Rom.
xii. 14.) How then dost thou cry against them? How dost thou beseech
God to break his own law? This is not the guise of a suppliant. None
supplicates the destruction of another, but the safety of himself. Why
then wearest thou the guise of a suppliant, but hast the words of an
accuser? Yet when we pray for ourselves, we scratch ourselves and yawn,
and fall into ten thousand thoughts; but when against our enemies, we
do so wakefully. For since the devil knows that we are thrusting the
sword against ourselves, he doth not distract nor call us off then,
that he may work us the greater harm. But, saith one, 'I have been
wronged and am afflicted.' Why not then pray against the devil, who
injureth us most of all. This thou hast also been commanded to say,
"Deliver us from the evil one." He is thy irreconcileable foe, but man,
do whatsoever he will, is a friend and brother. With him then let us
all be angry; against him let us beseech God, saying, "Bruise Satan
under our feet;" (Rom. xvi. 20.) for he it is that breedeth also the
enemies [we have]. But if thou pray against enemies, thou prayest so as
he would have thee pray, just as if for thine enemies, then against
him. Why then letting him go who is thine enemy indeed, dost thou tear
thine own members, more cruel in this than wild beasts. 'But,' saith
one, 'he insulted me and robbed me of money;' and which hath need to
grieve, he that suffered injury, or he that inflicted injury? Plainly
he that inflicted injury, since whilst he gained money he cast himself
out of the favor of God, and lost more than he gained: so that he is
the injured party. Surely then need is not that one pray against, but
for him, that God would be merciful to him. See how many things the
three children suffered, though they had done no harm. They lost
country, liberty, were taken captive and made slaves; and when carried
away into a foreign and barbarous land, were even on the point of being
slain on account of the dream, without cause or object(4). (Dan. ii.
13.) What then? When they had entered in with Daniel, what prayed they?
What said they? Dash down Nabuchodonosor, pull down his diadem, hurl
him from the throne? Nothing of this sort; but they desired "mercies of
God." (Dan. ii. 18. LXX.) And when they were in the furnace, likewise.
But not so ye: but when ye suffer far less than they, and oftentimes
justly, ye cease not to vent ten thousand imprecations. And one saith,
'Strike down my enemy as Thou overwhelmedst the chariot of Pharaoh;'
another, 'Blast his flesh;' another again, 'Requite it on his
children.' Recognize ye not these words? Whence then is this your
laughter? Seest thou how laughable this is, when it is uttered without
passion. And so all sin then discovereth how vile it is, when thou
strippest it of the state of mind of the perpetrator. Shouldest thou
remind one who has been angered of the words which he said in his
passion, he will sink for shame and scorn himself and wish he had
suffered a thousand punishments rather than those words to be his. And
shouldest thou, when the embrace is over, bring the unchaste to the
woman he sinned with, he too will turn away from her as disgusting. And
so do ye, because ye are not under the influence of the passion, laugh
now.
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For worthy to be laughed at are they, and the words of drunken old
gossips; and springing from a womanish littleness of soul. And yet
Joseph, though he had been sold and made a slave, and had tenanted a
prison, uttered not even then a bitter word against the authors of his
sorrows. But what saith he? "Indeed I was stolen away out of the land
of the Hebrews;" (Gen. xl. 15.) and addeth not by whom. For he feels
more ashamed for the wickedness of his brethren, than they who wrought
them. Such too ought to be our disposition, to grieve for them who
wrong us more than they themselves do. For the hurt passeth on to them.
As then they who kick against nails, yet are proud of it, are fit
objects of pity and lamentation on account of this madness; so they who
wrong those that do them no evil, inasmuch as they wound their own
souls, are fit objects for many moans and lamentations, not for curses.
For nothing is more polluted than a soul that curseth, or more impure
than a tongue that offereth such sacrifices. Thou art a man; vomit not
forth the poison of asps. Thou art a man; become not a wild beast. For
this was thy mouth made, not that thou shouldest bite but that thou
shouldest heal the wounds of others. 'Remember the charge I have given
thee,' saith God, 'to pardon and forgive. But thou beseechest Me also
to be a party to the overthrow of my own commandments, and devourest
thy brother, and reddenest thy tongue, as madmen do their teeth on
their own members.' How, thinkest thou, the devil is pleased and
laughs, when he hears such a prayer? and how, God is provoked, and
turneth from and abhorreth thee, when thou beseechest things like
these? Than which, what can be more dangerous? For if none should
approach the mysteries that hath enemies: how must not he, that not
only hath, but also prayeth against them, be excluded even from the
outer courts themselves? Thinking then on these things, and considering
the Subject(1) of the Sacrifice, that He was sacrificed for enemies;
let us not have an enemy: and if we have, let us pray for him; that we
too having obtained forgiveness of the sins we have committed, may
stand with boldness at the tribunal of Christ; to whom be glory for
ever. Amen(2).
HOMILY VI.
2 Cor. iii. 1.
Are we beginning, again to commend ourselves? or need we, as do some
epistles of commendation to you or letters of commendation from you?
HE anticipates and puts himself an objection which
others would have urged against him, 'Thou vauntest thyself;' and this
though he had before employed so strong a corrective in the
expressions, "Who is sufficient for these things?" and, "of
sincerity... speak we." (2 Cor. ii. 16, 17.) Howbeit he is not
satisfied with these. For such is his character. From appearing to say
any thing great of himself he is far removed, and avoids it even to
great superfluity and excess. And mark, I pray thee, by this instance
also, the abundance of his wisdom. For a thing of woeful aspect, I mean
tribulations, he so much exalted and showed to be bright and lustrous,
that out of what he said the present objection rose up against him. And
he does so also towards the end. For after having enumerated numberless
perils, insults, straits, necessities, and as many such like things as
be, he added, "We commend not ourselves, but speak as giving you
occasion to glory.,, (2 Cor. v. 12.) And he expresses this again with
vehemence in that place, and with more of encouragement. For here the
words are those of love, "Need we, as do some, epistles of
commendation?" but there what he says is full of a kind of pride even,
necessarily and properly so, of pride, I say, and anger. "For we
commend not ourselves again," saith he, "but speak as giving you
occasion to glory;" (2 Cor. v. 12.) and, "Again, think ye that we
excuse ourselves unto you? For(3) in the sight of God speak we in
Christ. For I fear lest by any means when I come I should not find you
such as I would, and should myself be found of you such as ye
would not." (ib. xii. 19, 20.) For to prevent all appearance of a
wish to flatter, as though he desired honor from them, he speaketh
thus, "I fear lest by any means when I come I should not find you such
as I would, and should myself be found of you such as ye would not."
This however comes after many accusations(4); But in the beginning he
speaketh not so, but
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more gently. And what is it he saith? He spoke of his trials and his
perils, and that every where he is conducted as in procession(1) by God
in Christ, and that the whole world knoweth of these triumphs. Since
then he has uttered great things of himself, he urges this objection
against himself, "Are we beginning again to commend ourselves?" Now
what he Saith is this: Perchance some one will object, 'What is this, O
Paul? Sayest thou these things of thyself, and exaltest thyself?' To do
away then with this suspicion, he saith, We desire not this, that is,
to boast and exalt ourselves; yea, so far are we from needing epistles
of commendation to you that ye are to us instead of an epistle."For,"
saith he,
Ver. 2. "Ye are our epistle."
What means this, "ye are ?" 'Did we need to be
commended to others, we should have produced you before them instead of
an epistle.' And this he said in the former Epistle. "For the seal of
mine Apostleship are ye." (1 Cor. ix. 2. ) But he doth not here say it
in this manner, but in irony so as to make his question, "Do we need
epistles of commendation?" more cutting. And in allusion to the false
apostles, he added, "as do some, [epistles of commendation] to you, or
letters of commendation from you" to others. Then because what he had
said was severe, he softens it by adding, "Ye are our epistle, written
in our hearts, known of all,
Ver. 3. "Being made manifest that ye are an epistle
of Christ."
Here he testifieth not only to their love, but also
to their good works: since they are able to show unto all men by their
own virtue the high worth of their teacher, for this is the meaning of,
"Ye are our epistle."
What letters would have done to commend and gain
respect for us, that ye do both as seen and heard of; for the virtue of
the disciples is wont to adorn and to commend the teacher more than any
letter.
Ver. 3. "Written in our hearts."
That is, which all know; we so bear you about every
where and have you in mind. As though he said, Ye are our commendation
to others, for we both have you continually in our heart and proclaim
to all your good works. Because then that even to others yourselves are
our commendation, we need no epistles from you; but further, because we
love you exceedingly, we need no commendation to you. For to those who
are strangers one hath need of letters, but ye are in our mind. Yet he
said not merely, "ye are [in it]," but "written in [it]," that is, ye
cannot slide out of it. For just as from letters by reading, so from
our heart by perceiving, all are acquainted with the love we bear you.
If then the object of a letter be to certify, "such an one is my friend
and let him have free intercourse [with you], your love is sufficient
to secure all this. For should we go to you, we have no need of others
to commend us, seeing your love anticipateth this; and should we go to
others, again we need no letters, the same love again sufficing unto us
in their stead, for we carry about the epistle in our hearts.
[2.] Then exalting them still higher, he even
calleth them the epistle of Christ, saying,
Ver. 3. "Being made manifest that ye are an epistle
of Christ."
And having said this, he afterwards hence takes
ground and occasion for a discussion on the Law. And there is
another(2) aim in his here styling them His epistle. For above as
commending him, he called them an epistle; but here an epistle of
Christ, as having the Law of God written in them. For what things God
wished to declare to all and to you, these are written in your hearts.
But it was we who prepared you to receive the writing. For just as
Moses hewed the stones and tables, so we, your souls. Whence he saith,
"Ministered by us."
Yet in this they were on an equality; for the former
were written on by God, and these by the Spirit. Where then is the
difference?
"Written not with ink, but with the Spirit of the
living God; not in tables of stone, but in tables that are hearts of
flesh."
Wide as the difference between the Spirit and ink,
and a stony table and a fleshy, so wide is that between these and
those; consequently between themselves(3) who ministered, and him(4)
who ministered to them. Yet because it was a great thing he had
uttered, he therefore quickly checks himself, saying,
Ver. 4. "And such confidence have we through Christ
to Godward,"
And again refers all to God: for it is Christ, saith
he, Who is the Author of these things to us.
Ver. 5. "Not that we are sufficient of ourselves to
account any thing as from ourselves."
See again, yet another corrective. For he possesses
this virtue, humility I mean, in singular perfection. Wherefore
whenever he saith any thing great of himself, he maketh all diligence
to soften down extremely and by every means, what he has said. And so
he does in this place also, saying, "Not that we are sufficient of
ourselves to account any thing as from ourselves:" that is, I said not,
"We have confidence," as
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though part were ours and part God's; but I refer and ascribe the whole
to Him.
Ver. 5, 6. "For(1) our sufficiency is from God; who
also made us sufficient as ministers of a new covenant."
What means, "made us sufficient?" Made us able and
fitting. And it is not a little thing to be the bearer to the world of
such tables and letters, greater far than the former. Whence also he
added,
"Not of the letter, but of the spirit." See again
another difference. What then? was not that Law spiritual? How then
saith he, "We know that the Law is spiritual?" (Rom. vii. 14.)
Spiritual indeed, but it bestowed not a spirit. For Moses bare not a
spirit, but letters; but we have been entrusted with the giving of a
spirit. Whence also in further completion of this [contrast,] he saith,
"For the letter killeth, but the spirit giveth life."
Yet these things he saith not absolutely"; but in
allusion to those who prided themselves upon the things of Judaism. And
by "letter" here he meaneth the Law which punisheth them that
transgress; but by "spirit" the grace which through Baptism giveth life
to them who by sins were made dead. For having mentioned the difference
arising from the nature of the tables, he doth not dwell upon it, but
rapidly passing it by, bestows more labor upon this, which most enabled
him to lay hold on his hearer from considerations of what was
advantageous and easy; for, saith he, it is not laborious, and the gift
it offers is greater. For if when discoursing of Christ, he puts
especially forward those things which are of His lovingkindness, more
than of our merit, and which are mutually connected, much greater
necessity is there for his doing so when treating of the covenant. What
then is the meaning of "the letter killeth?" He had said tables of
stone and hearts of flesh: so far he seemed to mention no great
difference. He added that the former [covenant] was written with
letters or ink, but this with the Spirit. Neither did this rouse them
thoroughly, He says at last what is indeed enough to give them
wings(1); the one "killeth," the other "giveth life." And what doth
this mean? In the Law, he that hath sin is punished; here, he that hath
sins cometh and is baptized and is made righteous, and being made
righteous, he liveth, being delivered from the death of sin. The Law,
if it lay hold on a murderer, putteth him to death; the Gospel, if it
lay hold on a murderer, enlighteneth, and giveth him life. And why do I
instance a murderer? The Law laid hold on one that gathered sticks on a
sabbath day, and stoned him. (Num. xv. 32, 36.) This is the meaning of,
"the letter killeth." The Gospel takes hold on thousands of homicides
and robbers, and baptizing delivereth them from their former vices.
This is the meaning of, "the Spirit giveth life." The former maketh its
captive dead from being alive, the latter rendereth the man it hath
convicted alive from being dead. For, "come unto me, ye that labor and
are heavy laden," (Matt. xi. 28.) and, He said not, ' I will punish
you,' but, "I will give you rest." For in Baptism the sins are buried,
the former things are blotted out, the man is made alive, the entire
grace written upon his heart as it were a table. Consider then how high
is the dignity of the Spirit, seeing that His tables are better than
those former ones; seeing that even a greater thing is shown forth than
the resurrection itself. For indeed, that state of death from which He
delivers, is more irremediable than the former one: as much more so, as
soul is of more value than the body: and this life is conferred by
that, by that which the Spirit giveth. But if It be able to bestow
this, much more then that which is less. For, that prophets wrought,
but this they could not: for none can remit sins but God only; nor did
the prophets bestow that life without the Spirit. But this is not the
marvel only, that it giveth life, but that it enabled others also to do
this. For He saith, "Receive ye the Holy Ghost." (John xx. 22.)
Wherefore? Because without the Spirit it might not be? [Yes,] but God,
as showing that It is of supreme authority, and of that Kingly Essence,
and hath the same power [with Himself,] saith this too. Whence also He
adds, "Whosesoever sins ye remit, they are remitted; and whosesoever
sins ye retain, they are retained." (ibid. 23.)
[3.] Since then It hath given us life, let us remain
living and not return again to the former deadness: for "Christ dieth
no more; for the death that He died, He died unto sin once:" (Rom. vi.
9, 10.) and He will not have us always saved by grace: for so we shall
be empty of all things. Wherefore He will have us contribute something
also from ourselves. Let us then contribute, and preserve to the soul
its life. And what is life in a soul, learn from the body. For the body
too we then affirm to live, when it moves with a healthy kind of
motion; but when it lies prostrate and powerless, or its motions are
disorderly, though it retain the semblance of life or motion, such a
life is more grievous than any death: and should it utter nothing sane
but words of the crazy, and see one object instead of another, such a
man again is more pitiable than those who are dead. So also the soul
when
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it hath no healthiness, though it retain a semblance of life, is dead:
when it doth not see gold as gold but as something great and precious;
when it thinketh not of the future but crawleth upon the ground; when
it doth one thing in place of another. For whence is it clear that we
have a soul? Is it not from its operations? When then it doth not
perform the things proper to it, is it not dead? when, for instance, it
hath no care for virtue, but is rapacious and transgresseth the law;
whence can I tell that thou hast a soul? Because thou walkest? But this
belongs to the irrational creatures as well. Because thou eatest and
drinkest? But this too belongeth to wild beasts. Well then, because
thou standest upright on two feet? This convinceth me rather that thou
art a beast in human form. For when thou resemblest one in all other
respects, but not in its manner of erecting itself, thou dost the more
disturb and terrify me; and I the more consider that which I see to be
a monster. For did I see a beast speaking with the voice of a man, I
should not for that reason say it was a man, but even for that very
reason a beast more monstrous than a beast. Whence then can I learn
that thou hast the soul of a man, when thou kickest like the ass, when
thou bearest malice like the camel, when thou bitest like the bear,
when thou ravenest like the wolf, when thou stealest like the fox, when
thou art wily as the serpent, when thou art shameless as the dog?
Whence can I learn that thou hast the soul of a man? Will ye that I
show you a dead soul and a living? Let us turn the discourse back to
those men of old; and, if you will, let us set before us the rich man
[in the story] of Lazarus, and we shall know what is death in a soul;
for he had a dead soul, and it is plain from what he did. For, of the
works of the soul he did not one, but ate and drank and lived in
pleasure only. Such are even now the unmerciful and cruel, for these
too have a dead soul as he had. For all its warmth that floweth out of
the love of our neighbor hath been spent, and it is deader than a
lifeless body. But the poor man was not such, but standing on the very
summit of heavenly wisdom shone out; and though wrestling with
continual hunger, and not even supplied with the food that was
necessary, neither so spake he aught of blasphemy against God, but
endured all nobly. Now this is no trifling work of the soul; but a very
high proof that it is well-strung and healthful. And when there are not
these qualities, it is plainly because the soul is dead that they have
perished. Or, tell me, shall we not pronounce that soul dead which the
Devil falls upon, striking, biting, spurning it, yet hath it no sense
of any of these things, but lieth deadened nor grieveth when being
robbed of its wealth; but he even leapeth upon it, yet it remaineth
unmoved, like a body when the soul is departed, nor even feeleth it?
For when the fear of God is not present with strictness, such must the
soul needs be, and then the dead more miserable. For the soul is not
dissolved into corruption and ashes and dust, but into things of fouler
odor than these, into drunkenness and anger and covetousness, into
improper loves and unseasonable desires. But if thou wouldest know more
exactly how foul an odor it hath, give me a soul that is pure, and then
thou wilt see clearly how foul the odor of this filthy and impure one.
For at present thou wilt not be able to perceive it. For so long as we
are in contact habitually with a foul odor, we are not sensible
of it. But when we are fed with spiritual words, then shall we be
cognizant of that evil. And yet to many this seemeth of no
importance(1). And I say nothing as yet of hell; but let us, if you
will, examine what is present, and how worthy of derision is he, not
that practiseth, but that uttereth filthiness; how first he loadeth
himself with contumely; just as one that sputtereth any filth from the
mouth, so he defiles himself. For if the stream is so impure, think
what must be the fountain of this filth! "for out of the abundance of
the heart the mouth speaketh." (Mat. xii. 34.) Yet not for this alone
do I grieve, but because that to some this doth not even seem to be
reckoned amongst improper things. Hence the evils are all made worse,
when we both sin, and do not think we even do amiss.(2)
[4.] Wilt thou then learn how great an evil is
filthy talking? See how the hearers blush at thy indecency. For what is
viler than a filthy talker? what more infamous? For such thrust
themselves into the rank of buffoons and of prostituted women, yea
rather these have more shame than you. How canst thou teach a wife to
be modest when by such language thou art training her to proceed unto
lasciviousness? Better vent rottenness from the mouth than a filthy
word. Now if thy mouth have an ill-odor, thou partakest not even of the
common meats; when then thou hadst so foul a stink in thy soul, tell
me, dost thou dare to partake of
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mysteries? Did any one take a dirty vessel and set it upon the
table, thou wouldest have beaten him with clubs and driven him
out: yet God at His own table, (for His table our mouth is when filled
with thanksgiving,) when thou pourest out words more disgusting than
any unclean vessel, tell me, dost thou think that thou provokest not?
And how is this possible? For nothing doth so exasperate the holy and
pure as do such words; nothing makes men so impudent(1) and shameless
as to say and listen to such; nothing doth so unstring the sinews of
modesty as the flame which these kindle. God hath set perfumes in thy
mouth, but thou storest up words of fouler odor than a corpse, and
destroyest the soul itself and makest it incapable of motion. For when
thou insultest, this is not the voice of the soul, but of anger; when
thou talkest filthily, it is lewdness, and not she that spake; when
thou detractest, it is envy; when thou schemest, covetousness. These
are not her works, but those of the affections(2) and the diseases
belonging to her. As then corruption cometh not simply of the body, but
of the death and the passion which is thus in the body; so also, in
truth, these things come of the passions which grow upon the soul. For
if thou wilt hear a voice from a living soul, hear Paul saying, "Having
food and covering, we shall be therewith content:" (1 Tim. vi. 8.) and
"Godliness is great gain:" (ib. 6.) and, "The world is crucified unto
me, and I unto the world." (Gal. vi. 14.) Hear Peter saying, "Silver
and gold have I none, but such as I have, give I thee." (Acts iii. 6.)
Hear Job giving thanks and saying, "The Lord gave, and the Lord hath
taken away." (Job i. 21.) These things are the words of a living soul,
of a soul discharging the functions proper to it. Thus also Jacob said,
"If the Lord will give me bread to eat and raiment to put on." (Gen.
xxviii. 20.) Thus also Joseph, "How shall I do this wickedness, and sin
before God?" (ib. xxxix. 9.) But not so that barbarian woman; but as
one drunken and insane(3), so spake she, saying, "Lie with me." (ibid.
7.) These things then knowing, let us earnestly covet the living soul,
let us flee the dead one, that we may also obtain the life to come; of
which may all we be made partakers, through the grace and love toward
men of our Lord Jesus Christ, though Whom and with Whom, to the Father,
together with the Holy Ghost, be glory, might, honor, now and for ever,
and world without end. Amen.
HOMILY VII.
2 Cor. iii. 7, 8.
But if the ministration of death, written and engraven in stones, came
with glory, so that the children of Israel could not look steadfastly
upon the face of Moses, for the glory of his face; which glory was
passing away: how shall not rather the ministration of the Spirit be
with glory?
He said that the tables of Moses were of stone, as
[also] they were written with letters; and that these were of flesh, I
mean the hearts of the Apostles, and had been written on by the Spirit;
and that the letter indeed killeth, but the Spirit giveth life. There
was yet wanting to this comparison the addition of a further and not
trifling particular, that of the glory of Moses; such as in the case of
the New Covenant none saw with the eyes of the body. And even for this
cause it appeared a great thing in that the glory was perceived by the
senses; (for it was seen by the bodily eyes, even though it might not
be approached;) but that of the New Covenant is perceived by the
understanding. For to the weaker sort the apprehension of such a
superiority is not clear; but the other did more take them, and turn
them unto itself. Having then fallen upon this comparison and being set
upon showing the superiority [in question], which yet was exceedingly
difficult because of the dulness of the hearers; see what he does, and
with what method(1) he proceeds in it, first by arguments placing the
difference before them, and constructing these out of what he had said
before.
For if that ministration were of death, but this of
life, doubtless, saith he, the latter glory is also greater than the
former. For since he could not exhibit it to the bodily eyes, by this
logical inference he established its superiority, saying,
Ver. 8. "But if(4) the ministration of death came
with glory, how shall not rather the ministration of the Spirit be with
glory?"
Now by "ministration of death" he means
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the Law. And mark too how great the caution he uses in the comparison
so as to give no handle to the heretics; for he said not, 'which
causeth death,' but, "the ministration of death;" for it ministereth
unto, but was not the parent of, death; for that which caused death was
sin; but [the Law] brought in the punishment, and showed the sin, not
caused it. For it more distinctly revealed the evil and punished
it: it did not impel unto the evil: and it ministered not to the
existence of sin or death, but to the suffering of retribution by the
sinner. So that in this way it was even destructive of sin. For that
which showeth it to be so fearful, it is obvious, maketh it also to be
avoided. As then he that taketh the sword in his hands and cutteth off
the condemned, ministers to the judge that passeth sentence, and it is
not he that is his destruction, although he cutteth him off; nay, nor
yet is it he who passeth sentence and condemneth, but the wickedness of
him that is punished; so truly here also it is not that(1) destroyeth,
but sin. This did both destroy and condemn, but that by punishing
undermined its strength, by the fear of the punishment holding it back.
But he was not content with this consideration only in order to
establish the superiority [in question]; but he addeth yet another,
saying, "written, and engraven on stones." See how he again cuts at the
root of the Jewish arrogancy. For the Law was nothing else but letters:
a certain succor was not found leaping forth from out the letters and
inspiring them that combat, as is the case in Baptism; but pillars and
writings bearing death to those who transgress the letters. Seest thou
how in correcting the Jewish contentiousness, by his very expressions
even he lessens its authority, speaking of stone and letters and a
ministration of death, and adding that it was engraven? For hereby he
declareth nothing else than this, that the Law was fixed in one place;
not, as the Spirit, was present everywhere, breathing great might into
all; or that the letters breathe much threatening, and threatening too
which can not be effaced but remaineth for ever, as being engraved in
stone. Then even whilst seeming to praise the old things, he again
mixeth up accusation of the Jews. For having said, "written and
engraven in stones, came with glory," he added, "so that the children
of Israel could not look steadfastly upon the face of Moses;" which was
a mark of their great weakness and grovelling spirit. And again he doth
not say, 'for the glory of the tables,' but, "for the glory of his
countenance, which glory was passing away;" for he showeth that he who
beareth them is made glorious, and not they. For he said not, 'because
they could not look steadfastly upon the tables,' but, "the face of
Moses;" and again, not, 'for the glory of the tables,' but, "for the
glory of his face." Then after he had extolled it, see how again he
lowers it, saying, "which was passing away." Not however that this is
in accusation, but in diminution; for he did not say, 'which was
corrupt, which was evil,' but, 'which ceaseth and hath an end.'
"How shall not rather the ministration of the Spirit
be with glory?" for henceforth with confidence he extolleth the things
of the New [Covenant] as indisputable. And observe what he doth. He
opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown
the results of each, he doth not set down the results of each; but
having set down the work of the latter, namely, death and condemnation,
he setteth not down that of the spirit, namely, life and righteousness;
but the Spirit Itself; which added greatness to the argument. For the
New Covenant not only gave life, but supplied also 'The Spirit' Which
giveth the life, a far greater thing than the life. Wherefore he said,
"the ministration of the Spirit." Then he again reverts to the same
thing, saying,
Ver. 9. "For if the ministration of condemnation is
glory."
Also, he interprets more clearly the meaning of the
words, "The letter killeth," declaring it to be that which we have said
above, namely, that the Law showed sin, not caused it.
"Much rather doth the ministration of righteousness
exceed in glory." For those Tables indeed showed the sinners and
punished them, but this not only did not punish the sinners, but even
made them righteous: for this did Baptism confer.
[2.] Ver. 10. "For verily that which hath been made
glorious hath not been made glorious in this respect, by reason
of the glory that surpasseth."
Now in what has gone before, indeed, he showed that
this also is with glory; and not simply is with glory, but even
exceedeth in it: for he did not say, "How shall not the ministration of
the Spirit be rather in glory?" but, "exceed in glory;" deriving the
proof from the arguments before stated. Here he also shows the
superiority, how great it is, saying, 'if I compare this with that, the
glory of the Old Covenant is not glory at all;' not absolutely laying
down that there was no glory, but in view of the comparison. Wherefore
also he added, "in this respect," that is, in respect of the
comparison. Not that this doth disparage the Old Covenant, yea rather
it highly commendeth it: for comparisons are wont to be made between
things which are the same in kind. Next, he sets on foot yet another
argument to prove the superiority also from a fresh ground.
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What then is this argument? That based upon duration, saying,
Ver. 11. "For if that which passeth away was with
glory, much more that which remaineth is in glory."
For the one ceased, but the other abideth
continually.
Vet. 12. "Having therefore such a hope, we use great
boldness of speech."
For since when he had heard so many and so great
things concerning the New [Covenant,] the hearer would be desirous of
seeing this glory manifested to the eye, mark whither he hurleth him,
[even] to the world to come. Wherefore also he brought forward the
"hope," saying, "Having therefore such a hope." Such? Of what nature?
That we have been counted worthy of greater things than Moses; not we
the Apostles only, but also all the faithful. "We use great boldness of
speech." Towards whom? tell me. Towards God, or towards the disciples?
Towards you who are receiving instruction, he saith; that is, we speak
every where with freedom, hiding nothing, withholding nothing,
mistrusting nothing, but speaking openly; and we have not feared lest
we should wound your eyesight, as Moses did that of the Jews. For that
he alluded to this, hear what follows; or rather, it is necessary first
to relate the history, for he himself keeps dwelling upon it. What then
is the history? When, having received the Tables a second time, Moses
came down, a certain glory darting from his countenance shone so much
that the Jews were not able to approach and talk with him until he put
a veil over his face. And thus it is written in Exodus, (Ex. xxxiv. 29,
34.) "When Moses came down from the Mount, the two Tables [were] in his
hands. And Moses wist not that the skin of his countenance was made
glorious to behold. And they were afraid to come nigh him. And Moses
called them, and spake unto them. And when(1) Moses had done speaking
with them, he put a veil over his face. But when he went in before the
Lord to speak [with Him], he took the veil off until he came out."
Putting them in mind then of this history, he says,
Ver. 13. "And not as Moses, who put a veil upon his
face, so that the children of Israel should not look steadfastly on the
end of that which was passing away."
Now what he says is of this nature. There is no need
for us to cover ourselves as Moses did; for ye are able to look upon
this glory which we are encircled with, although it is far greater and
brighter than the other. Seest thou the advance? For he that in the
former Epistle said, "I have fed you with milk, not with meat;" saith
here, "We use great boldness of speech." And he produces Moses before
them, carrying forward the discourse by means of comparison, and thus
leading his hearer upwards.
And for the present he sets them above the Jews,
saying that 'we have no need of a veil as he(2) had with those he
governed;' but in what comes afterwards he advances them even to the
dignity itself of the Lawgiver, or even to a much greater.
Mean time, however, let us hear what follows next.
Ver. 14. "But their minds were hardened, for until
this day remaineth the same veil in the reading of the Old Covenant,
[it] not being revealed to them(3) that it is done away in Christ."
See what he establisheth by this. For what happened
then once in the case of Moses, the same happeneth continually in the
case of the Law. What is said, therefore, is no accusation of the Law,
as neither is it of Moses that he then veiled himself, but only the
senseless Jews. For the law hath its proper glory, but they were unable
to see it. 'Why therefore are ye perplexed,' he saith, 'if they are
unable to see this glory of the Grace, since they saw not that lesser
one of Moses, nor were able to look steadfastly upon his countenance?
And why are ye troubled that the Jews believe not Christ, seeing at
least that they believe not even the Law? For they were therefore
ignorant of the Grace also, because they knew not even the Old Covenant
nor the glory which was in it. For the glory of the Law is to turn
[men] unto Christ.'
[3] Seest thou how from this consideration also he
takes down the inflation of the Jews? By that in which they thought
they had the advantage, namely, that Moses' face shone, he proves their
grossness and groveling nature. Let them not therefore pride themselves
on that, for what was that to Jews who enjoyed it not? Wherefore also
he keeps on dwelling upon it, saying one while, "The same veil in the
reading of the old covenant remaineth," it "not being revealed that it
is done away in Christ:" another while, that "unto this day when Moses
is read," (v. 15.) the same "veil lieth upon their heart; "showing that
the veil lieth both on the reading and on their heart; and above, "So
that the children of Israel could not look steadfastly upon the face of
Moses for the glory of his countenance; which" (v. 7.) glory "was
passing away." Than which what could mark less worth in them? Seeing
that even of a glory that is to be done away, or rather is in
comparison no glory at all, they are not able to be spectators, but it
is covered from
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them, "so that they could not steadfastly look on the end of that
which was passing away;" that is, of the law, because it hath an
end; "but their minds were hardened." 'And what,' saith one, 'hath this
to do with the veil then? 'Because it prefigured what would be. For not
only did they not then perceive; but they do not even now see the Law.
And the fault lies with themselves, for the hardness is that of an
unimpressible and perverse judgment. So that it is we who know the law
also; but to them not only Grace, but this as well is covered with a
shadow; "For until this day the same veil upon the reading of the old
covenant remaineth," he saith, it "not being revealed that it is done
away in Christ." Now what he saith is this. This very thing they cannot
see, that it is brought to an end, because they believe not Christ. For
if it be brought to an end by Christ, as in truth it is brought to an
end, and this the Law said by anticipation, how will they who receive
not Christ that hath done away the Law, be able to see that the Law is
done away? And being incapable of seeing this, it is very plain that
even of the Law itself which asserted these things, they know not the
power nor the full glory. 'And where,' saith one,' did it say this that
it is done away in Christ?' It did not say it merely, but also showed
it by what was done. And first indeed by shutting up its sacrifices and
its whole ritual(1) in one place, the Temple, and afterwards destroying
this. For had He not meant to bring these to an end and the whole of
the Law concerning them, He would have done one or other of two things;
either not destroyed the Temple, or having destroyed it, not forbidden
to sacrifice elsewhere. But, as it is, the whole world and even
Jerusalem itself He hath made forbidden ground for such religious
rites; having allowed and appointed for them only the Temple. Then
having destroyed this itself afterwards He showed completely even by
what was done that the things of the Law are brought to an end by
Christ; for the Temple also Christ destroyed. But if thou wilt see in
words as well how the Law is done away in Christ, hear the Lawgiver
himself speaking thus; "A Prophet shall the Lord raise up unto you of
your brethren, like unto me; (Deut. xvii. 15, 19.) Him shall ye hear in
all things what soever He shall command you. And it shall come to pass,
that every soul which will not hear that Prophet shall be utterly
destroyed(2)." (Acts iii. 22, 23.) Seest thou how the Law showed that
it is done away in Christ? For this Prophet, that is, Christ according
to the flesh, Whom Moses commanded them to hear, made to cease both
sabbath and circumcison and all the other things. And David too,
showing the very same thing, said concerning Christ, "Thou art a Priest
after the order of Melchizedek," (Ps. cx. 4;) not after the order of
Aaron. Wherefore also Paul, giving a clear interpretation of this,
says, "The priesthood being changed, there is made of necessity a
change also of the Law." (Heb. vii. 12.) And in another place also he
says again, "Sacrifice and offering thou wouldst not. In whole burnt
offerings and sacrifices for sin Thou hadst had no pleasure: then said
I, Lo, I come." (Heb. x. 5, 7.) And other testimonies far mere numerous
than these may be adduced out of the Old Testament, showing how the Law
is done away by Christ. So that when thou shalt have forsaken the Law,
thou shalt then see the Law clearly; but so long as thou holdest by it
and believest not Christ, thou knowest not even the Law itself.
Wherefore also he added, to establish this very thing more clearly;
Vet. 15. "But even unto this day, whensoever Moses
is read, a veil lieth upon their heart."
For since he said that in the reading of the Old
Testament the veil remaineth, lest any should think that this that is
said is from the obscurity of the Law, he both by other things
showed even before what his meaning was, (for by saying, "their minds
were hardened," he shows that the fault was their own,) and, in this
place too, again. For he said not, 'The veil remaineth on the writing,'
but "in the reading;" (now the reading is the act of those that
read;) and again, "When Moses is read." He showed this however with
greater clearness in the expression which follows next, saying
unreservedly, "The veil lieth upon their heart." For even upon the face
of Moses it lay, not because of Moses, but because of the
grossness and carnal mind of these.
[4.] Having then suitably(3) accused them, he points
out also the manner of their correction. And what is this?
Ver. 16. "Nevertheless when [one] shall turn to the
Lord," which is, to forsake the Law, "the veil is taken away(4)."
Seest thou that not over the face of Moses was there
that veil, but over the eyesight of the
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Jews? For it was done, not that the glory of Moses might be hidden, but
that the Jews might not see. For they were not capable. So that in them
was the deficiency, for it(1) caused not him to be ignorant of any
thing, but them. And he did not say indeed, "when thou shalt let go the
Law," but he implied it, for "when thou shalt turn to the Lord, the
veil is taken away." To the very last he(2) kept to the history. For
when Moses talked with the Jews he kept his face covered; but when he
turned to God it was uncovered. Now this was a type of that which was
to come to pass, that when we have turned to the Lord, then we shall
see the glory of the Law, and the face of the Lawgiver bare; yea
rather, not this alone, but we shall then be even in the same rank with
Moses. Seest thou how he inviteth the Jew unto the faith, by showing,
that by coming unto Grace he is able not only to see Moses, but also to
stand in the very same rank with the Lawgiver. 'For not only,' he
saith, 'shalt thou look on the glory which then thou sawest not, but
thou shalt thyself also be included in the same glory; yea rather, in a
greater glory, even so great that that other shall not seem glory at
all when compared with this.' How and in what manner? 'Because that
when thou hast turned to the Lord and art included in the grace, thou
wilt enjoy that glory, unto which the glory of Moses, if compared, is
so much less as to be no glory at all. But still, small though it be
and exceedingly below that other, whilst thou art a Jew, even this will
not be vouchsafed thee(3); but having become a believer, it will then
be vouchsafed thee to behold even that which is far greater than it.'
And when he was addressing himself to the believers, he said, that
"that which was made glorious had no glory;" but here he speaks not so;
but how? "When one shall turn to the Lord, the veil is taken away:"
leading him up by little and little, and first setting him in Moses'
rank, and then making him partake of the greater things. For when thou
hast seen Moses in glory, then afterwards thou shalt also turn unto God
and enjoy this greater glory.
[5.] See then from the beginning, how many things he
has laid down, as constituting the difference and showing the
superiority, not the enmity or contradiction, of the New Covenant in
respect to the old. That, saith he, is letter, and stone, and a
ministration of death, and is done away: and yet the Jews were not even
vouchsafed this glory. (Or, the glory of this.) This table is of the
flesh, and spirit, and righteousness, and remaineth; and unto all of us
is it vouchsafed, not to one only, as to Moses of the lesser then.
(ver. 18.) "For," saith he, "we all with unveiled face reflecting as a
mirror the glory of the Lord," not that of Moses. But since some
maintain that the expression, "when one shall turn to the Lord," is
spoken of the Son, in contradiction to what is quite acknowledged; let
us examine the point more accurately, having first stated the ground on
which they think to establish this. What then is this? Like, saith one,
as it is said, "God is a Spirit;" (John iv. 24.) so also here, 'The
Lord is a Spirit.' But he did not say, 'The Lord is a Spirit,' but,
"The Spirit is the Lord." And there is a great difference between this
construction and that. For when he is desirous of speaking so as you
say, he does not join the article to the predicate. And besides, let us
review all his discourse from the first, of whom hath he spoken? for
instance, when he said, "The letter killeth, but the Spirit giveth
life:" (ver. 6.) and again, "Written not with ink, but with the Spirit
of the living God; "(ver. 3.) was he speaking of God, or of the Spirit?
It is very plain that it was of the Spirit; for unto It he was calling
them from the letter. For lest any, hearing of the Spirit, and then
reflecting that Moses turned unto the Lord, but himself unto the
Spirit, should think himself to have the worse, to correct such a
suspicion as this, he says,
Ver. 17. "Now the Spirit Is the Lord." This too is
Lord, he says. And that you may know that he is speaking of the
Paraclete, he added,
"And where the Spirit of the Lord is, there is
liberty."
For surely you will not assert, that he says, 'And
where the Lord of the Lord is.' "Liberty," he said, with reference to
the former bondage. Then, that you may not think that he is speaking of
a time to come, he says,
Ver. 18. "But we all, with unveiled face,
reflecting(4) as a mirror the glory of the Lord."
Not that which is brought to an end, but that which
remaineth.
"Are transformed into the same image from glory to
glory, even as from the Lord the Spirit."
Seest thou how again he places the Spirit in the
rank of God, (vide infra)
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and raises them up to the rank of the Apostles. For he said before, "Ye
are the Epistle of Christ; and here, "But we all with open face." Yet
they came, like Moses, bringing a law. But like as we, he says, needed
no veil, so neither ye who received it. And yet, this glory is far
greater, for this is not of our countenance, but of the Spirit; but
nevertheless ye are able as well as we to look steadfastly upon it. For
they indeed could not even by a mediator, but ye even without a
mediator can [look steadfastly on] a greater. They were not able to
look upon that of Moses, ye even upon that of the Spirit. Now had the
Spirit been at all inferior, He would not have set down these things as
greater than those. But what is, "we reflecting as a mirror the glory
of the Lord, are transformed into the same image." This indeed was
shown more clearly when the gifts of miracles were in operation;
howbeit it is not even now difficult to see it, for one who hath
believing eyes. For as soon as we are baptized, the soul beameth even
more than the sun, being cleansed by the Spirit; and not only do we
behold the glory of God, but from it also receive a sort of splendor.
Just as if pure silver be turned towards the sun's rays, it will itself
also shoot forth rays, not from its own natural property merely but
also from the solar lustre; so also doth the soul being cleansed and
made brighter than silver, receive a ray from the glory of the Spirit,
and send it back. Wherefore also he saith, "Reflecting as a mirror we
are transformed into the same image from glory," that of the Spirit,
"to glory," our own, that which is generated in us; and that, of such
sort, as one might expect from the Lord the Spirit. See how here also
he calleth the Spirit, Lord. And in other places too one may see that
lordship of His. For, saith he, "As they ministered and fasted unto the
Lord, the Spirit said, Separate me Paul and Barnabas." (Acts xiii. 2.)
For therefore he said, "as they ministered unto the Lord, Separate me,"
in order to show the [Spirit's] equality in honor. And again Christ
saith, "The servant knoweth not what his lord doeth;" but even as a man
knoweth his own things, so doth the Spirit know the things of God; not
by being taught [them,] for so the similitude holdeth not good. Also
the working as He willeth showeth His authority and lordship. This
transformeth us. This suffereth not to be conformed to this world; for
such is the creation of which This is the Author. For as he saith,
"Created in Christ Jesus," (Ephes. ii. 10.) so saith he, "Create in me
a clean heart, O God, and renew a right spirit in my inward parts".
(Ps. li. 10, LXX.)
[6.] Wilt thou that I show thee this also from the
Apostles more obviously to the sense. Consider Paul, whose garments
wrought: Peter, whose very shadows were mighty. (Acts xix, 12; v, 15.
XX.) For had they not borne a King's image and their radiancy been
unapproachable, their garments and shadows had not wrought so mightily.
For the garments of a king are terrible even to robbers. Wouldest thou
see this beaming even through the body? "Looking steadfastly," said he,
"upon the face of Stephen, they saw it as it had been the face of an
angel." (Acts vi. 15.) But this was nothing to the glory flashing
within. For what Moses had upon his countenance, that did these carry
about with them on their souls, yea 'rather' even far more. For that of
Moses indeed was more obvious to the senses, but this was incorporeal.
And like as fire-bright bodies streaming down from the shining bodies
upon those which lie near them, impart to them also somewhat of their
own splendor, so truly doth it also happen with the faithful. Therefore
surely they with whom it is thus are set free from earth, and have
their dreams of the things in the heavens. Woe is me! for well is it
that we should here even groan bitterly, for that we who enjoy a birth
so noble do not so much as know what is said, because we quickly lose
the reality, and are dazzled about the objects of sense. For this
glory, the unspeakable and awful, remaineth in us for a day or two, and
then we quench it, bringing over it the winter of worldly concerns, and
with the thickness of those clouds repelling its rays. For worldly
things are a winter, and than winter more lowering. For not frost is
engendered thence nor rain, neither doth it produce mire and deep
swamps; but, things than all these more grievous, it formeth hell and
the miseries of hell. And as in severe frost all the limbs are
stiffened and are dead, so truly the soul shuddering in the winter of
sins also, performeth none of its proper functions, stiffened, as it
were, by a frost, as to conscience. For what cold is to the body, that
an evil conscience is to the soul, whence also cometh cowardice. For
nothing is more cowardly than the man that is rivetted to worldly
things; for such an one lives the life of Cain, trembling every day.
And why do I mention deaths, and losses, and offences, and flatteries,
and services? for even without these he is in fear of ten thousand
vicissitudes. And his coffers indeed are full of gold, but his soul is
not freed from the fear of poverty. And very reasonably. For he is
moored as it were on rotten and swiftly shifting things, and even
though in his own case he experienced not the reverse, yet is he undone
by seeing it happen in others; and great is his
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cowardice, great his unmanliness. For not only is such an one
spiritless as to danger, but also as to all other things. And if desire
of wealth assail him, he doth not like a free man beat off the assault;
but like a bought slave, doth all [it bids], serving the love of money
as it were a severe mistress. If again he have beheld some comely
damsel, down he croucheth at once made captive, and followeth like a
raging dog, though it behoveth to do the opposite. For when thou hast
beheld a beautiful woman, consider not how thou mayest enjoy thy lust,
but but how be delivered from thy lust. 'And how is this possible,'
saith one? 'for loving is not my own doing.' Whose then? tell me. It is
from the Devil's malice. Thou art quite convinced that that which
plotteth against thee is a devil; wrestle then and fight with a
distemper. But I cannot, he saith. Come then, let us first teach thee
this, that what happeneth is from thine own listlessness, and that thou
at the first gavest entrance to the Devil, and now if thou hast a mind,
with much ease mayest drive him off. They that commit adultery, is it
from lust they commit it, or simply from desire of dangers? Plainly
from lust. Do they then therefore obtain forgiveness? Certainly not.
Why not? Because the sin is their own. 'But,' saith one, 'why, pray,
string syllogisms? For my conscience bears me witness that I wish to
repel the passion; and cannot, but it keepeth close, presses me sore,
and afflicts me grievously.' O man, thou dost wish to repel it, but
thou dost not the things repellers should do; but it is with thee just
as with a man in a fever, who drinking of cold streams to the fill,
should say, 'How many things I devise with the wish to quench this
fever, and I cannot; but they stir up my flame the more.' Let us see
then whether at all thou too dost the things that inflame, yet thinkest
thou art devising such as quench. 'I do not,' he saith. Tell me then,
what hast thou ever essayed to do in order to quench the passion? and
what is it, in fine, that will increase the passion? For even supposing
we be not all of us obnoxious to these particular charges; (for more
may be found who are captivated by the love of money than of beauty;)
still the remedy to be proposed will be common to all, both to these
and to those. For both that is an unreasonable passion, and this, is
keener and fiercer than that. When then we have proved victorious over
the greater, it is very plain that we shall easily subdue the less
also. 'And how is it,' saith one, 'that if this be keener, all persons
are not made captive by the vice, but a greater number are mad after
money?' Because in the first place this last desire appears to be
unattended with danger: next, although that of beauty be even fiercer,
yet it is more speedily extinguished; for were it to continue like that
of money, it would wholly destroy its captive.
[7.] Come then, let us discourse to you on this, the
love of beauty, and let us see whereby the mischief is increased; for
so we shall know whether the fault be ours, or not ours. And if ours,
let us do everything to get the better of it; whereas if not ours, why
do we afflict ourselves for nought? And why do we not pardon, but find
fault, with those who are made captive by it? Whence then is this love
engendered? 'From comeliness of feature,' saith one, 'when she that
woundeth one is beautiful and of fair countenance.' It is said idly and
in vain. For if it were beauty that attracted lovers, then would the
maiden who is such have all men for her lovers; but if she hath not
all, this thing cometh not of nature nor from beauty, but from unchaste
eyes. For it was when by eyeing too curiously(1), thou didst admire and
become enamored, that thou receivedst the shaft. 'And who,' saith one,
' when he sees a beautiful woman, can refrain from commending her he
sees? If then admiring such things cometh not of deliberate choice, it
follows that love depends not on ourselves.' Stop, O man! Why dost thou
crowd all things together, running round and round on every side, and
not choosing to see the root of the evil? For I see numbers admiring
and commending, who yet are not enamored. 'And how is it possible to
admire and not be enamored?' Clamor not, (for this I am coming to speak
of,) but wait, and thou shalt hear Moses admiring the son of Jacob, and
saying, "And Joseph was a goodly person, and well favored exceedingly."
(Gen. xxxix. 6, LXX.) Was he then enamored who speaketh this? By no
means. 'For,' saith he, 'he did not even see him whom he commended.' We
are affected, however, somewhat similarly towards beauties also which
are described to us, not only which are beheld. But that thou cavil not
with us on this point:--David, was he not comely exceedingly, and ruddy
with beauty of eyes? (So 1 Sam. xvi. 12 & xvii. 42. LXX.) and
indeed this beauty of the eyes, is even especially, a component of
beauteousness of more despotic power than any. Was then any one
enamored of him? By no means. Then to be also enamored cometh not
[necessarily] with admiring. For many too have had mothers blooming
exceedingly in beauty of person. What then? Were their children
enamored of them? Away with the thought! but they admire what they see,
yet fall not into a shameful love. 'No, for again this good provision is
316
Nature's.' How Nature's? Tell me. 'Because they are mothers,' he saith.
Then hearest thou not that Persians, and that without any compulsion,
have intercourse with their own mothers, and that not one or two
individuals, but a whole nation? But independent of these, it is
hence also evident that this distemper cometh not from bloom of person
nor from beauty merely, but from a listless and wandering soul. Many at
least it is certain, oftentimes, having passed over thousands of
well-favored women, have given themselves to such as were plainer.
Whence it is evident that love depends not on beauty: for otherwise,
surely, those would have caught such as fell into it, before these.
What then is its cause? 'For,' saith he, 'if it be not beauty that
causeth love, whence hath it its beginning and its root? From a wicked
Demon?' It hath it indeed, thence also, but this is not what we are
inquiring about, but whether we ourselves too be not the cause. For the
plot is not theirs only, but along with them our own too in the first
place. For from no other source is this wicked distemper so engendered
as from habit, and flattering words, and leisure, and idleness, and
having nothing to do. For great, great is the tyranny of habit, even so
great as to be moulded into(1) a necessity of nature. Now if it be
habit's to gender it, it is very evident that it is also [habit's] to
extinguish it. Certain it is at least that many have in this way ceased
to be enamored, from not seeing those they were enamored of. Now this
for a little while indeed appears to be a bitter thing and exceedingly
unpleasant; but in time it becometh pleasant, and even were they to
wish it, they could not afterwards resume the passion.
[8.] How then, when without habit one is taken
captive at first sight? Here also it is indolence of body, or
self-indulgence, and not attending to one's duties, nor being occupied
in necessary business. For such an one, wandering about like some
vagabond, is transfixed by any wickedness; and like a child let loose,
any one that liketh maketh such a soul his slave. For since it is its
wont to be at work, when thou stoppest its workings in what is good,
seeing it cannot be unemployed, it is compelled to engender what is
otherwise. For just as the earth, when it is not sown nor planted,
sends up simply weeds; so also the soul, when it hath nought of
necessary things to do, being desirous by all means to be doing, giveth
herself unto wicked deeds. And as the eye never ceaseth from seeing,
and therefore will see wicked things, when good things are not set
before it; so also doth the thought, when it secludes itself from
necessary things, busy itself thereafter about such as are
unprofitable. For that even the first assault occupation and thought
are able to beat off, is evident from many things. When then thou hast
looked on a beautiful woman, and weft moved towards her, look no more,
and thou art delivered. 'And how shall I be able to look no more,'
saith he, 'when drawn by that desire?' Give thyself to other things
which may distract the soul, to books, to necessary cares, to
protecting others, to assisting the injured, to prayers, to the wisdom
which considers the things to come: with such things as these bind down
thy soul. By these means, not only shalt thou cure a recent wound, but
shalt wear away a confirmed and inveterate one easily. For if an insult
according to the proverb prevails with the lover to give over his love,
how shall not these spiritual charms(2) much rather be victorious over
the evil, if only we have a mind to stand aloof. But if we are always
conversing and associating with those who shoot such arrows at us, and
talking with them and hearing what they say, we cherish the distemper.
How then dost thou expect the fire to be quenched, when day by day thou
stirrest up the flame?
And let this that we have said about habit be our
speech unto the young; since to those who are men and taught in
heavenly wisdom, stronger than all is the fear of God, the remembrance
of hell, the desire of the kingdom of heaven; for these are able to
quench the fire. And along with these take that thought also, that what
thou seest is nothing else than rheum, and blood, and juices of
decomposed food. 'Yet a gladsome thing is the bloom of the features,'
saith one. But nothing is more gladsome than the blossoms of the earth,
and these too rot and wither. Do not then in this either give heed to
the bloom, but pass on further inward in thy thought, and stripping off
that beauteous skin in thy thought, scan curiously what lies beneath
it. For even the bodies of the dropsical shine brightly, and the
surface hath nothing offensive; but still, shocked with the thought of
the humor stored within we cannot love such persons. But languishing is
the eye and glancing, and beautifully arched the brow, and dark the
lashes, and soft the eyeball, and serene the look.' But see how even
this itself again is nothing else than nerves, and veins, and
membranes, and arteries. Think too, I pray, of this beautiful eye, when
diseased and old, wasting with de spair, swelling with anger, how
hateful to the sight it is, how quickly it perisheth, how sooner even
than pictured ones, it is effaced. From these things make thy mind pass
to the true beauty. 'But,' saith he, 'I do not see beauty
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of soul.' But if thou wilt choose, thou shalt see it: and as the absent
beautiful may be with the mind admired, though with one's eyes unseen,
so it is possible to see without eyes beauty of soul. Hast thou not
often sketched a beauteous form, and felt moved unto the drawing? Image
also now beauty of soul, and revel in that loveliness. 'But,' saith he,
'I do not see things incorporeal.' And yet we see these, rather than
the corporeal, with the mind. Therefore it is, for instance, that
although we see them not, we admire angels also and archangels, and
habits of character, and virtue of soul. And if thou seest a man
considerate and moderate, thou wilt more admire him than that beautiful
countenance. And if thou seest one insulted, yet bearing it; wronged,
yet giving way, admire and love such, even though they be striken in
age. For such a thing is the beauty of the soul; even in old age it
hath many enamored of it, and it never fadeth, but bloometh for ever.
In order then that we also may gain this beauty, let us go in quest of
those that have it, and be enamored of them. For so shall we too be
able, when we have attained this beauty, to obtain the good things
eternal, whereof may all we partake, through the grace and love towards
men of our Lord Jesus Christ, with Whom to the Father, with the Holy
Spirit, be glory and might, for ever and ever. Amen.
HOMILY VIII.
2 Cor. iv. 1, 2.
Therefore seeing we have this ministry, even as we obtained mercy we
faint not, but we have renounced the hidden things of shame.
SEEING he had uttered great things and had set
himself and all the faithful before Moses, aware of the height(1) and
greatness of what he had said, observe how he moderates his tone again.
For it was necessary on account of the false Apostles to exalt(2) his
hearers also, and again to calm down that swelling; yet not to do it
away, since this would be a trifler's part(3). Wherefore he manages
this in another manner, by showing that not of their own merits was it,
but all of the loving-kindness of God. Wherefore also he says,
"Therefore seeing we have this ministry." For nothing more did we
contribute, except that we became ministers, and made ourselves
subservient to the things given by God. Wherefore he said not
'largess(4),' nor 'supply(5),' but 'ministry.' Nor was he contented
with this even, but added, "as we obtained mercy." For even this
itself, he saith, the ministering to these things, is of mercy and
loving-kindness. Yet it is mercy's to deliver from evils, not to give
so many good things besides: but the mercy of God includes this also.
"We faint not." And this indeed is to be imputed to
His loving-kindness. For the clause, "as we obtained mercy," take to be
said with reference both to the "ministry," and to the words, "we faint
not." And observe how earnestly he endeavors to lower his own things.
'For,' saith he, 'that one who hath been counted worthy of such and so
great things, and this from mercy only and loving-kindness, should show
forth such labors, and undergo dangers, and endure temptations, is no
great matter. Therefore we not only do not sink down, but we even
rejoice and speak boldly.' For instance, having said, "we faint not,"
he added,
Ver. 2. "But we have renounced the hidden things of
shame, not walking in craftiness, nor handling the word of God
deceitfully."
And what are "the hidden things of shame?" We do
not, he saith, profess and promise great things, and in our actions
show other things, as they do; wherefore also he said, "Ye look on
things after the outward appearance;" but such we are as we appear, not
having any duplicity, nor saying and doing such things as we ought to
hide and veil over with shame and blushes. And to interpret this, he
added, "not walking in craftiness." For what they considered to be
praise, that he proves to be shameful and worthy of scorn. But what is,
"in craftiness?" They had the reputation of taking nothing,, but they
took and kept it secret; they had the character of saints and approved
Apostles, but they were full of numberless evil things. But, saith he,
"we have renounced" these things: (for these are what he also calls the
"hidden things of shame;"
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being such as we appear to be, and keeping nothing veiled over. And
that not in this [our] life only, but also in the Preaching itself. For
this is, "nor handling the word of God deceitfully."
"But by the manifestation of the truth."
Not by the countenance and the outward show, but by
the very proof of our actions.
"Commending ourselves to every man's conscience."
For not to believers only, but also to unbelievers,
we are manifest; lying open unto all that they may test our actions, as
they may choose; and by this we commend ourselves, not by acting a part
and carrying about a specious mask. We say then, that we take nothing,
and we call you for witnesses; we say that we are conscious of no
wickedness, and of this again we derive the testimony from you, not as
they (sc. false Apostles) who, veiling over their things, deceive many.
But we both set forth our life before all men; and we lay bare(1) the
Preaching, so that all comprehend it.
[2.] Then because the unbelievers knew not its
power, he added, this is no fault of ours, but of their own
insensibility. Wherefore also he saith,
Ver. 3, 4. "But if our Gospel is veiled, it is
veiled in them that are lost; in whom the God of this world hath
blinded the eyes of the unbelieving."
As he said also before, "To some a savor from death
unto death, to others a savor from life unto life," (ch. ii. 16.) so he
saith here too. But what is "the God of this world?" Those that are
infected with Marcion's notions(2), affirm that this is said of the
Creator, the just only, and not good; for they say that there is a
certain God, just and not good. But the Manichees(3) say that the devil
is here intended, desiring from this passage to introduce another
creator of the world besides the True One, very senselessly. For the
Scripture useth often to employ the term God, not in regard of the
dignity of that so designated, but of the weakness of those in
subjection to it; as when it calls Mammon lord, and the belly god. But
neither is the belly therefore God, nor Mammon Lord, save only of those
who bow down themselves to them. But we assert of this passage that it
is spoken neither of the devil nor of another creator, but of the God
of the Universe, and that it is to be read thus; "God hath blinded the
minds of the unbelievers of this world(4)." For the world to come hath
no unbelievers; but the present only. But if any one should read it
even otherwise, as, for instance, "the God of this world;" neither doth
this afford any handle, for this doth not show Him to be the God of
this world only. For He is called "the God of Heaven," (Ps. cxxxvi. 26.
&c.) yet is He not the God of Heaven only; and we say, 'God of the
present day;' yet we say this not as limiting His power to it alone.
And moreover He is called the "God of Abraham, and the God of Isaac,
and the God of Jacob;" (Exod. iii. 6. &c.) and yet He is not the
God of them alone. And one may find many other like testimonies in the
Scriptures. How then "hath" He "blinded" them? Not by working unto this
end; away with the thought! but by suffering and allowing it. For it is
usual with the Scripture so to speak, as when it saith, "God gave them
up unto a reprobate mind." For when they themselves first disbelieved,
and rendered themselves unworthy to see the mysteries; He Himself also
thereafter permitted it. But what did it behove Him to do? To draw them
by force, and reveal to those who would not see? But so they would have
despised the more, and would not have seen either. Wherefore also he
added,
"That the light of the Gospel of the glory of Christ
should not dawn upon them."
Not that they might disbelieve in God, but
that unbelief might not see what are the things within, as also
He enjoined us, commanding not to "east the pearls before the swine."
(Matt. vii. 6.) For had He revealed even to those who disbelieve, their
disease would have been the rather aggravated. For if one compel a man
laboring under ophthalmia to look at the sunbeams, he the rather
increases his infirmity. Therefore the physicians(5) even shut them up
in darkness, so as not to aggravate their disorder. So then here also
we must consider that these persons indeed became unbelievers of
themselves, but having become so, they no longer saw the secret things
of the Gospel, God thenceforth excluding its beams from them.
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As also he said to the disciples, "Therefore I speak unto them in
proverbs(1), (Mat. xiii, 13.) because hearing they hear not." But what
I say may also become clearer by an example; suppose a Greek,
accounting our religion(2) to be fables. This man then, how will he be
more advantaged? by going in and seeing the mysteries, or(3) by
remaining without? Therefore he says, "That the light should not dawn
upon them," still dwelling on the history of Moses. For what happened
to the Jews in his case, this happeneth to all unbelievers in the case
of the Gospel. And what is that which is overshadowed, and which is not
illuminated unto them? Hear him saying, "That the light of the glorious
Gospel of Christ who is the Image of God, should not dawn upon them."
Namely, that the Cross is the salvation of the world, and His glory;
that this Crucified One himself is about to come with much splendor;
all the other things, those present, those to come, those seen, those
not seen, the unspeakable splendor of the things looked for. Therefore
also he said, "dawn," that thou mayest not look for the whole here, for
that which is [here] given is only, as it were, a little dawning of the
Spirit. Therefore, also above as indicating this, he spoke of "savor;"
(c. ii. 16.) and again, "earnest," (c. i. 25.) showing that the greater
part remaineth there. But neverthelesss all these things have been
hidden from them; but had been hidden because they disbelieved first.
Then to show that they are not only ignorant of the Glory of Christ,
but of the Father's also, since they know not His, he added, "Who is
the Image of God?" For do not halt at Christ only. For as by Him thou
seest the Father, so if thou art ignorant of His Glory, neither wilt
thou know the Father's.
[3.] Ver. 5. "For we preach not ourselves, but
Christ Jesus as Lord, and ourselves as your servants for Jesus' sake."
And what is the nature of the connexion there? What
hath this in common with what has been said? He either hints at them(4)
as exalting themselves, and persuading the disciples to name themselves
after them: as he said in the former Epistle, "I am of Paul and I of
Apollos;" or else another thing of the gravest character. What then is
this? Seeing that they waged fierce war against them, and plotted
against them on every side; 'Is it,' he says, 'with us ye fight
and war? [Nay but] with Him that is preached by us, "for we preach not
ourselves." I am a servant, I am [but] a minister even of those who
receive the Gospel, transacting every thing for Another, and for His
glory doing whatsover I do. So that in warring against me thou throwest
down what is His. For so far am I from turning to my own personal
advantage any part of the Gospel, that I will not refuse to be even
your servant for Christ's sake; seeing it seemed good to Him so to
honor you, seeing He so loved you and did all things for you.'
Wherefore also he saith, "and ourselves your servants for Christ's
sake." Seest thou a soul pure from glory? 'For in truth,' saith he, 'we
not only do not take to ourselves(5) aught of our Master's, but even to
you we submit ourselves for His sake.'
Ver. 6. "Seeing it is God that said, Light shall
shine out of darkness, who shined in your(6) hearts."
Seest thou how again to those who were desirous of
seeing that surpassing glory, I mean that of Moses, he shows it
flashing with added lustre(7)? 'As upon the face of Moses, so also hath
it shined unto your hearts,' he saith. And first, he puts them in mind
of what was made in the beginning of the Creation, sensible light and
darkness sensible, showing that this creation is greater. And where
commanded He light to shine out of darkness? In the beginning and in
prelude to the Creation; for, saith he, "Darkness was upon the face of
the deep. And God said, Let there be light, and there was light."
Howbeit then indeed He said, "Let it be, and it was:" but now He said
nothing, but Himself became Light for us. For he(8) said not, 'hath
also now commanded,' but "hath" Himself "shined." Therefore neither do
we see sensible objects by the shining of this Light, but God Himself
through Christ. Seest thou the invariableness(9) in the Trinity? For of
the Spirit, he says, "But we all with unveiled face reflecting in a
mirror the glory of the Lord, are transformed into the same image from
glory to glory even as from the Lord the Spirit." (c. iii. 18.) And of
the Son; "That the light of the glorious Gospel of Christ, Who is the
Image of God, should not dawn upon them." (v. 4.) And of the Father;
"He that said Light shall shine out of darkness shined in your hearts,
to give the light of the knowledge of the glory of God in the face of
Christ." For as when he had said, "Of the Gospel of the glory of
Christ," he added, "Who is the Image of God," showing that they were
deprived of His(10) glory also; So after saying, "the knowledge of
God," he added, "in the face of Christ,' to show that through Him we
know
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the Father, even as through the Spirit also we are brought unto Him.
Ver. 7. "But we have this treasure in earthen
vessels, that the exceeding greatness of the power may be of God, and
not from ourselves."
For seeing he had spoken many and great things of
the unspeakable glory, lest any should say, 'And how enjoying so great
a glory remain we in a mortal body?' he saith, that this very thing is
indeed the chiefest marvel and a very great example of the power of
God, that an earthen vessel hath been enabled to bear so great a
brightness and to keep so high a treasure. And therefore as admiring
this, he said, "That the exceeding greatness of the power may be of
God, and not from ourselves;" again alluding to those who gloried in
themselves. For both the greatness of the things given and the weakness
of them that receive show His power; in that He not only gave great
things, but also to those who are little. For he used the term
"earthen" in allusion to the frailty(1) of our mortal nature, and to
declare the weakness of our flesh. For it is nothing better constituted
than earthenware; so is it soon damaged, and by death and disease and
variations of temperature and ten thousand other things easily
dissolved. And he said these things both to take down their inflation,
and to show to all that none of the things we holds is human. For then
is the power of God chiefly conspicuous, when by vile it worketh mighty
things. Wherefore also in another place He said, "For My power is made
perfect in weakness."(2 Cor. xii. 9.) And indeed in the Old [Testament]
whole hosts of barbarians were turned to flight by gnats and flies,
wherefore also He calleth the caterpillar His mighty forces; (Joel ii.
25.) and in the beginning, by only confounding tongues, He put a stop
to that great tower in Babylon. And in their wars too, at one time, He
routed innumerable hosts by three hundred men; at another He overthrew
cities by trumpets; and afterwards by a little and poor(4) stripling,
David, He turned to flight the whole army of barbarians. So then here
also, sending forth twelve only He overcame the world; twelve, and
those, persecuted, warred against.
[4.] Let us then be amazed at the Power of God,
admire, adore it. Let us ask Jews, let us ask Greeks, who persuaded the
whole world to desert from their fathers' usages, and to go over to
another way of life? The fisherman, or the tentmaker? the publican, or
the unlearned and ignorant? And how can these things stand with reason,
except it were Divine Power which achieveth all by their means? And
what too did they say to persuade them? 'Be baptized in the Name of The
Crucified.' Of what kind of man(5)? One they had not seen nor looked
upon. But nevertheless saying and preaching these things, they
persuaded them that they who gave them oracles, and whom they had
received by tradition from their forefathers, were no Gods: whilst this
Christ, He Who was nailed [to the wood,] drew them all unto Himself.
And yet that He was indeed crucified and buried, was manifest in a
manner to all; but that He was risen again, none save a few saw. But
still of this too they persuaded those who had not beheld; and not that
He rose again only, but that He ascended also into Heaven, and cometh
to judge quick and dead. Whence then the persuasiveness of these
sayings, tell me? From nothing else than the Power of God. For, in the
first place, innovation itself(6) was offensive to all; but when too
one innovates in such things, the matter becomes more grievous: when
one tears up(7) the foundations of ancient custom, when one plucks laws
from their seat. And besides all this, neither did the heralds seem
worthy of credit, but they were both of a nation hated amongst all men,
and were timorous and ignorant. Whence then overcame they the world?
Whence cast they out you, and those your forefathers who were reputed
to be philosophers, along with their very gods? Is it not quite evident
that it was from having God with them? For neither are these successes
of human, but of some divine and unspeakable, power. 'No,' saith one,
'but of witchcraft.' Then certainly ought the power of the demons to
have increased and the worship of idols to have extended. How then have
they been overthrown and have vanished, and our things the reverse of
these? So that from this even it is manifest that what was done was the
decree of God; and not from the Preaching only, but also from the title
of life itself. For when was virginity so largely planted every where
in the world? when contempt of wealth, and of life, and of all things
besides? For such as were wicked and wizards, would have effected
nothing like this, but the contrary in all respects: whilst these
introduced amongst us the life of angels; and not introduced merely,
but established it in our own land, in that of the barbarians, in the
very extremities of the earth. Whence it is manifest that it was the
power of Christ every where that effected all, which every where
shineth, and swifter than any lightning illumeth the hearts of men. All
these things, then, considering, and accepting what hath been done as a
clear proof of the promise
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of the things to come, worship with us the invincible might of The
Crucified, that ye may both escape the intolerable punishments, and
obtain the everlasting kingdom; of which may all we partake through the
grace and love towards men of our Lord Jesus Christ; to Whom be glory
world without end. Amen.
HOMILY IX.
2 COR. iv. 8, 9.
We are pressed on every side, yet not straitened; perplexed, yet not
unto despair; pursued, yet not forsaken.
HE still dwells upon proving that the whole work is
to be ascribed to the power of God, repressing the highmindedness of
those that glory in themselves. 'For not this only,' saith he, 'is
marvelous, that we keep this treasure in earthen vessels, but that even
when enduring ten thousand hardships, and battered(1) on every side, we
[still] preserve and lose it not. Yet though there were a vessel of
adamant, it would neither have been strong enough to carry so vast a
treasure, nor have sufficed against so many machinations; yet, as it
is, it both bears it and suffers no harm, through God's grace.' For,
"we are pressed on every side," saith he, "but not straitened." What
is, "on every side?"
'In respect of our foes, in respect of our friends,
in respect of necessaries, in respect of other needs, by them which be
hostile, by them of our own household.' "Yet not straitened." And see
how he speaks contrarieties, that thence also he may show the strength
of God. For, "we are pressed on every side, yet not straitened," saith
he; "perplexed, yet not unto despair;" that is, 'we do not quite fall
off. For we are often, indeed, wrong in our calculations(2), and miss
our aim, yet not so as to fall away from what is set before us: for
these things are permitted by God for our discipline, not for our
defeat.' Ver. 9. "Pursued, yet not
forsaken; smitten down, yet not destroyed."
For these trials do indeed befal, but not the consequences of
the trials. And this indeed through the power and Grace of God. In
other places indeed he says that these things were permitted in order
both to their own(3) humble-mindedness, and to the safety of others:
for "that I should not be exalted overmuch, there was given to me a
thorn,"(2 Cor. xii. 7; ib. 6.) he says: and again, "Lest any man should
account of me above that which he seeth me to be, or heareth from me;"
and in another place again, "that we should not trust in ourselves:" (2
Cor. i. 9.) here, however, that the power of God might be manifested.
Seest thou how great the gain of his trials? For it both showed the
power of God, and more disclosed His grace. For, saith He, "My grace is
sufficient for thee." (2 Cor. xii. 9.) It also anointed them unto
lowliness of mind, and prepared them for keeping down the rest, and
made them to be more hardy. "For patience," saith he, "worketh
probation, and probation hope." (Rom. v. 4.) For they who had fallen
into ten thousand dangers and through the hope they had in God had been
recovered(4), were taught to hold by it more and more in all things.
Ver. 10. "Always bearing about in the body the dying
of the Lord Jesus, that the life also of Jesus may be manifested in our
body."
And what is the "dying of the Lord Jesus," which
they bare about? Their daily deaths by which also the resurrection was
showed. 'For if any believe not,' he says, 'that Jesus died and rose
again, beholding us every day die and rise again, let him believe
henceforward in the resurrection.' Seest thou how he has discovered yet
another reason for the trials? What then is this reason? "That his life
also may be manifested in our body." He says, 'by snatching us out of
the perils. So that this which seems a mark of weakness and
destititution, this, [I say,] proclaims His resurrection. For His
'power had not so appeared in our suffering no unpleasantness, as it is
now shown in our suffering indeed, but without being overcome.'
Ver. 11. "For we which live are also(5) delivered
unto death for Jesus' sake, that the life also of Jesus may be
manifested in us in our mortal flesh."
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For every where when he has said any thing obscure,
he interprets himself again. So he has done here also, giving a clear
interpretation of this which I have cited. 'For therefore, "we are
delivered,"' he says, 'in other words, we bear about His dying that the
power of His life may be made manifest, who permitteth not mortal
flesh, though undergoing so great sufferings, to be overcome by the
snowstorm of these calamities.' And it may be taken too in another way.
How? As he says in another place, "If we die with him, we shall also
live with Him." (2 Tim. ii. 11.) 'For as we endure His dying now, and
choose whilst living to die for His sake: so also will he choose, when
we are dead, to beget us then unto life. For if we from life come into
death, He also will from death lead us by the hand into life.'
Ver. 12. "So then death worketh in us, but life in
you."
Speaking no more of death in the strict sense(1),
but of trials and of rest. 'For we indeed,' he says, 'are in perils and
trials, but ye in rest; reaping the life which is the fruit of these
perils. And we indeed endure the dangerous, but ye enjoy the good
things; for ye undergo not so great trials.'
[2.] Ver. 13. "But having the same spirit of faith,
according to that which is written, I believed, and therefore did I
speak; we also believe, and therefore also we speak; that(2) He which
raised up the Lord Jesus, shall raise up us also by Jesus." (Ps. cxvi.
10.)
He has reminded us of a Psalm which abounds in
heavenly wisdom(3), and is especially fitted to encourage(4) in
dangers. For this saying that just man uttered when he was in great
dangers, and from which there was no other possibility of recovery than
by the aid of God. Since then kindred circumstances are most effective
in comforting, therefore he says, "having the same Spirit;" that is,
'by the same succor by which he was saved, we also are saved; by the
Spirit through which he spake, we also speak.' Whence he shows, that
between the New and Old Covenants great harmony exists, and that the
same Spirit wrought in either; and that not we alone are in dangers,
but all those of old were so too; and that we must find a remedy(5)
through faith and hope, and not seek at once to be released from what
is laid upon us. For having showed by arguments the resurrection and
the life, and that the danger was not a mark of helplessness or
destitution; he thenceforward brings in faith also, and to it commits
the whole. But still of this also, he furnishes a proof, the
resurrection, namely, of Christ, saying, "we also believe, and
therefore also we speak." What do we believe? tell me.
Ver. 14, 15. "That He which raised up Jesus, shall
raise up also,(6) and shall present us with you. For all things are for
your sakes, that the grace, being multiplied through the many, may
cause the thanksgiving to abound unto the glory of God."
Again, he fills them with lofty thoughts(7), that
they may not hold themselves indebted to men, I mean to the false
Apostles. For the whole is of God Who willeth to bestow upon many, so
that the grace may appear the greater. For your sakes, therefore, was
the resurrection and all the other things. For He did not these things
for the sake of one only, but of all.
Ver. 16. "Wherefore we faint not; but though our
outward man is decaying, yet the inward man is renewed day by day."
How does it decay? Being scourged, being persecuted,
suffering ten thousand extremities. "Yet the inward man is renewed day
by day." How is it renewed? By faith, by hope, by a forward will,
finally, by braving those extremities. For in proportion as the body
suffers ten thousand things, in the like proportion hath the soul
goodlier hopes and becometh brighter, like gold refined in the fire
more and more. And see how he brings to nothing the sorrows of this
present life.
Ver. 17, 18. "For the(8) light affliction," he
saith, "which is for the moment, worketh(9) more and more exceedingly
an eternal weight of glory; while we look not at the things which are
seen, but at the things which are not seen."
Having closed the question by a reference to hope,
(and, as he said in his Epistle to the Romans, "We are saved by hope,
but hope that is seen is not hope;" (Rom. viii. 24.) establishing the
same point here also,) he sets side by side the things present with the
things to come, the momentary with the eternal, the light with the
weighty, the affliction with the glory. And neither is he content with
this, but he addeth another expression, doubling it and saying, "more
and more exceedingly(10)" Next he also shows the mode how so great
afflictions are light. How then light? "While we look not at the things
that are seen, but at the things that
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are not seen." So will both this present be light and that future
great, if we withdraw ourselves from the things that are seen. "For the
things that are seen are temporal." (v. 18.) Therefore the afflictions
are so too. "But the things that are not seen are eternal." Therefore
the crowns are so also. And he said not the afflictions are so, but
"the things that are seen;" all of them, whether punishment or rest, so
that we should be neither puffed up by the one nor overborne(1) by the
other. And therefore when speaking of the things to come, he said not
the kingdom is eternal; but, "the things which are not seen are
eternal," whether they be a kingdom, or again punishment; so as both to
alarm by the one and to encourage by the other.
[3.] Since then "the things that are seen are
temporal, but the things that are not seen are eternal," let us look to
them. For what excuse even can we have, if we choose the temporal
instead of the eternal? For even if the present be pleasurable, yet it
is not abiding; whilst the woe it entails is abiding and irremissible.
For what excuse will they have who have been counted worthy of the
Spirit and have enjoyed so great a gift, if they become of grovelling
mind and fall down to the earth. For I hear many saying these words
worthy of all scorn, 'Give me to-day and take tomorrow.' 'For,' saith
one, 'if indeed there be such things there as ye affirm, then it is one
for one; but if there be no such thing at all, then it is two for
nothing.' What can be more lawless than these words? or what more idle
prating"? We are discoursing about Heaven and those unspeakable good
things; and thou bringest forth unto us the terms of the
race-course(3), yet art not ashamed nor hidest thy face, whilst
uttering such things as befit maniacs? Blushest thou not that art so
rivetted to the present things? Wilt thou not cease from being
distraught and beside thyself, and in youth a dotard? Were Greeks
indeed to talk in this way, it were no marvel: but that believers
should vent such dotage, of what forgiveness doth it admit? For dost
thou hold those immortal hopes in utter suspicion? Dost thou think
these things to be utterly doubtful? And in what are these things
deserving of pardon? 'And who hath come,' saith one,' and brought back
word what is there?' Of men indeed not any one, but God, more
trustworthy than all, hath declared these things. But thou beholdest
not what is there. Neither dost thou see God. Wilt thou then deny that
there is a God, because thou seest Him not? 'Yes.' he replies, 'I
firmly believe there is a God.' If then an infidel should ask thee,
'And who came from Heaven and brought back word of this?' what wilt
thou answer? Whence dost thou know that there is a God? 'From the
things that are seen,' he answers, 'from the fair order existing
through the whole creation, from its being manifest to all.' Therefore
receive also in the same way the doctrine of the judgment. 'How?' he
asks. I will question thee, and do thou answer me. Is this God just,
and will He render to each according to his deserving? or, on the
contrary, doth He will the wicked should live happily and in luxury,
and the good in the contrary things? 'By no means,' he answers, 'for
man even would not feel thus.' Where then shall they who have done
virtuously here, enjoy the things that be good? and where the wicked
the opposites, except there is to be a life and retribution hereafter?
Seest thou that at present it is one for one, and not two for one. But
I will show thee, as I proceed, that it is not even one against one,
but it shall be for the righteous two for nothing; and for the sinners
and these that live here riotously, quite the contrary. For they that
have lived riotously here have received not even one for one; but those
who pass their 'life in virtue two for nothing(4). For who are at in
rest, they that have abused this present life, or they that followed
heavenly wisdom? Perhaps thou wilt say the former, but I prove it of
the latter, summoning for my witnesses those very men that have enjoyed
these present things; and they will not be so shameless as to deny what
I am going to say. For oftentimes have they imprecated curses upon
matchmakers s and upon the day that their bridal chamber(6) was
wreathed, and have proclaimed them happy who have not married. Many too
of the young, even when they might have married, have refused for no
other reason than the trouble-someness of the thing. And this I say,
not as accusing marriage; for it is "honorable;" (Heb. xiii. 4.) but
those who have used it amiss. Now if they who have lived a married
life, often considered their life not worth the living; what shall we
say of those who have been swept down into whores' deep pits, and are
more slavishly and wretchedly treated than any captive? what of those
who have grown rotten in luxury and have enveloped their bodies with a
thousand diseases? 'But it is a pleasure to be had in honor.' Yea,
rather, nothing is bitterer than this slavery. For he that seeketh vain
honor is more servile than any slave, and desirous of pleasing any
body; but he that treads it under foot is superior to all, who careth
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not for the glory that cometh from others. 'But the possession of
wealth is desirable.' Yet we have often shown that they who are loose
from it and have nothing, enjoy greater riches and repose. 'But to be
drunken is pleasant.' But who will say this? Surely then if to be
without riches is pleasanter than to have them, and not to marry than
to marry, and not to seek vainglory than to seek it, and not to live
luxuriously than to live so; even in this world they who are not
riveted to those present things have the advantage. And as yet I say
not how that the former, even though he be racked with ten thousand
tortures, hath that good hope to carry him through: whilst the latter,
even though he is in the enjoyment of a thousand delights, hath the
fear of the future disquieting and confounding his pleasure. For this,
too, is no light sort of punishment; nor therefore the contrary, of
enjoyment and repose. And besides these there is a third sort. And what
is this? In that the things of worldly delight do not even whilst they
are present appear such, being refuted both by nature and time; but the
others not only are, but also abide immovable. Seest thou that we shall
be able to put not two for nothing only, but three even, and five, and
ten, and twenty, and ten thousand for nothing? But that thou mayest
learn this same truth by an example also,--the rich man and
Lazarus,-the one enjoyed the things present, the other those to come.
(Luke xvi. 19. &c.) Seems it then to thee to be one and one, to be
punished throughout all time, and to be an hungered for a little
season? to be diseased in thy corruptible body, and to scorch"(2)
miserably in an undying one? to be crowned and live in undying delights
after that little sickness, and to be endlessly tormented after that
short enjoyment of his goods. And who will say this? For what wilt thou
we should compare? the quantity? the quality? the rank? the decision of
God(3) concerning each? How long will ye utter the words of beetles
that are for ever wallowing. in dung! For these are not the words of
reasoning men, to throw away a soul which is so precious for nothing,
when there needeth little labor to receive heaven. Wilt thou that I
teach thee also in another way that there is an awful tribunal there?
Open the doors of thy conscience, and behold the judge that sitteth in
thine heart. Now if thou condemnest thyself, although a lover of
thyself, and canst not refrain from passing a righteous verdict, will
not God much rather make great provision for that which is just, and
pass that impartial judgment upon all; or will He permit everything to
go on loosely and at random? And who will say this? No one; but both
Greeks and barbarians, both poets and philosophers, yea the whole race
of men in this agree with us, though differing in particulars(4), and
affirm that there are tribunals of some sort in Hades; so manifest and
uncontroverted is the thing.
[4.] 'And wherefore,' saith one, 'doth he not punish
here?' That He may display that longsuffering of His, and may offer to
us the salvation that cometh by repentance, and not make our race to be
swept away, nor pluck away those who by an excellent change are able to
be saved, before that salvation. For if he instantly punished upon the
commission of sins, and destroyed, how should Paul have been saved, how
should Peter, the chief teachers of the world? How should David have
reaped the salvation that came by his repentance? How the Galatians?
How many others? For this reason then He neither exacts the penalty
from all here, (but only from some out of all,) nor yet there from all,
but from one here, and from another there; that He may both rouse those
who are exceedingly insensible by means of those whom He punishes, and
may cause them to expect the future things by those whom He punishes
not. Or seest thou not many punished here, as those, for instance, who
were buried under the ruins of that tower; (Luke xiii. 4, 7.) as those
whose blood Pilate mingled with their sacrifices; as those who perished
by an untimely death amongst the Corinthians, because they partook
unworthily of the mysteries (1 Cor. xi. 30.); as Pharaoh; as those of
the Jews who were slain by the barbarians; as many others, both then,
and now, and continually? And yet others too, having sinned in many
things, departed without suffering the penalty here; as the rich man in
the story of Lazarus; as many others. (Luke xvi.) Now these things He
does, both to arouse those who quite disbelieves in the things to come,
and to make those who do believe and are careless more diligent. "For
God is a righteous Judge, and strong, and longsuffering, and visits not
with wrath every day." (Ps. vii. 11. LXX.) But if we abuse His
longsuffering, there will come a time when He will no more be
longsuffering even for a little, but will straightway inflict the
penalty.
Let us not then, in order that for a single moment
(for such is this present life) we may live luxuriously, draw on
ourselves punishment through endless ages: but let us toil for a
moment, that we may be crowned for ever. See ye not that even in
worldly things most men act in this manner: and choose a brief toil in
order to
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a long rest, even though the opposite falls out unto them? For in this
life indeed there is an equal portion of toils and reward; yea, often,
on the contrary, the toil is endless whilst the fruit is little, or not
even a little; but in the case of the kingdom conversely, the labor is
little whilst the pleasure is great and boundless. For consider: the
husbandman wearieth himself the whole year through, and at the very end
of his hope of times misses of the fruit(1) of those many toils. The
shipmaster again and the soldier, until extreme old age, are occupied
with wars and labors; and oftentimes hath each of them departed, the
one with the loss of his wealthy cargoes, the other, along with
victory, of life itself. What excuse then shall we have, tell me, if in
worldly matters indeed we prefer what is laborious in order that we may
rest for a little, or not a little even; (for the hope of this is
uncertain;) but in spiritual things do the converse of this and draw
upon ourselves unutterable punishment for a little sloth? Wherefore I
beseech you all, though late, yet still at length to recover from this
frenzy. For none shall deliver us in that day; neither brother, nor
father(1) nor child, nor friend, nor neighbor, nor any other: but if
our works play us false, all will be over and we must needs(2) perish.
How many lamentations did that rich man make, and besought the
Patriarch and begged that Lazarus might be sent! But hear what Abraham
said unto him: "There is a gulfs betwixt us and you, so that they who
wish to go forth cannot pass thither." (Luke xvi. 26.) How many
petitions did those virgins make to their fellows for a little oil !
But hear what they also say; "Peradventure there will not be enough for
you and for us ;" (Mat. xxv. 9.) and none was able to bring them in to
the bridal chamber.
Thinking then on these things let us also be careful
of that which is our life. For mention what toils soever and bring
forward besides what punishment soever; all these combined will be
nothing in comparison of the good things to come. Instance therefore,
if thou wilt, fire and steel and wild beasts, and if there be aught
sorer than these; but yet these are not even a shadow compared with
those torments. For these things when applied in excess become then
especially light, making the release speedy(4); since the body
sufficeth not unto intensity at once and long continuance of suffering;
but both meet together, both prolongation and excess, alike in the good
and the grievous. Whilst we have time then, "let us come before His
presence with confession," (Ps. xcv. 2, LXX.) that in that day we may
behold Him gentle and serene, that we may escape altogether those
threat-bearing Powers. Seest thou not how this world's soldiers who
perform the bidding of those in authority drag men about; how they
chain, how they scourge them, how they pierce their sides, how they
apply torches to their torments, how they dismember them? Yet all these
things are but plays and joke unto those punishments. For these
punishments are temporal; but there neither the worm dieth nor is the
fire quenched: for that body of all is incorruptible, which is then to
be raised up. But God grant that we may never learn these things by
experience; but that these fearful things may never be nearer unto us
than in the mention of them(5); and that we be not delivered over to
those tormentors, but may be hence made wise(6). How many things shall
we then say in accusation of ourselves! How many lamentations shall we
utter! How many groans! But it will thenceforth be of no avail. For
neither can sailors, when the ship hath gone to pieces and hath sunk,
thereafter be of any service; nor physicians when the patient is
departed; but they will often say indeed that so and so ought to have
been done; but all is fruitless and in vain. For as long indeed as
hopes remain from amendment, one onght both to say and do every thing:
but when we have no longer any thing in our power, all being quite
ruined, it is to no purpose that all is said and done. For even then
Jews will then say, "Blessed is He that cometh in the Name of the
Lord:" (Mat. xxiii. 39) but they will be able to reap none advantage of
this crytowards escaping their punishment; for when they ought to have
said it, theysaid it not. That then this be not the case with us in
respect to our life, let us now and from this time reform that we may
stand at the tribunal of Christ with all boldness; whereunto may all of
us attain through the grace and love toward men of our Lord Jesus
Christ, with Whom to the Father, with the Holy Spirit, be glory and
might for ever and ever. Amen.
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HOMILY X.
2 Cor. v. 1.
For we know, that if the earthly house of our tabernacle be dissolved,
we have a building from God, a house not made with hands, eternal, in
the heavens.
AGAIN he arouses their zeal because many trials drew
on(1). For it was likely that they, in consequence of his absence, were
weaker in respect to this [need]. What then saith he? One ought not to
wonder that we suffer affliction; nor to be confounded, for we even
reap many gains thereby. And some of these he mentioned before; for
instance, that we "bear about the dying of Jesus," and present the
greatest proof of His power: for he says, "that the exceeding greatness
of the power may be of God:" and we exhibit a clear proof of the
Resurrection, for, says he, "that the life of Jesus may be manifested
in our mortal flesh." But since along with these things he said that
our inward man is thus made better also; for "though our outward man is
decaying," saith he, "yet the inward man is renewed day by day;"
showing again that this being scourged and persecuted is
proportionately useful, he adds, that when this is done thoroughly,
then the countless good things will spring up for those who have
endured these things. For lest when thou hearest that thy outward man
perishes, thou shouldest grieve; he says, that when this is completely
effected, then most of all shalt thou rejoice and shalt come unto a
better inheritance(2). So that not only ought not one to grieve at its
perishing now in part, but even earnestly to seek for the completion of
that destruction, for this most conducts thee to immortality. Wherefore
also he added, "For we know, that if the earthly house of our
tabernacle be dissolved: we have a building from God, a house not made
with hands, eternal in the heavens." For since he is urging(3) again
the doctrine of the Resurrection in respect to which they were
particularly unsound; he calls; in aid the judgment of his hearers
also, and so establishes it; not however in the same way as
before, but, as it were, arriving at it out of another subject: (for
they had been already corrected:) and says, "We know that if the
earthly house of our tabernacle be dissolved, we have a building from
God, a house not made with hands, eternal in the heavens." Some indeed
say that the 'earthly house' is this world; But I should maintain that
he alludes rather to the body.(4) But observe, I pray, how by the terms
[he uses,] he shows the superiority of the future things to the
present. For having said "earthly" he hath opposed to it "the
heavenly;" having said, "house of tabernacle," thereby declaring both
that it is easily taken to pieces and is temporary, he hath opposed to
it the "eternal," for the name "tabernacle" often times denotes
temporariness. Wherefore He saith, "In My Father's house are many
abiding places." (John xiv. 2.) But if He anywhere also calls the
resting places of the saints tabernacles; He calls them not tabernacles
simply, but adds an epithet; for he said not, that "they may receive
you" into their tabernacles, but "into the eternal tabernacles." (Luke
xvi. 9.) Moreover also in that he said, "not made with hands," he
alluded to that which was made with hands. What then? Is the body made
with hands? By no means; but he either alludes to the houses here that
are made with hands, or if not this, then he called the body which is
not made with hands, 'a house of tabernacle.' For he has not used the
term in antithesis and contradistinctions to this, but to heighten
those eulogies and swell those commendations.
[2.] Ver. 2 "For verily in this we groan, longing to
be clothed upon with our habitation which is from heaven."
What habitation? tell me. The incorruptible body.
And why do we groan now? Because that is far better. And "from heaven"
he calls it because of its incorruptibleness. For it is not surely that
a body will come down to us from above: but by this expression he
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signifies the grace which is sent from thence. So far then ought we to
be from grieving at these trials which are in part that we ought to
seek even for their fulness,(1) as if he had said: Groanest thou, that
thou art persecuted, that this thy man is decaying? Groan that this is
not done unto excess and that it perishes not entirely. Seest thou how
he hath turned round what was said unto the contrary; having
proved that they ought to groan that those things were not
done fully; for which because they were done partially; they groaned.
Therefore he henceforth calls it not a tabernacle, but a house, and
with great reason. For a tabernacle indeed is easily taken to pieces;
but a house abideth continually.
Ver. 3. "If so be that being unclothed(2) we shall
not be found naked."
That is, even if we have put off the body, we shall
not be presented there without a body, but even with the same one made
incorruptible. But some read, and it deserves very much to be adopted,
"If so be that being clothed we shall not be found naked." For lest all
should be confident because of the Resurrection, he says, "If so be
that being clothed," that is, having obtained incorruption and an
incorruptible body, "we shall not be found naked" of glory and safety.
As he also said in the former Epistle; "We shall all be raised; but
each in his own order." And, "There are celestial bodies, and bodies
terrestial." (1 Cor. xv. 22, 23.) (ib. 40.) For the Resurrection indeed
is common to all, but the glory is not common; but some shall rise in
honor and others in dishonor, and some to a kingdom but others to
punishment. This surely he signified here also, when he said; "If so be
that being clothed we shall not be found naked."
[3.] Ver. 4. "For indeed we that are in this
tabernacle do groan(3), not for that we would be unclothed, but that we
would be clothed upon." Here again he hath utterly and manifestly
stopped the mouths of the heretics, showing that he is not speaking
absolutely of a body differing in identity(4) , but of corruption and
incorruption: 'For we do not therefore groan,' saith he, 'that we may
be delivered from the body: for of this we do not wish to be unclothed;
but we hasten to be delivered from the corruption that is in it.
Wherefore he saith, 'we wish not to be unclothed of the body, but that
it should be clothed upon with incorruption.' Then he also interprets
it [thus,] "That what is mortal may be swallowed up of life." For since
putting off the body appeared to many a grievous thing; and he was
contradicting the judgments of all, when he said, "we groan," not
wishing to be set free from it; ('for if,' says one, 'the soul in being
separated from it so suffers and laments, how sayest thou that we groan
because we are not separated from it?') lest then this should be urged
against him, he says, 'Neither do I assert that we therefore groan,
that we may put it off; (for no one putteth it off without pain, seeing
that Christ says even of Peter, 'They shall "carry thee," and lead thee
"whither thou wouldest not;"--John xxi. 18.) but that we may have it
clothed upon with incorruption.' For it is in this respect that
we are burdened by the body; not because it is a body, but because we
are encompassed with a corruptible body and liable to suffering(5) ,
for it is this that also causes us pain. But the life when it arriveth
destroyeth and useth up the corruption; the corruption, I say, not the
body. 'And how cometh this to pass?' saith one. Inquire not; God doeth
it; be not too curious. Wherefore also he added,
Ver. 5. "Now he that hath wrought us for this very
thing is God."! Hereby he shows that these things were prefigured from
the first. For not now was this decreed: but when at the first He
fashioned us from earth and created Adam; for not for this created He
him, that he should die, but that He might make him even immortal. Then
as showing the credibility of this and furnishing the proof of it, he
added,
"Who also gave the earnest of the Spirit." For even
then He fashioned us for this; and now He hath wrought unto this by
baptism, and hath furnished us with no light security thereof, the Holy
Spirit. And he continually calls It an earnest, wishing to prove God to
be a debtor of the(6) whole, and thereby also to make what he says more
credible unto the grosser sort.(7)
[4.] Ver. 6. "Being therefore always of good
courage, and knowing."
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The word "of good courage" is used with reference to
the persecutions, the plottings, and the continual deaths: as if he had
said, 'Doth any vex and persecute and slay thee? Be not cast down, for
thy good all is done. Be not afraid: but of good courage. For that
which thou groanest and grievest for, that thou art in bondage to
corruption, he removes from hence-forward out of the way, and frees
thee the sooner from this bondage.' Wherefore also he saith, "Being
therefore always of good courage," not in the seasons of rest only, but
also in those of tribulation; "and knowing,"
Ver. 7, 8. "That whilst we are at home in the body,
we are absent from the Lord (for we walk by faith, not by sight); we
are of good courage, I say, and are willing to be absent from the body,
and to be at home with the Lord."
That which is greater than all he has put last, for
to be with Christ is better, than receiving an incorruptible [body.]
But what he means is this: 'He quencheth not our life that warreth
against and killeth us; be not afraid; be of good courage even when
hewn in pieces. For not only doth he set thee free from corruption and
a burden, but he also sendeth thee quickly to the Lord.' Wherefore
neither did he say, "whilst we 'are' in the body:" as of those who are
in a foreign and strange land. "Knowing therefore that whilst we are at
home in the body, we are absent from the Lord: we are of good courage,
I say, and willing to be absent from the body, and to be at home with
the Lord." Seest thou how keeping back what was painful, the names of
death and the end, he has employed instead of them such as excite great
longing(1), calling them presence with God; and passing over those
things which are accounted to be sweet, the things of life, he hath
expressed them by painful names, calling the life here an absence from
the Lord? Now this he did, both that no one might fondly linger amongst
present things, but rather be aweary of them; and that none when about
to die might be disquieted(2), but might even rejoice as departing unto
greater goods. Then that none might say on hearing that we are absent
from the Lord, 'Why speakest thou thus? Are we then estranged from Him
whilst we are here?' he in anticipation corrected(3) such a thought,
saying, "For we walk by faith, not by sight." Even here indeed we know
Him, but not so clearly. As he says also elsewhere, (1 Cor. xiii. 12.)
"in a mirror," and "darkly."
"We are of good courage, I say, and willing."
Wonderful! to what hath he brought round the discourse? To an extreme
desire of death, having shown the grievous to be pleasurable, and the
pleasurable grievous. For by the term, "we are willing" he means, 'we
are desirous.' Of what are we desirous? Of being "absent from the body,
and at home with the Lord." And thus he does perpetually, (as I showed
also before) turning round the objection of his opponents unto the very
contrary.
Ver. 9. "Wherefore also we make it our aim whether
at home or absent, to be well pleasing unto him."
'For what we seek for is this,' saith he, 'whether
we be there or here, to live according to His will; for this is the
principal thing. So that by this thou hast the kingdom already in
possession without a probation.' For lest when they had arrived at so
great a desire of being there, they should again be disquieted at its
being so long first, in this he gives them already the chief(4) of
those good things. And what is this? To be well "pleasing." For as to
depart is not absolutely good, but to do so in [God's] favor, which is
what makes departing also become a good; so to remain here is not
absolutely grievous, but to remain offending Him. Deem not then that
departure from the body is enough; for virtue is always necessary. For
as when he spoke of a Resurrection, he allowed [them] not by it alone
to be of good courage, saying, "If so be that being clothed we shall
not be found naked;" so also having showed a departure, lest thou
shouldest think that this is enough to save thee, he added that it is
needful that we be well pleasing.
[5.] Seeing then he has persuaded them by many good
things, henceforth he alarms them also by those of gloomier aspects.
For our interest consists both in the attainment of the good things and
the avoidance of the evil things, in other words, hell and the kingdom.
But since this, the avoiding of punishment, is the more forcible
motive; for where penalty reaches only to the not receiving good
things, the most will bear this contentedly; but if it also extend to
the suffering of evil, do so no longer: (for they ought, indeed, to
consider the former intolerable, but from the weakness and grovelling
nature of the many, the latter appears to them more hard to
bear:) since then (I say) the giving of the good things doth not so
arouse the general hearer as the threat of the punishments, he is
obliged to conclude with this, saying,
Ver. 10. "For we must all be made manifest before
the judgment-seat."
Then having alarmed and shaken(6) the hearer by the
mention of that judgment-seat, he hath
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not even here set down the woful without the good things, but hath
mingled something of pleasure, saying,
"That each one may receive the things done in the
body," as many(1) as "he hath done, whether" it be "good or bad."
By saying these words, he both reviveth(2) those who
have done virtuously and are persecuted with those hopes, and maketh
those who have fallen back more earnest by that fear. And he thus
confirmed his words touching the resurrection of the body. 'For
surely,' sayeth he, 'that which hath ministered to the one and to the
other shall not stand excluded from the recompenses: but along with the
soul shall in the one case be punished, in the other crowned.' But some
of the heretics say, that it is another body that is raised. How so?
tell me. Did one sin, and is another punished? Did one do virtuously,
and is another crowned? And what will ye answer to Paul, saying, "We
would not be unclothed, but clothed upon?" And how is that which is
mortal "swallowed up of life?" For he said not, that the mortal or
corruptible body should be swallowed up of the incorruptible body; but
that corruption [should be swallowed up] "of life." For then this
happeneth when the same body is raised; but if, giving up that body, He
should prepare another, no longer is corruption swallowed up but
continueth dominant. Therefore this is not so; but "this corruptible,"
that is to say the body, "must put on incorruption." For the body is in
a middle states, being at present in this and hereafter to be in that;
and for this reason in this first, because it is impossible for the
incorruption to be dissolved. "For neither cloth corruption inherit
incorruption," saith he, (for, how is it [then] incorruption?) but on
the contrary, "corruption is swallowed up of life:" for this indeed
survives the other, but not the other this. For as wax is melted by
fire but itself doth not melt the fire: so also doth corruption melt
and vanish away under incorruption, but is never able itself to get the
better of incorruption.
[6.] Let us then hear the voice of Paul, saying,
that "we must stand at the judgment-seat of Christ;" and let us picture
to ourselves that court of justice, and imagine it to be present now
and the reckoning to be required(4). For I will speak of it more at
large. For Paul, seeing that he was discoursing on affliction, and he
had no mind to afflict them again, did not dwell on the subject; but
having in brief expressed its austerity(5), "Each one shall receive
according to what he hath done," he quickly passed on. Let us then
imagine it to be present now, and reckon each one of us with his own
conscience, and account the Judge to be already present, and everything
to be revealed and brought forth. For we must not merely stand, but
also be manifested. Do ye not blush? Are ye not astonied? But if now,
when the reality is not yet present, but is granted in supposition
merely and imaged in thought; if now [I say] we perish
conscience-struck; what shall we do when [it] shall arrive, when the
whole world shall be present, when angels and archangels, when ranks
upon ranks, and all hurrying at once, and some caught up(6) on the
clouds, and an array full of trembling; when there shall be the
trumpets, one upon another, [when] those unceasing voices?
For suppose there were no hell, yet in the midst of
so great brightness to be rejected and to go away dishonored;--how
great the punishment! For if even now, when the Emperor rideth in and
his train with him, we contemplating each one of us our own poverty,
derive not so much pleasure from the spectacle, as we endure dejection
at having no share in what is going on about the Emperor, nor being
near the Sovereign; what will it be then? Or thinkest thou it is a
light punishment, not to be ranked in that company, not to be counted
worthy of that unutterable glory, from that assemblage and those untold
good things, to be cast forth some-wither far and distant? But when
there is also darkness, and gnashing of teeth, and chains indissoluble,
and an undying worm, and fire unquenchable, and affliction, and
straitness, and tongues scorching like the rich man's; and we wail, and
none heareth; and we groan and gnash our teeth for anguish, and none
regardeth; and we look all round, and no where is there any to comfort
us; where shall we rank those that are in this condition? what is there
more miserable than are those souls? what more pitiable? For if, when
we enter a prison and see its inmates, some squalid, some chained and
famishing, some again shut up in darkness, we are moved with
compassion, we shudder, we use all diligence that we may never be cast
into that place; how will it be with us, when we are led and dragged
away into the the torture-dungeons(7) themselves of hell? For not of
iron are those chains, but of fire that is never quenched; nor are they
that are set over us our fellows whom it is often possible even to
mollify; but angels whom one may not so much as look in the face,
exceedingly enraged at our insults to their Master. Nor is it given, as
here, to see some bringing in money, some food, some words of comfort,
and to meet with consolation; but all is irremissible there: and though
it should be Noah,
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or Job, or Daniel, and he should see his own kindred punished, he dares
not succor. For even natural sympathy too comes then to be done away.
For since it happeneth that there are righteous fathers of wicked
children, and [righteous] children of [wicked] fathers; that so their
pleasure may be unalloyed, and those who enjoy the good things may not
be moved with sorrow through the constraining force of sympathy, even
this sympathy, I affirm, is extinguished, and themselves are indignant
together with the Master against their own bowels. For if the common
run of men, when they see their own children vicious, disown(1) and cut
them off from that relationship; much rather will the righteous then.
Therefore let no one hope for good things, if he have not wrought any
good thing, even though he have ten thousand righteous ancestors. "For
each one shall receive the things done in the body according to what he
hath done." Here he seems to me to be alluding also to them that commit
fornication: and to raise up as a wall(2) unto them the fear of that
world, not however to them alone; but also to all that in any wise
transgress.
[7.] Let us hear then, us also. And if thou have the
fire of lust, set against it that other fire, and this will presently
be quenched and gone. And if thou purposest to utter some harsh
sounding [speech], think of the gnashing of teeth, and the fear
will be a bridle to thee. And if thou purposest to plunder, hear the
Judge commanding, and saying, "Bind him hand and foot, and cast him
into the outer darkness," (Matt. xxii. 13.) and thou wilt cast out this
lust also. And if thou art drunken, and surfeitest continually, hear
the rich man saying, 'Send Lazarus, that with the tip of his finger he
may cool this scorching tongue;' (Luke xvi. 24.) yet not obtaining
this; and thou wilt hold thyself aloof from that distemper(4). But if
thou lovest luxury, think of the affliction and the straitness there,
and thou wilt not think at all of this. If again thou art harsh and
cruel, bethink thee of those virgins who when their lamps had gone out
missed so of the bridal chamber, and thou wilt quickly become humane.
Or sluggish art thou, and remiss? Consider him that hid the talent, and
thou wilt be more vehement than fire. Or doth desire of thy neighbor's
substance devour thee? Think of the worm that dieth not, and thou wilt
easily both put away from thee this disease, and in all other things
wilt do virtuously. For He hath enjoined nothing irksome or oppressive.
Whence then do His injunctions appear irksome to us? From our own
slothfulness. For as if we labor diligently, even what appears
intolerable will be light and easy; so if we are slothful, even things
tolerable will seem to us difficult.(6)
Considering then all these things, let us think not
of the luxurious, but what is their end; here indeed filth and obesity,
there the worm and fire: not of the rapacious, but what is their end;
cares here, and fears, and anxieties; there chains indissoluble: not of
the lovers of glory, but what these things bring forth; here slavery
and dissemblings, and there both loss intolerable and perpetual
burnings. For if we thus discourse with ourselves, and if with these
and such like things we charm perpetually our evil lusts, quickly shall
we both cast out the love of the present things, and kindle that of the
things to come. Let us therefore kindle it and make it blaze. For if
the conception of them, although a faint sort of one, affords so great
pleasure; think how great the gladness, the manifest experience itself
shall bring us. Blessed, and thrice blessed, yea, thrice blessed many
times, are they who enjoy those good things; just as, consequently,
pitiable and thrice wretched are they Who endure the opposite of these.
That then we may be not of these but those, let us choose virtue. For
so shall we attain unto the good things to come as well; which may all
we attain, through the grace and love towards men of our Lord Jesus
Christ; by Whom, and with Whom, to the Father, together with the Holy
Spirit, be glory, might, and honor, now and for ever, and world without
end. Amen.
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HOMILY XI
2 Cor. v. 11.
Knowing therefore the fear of the Lord, we persuade men but we are made
manifest unto God; and I hope that we are made manifest also in your
consciences.
KNOWING therefore, he says, these things, that
terrible seat of judgment, we do every thing so as not to give you a
handle nor offence, nor any false suspicion of evil practice against
us. Seest thou the strictness of life, and zeal of a watchful soul?
'For we are not only open to accusatation,' he saith' 'if we commit any
evil deed; but even if we do not commit, yet are suspected, and having
it in our power to repel the suspicion, brave it, we are punished.'
Ver. 12. "We are not again commending ourselves unto
you, but speak as giving you occasion of glorying in our behalf."
See how he is continually obviating the suspicion of
appearing to praise himself. For nothing is so offensive to the hearers
as for any one to say great and marvellous things about himself. Since
then he was compelled in what he said to fall upon that subject, he
uses a corrective, saying, 'we do this for your sakes, not for ours,
that ye may have somewhat to glory of, not that we may.' And not even
this absolutely, but because of the false Apostles. Wherefore also he
added, "To answer them that glory in appearance, and not in heart."
Seest thou how he hath detached them from them, and drawn them to
himself; having shown that even the Corinthians themselves are longing
to get hold of some occasion, whereby they may have it in their power
to speak on their(1) behalf and to defend them unto their accusers.
For, says he, 'we say these things not that we may boast, but that ye
may have wherein to speak freely on our behalf;' which is the language
of one testifying to their great love: 'and not that ye may boast
merely: but that ye may not be drawn aside.' But this he does not say
explicitly, but manages his words otherwise and in a gentler form, and
without dealing them a blow, saying,
"That ye may have somewhat to glory towards those
which glory in appearance." But neither this does he bid them do
absolutely, when no cause exists, but when they(2) extol themselves;
for in all things he looks out for the fitting occasion. He does not
then do this in order to show himself to be illustrious, but to stop
those men who were using the thing(3) improperly and to the injury of
these. But what is "in appearance?" In what is seen, in what is for
display. For of such sort were they, doing every thing out of a love of
honor, whilst they were both empty inwardly and wore indeed an
appearance of piety and of venerable seeming, but of good works were
destitute.
[2.] Ver. 13. "For whether we are beside ourselves,
it is to God; or whether we are of sober mind, it is unto you."
And if, saith he, we have uttered any great thing,
(for this is what he here calls being beside himself, as therefore in
other places also he calls it folly;--2 Cor. xi. 1, 17, 21.) for God's
sake we do this, lest ye thinking us to be worthless should despise us
and perish; or if again any modest and lowly thing, it is for your
sakes that ye may learn to be lowly-minded. Or else, again, he means
this. If any one thinks us to be mad, we seek for our reward from God,
for Whose sake we are of this suspected; but if he thinks us sober, let
him reap the advantage of our soberness. And again, in another way.
Does any one say we are mad? For God's sake are we in such sort mad.
Wherefore also he subjoins;
Ver. 14. "For the love of God(4) constraineth us,
because we thus judge."
'For not the fear of things to come only,' he saith,
'but also those which have already happened allow us not to be slothful
nor to slumber; but stir us up and impel us to these our labors on your
behalf.' And what are those things which have already happened?
"That if one died for all, then all died." 'Surely
then it was because all were lost,' saith he. For except all were dead,
He had not died for all(5). For here the opportunities(6) of salvation
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exist; but there are found no longer. Therefore, he says, "The love of
God constraineth us," and allows us not to be at rest. For it cometh of
extreme wretchedness and is worse than hell itself, that when He hath
set forth an act so mighty, any should be found after so great an
instance of His provident care reaping no benefit. For great was the
excess of that love, both to die for a world of such extent(1), and
dying for it when in such a state.
Ver. 15. "That they which live should no longer live
unto themselves, but unto Him who for their sakes died and rose again."
If therefore we ought not to live unto ourselves,
'be not troubled,' says he, 'nor be confounded when dangers and deaths
assail you.' And he assigns besides an indubitable argument by which he
shows that the thing is a debt. For if through Him we live who were
dead; to Him we ought to live through Whom we live. And what is said
appears indeed to be one thing, but if any one accurately examine it,
it is two: one that we live by Him, another that He died for us: either
of which even by itself is enough to make us liable; but when even both
are united consider how great the debt is. Yea, rather, there are three
things here. For the First-fruits also for thy sake He raised up, and
led up to heaven: wherefore also he added, "Who for our sakes died and
rose again."
[3.] Ver. 16. "Wherefore we henceforth know no man
after the flesh."
For if all died and all rose again; and in such sort
died as the tyranny of sin condemned them; but rose again "through the
laver of regeneration and the renewing of the Holy Ghost ;" (Titus iii.
5.) he saith with reason, "we know none" of the faithful "after the
flesh." For what if even they be in the flesh? Yet is that fleshly life
destroyed, and we are born again(2) by the Spirit, and have learnt
another deportment and rule and life and condition(3), that, namely, in
the heavens. And again of this itself he shows Christ to be the Author.
Wherefore also he added,
"Even though we have known Christ after the flesh,
yet now we know Him so no more."
What then? tell me. Did He put away the flesh, and
is He now not with that body? Away with the thought, for He is even now
clothed in flesh; for "this Jesus Who is taken up from you into Heaven
shall so come. So? How? In flesh, with His body. How then doth he say,
"Even though we have known Christ after the flesh, yet now henceforth
no more?" (Acts i. 11.) For in us indeed "after the flesh" is being in
sins, and "not after the flesh" not being in sins; but in Christ,
"after the flesh" is His being subject to the affections of nature,
such as to thirst, to hunger, to weariness, to sleep. For "He did no
sin, neither was guile found in His mouth." (1 Pet. ii. 22.) Wherefore
He also said, "Which of you convicteth Me of sin?" (John viii. 46.) and
again, "The prince of this world cometh, and he hath nothing in Me."
(ib. xiv. 30.) And "not after the flesh" is being thenceforward freed
even from these things, not the being without flesh. For with this also
He cometh to judge the world, His being impassible and pure. Whereunto
we also shall advance when "our body" hath been "fashioned like unto
His glorious body." (Phil. iii. 21,)
[4.] Ver. 17. "Wherefore if any man is in Christ, he
is a new creature."
For seeing he had exhorted unto virtue from His
love, he now leads them on to this from what has been actually done for
them; wherefore also he added, "If any man is in Christ," he is "a new
creature." "If any," saith he, "have believed in Him, he has come to
another creation, for he hath been born again by the Spirit." So that
for this cause also, he says, we ought to live unto Him, not because we
are not our own only, nor because He died for us only, nor because He
raised up our First-fruits only, but because we have also come unto
another life. See how many just grounds he urges for a life of virtue.
For on this account he also calls the reformation by a grosser name(4),
in order to show the transition and the change to be great. Then
following out farther what he had said, and showing how it is "a new
creation," he adds, "The old things are passed away, behold, all things
are become new."
What old things? He means either sins and impieties,
or else all the Judaical observances. Yea rather, he means both the one
and the other. "Behold, all things are(6) become new."
Ver. 18. "But all things are of God."
Nothing of ourselves. For remission of sins and
adoption and unspeakable glory are given to us by Him. For he exhorts
them no longer from the things to come only, but even from those now
present. For consider. He said, that we shall be raised again, and go
on unto incorruption, and have an eternal house; but since present
things have more force to persuade than things to come, with those who
believe not in these as they ought to believe, he shows how great
things they have even already received, and being themselves what. What
then being, received they them? Dead all; (for he saith, "all died;"
and, "He
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died for all;" so loved He all alike;) inveterate all, and grown old in
their vices. But behold, both a new soul, (for it was cleansed,) and a
new body, and a new worship, and promises new, and covenant, and life,
and table, and dress, and all things new absolutely(1). For instead of
the Jerusalem below we have received that mother city which is above
(Gal. iv. 26); and instead of a material temple have seen a spiritual
temple; instead of tables of stone, fleshy ones; instead of
circumcision, baptism; instead of the manna, the Lord's body; instead
of water from a rock, blood from His side; instead of Moses' or Aaron's
rod, the Cross; instead of the promised [land](2), the kingdom of
heaven; instead of a thousand priests, One High Priest; instead of a
lamb without reason(3), a Spiritual Lamb. With these and such like
things in his thought he said, "all things are new." But "all" these
"things are of God," by Christ, and His free gift. Wherefore also he
added,
"Who reconciled us to Himself through Christ, and
gave unto us the ministry of reconciliation."
For from Him are all the good things. For He that
made us friends is Himself also the cause of the other things which God
hath given to His friends. For He rendered not these things unto us,
allowing us to continue enemies, but having made us friends unto
Himself. But when I say that Christ is the cause of our reconciliation,
I say the Father is so also: when I say that the Father gave, I say the
Son gave also. "For all things were made by Him;" (John i. 3.) and of
this too He is the Author. For we ran not unto Him, but He
Himself called us. How called He us? By the sacrifice of Christ.
"And gave unto us the ministry of reconciliation."
Here again he sets forth the dignity of the
Apostles; showing how great a thing was committed to their hands, and
the surpassing greatness of the love of God. For even when they would
not hear the Ambassador that came, He was not exasperated nor left them
to themselves, but continueth to exhort them both in His own person and
by others. Who can be fittingly amazed at this solicitude? The Son Who
came to reconcile, His True and Only-Begotten, was slain, yet not even
so did the Father turn away from His murderers; nor say, "I sent My Son
as an Ambassador, but they not only would not hear Him, but even slew
and crucified Him, it is meet henceforth to leave them to themselves:"
but quite the contrary, when the Son departed, He entrusted the
business to us; for he says, "gave unto us the ministry of
reconciliation.
[5.] Ver. 19. "To wit, that God was in Christ
reconciling the world unto Himself, not reckoning unto them their
tresspasses."
Seest thou love surpassing all expression, all
conception? Who was the aggrieved one? Himself. Who first sought the
reconciliation? Himself. 'And yet,' saith one, 'He sent the Son, He did
not come Himself.' The Son indeed it was He sent; still not He alone
besought, but both with Him and by Him the Father; wherefore he said,
that, "God was reconciling the world unto Himself in Christ:" that is,
by Christ(4). For seeing he had said, "Who gave unto uS the ministry of
reconciliation;" he here used a corrective, saying, "Think not that we
act of our own authority(5) in the business: we are ministers; and He
that doeth the whole is God, Who reconciled the world by the
Only-Begotten." And how did He reconcile it unto Himself? For this is
the marvel, not that it was made a friend only, but also by this way a
friend. This way? What way? Forgiving them their sins; for in no other
way was it possible. Wherefore also he added, "Not reckoning unto them
their tresspasses." For had it been His pleasure to require an account
of the things we had transgressed in, we should all have perished; for
"all died." But nevertheless though our sins were so great, He not only
did not require satisfaction, but even became reconciled; He not only
forgave, but He did not even "reckon." So ought we also to forgive our
enemies, that ourselves too may obtain the like forgiveness.
"And having committed unto us the word of
reconciliation."
For neither have we come now on any odious office;
but to make all men friends with God. For He saith, 'Since they were
not persuaded by Me, do ye continue beseeching until ye have persuaded
them.' Wherefore also he added,
Ver. 20. "We are ambassadors therefore on behalf of
Christ, as though God were entreating by us; we beseech you on behalf
of Christ, be ye reconciled to God."
Seest thou how he has extolled the thing by
introducing Christ thus in the form of a suppliant(6); yea rather not
Christ only, but even
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the Father? For what he says is this: 'The Father sent the Son to
beseech, and to be His Ambassador unto mankind. When then He was slain
and gone, we succeeded to the embassy; and in His stead and the
Father's we beseech you. So greatly doth He prize mankind that He gave
up even the Son, and that knowing He would be slain, and made us
Apostles for your sakes; so that he said with reason, "All things are
for your sakes." (2 Cor. iv. 15.) "We are therefore ambassadors on
behalf of Christ," that is, instead of Christ; for we have succeeded to
His functions.' But if this appears to thee a great thing, hear also
what follows wherein he shows that they do this not in His stead only,
but also in stead of the Father. For therefore he also added, "As
though God were entreating by us." 'For not by the Son Himself only
doth He beseech, but also by us who have succeeded to the office of the
Son. Think not therefore,' he says, 'that by us you are entreated;
Christ Himself, the Father Himself of Christ, beseeches you by us. What
can come up to this excess [of goodnes]? He was outraged who had
conferred innumerable benefits; having been outraged, He not only
exacted not justice, but even gave His son that we might be reconciled.
They that received Him were not reconciled, but even slew Him. Again,
He sent other ambassadors to beseech, and though these are sent, it is
Himself that entreats. And what doth He entreat? "Be ye reconciled unto
God." And he said not, 'Reconcile God to yourselves;(1) for it is not
He that beareth enmity, but ye; for God never beareth enmity. Urging
moreover his cause, like an ambassador on his mission,(1) he says,
Vet. 21. "For Him who knew no sin He made to be sin
on our account."
'I say nothing of what has gone before, that ye have
outraged Him, Him that had done you no wrong, Him that had done you
good, that He exacted not justice, that He is first to beseech, though
first outraged; let none of these things be set down at present. Ought
ye not in justice to be reconciled for this one thing only that He hath
done to you now?' And what hath He done? "Him that knew no sin He made
to be sin, for you." For had He aChieved nothing but done only this,
think how great a thing it were to give His Son for those that had
outraged Him. But now He hath both well achieved mighty things, and
besides, hath suffered Him that did no wrong to be punished for those
who had done wrong. But he did not say this: but mentioned that which
is far greater than this. What then is this? "Him that knew no sin," he
says, Him that was righteousness itself(2), "He made sin," that is
suffered as a sinner to be condemned, as one cursed to die. "For cursed
is he that hangeth on a tree." (Gal. iii. 13.) For to die thus was far
greater than to die; and this he also elsewhere implying, saith,
"Becoming obedient unto death, yea the death of the cross." (Phil. ii.
8.) For this thing carried with it not only punishment, but also
disgrace. Reflect therefore how great things He bestowed on thee. For a
great thing indeed it were for even a sinner to die for any one
whatever; but when He who undergoes this both is righteous and dieth
for sinners; and not dieth only, but even as one cursed; and not as
cursed [dieth] only, but thereby freely bestoweth upon us those great
goods which we never looked for; (for he says, that "we might become
the righteousness of God in Him;") what words, what thought shall be
adequate to realize these things? 'For the righteous,' saith he, 'He
made a sinner; that He might make the sinners righteous.' Yea rather,
he said not even so, but what was greater far; for the word he employed
is not the habit, but the quality itself. For he said not "made" [Him]
a sinner, but "sin;" not, 'Him that had not sinned' only, but "that had
not even known sin; that we" also "might become," he did not say
'righteous,' but, "righteousness," and, "the righteousness of God." For
this is [the righteousness] "of God" when we are justified not by
works, (in which case it Were necessary that not a spot even should be
found,) but by grace, in which case all sin is done away. And this at
the same time that it suffers us not to be lifted up, (seeing the whole
is the free gift of God,) teaches us also the greatness of that which
is given. For that which was before was a righteousness of the Law and
of works, but this is "the righteousness of God."
[6.] Reflecting then on these things, let us fear
these words more than hell; let us reverence the things [they express]
more than the kingdom, and let us not deem it grievous to be punished,
but to sin. For were He not to punish us, we ought to take vengeance on
ourselves, who have been so ungrateful towards our Benefactor. Now he
that hath an object of affection, hath often even slain himself, when
unsuccessful in his love; and though successful, if he hath been guilty
of a fault towards her, counts it not fit that he should even live; and
shall not we, when we outrage One so loving and gentle, cast ourselves
into the fire of hell? Shall I say something strange, and marvellous,
and to many perhaps incredible? To one who hath understanding and
loveth the Lord as it behoveth to love Him, there will be greater
comfort if punished after provoking One so loving, than if
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not punished. And this one may see by the common practice. For he that
has wronged his dearest friend feels then the greatest relief, when he
has wreaked vengeance on himself and suffered evil. And accordingly
David said, "I the shepherd have sinned, and I the shepherd have done
amiss; and these the flock, what have they done? Let Thy hand be upon
me, and upon my father's house." (2 Sam. xxiv. 17. LXX.) And when he
lost Absalom he wreaked the extremest vengeance upon himself, although
he was not the injurer but the injured; but nevertheless, because he
loved the departed exceedingly, he racked himself with anguish, in this
manner comforting himself. Let us therefore also, when we sin against
Him Whom we ought not to sin against, take vengeance on ourselves. See
you not those who have lost true-born children, that they therefore
both beat themselves and tear their hair, because to punish themselves
for the sake of those they loved carries comfort with it. But if, when
we have caused no harm to those dearest to us, to suffer because of
what hath befallen them brings consolation; when we ourselves are the
persons who have given provocation and wrong, will it not much rather
be a relief to us to suffer the penalty? and will not the being
unpunished punish? Every one in a manner will see this. If any love
Christ as it behoveth to love Him, he knoweth what I say; how, even
when He forgiveth, he will not endure logo unpunished; for thou
undergoest the severest punishment in having provoked Him. And I know
indeed that I am speaking what will not be believed by the many; but
nevertheless it is so as I have said. If then we love Christ as it
behoveth to love Him, we shall punish ourselves when we sin. For to
those who love any whomsover, not the suffering somewhat because they
have provoked the beloved one is unpleasing; but above all, that they
have provoked the person loved. And if this last when angered doth not
punish, he hath tortured his lover more; but if he exacts satisfaction,
he hath comforted him rather. Let us therefore not fear hell, but
offending God; for it is more grievous than that when He turns away in
wrath: this is worse than all, this heavier than all. And that thou
mayest learn what a thing it is, consider this which I say. If one that
was himself a king, beholding a robber and malefactor under punishment,
gave his well-beloved son, his only-begotten and true, to be slain; and
transferred the death and the guilt as well, from him to his son, (who
was himself of no such character,) that he might both save the
condemned man and clear him from his evil reputation(1); and then if,
having subsequently promoted him to great dignity, he had yet, after
thus saving him and advancing him to that glory unspeakable, been
outraged by the person that had received such treatment: would not that
man, if he had any sense, have chosen ten thousand deaths rather than
appear guilty of so great ingratitude? This then let us also now
consider with ourselves, and groan bitterly for the provocations we
have offered our Benefactor; nor let us therefore presume, because
though outraged He bears it with long-suffering; but rather for this
very reason be full of remorse(2). For amongst men too, when one that
hath been smitten on the right cheek offers the left also, he more
avengeth himself than if he gave ten thousand blows; and when one that
hath been reviled, not only revileth not again but even blesseth, he
hath stricken [his adversary] more heavily, than if he rained upon him
ten thousand reproaches. Now if in the case of men we feel ashamed when
offering insults we meet with long-suffering; much rather, in respect
to God, ought they to be afraid who go on continually sinning yet
suffer no calamity. For, even for evil unto their own heads is the
unspeakable punishment treasured up for them. These things then bearing
in mind, let us above all things be afraid of sin; for this is
punishment, this is hell, this is ten thousand ills. And let us not
only be afraid of, but also flee from it, and strive to please God
continually; for this is the kingdom, this is life, this is ten
thousand goods. So shall we also even here obtain already the
kingdom and the good things to come; whereunto may we all attain,
through the grace and love towards men of our Lord Jesus Christ; with
Whom to the Father, with the Holy Spirit, be glory, might, honor, now
and for ever, and world without end. Amen.
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HOMILY XII.
2 COR. vi. 1, 2.
And working together with Him we intreat also that ye receive not the
grace of God is vain. For he saith, At an acceptable time I hearkened
unto thee. And in a day of salvation did I succor thee.
FOR since he said, God beseeches, and we are
ambassadors and suppliants unto you, that ye be "reconciled unto God:"
lest they should become supine, he hereby again alarms and arouses
them, saying: "We intreat that ye receive not the grace of God in
vain." 'For let us not,' he says, ' therefore be at ease, because He
beseeches and hath sent some to be ambassadors; nay, but for this very
reason let us make haste to please God and to collect spiritual
merchandise;' as also he said above, "The love of God constraineth us,"
(ch. v. 14) that is presseth, driveth, urgeth us, 'that ye may not
after so much affectionate care, by being supine and exhibiting no
nobleness, miss of such great blessings. Do not therefore because He
hath sent some to exhort you, deem that this will always be so. It will
be so until His second coming; until then He beseeches, so long as we
are here; but after that is judgment and punishment.' Therefore, he
says, "we are constrained."
For not only from the greatness of the blessings and
His loving kindness, but also from the shortness of the time he urgeth
them continually. Wherefore he saith also elsewhere, "For now is our
salvation nearer." (Rom. xiii. II.) And again; "The Lord is at hand."
(Philipp iv. 5.) But here he does something yet more. For not
from the fact that the remainder of the time is short and little, but
also from its being the only season available, for salvation, he
incited them.
For, "Behold," he saith, "now is the acceptable
time; behold, now is the day of salvation." Let us therefore not let
slip the favorable opportunity but display a zeal worthy of the grace.
For therefore is it that we also press forward, knowing both the
shortness and the suitableness of the time. Wherefore also he said;
"And working together we intreat also. Working together" with you; 'for
we work together with you, rather than with God for Whom we are
ambassadors. For He is in need of nothing, but the salvation all
passeth over to you.' But if it is even with God that he speaks of
working together, he repudiates not even this [interpretation]; for he
says in another place, "we are God's fellow-workers:" (1 Cor. iii. 9.)
in this way, sixth he, to save men. Again, "We entreat also." For he
indeed, when beseeching, doth not barely beseech, but sets forth these
His just claims; namely, that He gave His Son, the Righteous One that
did not so much as know sin, and made Him to be sin for us sinners,
that we might become righteous: which claims having, and being God, He
displayed such goodness. But what we beseech is that ye would receive
the benefit and not reject the gift. Be persuaded therefore by us, and
"receive not the grace in vain." For lest they should think that this
of itself is "reconciliation," believing on Him that calleth; he adds
these words, requiting that earnestness which respects the life. For,
for one who hath been freed from sins and made a friend to wallow in
the former things, is to return again unto enmity, and to" receive the
grace in vain," in respect of the life. For from "the grace" we reap no
benefit towards salvation, if we live impurely; nay, we are even
harmed, having this greater aggravation even of our sins, in that after
such knowledge and such a gift we have gone back to our former vices.
This however he does not mention as yet: that he may not make his work
harsh, but says only that we reap no benefit. Then he also reminds of a
prophecy, urging and compelling them to bestir themselves in order to
lay hold of their own salvation.
"For," saith he, "He saith,
"At an acceptable time I hearkened unto thee,
"And in a day of salvation did I succor thee:
"behold, now is the acceptable time: behold, now is the day
of salvation."
" The acceptable time." What is this? That
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of the Gift, that of the Grace, when it is appointed not that an
account should be required of our sins nor penalty exacted; but besides
being delivered, that we should also enjoy ten thousand goods,
righteousness, sanctification, and and all the rest. For how much toil
would it have behoved us to undergo in order to obtain this "time !"
But, behold, without our toiling at all it hath come, bringing
remission of all that was before. Wherefore also He calls it
"acceptable," because He both accepted those that had transgressed in
ten thousand things, and not acceded merely, but advanced them to the
highest honor; just as when a monarch arrives, it is a time not for
judgment, but for grace and pardon. Wherefore also He calleth it
acceptable. Whilst then we are yet in the lists(1), whilst we are at
work in the vineyard, whilst the eleventh hour is left [us], let us
draw nigh and show forth life; for it is also easy. For he that
striveth for the mastery(2) at such a time, when so great a gift hath
been shed forth, when so great grace, will early obtain the prizes. For
in the case of monarchs here brow also, at the time of their festivals,
and when they appear in the dress of Consuls, he who bringeth a small
offering receiveth large gifts; but on the days in which they sit in
judgment, much strictness, much sifting is requisite. Let us too
therefore strive for the mastery in the time of this gift. It is
a day of grace, of grace divine; wherefore with ease even we shall
obtain the crown. For if when laden with so great evils He both
received and delivered us: when delivered from all and contributing our
part, shall He not rather accept us?
[2.] Then, as it is his constant worn, namely, to
place himself before them and bid them hence to take their example so
he does in this Ver. 3. "Giving no occasion of stumbling, that our
ministration(3) be not blamed," Persuading them not from considering
"the time" only, but also those that had successfully labored with
them. And behold with what absence of pride(4). For he said not, 'Look
at us how we are such and such,' but, for the present, it is only to do
away accusation that he relates his own conduct. And he mentions two
chief paints of a blameless life, "none" in "any" thing. And he said
not 'accusation,' but, what was far less, "occasion of stumbling;" that
is, giving ground against us to none for censure, for condemnation,
"that our ministration be not blamed;" that is, that none may take hold
of it. And again, he said not, 'that it be not accused,' but that it
may not have the least fault, nor any one have it in his power to
animadvert upon it in any particular.
Ver. 4. "But in every thing commending ourselves as
ministers of God."
This is far greater. For it is not the same thing to
be free from accusation; and to exhibit such a character as in
everything to appear "ministers of God." For neither is it the same
thing to be quit of accusation, and to be covered(5) with praises. And
he said not appearing, but "commending," that is 'proving.' Then he
mentions also whence they became such. Whence then was it? "In much
patience" he says, laying the foundation of those good things.
Wherefore he said not barely "patience," but "much," and he shows also
how great it was. For to bear some one or two things is no great
matter. But he addeth even snow storms of trials in the words, "In
afflictions, in necessities." This is a heightening of affliction, when
the evils are unavoidable, and there lies upon one as it were a
necessity hardly extricable(6) of misfortune. "In distresses." Either
he means those of hunger and of other necessaries, or else simply those
of their trials.
Ver. 5. "In stripes, in imprisonments, in tossings
to and fro(7)."
Yet every one of these by itself was intolerable,
the being scourged only, and being bound only, and being unable through
persecution to remain fixed(8) any where, (for this is in 'tossings to
and fro,') but when both all, and all at once, assail, consider what a
soul they need. Then along with the things from without, he mentions
those imposed by himself. Ver. 5, 6. "In labors, in watchings, in
fastings; in pureness." But by "pureness" here, he means either
chasteness again, or general purity, or incorruptness, or even his
preaching the Gospel freely.
"In knowledge." What is" in knowledge?" In wisdom
such as is given from God; that which is truly knowledge; not as those
that seem to be wise and boast of their acquaintance
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with the heathen discipline, but are deficient in this
"In long-suffering, in kindness" For this also is a
great note of a noble soul, though exasperated and goaded on every
side, to bear all with long-suffering. Then to show whence he became
such, he added;
"In the Holy Ghost." 'For in Him,' he saith, 'we do
all these good works.' But observe when it is that he has mentioned the
aid of the Holy Ghost. After he had set forth what was from himself.
Moreover, he seems to me to say another thing herein. What then is
this? Namely, ' we have both been filled with abundance of the Spirit
and hereby also give a proof of our Apostleship in that we have been
counted worthy of spiritual gifts.' For if this be grace also, yet
still he himself was the cause who by his good works and his toils(1)
attracted that grace. And if any should assert that besides what has
been said, he shows that in his use of the gifts of the Spirit also he
gave none offence; he would not miss of his meaning. For they who
received the [gift of] tongues amongst them and were lifted up, were
blamed. For it is possible for one even in receiving a gift of the
Spirit, not to use it aright. ' But not so we,' he sixth, ' but in the
Spirit also, that is, in the gifts also, we have been blameless.'
"In love unfeigned." This was the cause of all those
good things; this made him what he was; this caused the Spirit also to
abide with him, by Whose aid also all things were rightly done of him.
Ver. 7. "In the word of truth."
A thing he says in many places, that 'we
continued neither to handle the word of God deceitfully nor to
adulterate it.'
"In the power of God." That which he always does
ascribing nothing to himself but the whole to God, and imputing
whatsoever he hath done aright to Him, this he hath done here also. For
since he uttered great things, and affirmed that he had manifested in
all things an irreproachable life and exalted wisdom, he ascribes this
to the Spirit and to God. For neither were those commonplace things
which he had said. For if it be a difficult thing even for one who
lives in quiet to do aright and be irreproachable, consider him who was
harassed by so great temptations, and yet shone forth through all, what
a spirit he was of! And yet he underwent not these alone, but even far
more than these, as he mentions next. And what is indeed marvelous is,
not that he was irreproachable though sailing in such mighty waves, nor
that he endured all nobly, but all with pleasure even. Which things,
all, he makes clear to us by the next words, saying,
"By the armor of righteousness on the right and the
left."
[3.] Seest thou his self-possession of soul and
well-strung spirit? For he shows that afflictions are arms not only
which strike not down, but do even fortify and make stronger. And he
calls those things 'left,' which seem to be painful; for such those are
which bring with them the reward. Wherefore then cloth he call them
thus? Either in conformity with the conception of the generality, or
because God commanded us to pray that we enter not into temptation.
Ver. 8. "By glory and dishonor, by evil report and
good report"
What saying thou? That thou enjoyest honor, and
setting down this as a great thing? Yes,' he saith. Why,
forsooth? For to bear dishonor indeed is a great thing, but to partake
of honor requires not a vigorous(2) soul. Nay, it needs a vigorous and
exceeding great soul, that he who enjoys it may not be thrown and break
his neck(3). Wherefore he glories in this as well as in that, for he
shone equally in both. But how is it a weapon of righteousness? Because
that the teachers are held in honor induceth many unto godliness. And
besides, this is a proof of good works, and this glorifieth God. And
this is, further, an instance of the wise contrivance of God, that by
things which are opposite He brings in the Preaching. For consider. Was
Paul bound? This too was on behalf of the Gospel. For, saith he, "the
things which happened unto me have fallen out unto the progress of the
Gospel; so that most of the brethren, bring confident through my bonds,
are more abundantly bold to speak the word without fear." (Phil. i. 12,
14.) Again, did he enjoy honor? This too again rendered them more
forward. "By evil report and good report." For not only did he bear
those things nobly which happen to the body, the ' afflictions, and
whatever he enumerated, but those also which touch the soul; for
neither are these wont to disturb slightly. Jeremiah at least having
borne many temptations, gave in(4) upon these, and when he was
reproached, said, "I will not prophesy, neither will I name the Name of
the Lord.(5) (Jer. xx.9. ) And David too many places complains of
reproach. Isaiah also, after many things, exhorteth concerning this,
saying, "Fear ye not the reproach of men, neither be ye overcome by
their reviling." (Is. li. 7. LXX.) And again, Christ also to His
disciples; ,' When they shall speak all manner of evil against you
falsely, rejoice and be exceeding glad," (Matt. v. II, 12.) He saith,
"for great is your reward in heaven." Elsewhere too He
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says," And leap for joy." (Luke vi. 23.) But He would not have made the
reward so great, had soul; for the pain is both of the body and of the
soul; but here it is of the soul alone. Many at any rate have fallen by
these alone, and have lost their own souls. And to Job also the
reproaches of his friends appeared more grievous than the worms and the
sores. For there is nothing, there is nothing more intolerable to those
in affliction than a word capable of stinging the soul. Wherefore along
with the perils and the toils he names these also, saying, "By glory
and dishonor." At any rate, many of the Jews also on account of glory
derived from the many would not believe. For they feared, not lest they
should be punished, but lest they should be put out of the synagogue.
Wherefore He saith, "How can ye believe which receive glory one of
another?" (John v. 44.) And we may see numbers who have indeed despised
all dangers, but have been worsted by glory. [4.] "As deceivers, and
yet true." This is, "by evil report and good report." Ver. 9. "As
unknown, and yet well known." This is, "by glory and dishonor." For by
some they were well known and much sought after, whilst others designed
not to know them at all. "As dying, and behold, we live."
As under sentence of death and condemned; which was
itself also matter of dishonor. But this he said, to show both the
unspeakable power of God and their own patience. For so far as those
who plotted against us were concerned, we died; and this is what all
suppose; but by God's aid we escaped the dangers. Then to manifest also
on what account God permits these things, he added, "As chastened, and
not killed."
Showing that the gain accruing to them from their
temptations, even before the rewards, was great, and that their enemies
against their will did them service. Ver. 10. "As sorrowful, yet alway
rejoicing." For by those that are without, indeed, we are suspected of
being in despair; but we give no heed to them; yea, we have our
pleasure at the full(1) And he said not "rejoicing" only, but added
also its perpetuity, for he says? "alway rejoicing" What then can come
up to this life? wherein, although dangers so great assault, the joy
becometh greater. "As poor, yet making many rich."
Some indeed affirm that the spiritual riches are
spoken of here; but I would say that the carnal are so too; for
they were rich in these also, having, after a new kind of manner, the
houses of all opened to them. And this too he signified by what
follows, saying,
"As having nothing, and yet possessing all things."
And how can this be? Yea rather, how can the
opposite be? For he that possesseth many things hath nothing; and he
that hath nothing possesseth the goods of all(2). And not here only,
but also in the other points, contraries were to have all things, let
bring forth this man himself into the midst, who commanded the world
and was lord not only of their substance, but of their very eyes even.
"If possible," he says, "ye would have plucked out your eyes, and have
given them to me." (Gal. iv. 15.)
Now these things he says, to instruct us not to be
disturbed at the opinions of the many, though they call us deceivers,
though they know us not, though they count us condemned(3), and
appointed unto death, to be in sorrow, to be in poverty, to have
nothing, to be (us, who are in cheerfulness) desponding: because that
the sun even is not clear to the blind, nor the pleasure of the sane
intelligible(4) to the mad. For the faithful only are fight judges of
these matters, and are not pleased and pained at the same things as
other people. For if any one who knew nothing of the games were to see
a boxer, having wounds upon him and wearing a crown; he would think him
in pain on account of the wounds, not understanding the pleasure the
crown would give him. And these therefore, because they know what we
suffer but do not know for what we suffer them, naturally suspect that
there is nought besides these; for they see indeed the wrestling and
the dangers, but not the prizes and the crowns. "As having nothing, and
yet possessing all things?" Things temporal(6), things spiritual. For
he whom the cities received as an angel, for whom they would have
plucked out their own eyes and have given them to him, (Gal. iv. 14,
15.) he for whom they laid down their own necks, how had he not all
things that were theirs? (Rom, xvi. 4.) But if thou desirest to see the
spiritual also, thou wilt find him in these things also
especially rich. For he that was so dear to the King of all as even to
share in unspeakable things with the Lord of the angels, (ch. xii. 4.)
how was not he more opulent than all men, and had all things? Devils
had not else been so subject to him, suffering and disease had not so
fled away(7).
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[5.] And let us therefore, when we suffer aught for
Christ's sake, not merry bear it nobly but also rejoice. If we fast,
let us leap for joy as if enjoying luxury; if we be insulted, let us
dance as if praised; if we spend, let us feel as if gaining; if we
below on the poor, let us count ourselves to receive: for he that gives
not thus will not give readily. When then thou hast a mind to scatter
abroad, look not at this only in almsgiving, but also in every kind of
virtue, compute not alone the severity of the toils, but also the
sweetness of the prizes; and before all the subjects of this wrestling,
our Lord Jesus; and thou wilt readily enter upon the contest, and wilt
live the whole time in pleasure. For nothing is wont so to cause
pleasure as a good conscience.
Therefore Paul indeed, though wounded every day,
rejoiced and exulted; but the men of this day, although they endure not
a shadow even(1) of what he did, grieve and make lamentations from no
other cause than that they have not a mind full of heavenly philosophy.
For, tell me, wherefore the lamentation? Because thou art poor, and in
want of necessaries? Surely for this thou oughtest rather to make
lamentation, [not](2) because thou weepest, not because thou art poor,
but because thou art mean-spirited; not because thou hast not money,
but because thou prizest money so highly. Paul died daily, yet wept not
but even rejoiced; he fought with continual hunger, yet grieved not but
even gloried in it. And dost thou, because for his own needs, but for
the whole world's. And thou indeed [hast to care] for one household,
but he for those so many poor at Jerusalem, for those in Macedonia, for
those everywhere in poverty, for those who give to them no less than
for those who receive. For his care for the world was of a twofold
nature, both that they might not be destitute of necessaries, and that
they might be rich in spiritual things. And thy famishing children
distress not thee so much as all the concerns of the faithful did him.
Why do I say, of the faithful? For neither was he free from care for
the unfaithful, but was so eaten up with it that he wished even to
become accursed for their sakes; but thou, were a famine to rage ten
thousand times over, wouldest never choose to die for any whomsoever.
And thou indeed carest for one woman, but he for the Churches
throughout the world. For he saith, "My anxiety for all the Churches."
(ch. xi. 28.) How long then, O man, dost thou trifle, comparing thyself
with Paul; and wilt not cease from this thy much meanness of spirit?
For it behoveth to weep, not when we are in poverty but when we sin;
for this is worthy of lamentations, as all the other things are of
ridicule even. ' But,' he saith, ' this is not all that grieves me; but
that also such an one is in power, whilst I am unhonored and outcast.'
And what is this? for the blessed Paul too appeared to the many to be
unhonored and an outcast. 'But,' saith he, 'he was Paul.' Plainly then
not the nature of the things, but thy feebleness of spirit case thy
desponding. Lament not therefore thy poverty, but thyself who art so
minded, yea rather, lament not thyself, but reform thee; and seek not
for money, but pursue that which maketh men of more cheerful
countenance than thousands of money, philosophy and virtue. For where
indeed these are, there is no harm in poverty; and where these are not
there is no good in money. For tell me, what good is it when men are
rich indeed, but have beggarly souls? Thou dost not bewail thyself, so
much as that rich man himself, because he hath not the wealth of all.
And if he doth not weep as thou dost, yet lay open his conscience, and
thou wilt see his wailings and lamentation,
Wilt thou that I show thee thine own riches, that
thou mayest cease to count them happy that are rich in money? Seest
thou this heaven here, the sun, this bright and far shining star, and
that gladdeneth our eyes, is not this too set out(3) common to all? and
do not all enjoy it equally, both poor and rich? And the wreath of the
stars and the orb of the moon, are they not left equally to all? Yea,
rather, if I must speak somewhat marvellous, we poor enjoy these more
than they. For they indeed being for the most part steeped in
drunkenness, and passing their time in revellings and deep sleep, do
not even perceive these things, being always under cover(4) and reared
in the shade(5): but the poor do more than any enjoy the luxury of
these elements. And further, if thou wilt look into the air which is
every where diffused, thou wilt see the poor man enjoying it in greater
both freshness and abundance. For wayfarers and husbandmen enjoy
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these luxuries more than the inhabitants of the city; and again, of
those same inhabitants of the city, the handicraftsmen more than those
who are drunken all the day. What too of the earth, is not this left
common to all? ' No,' he saith. How sayest thou so? tell me. ' Because
the rich man, even in the city, having gotten himself several plethra,
raises up long fences round them; and in the country cuts off for
himself many potions' What then? When he cuts them off, does he alone
enjoy them? By no means, though he should contend for it ever so
earnestly. For the produce he is compelled to distribute amongst all,
and for thee he cultivates grain, and wine, and oil, and every where
ministers unto thee. And those long fences and buildings, after his
untold expense and his toils and drudgery he is preparing for thy use,
receiving from thee only a small piece of silver for so great a
service. And in baths and every where, one may see the same thing
obtaining; the rich of it all with perfect ease. And his enjoyment of
the earth is no more than thine; for sure he filleth not ten stomachs,
and thou only one. ' But he partaketh of costlier meats? ' Truly, this
is no mighty superiority; howbeit, even here, we shall find thee to
have the advantage. For this costliness is therefore thought by thee a
matter of envy because the pleasure with it is greater. Yet this is
greater in the poor man's case; yet not pleasure only, but health also;
and in this alone is the advantage with the rich, that he maketh his
constitution feebler and collects more abundant fountains of disease.
For the poor man's diet is all ordered according to nature, but his
through its excess resulteth in corruption and disease.
[6.] But if ye will, let us also look at this same
thing in an example. For if it were requisite to light a furnace, and
then one man were to throw in silken garments and fine linens, many and
numberless, and so kindle it; and another logs of oak and pine, what
advantage would this man have over that? None, but even disadvantage.
But what? (for there is nothing to prevent our turning the same
illustration round after another manner,) if one were to throw in logs,
and another were to light his fire under bodies, by which furnace
wouldest thou like to stand, that with the logs, or that with the
bodies? Very plainly that with the logs. For that burns naturally and
is a pleasant spectacle to the beholders: whilst this with the steam,
and juices, and smoke, and the stench of the bones would drive every
one away. Didst thou shudder at the hearing, and loathe that furnace?
Like it are the bellies of the rich. For in them one would find more
rottenness than in that furnace, and stinking vapors, and filthy
humors, because that, all over in every part, indigestion abounds in
consequence of their surfeiting. For the natural heat not sufficing for
the digestion of the whole but being smothered under them, they lie
smoking above, and the unpleasantness produced is great. To what then
should one compare those stomachs of theirs? Yet do not be offended at
what I say, but if I do not say true things, refute me. To what then
should one compare them? for even what has been said is not enough to
show their wretched plight. I have found another resemblance yet. What
then is it? As in the sewers where there is accumulation of refuse, of
drug, hay, stubble, stones, clay, frequent stoppages occur; and then
the stream of filth overflows at top: so also it happeneth with the
stomachs of those people. For these being stopped up below, the greater
part of these villainous streams spurts up above. But not so with the
poor, but like those fountains which well forth pure streams, and water
gardens and pleasure grounds(1), so also are their stomachs pure from
such-like superfluities. But not such are the stomachs of the rich, or
rather of the luxurious; but they are filled with humors, phlegm, bile,
corrupted blood, putrid rheums, and other suchlike matters. Wherefore
no one, if he lives always in luxury, can bear it even for a short
time; but his life will be spent in continual sicknesses. Wherefore I
would gladly ask them, for what end are meats given? that we may be
destroyed, or be nourished? that we may be diseased, or be strong? that
we may be healthful, or be sickly? Very plainly, for nourishment,
creating unto the body disease and sickness? But not so the poor man;
on the contrary, by his plain diet he purchases to himself health, and
vigor, and strength. Weep not then on account of poverty, the mother of
health, but even exult in it; and if thou wouldest be rich, despise
riches For this, not the having money but the not wanting to have it,
is truly affluence. If we can achieve this, we shall both be here more
affluent than all that are rich, and there shall obtain the good things
to come, whereunto may all we attain, through the grace and love
towards men of our Lord Jesus Christ, with Whom to the Father, with the
Holy Ghost, be glory, might, honor, now and ever, and world without
end. Amen.
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HOMILY XIII.
2 COR. VI. II, 12.
Our mouth is open unto you, O ye Corinthians, our heart is enlarged, ye
are not straitened in us, but ye are straitened in your own affections
HAVING detailed his own trials and afflictions, for
"in patience," saith he, "in afflictions, in necessities, in
distresses, (v. 4, 5.) in stripes, in imprisonments, in tumult, in
labors, in watchings;" and having shown that the thing was a great
good, for "as sorrowful," saith he, "yet always rejoicing; as poor, yet
"as chastened," saith he, "and not killed:" and having called
those things "armor" for "as chastened," saith he, "and not killed:"
and having hereby represented God's abundant care and power, for he
saith, "that the exceeding greatness of the power may be of God, and
not of us ;" (c. iv. 7. ) and having recounted his labors, for he
saith, "we always bear about His dying;" and that this is a clear
demonstration of the Resurrection, for he says, "that the life also of
Jesus may be manifested in our mortal flesh ;" (c. iv. 10.) and of what
things he was made partaker, and with what he had been entrusted, for
"we are ambassadors on behalf of Christ," (c. iii. 20.) saith he, "as
though God were entreating by us; "and of what things he is a minister,
namely, "not of the letter, but of the Spirit; " (c. iii. 6, ) and that
he was entitled to reverence not only on this account, but also for his
trials, for, "Thanks be to God," saith he, "which always causeth us to
triumph: "he purposeth now also to rebuke them as not being too well
minded towards himself. But though purposing he does not immediately
come upon this, but having his discussion of these things. For if even
from his own good deeds he that rebuketh be entitled to reverence; yet
still, when he also displayeth the love, which he bears towards those
who are censured, he maketh his speech less offensive. Therefore the
Apostle also having stepped out of the subject of his own trials and
toils and contests, passes on into speaking of his love, and in this
way toucheth them to the quick. What then are the indications of his
love? "Our month is open unto you, O ye Corinthians." And what kind of
sign of love is this? or what meaning even have the words at all? ' We
cannot endured' he says, ' to be silent towards you, but are always
desiring and longing to speak to and converse with you; ' which is the
wont of those who love. For what grasping of the hands is to the body,
that is interchange of language to the soul. And along with this he
implies another thing also. Of what kind then is this? That ' we
discourse unto nothing.' For since afterwards he proposes to rebuke, he
asks forgiveness, using the rebuking them with freedom as itself a
proof of his loving them exceedingly. Moreover the addition of their
name is a mark of great love and warmth and affection; for we are
accustomed to be repeating continually the bare names of those we love.
"Our heart is enlarged." For as that which warmeth
is wont to dilate; so also to enlarge is the work of love. For virtue
is warm and fervent. This both opened the mouth of Paul and enlarged
his heart. For, ' neither do I love with the mouth only,' saith he,
'but I have also a heart in union. Therefore I speak with openness,
with my whole mouth, with my whole mind.' For nothing is wider than was
Paul's heart which loved all the faithful with all the vehemence that
one might bear towards the object of his affection; this his love not
being full entireness with each. And what marvel that this was so in
the case of the faithful, seeing that even in that of the unfaithful,
the heart of Paul embraced the whole world? Therefore he said not' I
love you,' but with more emphasis, "Our mouth is open, our heart is
enlarged," we have you all within it, and not this merely, but with
much largeness of room(1). For he that is beloved walketh with great
unrestraint within the heart of him that loveth. Wherefore he saith,
"Ye are not straitened in us, but ye are straightened in your own
affections." And this reproof, see it administered with forbearance, as
is the wont of such as love exceed-
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ingly. He did not say, 'ye do not love us,' but, 'not in the same
measure,' for he does not wish to touch them too sensibly. And indeed
every where one may see how he is inflamed toward the faithful, by
selecting words out of every Epistle. For to the Romans he saith, "I
long to see you;" and, "oftentimes I purposed to come unto you;" and,
"If by any means now at length I may be prospered to come unto you."
(Rom. i. 11, 13, 10.) And to the Galatians, he says, "My little
children of whom I am again in travail." (Gal. iv. 19.) To the
Ephesians again, "For this cause I bow my knees" for you. (Ephes. iii.
14.) And to the Philippians,(1) "For what is my hope, or joy, or crown
of rejoicing? are not even ye?" and he said that he bare them about in
his heart, and(2) in his bonds. (Philipp. i. 7.) And to the Colossians,
"But I would that ye knew greatly I strive for you, and for as many as
have not seen my face in the flesh; that your hearts might be
comforted." (Coloss. ii. 1. 2.) And to the Thessalonians, "As when a
nurse cherisheth her children, even so being affectionately desirous of
you, we were well pleased to impart unto you, not the Gospel only, but
also our own souls." (1 Thess. ii. 7. 8.) And to Timothy, "Remembering
thy tears, that I may be filled with joy." (2 Tim. i. 4.) And to Titus,
"To my beloved(3) son; (Tit. i. 4.) and to Philemon, in like manner.
(Philem. 1.) And to the Hebrews too, he writes many other suchlike
things, and ceaseth not to beseech them, and say, "A very little while,
and he that cometh shall come, and shall not tarry:" (Heb. x. 37.) just
like a mother to her pettish(4) children. And to themselves(5) he says,
"Ye are not straitened in us." But he does not say only that he loves,
but also that he is beloved by them, in order that hereby also he may
the rather win them. And indeed testifying to this in them, he says,
Titus came and "told us your longing, your mourning, your zeal." (2
Cor. vii. 7.) And to the Galatians, "If possible, ye would have plucked
out your eyes and given them to me," (Gal. iv. 15.) And to the
Thessalonians, "What manner of entering in we had unto you." (1 Thess,
i. 9. ) And to Timothy also, "Remembering thy tears, that I may be
filled with joy." (2 Tim. i. 4.) And also throughout his Epistles one
may find him bearing this testimony to the disciples, both that he
loved and that he is loved, not however equally. And here he saith,
"Though the more abundantly I love you, the less I be loved." (2 Cor.
xii. 15.) This, however, is near the end; but at present more
vehemently, "Ye are not straitened in us, but ye are straitened in your
own affections," 'You receive one,' he says, ' but I a whole city, and
so great a population.' And he said not, ' ye do not receive us,' but,
' ye are straitened; ' implying indeed the same thing but with
forbearance and without touching them too deeply.
Ver. 13. "Now for a recompense in like kind (I speak
as unto my children,) be ye also enlarged."
And yet it is not an equal return, first to be
loved, afterwards to love. For even if one were to contribute that
which is equal in amount, he is inferior in that he comes to it second.
' But nevertheless I am not going to reckon strictly,(6)' saith he,
'and if ye after having received the first advances(7) from me do but
show forth the same amount, I am well-pleased and contented.' Then to
show that to do this was even a debt, and that what he said was void of
flattery, he saith, "I speak as unto my children." What meaneth, "as
unto my children?" 'I ask no great thing, if being your father I wish
to be loved by you.' And see wisdom and moderation of mind. He mentions
not here his dangers on their behalf, and his labors, and his deaths,
although he had many to tell of: (so free from pride is he!) but his
love: and on this account he claims to be loved; 'because,' saith he, '
I was your father, because I exceedingly burn for you,' [for] it is
often especially offensive to the person beloved when a man sets forth
his benefits to him; for he seems to reproach. Wherefore Paul doth not
this; but, ' like children, love your father,' saith he, which rather
proceeds from instinct(8); and is the due of every father. Then that he
may not seem to speak these things for his own sake, he shows that it
is for their advantage even that he invites this love from them. And
therefore he added,
Ver. 14: "Be ye not unequally yoked together with
unbelievers."
He said not, ' Intermix not with unbelievers,' but
rather dealing sharply with(9) them, as transgressing what was right, '
Suffer not yourselves to turn aside,' saith he, "For what fellowship
have righteousness and iniquity?" Here in what follows he institutes a
comparison, not between his own love and theirs who corrupt them, but
between their nobleness and the others' dishonor. For thus his
discourse became more dignified and more beseeming himself, and would
the rather win them. Just as if one should say to a son that
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despised his parents, and gave himself up to vicious persons, 'What art
thou doing, child ? Dost thou despise thy father and prefer impure men
filled with ten thousand vices ? Knowest thou not how much better and
more respectable thou art than they ? ' For so he detaches him more
[readily] from their society than if he should express admiration of
his father. For were he to say indeed, ' Knowest thou not how much thy
father is better than they?' he will not produce so much effect; but
if, leaving mention of his father, he bring himself before them,
saying, ' Knowest thou not who thou art and what they are? Dost thou
not bear in mind thine own high birth and gentle(1) blood, and their
infamy ? For what communion hast thou with them, those thieves, those
adulterers, those impostors ?' by elevating him with these praises of
himself, he will quickly prepare him to break off from them. For the
former address indeed, he will not entertain with overmuch acceptance,
because the exalting of his father is an accusation of himself, when he
is shown to be not only grieving a father, but such a father; but in
this case he will have no such feeling. For none would choose not to be
praised, and therefore, along with these praises of him that hears, the
rebuke becometh easy of digestion. For the listener is softened, and is
filled with high thoughts, and disdains(2) the society of those persons.
But not this only is the point to be admired in him
that thus he prosecuted his comparison, but that he 'imagined another
thing also still greater and more astounding; in the first place,
prosecuting his speech in the form of interrogation, which is proper to
things that are clear and admitted, and then dilating it by the quick
succession and multitude of his terms. For he employs not one or two or
three only, but several. Add to this that instead of the persons he
employs the names of the things, and he delineates here high virtue and
there extreme vice; and shows the difference between them to be great
and infinite so as not even to need demonstration. "For what
fellowship," saith he, "have righteousness and iniquity ?"
"And what communion hath light with darkness?" (v.
15, 16,) "And what concord hath Christ with Beliar(3)? Or what portion
(4) hath a believer with an unbeliever? Or what agreement hath a temple
of God with idols ?"
Seest thou how he uses the bare names, and how
adeqately to his purpose of dissuasion. For he did not say, ' neglect
of righteousness(5)," [but] what was stronger [iniquity(6)]; nor did he
say those who are of the light, and those who are of the darkness; but
he uses opposites themselves which can not admit of their opposites,
'light and darkness.' Nor said he those who are of Christ, with those
who are of the devil; but, which was far wider apart, Christ and
Beliar, so calling that apostate one, in the Hebrew tongue. "Or what
portion hath a believer with an unbeliever?" Here, at length, that he
may not seem simply to be going through a censure of vice and an
encomium of virtue, he mentions persons also without particularizing.
And he said not, 'communion,' but spoke of the rewards, using the term
"portion. What agreement hath a temple of God with idols?"
"For ye(7) are a temple of the living God." Now what
he says is this. Neither hath your King aught in common with him, "for
what concord hath Christ with Beliar?" nor have the things [aught in
common'], "for what communion hath light with darkness ?" Therefore
neither should ye. And first he mentions their king and then
themselves; by this separating them most effectually. Then having said,
"a temple of God with idols," and having declared, "For ye are a temple
of the living God," he is necessitated to subjoin also the testimony of
this to show that the thing is no flattery. For he that praises except
he also exhibit proof, even appears to flatter. What then is his
testimony ? For,
"I will dwell in them, saith he, "and walk in them.
I will dwell in," as in temples, "and walk in them," signifying the
more abundant attachment(8) to them.
"And they shall be my people and I will be their
God(9). ' What ?' saith he, ' Dost thou bear God within thee, and
runnest unto them? God That hath nothing in common with them ? And in
what can this deserve forgiveness? Bear in mind Who walketh, Who
dwelleth in thee.'
Ver. 17. "Wherefore come ye out from among them, and
be ye separate, and touch no unclean thing; and I will receive you,
saith the Lord.
And He said not, ' Do not unclean things'; but,
requiring greater strictness, 'do not even touch,' saith he, nor go
near them.' But what is filthiness of the flesh ? Adultery,
fornication, lasciviousness of every kind. And what of the soul?
Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and
whatsoever' such things there be. He wishes then that they should be
clean in both. Seest thou how great the prize? To be delivered from
what is evil,
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to be made one with God. Hear also what follows.
Ver. 18. "And I will be to you a Father, and ye
shall be to me sons and daughters, saith the Lord."
Seest thou how from the beginning the Prophet
fore-announceth our present high birth, the Regeneration by grace?
Chap. vii. ver. 1. "Having therefore these promises,
beloved."
What promises? That we should be temples of God,
sons and daughters, have Him indwelling, and walking in us, be His
people, have Him for our God and Father.
"Let us cleanse ourselves from all defilement of
flesh and spirit."
Let us neither touch unclean things, for this is
cleansing of the flesh; nor things which defile the soul, for this is
cleansing of the spirit. Yet he is not content with this only, but adds
also,
"Perfecting holiness in the fear of God." For not to
touch the unclean thing doth not make clean, but there needeth
something else besides to our becoming holy; earnestness, heedfulness,
piety. And he well said, "In the fear of God." For it is possible to
perfect chasteness, not in the fear of God but for vainglory. And along
with this he implies yet another thing, by saying, "In the fear of
God;" the manner, namely, whereafter holiness may be perfected. For if
lust be even an imperious thing, still if thou occupy its territory
with(1)the fear of God, thou hast stayed its frenzy.
[4.] Now by holiness here he means not chastity
alone, but the freedom from every kind of sin, for he is holy that is
pure. Now one will become pure, not if he be free from fornication
only, but if from covetousness also, and envy, and pride(2), and
vainglory, yea especially from vainglory which in every thing indeed it
behoveth to avoid, but much more in alms-giving; since neither will it
be almsgiving, if it have this distemper, but display and cruelty.
· For when thou dost it not out of mercy, but from parade(3),
such deed is not only no alms but even an insult; for thou hast put thy
brother to open shame(4). Not then the giving money, but the giving it
out of mercy, is almsgiving. For people too at the theatres give, both
to prostitute boys and to others who are on the stage; but such a deed
is not almsgiving. And they too give that abuse the persons of
prostitute women; but this is not lovingkindness, but insolent
treatment(5). Like this is the vainglorious also. For just as he that
abuseth the person of the harlot, pays her a price for that abuse; so
too dost thou demand a price of him that receiveth of thee, thine
insult of him and thine investing him as well as thyself with an evil
notoriety. And besides this, the loss is unspeakable. For just as a
wild beast and a mad dog springing upon us might, so doth this ill
disease and this inhumanity make prey of our good things. For
inhumanity and cruelty such a course is; yea, rather more grievous even
than this. For the cruel indeed would not give to him that asked; but
thou dost more than this; thou hinderest those that wish to give. For
when thou paradest thy giving, thou hast both lowered the reputation of
the receiver, and hast pulled back(6) him that was about to give, if he
be of a careless mind. For he will not give to him thenceforth, on the
ground of his having already received, and so not being in want; yea he
will often accuse him even, if after having received he should draw
near to beg, and will think him impudent. What sort of alms-giving then
is this when thou both shamest thyself and him that receiveth; and also
in two ways Him that enjoined it: both because while having Him for a
spectator of thine alms, thou seekest the eyes of thy fellow-servants
besides Him, and because thou transgressest the law laid down by Him
forbidding these things.
I could have wished to carry this out into those
other subjects as well, both fasting and prayer, and to show in how
many respects vainglory is injurious there also; but I remember that in
the discourse before this I left unfinished a certain necessary point.
What was the point? I was saying, that the poor have the advantage of
the rich in the things of this life, when I discoursed concerning
health and pleasure; and this was shown indistinctly. Come then, to-day
let us show this, that not in the things of this life only, but also in
those that are higher, the advantage is with them. For what leadeth
unto a kingdom, riches or poverty? Let us hear the Lord Himself of the
heavens saying of those, that "it is easier for a camel to go through
the eye of a needle than for a rich man to enter into the kingdom of
heaven :"(Mat. xix. 24.) but of the poor the contrary, "If thou wilt be
perfect, sell that thou hast, and give to the poor; and come, follow
Me; and thou shalt have treasure in heaven." (Mat. xix. 21.) But if ye
will, let us see what is said on either side. "Narrow and straitened is
the way," He saith, "that leadeth unto life." (Mat. vii. 14.) Who then
treadeth the narrow way, he that is in luxury, or that is in poverty;
that is independent, or that carrieth ten thousand burdens; the lax(7)
and dissolute, or the thoughtful and anxious?
346
But what need of these arguments, when it is best to betake one's self
to the persons themselves. Lazarus was poor, yea very poor; and he that
passed him by as he lay at his gateway was rich. Which then entered
into the kingdom, and was in delights in Abraham's bosom? and which of
them was scorched, with not even a drop at his command ? But, saith
one, ' both many poor will be lost, and [many] rich will enjoy those
unspeakable goods.' Nay rather, one may see the contrary, few rich
saved, but of the poor far more. For, consider, making accurate measure
of the hindrances of riches and the defects of poverty, (or rather,
neither of riches nor of poverty are they, but each of those who have
riches or poverty; howbeit,) let us at least see which is the more
available weapon. What defect then doth poverty seem to possess? Lying.
And what, wealth? Pride, the mother of evils; which also made the devil
a devil, who was not such before. Again, "the love of money is a root
of all kinds of evil." (1 Tim. vi. 10.) Which then stands near this
root, the rich man, or the poor ? Is it not very plainly the rich? For
the more things anyone surrounds himself with, he desires so much the
more. Vainglory again damages tens of thousands of good deeds, and near
this too again the rich man hath his dwelling(1). "But," saith one,
"thou mentionest not the [evils] of the poor man, his affliction, his
straits." Nay, but this is both common to the rich, and is his more
than the poor man's; so that those indeed which appear to be evils of
poverty are common to either: whilst those of riches are riches' only.
' But what,' saith one, 'when for want of necessaries the poor man
committeth many horrible things?' But no poor man, no, not one,
committeth as many horrible things from want, as do the rich for the
sake of surrounding themselves with more, and of not losing what stores
they have(2). For the poor man doth not so eagerly desire necessaries
as the rich doth superfluities; nor again has he as much strength to
put wickedness in practice as the other hath power. If then the rich
man is both more willing and able, it is quite plain that he will
rather commit such, and more of them. Nor is the poor man so much
afraid in respect of hunger, as the rich trembleth and is anxious in
respect of the loss of what he has, and because he has not yet gotten
all men's possessions. Since then he is near both vainglory and
arrogance, and the love of money, the root of all evils, what hope of
salvation shall he have except he display much wisdom ? And how shall
he walk the narrow way ? Let us not therefore carry about the notions
of the many, but examine into the facts. For how is it not absurd that
in respect to money, indeed, we do not trust to others, but refer this
to figures and calculation; but in calculating upon facts we are
lightly drawn aside by the notions of others; and that too, though we
possess an exact balance(3), and square(4) and rules for all things,
the declaration of the divine laws ? Wherefore I exhort and entreat you
all, disregard what this man and that man thinks about these things,
and inquire from the Scriptures all these things; and having learnt
what are the true riches, let us pursue after them that we may obtain
also the eternal good things; which may we all obtain, through the
grace and love towards men of our Lord Jesus Christ, with Whom, to the
Father and the Holy Spirit, be glory, might, and honor, now and ever,
and world without end. Amen.
HOMILY XIV.
2 Cor. vii. 2, 3.
Open your hearts to us: we wronged no man, we corrupted no man, we took
advantage of no man. I say it not to condemn you; for l have said
before, [as I have also declared above](6), that ye are in our hearts
to die together and live together.
Again he raiseth the discourse about love,
mitigating the harshness of his rebuke. For since he had convicted and
reproached them as being beloved indeed, yet not loving in an equal
degree, but breaking away from his love and mixing up with other
pestilent fellows; again he softens the vehemence of his rebuke,
saying, "Make room for us," that is, "love us;" and prays to receive a
favor involving no burden, and advantaging them that confer above them
that receive it. And he said not, 'love,' but with a stronger appeal to
their
347
pity(1), "make room for." ' Who expelled us ? ' saith he: ' Who cast us
out of your hearts ? How come we to be straitened in you ?' for since
he said above, "Ye are straitened in your affections;" here declaring
it more clearly, he said, "make room for us:" in this way also again
winning them to himself. For nothing doth so produce love as for the
beloved to know that he that loveth him exceedingly desireth his love.
"We wronged no man." See how again he does not
mention the benefits [done by him], but frameth his speech in another
way, so as to be both less offensive and more cutting(2). And at the
same time he also alludes to the false apostles, saying, "We wronged no
man, we corrupted no man, we defrauded no man."
What is "we corrupted ?" That is, we beguiled no
man; as he says elsewhere also. "Lest by any means, as the serpent
beguiled Eve, so your minds should be corrupted." (2 Cor. xi. 3.)
"We defrauded no man;" we plundered, plotted against
no man. And he for the present forbears to say, ' we benefited you in
such and such ways;' but framing his language so as more to shame them,
" We wronged no man, "' he says; as much as saying, ' Even had we in no
wise benefited you, not even so ought ye to turn away from us; for ye
have nothing to lay to our charge, either small or great.' Then, for he
felt the heaviness of his rebuke, he tempers it again. And he was
neither silent altogether, for so he would not have aroused them; nor
yet did he let the harshness of his language go unmodified, for so he
would have wounded them too much. And what says he ? Ver. 3. "I say it
not to condemn you." How is this evident? "For I have said before," he
adds, "that ye are in our hearts to die and live with you." This is the
greatest affection, when even though treated with contempt, he chooseth
both to die and live with them. ' For neither are ye merely in our
hearts,' he says, 'but in such sort as I said. For it is possible both
to love and to shun dangers, but we do not thus.' And behold here also
wisdom unspeakable. For he spake not of what had been done for them,
that he might not seem to be again reproaching them, but he promiseth
for the future. ' For should it chance,' saith he, ' that danger should
invade, for your sakes I am ready to suffer every thing; and neither
death nor life seemeth aught to me in itself, but in whichever ye be,
that is to me more desirable, both death than life and life than
death.' Howbeit, dying indeed is manifestly a proof of love; but
living, who is there that would not choose, even of those who are not
friends ? Why then does the Apostle mention it as something great?
Because it is even exceeding great. For numbers indeed sympathize with
their friends when they are in misfortune, but when they are in honor
rejoice not with, but envy, them. ' But not so we; but whether ye be in
calamity, we are not afraid to share your ill fortune; or whether ye be
prosperous, we are not wounded with envy.'
[2.] Then after he had continually repeated these
things, saying, "Ye are not straitened in us;" and, "Ye are straitened
in your own affections;" and, "make room for us;" and, "Be ye also
enlarged;" and, "We wronged no man;" and all these things seemed to be
a condemnation of them: observe how he also in another manner
alleviates this severity by saying, "Great is my boldness of speech
towards you." ' Therefore I venture upon such things,' he says, ' not
to condemn you by what I say, but out of my great boldness of speech,'
which also farther signifying, he said, "Great is my glorying on your
behalf." ' For think not indeed,' he saith, ' that because I thus
speak, I speak as though I had condemned you altogether; (for I am
exceedingly proud of, and glory in, you ;) but both out of tender
concern and a desire that you should make greater increase unto.
virtue.' And so he said to the Hebrews also after much rebuke; "But we
are persuaded better things of you, and things that accompany
salvation, though we thus speak: and we desire that each one of you may
show the same diligence to the fullness of hope even to the end." (Heb.
vi. 9, 11.) So indeed here also, "Great is my glorying on your behalf."
'We glory others of you,' he says. Seest thou what genuine comfort he
has given ? ' And,' he saith, ' I do not simply glory, but also,
greatly.' Accordingly he added these words; "I am filled with comfort."
What comfort? ' That coming from you; because that ye, having been
reformed, comforted me by your conduct.' This is the test of one that
loveth, both to complain of not being loved and to fear lest 'he should
inflict pain by complaining immoderately. Therefore he says, "I am
filled with comfort, I overflow with joy." 'But these expressions,'
saith one, 'seem to contradict the former.' They do not do so, however,
but are even exceedingly in harmony with them. For these procure for
the former a favorable reception; and the praise which they convey
makes the benefit of those rebukes more genuine, by quietly abstracting
what was painful in them. Wherefore he uses these expressions, but with
great genuineness and earnestness(3). For he did
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not say, ' I am filled with joy ;' but, "I abound ;" or rather, not
"abound" either, but "super-abound;" in this way also again showing his
yearning, that even though he be so loved as to rejoice and exult, he
does not yet think himself loved as he ought to be loved, nor to have
received full payment; so insatiable was he out of his exceeding love
of them. For the joy it brings to be loved in any degree by those one
passionately loves, is great by reason of our loving them exceedingly.
So that this again was a proof of his affection. And of the comfort
indeed, he saith, ' ' I am filled;" 'I have received what was owing to
me;' but of the joy, "I superabound;" that is, 'I was desponding about
you; but ye have sufficiently excused yourselves and supplied comfort:
for ye have not only removed the ground of my sorrow, but have even
increased joy.' Then showing its greatness, he not only declares it by
saying, ', I superabound in joy," but also by adding, "in all our
affliction." ' For so great was the delight arising to us on your
account that it was not even dimmed by so great tribulation, but
through the excess of its own greatness it overcame the sorrows that
had hold of us, and suffered us not to feel the sense of them.'
Ver. 5. "For even when we were come into Macedonia,
our flesh had no relief."
For since he said, "our tribulation ;" he both
explains of what sort it was, and magnifies it by his words, in order
to show that the consolation and joys received from them(1) was great,
seeing it had repelled so great a sorrow. "But we were afflicted on
every side."
How on every side? for "without were fightings,"
from the unbelievers; "within were fears;" because of the weak among
the believers, lest they should be drawn aside. For not amongst the
Corinthians only did these things happen, but elsewhere also.
Ver. 6. "Nevertheless He that comforteth the lowly
comforted us by(2) the coming of Titus."
For since he had testified great things of them in
what he said, that he may not seem to be flattering them he cites as
witness Titus the brother(3), who had come from them to Paul after the
first Epistle to declare unto him the particulars of their amendment.
But consider, I pray you, how in every place he maketh a great matter
of the coming of Titus. For he saith also before, "Furthermore when I
came to Troas for the Gospel, I had no relief for my spirit because I
found not Titus my brother;" (c. ii. 12, 13.) and in this place again
we were comforted," he saith, "by the coming of Titus." For he is
desirous also of establishing the man in their confidence and of making
him exceedingly dear to them. And observe how he provides for both
these things. For by saying on the one hand, "I had no relief for my
spirit," he showeth the greatness of his virtue; and by saying on the
other, that, in our tribulation his coming sufficed unto comfort; yet
"not by his coming only, but also by the comfort wherewith he was
comforted in you," he endeareth(4) the man unto the Corinthians. For
nothing doth so produce and cement friendships as the saying something
sound and favorable of any one. And such he testifies Titus did; when
he says that 'by his coming he hath given us wings with pleasure; such
things did he report of you. On this ground his coming made us glad.
For we were delighted not "only by his coming, but also for the comfort
wherewith he was comforted in you." And how was he comforted ? By your
virtue, by your good deeds.' Wherefore also he adds,
"While he told us your longing, your mourning, your
zeal for me. 'These things made him glad,' he says, ' these things
comforted him.' Seest thou how he shows that he also is an earnest
lover of theirs, seeing he considers their good report as a consolation
to himself; and when he was come, gloried, as though on account of his
own good things, unto Paul.
And observe with what warmth of expression he
reporteth these things, "Your longing, your mourning, your zeal." For
it was likely(5) that they would mourn and grieve why the blessed Paul
was so much displeased, why he had kept away from them so long. And
therefore he did not say simply tears, but "mourning;" nor desire, but
"longing;" nor anger, but "zeal;" and again "zeal toward him," which
they displayed both about him that had committed fornication and about
those who were accusing him. 'For,' saith he, 'ye were inflamed
and blazed out on receiving my letters.' On these accounts he abounds
in joy, on these accounts he is filled with consolation, because he
made them feel. It seems to me, however, that these things are said not
only to soften what has gone before, but also in encouragement of those
who had acted in these things virtuously. For although I suppose that
some were obnoxious to those former accusations and unworthy of these
praises; nevertheless, he doth not distinguish them, but makes both the
praises and the accusations common, leaving it to the conscience of his
hearers to select that which belongs to them. For so both the one would
be void of offence, and the other lead them on to much fervor of mind.
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[4.] Such also now should be the feelings of those
who are reprehended; thus should they lament and mourn; thus yearn
after their teachers; thus, more than fathers, seek them. For by those
indeed living cometh, but by these good living. Thus ought they to bear
the rebukes of their fathers, thus to sympathize with their rulers on
account of those that sin. For it does not rest all with them, but with
you also. For if he that hath sinned perceives that he was rebuked
indeed by his father, but flattered by his brethren; he becometh more
easy of mind. But when the father rebukes, be thou too angry as well,
whether as concerned for thy brother or as joining in thy father's
indignation; only be the earnestness thou showest great; and mourn, not
that he was rebuked, but that he sinned. But if I build up and thou
pull down, what profit have we had but labor ? (Ecclus. xxxiv. 23. )
Yea, rather, thy loss stops not here, but thou bringest also punishment
on thyself. For he that hindereth the wound from being healed is
punished not less than he that inflicted it, but even more. For it is
not an equal offence to wound and to hinder that which is wounded from
being healed; for this indeed necessarily gendereth death, but that not
necessarily. Now I have spoken thus to you; that ye may join in the
anger of your rulers whenever they are indignant justly; that when ye
see any one rebuked, ye may all shun him more than does the teacher.
Let him that hath offended fear you more than his rulers. For if he is
afraid of his teacher only, he will readily sin: but if he have to
dread so many eyes, so many tongues, he will be in greater safety. For
as, if we do not thus act, we shall suffer the extremest punishment;
so, if we perform these things, we shall partake of the gain that
accrues from his reformation. Thus then let us act; and if any one
shall say, ' be humane towards thy brother, this is a Christian's duty;
let him be taught, that he is humane who is angry [with him], not he
who sets him at ease(1) prematurely and alloweth him not even to come
to a sense of his transgression. For which, tell me, pities the man in
a fever and laboring under delirium, he that lays him on his bed, and
binds him down, and keeps him from meats and drinks that are not fit
for him; or he that allows him to glut himself with strong drink, and
orders him to have his liberty, and to act in every respect as one that
is in health ? Does not this person even aggravate the distemper, the
man that seemeth to act humanely, whereas the other amends it? Such
truly Ought our decision to be in this case also. For it is the part of
humanity, not to humor the sick in every thing nor to flatter their
unseasonable desires. No one so loved him that committed fornication
amongst the Corinthinians, as Paul who commandeth to deliver him to
Satan; no one so hated him as they that applaud and court him; and the
event showed it. For they indeed both puffed him up and increased his
inflammation; but [the Apostle] both lowered it and left him not until
he brought him to perfect health. And they indeed added to the existing
mischief, he eradicated even that which existed from the first. These
laws, then, of humanity let us learn also. For if thou seest a horse
hurrying down a precipice, thou appliest a bit and holdest him in with
violence and lashest him frequently; although this is punishment, yet
the punishment itself is the mother of safety. Thus act also in the
case of those that sin. Bind him that hath transgressed until he have
appeased God; let him not go loose, that he be not bound the faster by
the anger of God. If I bind, God doth not chain; if I bind not, the
indissoluble chains await him. "For if we judged ourselves, we should
not be judged. (1 Cor. xi. 31.) Think not, then, that thus to act
cometh of cruelty and inhumanity; nay, but of the highest gentleness
and the most skillful leechcraft and of much tender care. But, saith
one, they have been punished for a long time. How long? Tell me. A
year, and two, and three years ? Howbeit, I require not this, length of
time, but amendment of soul. This then show, whether they have been
pricked to the heart, whether they have reformed, and all is done:
since if there be not this, there is no advantage in the time. For
neither do we inquire whether the wound has been often bandaged, but
whether the bandage has been of any service. If therefore it hath been
of service, although in a short time, let it be kept on no longer: but
if it hath done no service, even at the end of ten years, let it be
still kept on: and let this fix the term of release, the good of him
that is bound. If we are thus careful both of ourselves and of others,
and regard not honor and dishonor at the hands of men; but bearing in
mind the punishment and the disgrace that is there, and above all the
provoking of God, apply with energy the medicines of repentance: we
shall both presently arrive at the perfect health, and shall obtain the
good things to come; which may all we obtain, through the grace and
love towards men of our Lord Jesus Christ, with Whom, to the Father,
with the Holy Spirit, be glory, might, honor, now and ever, and world
without end. Amen.
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HOMILY XV.
2 Cor. vii. 8.
So that(1) though I made you sorry with my letter, I do not regret it,
though I did regret,
He goes on to apologize for his Epistle, when, (the
sin having been corrected,) to treat them tenderly(2) was unattended
with danger; and he shows the advantage of the thing. For he did this
indeed even before, when he said, "For out of much affliction and
anguish of heart, I wrote unto you: not that ye should be made sorry,
but that ye might know the love which I have toward you." (c. ii. 4.)
And he does it also now, establishing this same point in more words.
And he said not, ' I regretted indeed before, but now I do not regret:
' but how? "I regret not now, though I did regret." 'Even if what I
wrote,' he says, 'was such as to overstep the [due] measure of
rebuke(3), and to cause me to regret; still the great advantage which
has accrued from them doth not allow me to regret.' And this he said,
not as though he had rebuked them beyond due measure, but to heighten
his praises of them. ' For the amendment ye manifested was so great,'
saith he, ' that even if I did happen to smite you too severely
insomuch that I even condemned myself, I praise myself now from the
result.' Just as with little children, when they have undergone a
painful remedy, such as an incision, or cautery, or bitter physic,
afterwards we are not afraid to sooth them; so also doth Paul.
Ver. 8, 9. "For I see that that epistle made you
sorry, though but for a season. Now I rejoice not that ye were made
sorry, but that ye were made sorry unto repentance."
Having said, "I do not regret," he tells the reason
also; alleging the good that resulted from his letter; and skillfully
excusing himself by saying, "though but for a season." For truly that
which was painful was brief, but that which was profitable was
perpetual. And what indeed followed naturally was to say, 'even though
it grieved you for a season, yet it made you glad and benefited you
forever.' But he doth not say this: but before mentioning the gain he
passes again to his praises of them, and the proof of his own concern
for them, saying, "Now I rejoice, not that ye were made sorry," ('for
what gain came to me from you being made sorry ?) "but that ye were
made sorry unto repentance," that the sorrow brought some gain.' For a
father also when he sees his son under the knife rejoiceth not that he
is being pained, but that he is being cured; so also doth this man, But
observe how he transfers all that was well achieved in the matter unto
themselves; and lays whatever was painful to the account of the
Epistle, saying, "It made you sorry for a season;" whilst the benefit
that resulted from it he speaks of as their own good achieving. For he
said not, ' The Epistle corrected you,' although this was the case;
but, "ye sorrowed unto repentance."
"For ye were made sorry after a godly sort, that ye
might suffer loss by us in nothing."
Seest thou wisdom unspeakable? ' For had we not done
this,' he says, 'we had done you damage.' And he affirms that indeed
which was well achieved to be theirs, but the damage his own, if indeed
he had been silent. For if they are likely to be corrected by a sharp
rebuke, then, if we did not sharply rebuke, we should have done you
damage; and the injury would not be with you alone, but also with us.
For just as he that gives not to the merchant what is necessary for his
voyage, he it is that causeth the damage; so also we, if we did not
offer you that occasion(4) of repentance, should have wrought you
damage. Seest thou that the not rebuking those that sin is a damage
both to the master and to the disciple ?
[2.] Ver. 10. "For godly sorrow worketh repentance
unto salvation, a repentance which bringeth no regret."
'Therefore.' he says, 'though I did regret before I
saw the fruit and the gain, how great they were I do not regret now '
For such a thing is godly sorrow. And then he philosophizeth about it,
showing that sorrow is not in all cases a grievous thing, but when it
is worldly. And what is worldly? If thou be in sorrow for
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money, for reputation,for him that is departed, all these are worldly.
Wherefore also they work death. For he that is in sorrow for
reputation's sake feeleth envy and is driven oftentimes to perish: such
sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow
then he meaneth that which is to the harm of those that sorrow. For
only in respect to sins is sorrow a profitable thing; as is evident in
this way. He that sorroweth for loss of wealth repaireth not that
damage; he that sorroweth for one deceased raiseth not the dead to life
again; he that sorroweth for a sickness, not only is not made well but
even aggravates the disease: he that sorroweth for sins, he alone
attains some advantage from his sorrow, for he maketh his sins wane and
disappear. For since the medicine has been prepared for this thing, in
this case only is it potent and displays its profitableness; and in the
other cases is even injurious. 'And yet Cain,' saith one, 'sorrowed
because he was not accepted with God.' It was not for this, but because
he saw his brother glorious in honor(1); for had he grieved for this,
it behoved him to emulate and rejoice with him; but, as it was,
grieving, he showed that his was a worldly sorrow. But not so did
David, nor Peter, nor any of the righteous. Wherefore they were
accepted, when grieving either over their own sins or those of others.
And yet what is more oppressive than sorrow? Still when it is after a
godly sort, it is better than the joy in the world. For this indeed
ends in nothing; but that "worketh repentance unto salvation, a
salvation that bringeth no regret." For what is admirable in it is this
that one who had thus sorrowed would never repent, whilst this is an
especial characteristic of worldly sorrow. For what is mote regretted
than a true born son? And what is a heavier grief than a death of this
sort? But yet those fathers who in the height of their grief culture
nobody and who wildly beat themselves, after a time repent because they
have grieved immoderately; as having thereby nothing benefitted
themselves, but even added to their affliction. But not such as this is
godly sorrow; but it possesseth two advantages, that of not being
condemned in that a man grieves for, and that this sorrow endeth in
salvation; of both which that is deprived. For they both sorrow unto
harm and after they have sorrowed vehemently condemn themselves,
bringing forth this greatest token of having done it unto harm. But
godly sorrow is the reverse [of this]: wherefore also he said, "worketh
repentance unto salvation, a repentance that bringeth no regret." For
no one will condemn himself if he have sorrowed for sin, if he have
mourned and afflicted himself. Which also when the blessed Paul hath
said he needeth not to adduce from other sources the proof of what he
said, nor to bring forward those in the old histories who, sorrowed,
but he adduceth the Corinthians themselves; and furnishes his proof
from what they had done; that along with praises he might both instruct
them and the rather win them to, himself.
Ver. 11. "For behold," he saith, "this
self-same thing, that ye were made sorry after a godly sort, what
earnest care it wrought in you." 'For not only,' he saith, 'did your
sorrow not cast you into that condemning of yourselves, as having acted
idly in so doing; but it made you even more careful.' Then he speaks of
the certain tokens of that carefulness;
"Yea," what "clearing of yourselves," towards me.
"Yea, what indignation" against him that had sinned. "Yea, what fear."
(ver. 11.) For so great carefulness and very speedy reformation was the
part of men who feared exceedingly. And that he might not seem to be
exalting himself, see how quickly he softened it by saying,
"Yea, what longing," that towards me. "Yea,
what zeal," that on God's behalf. "Yea, what avenging:" for ye also
avenged the laws of God that had been outraged.
"In every thing ye approved yourselves to be pure in
the matter." Not only by not having perpetrated, for this was evident
before, but also by not consenting(2) unto it. For since he said in the
former Epistle, "and ye are puffed up;" (1 Cor. v. 2.) he also says
here, 'ye have cleared yourselves of this suspicion also; not
only by not praising, but also by rebuking and being indignant.'
[3.] Ver. 12. "So although I wrote unto you," I
wrote "not for his cause that did the wrong, nor for his cause that
suffered the wrong." For that they might not say, Why then dost thou
rebuke us if we were "clear in the matter?" setting himself to meet
this even further above, and disposing of it beforehand(3), he said
what he said, namely, "I donor regret, though I did regret." 'For so
far,' says he, 'am I from repenting now of what I wrote then, that I
repented then more than I do now when ye have approved(4) yourselves.
Seest thou again his vehemence and earnest contention, how he has
turned around what was said unto the very opposite. For
what they thought would have made him recant(5) in confusion as having
rebuked them hastily, by reason of their amendment; that he uses as a
proof that it was right in him to speak freely. For neither does he
refuse afterwards to humor them fearlessly, when
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he finds he can do this. For he that said farther above such things as
these, "He that is joined to an harlot is one body," (1 Cor. vi. 16.)
and, "Deliver such an one to Satan for the destruction of the flesh,"
(1 Cor. v. 5.) and, "Every sin that a man doeth is without the body,"
(1 Cor. vi. 18.)and such like things; how saith he here, "Not for his
cause that did the wrong, nor for his cause that suffered the wrong?"
Not contradicting, but being even exceedingly consistent with, himself.
How consistent with himself? Because it was a very great point with him
to show the affection he bore towards them. He does not therefore
discard concern for him(1), but shows at the same time, as I said, the
love he had for them, and that a greater fear agitated him, [namely]
for the whole Church. For he had feared lest the evil should eat
further, and advancing on its way should seize upon the whole Church.
Wherefore also he said, "A little leaven leaveneth the whole lump." ( 1
Cor. v. 6.) This however he said at the time; but now that they had
well done, he no longer puts it so but differently: and implies indeed
the same thing, but manages his expressions more agreeably, saying,
"That our care for you might appear unto you.(2)"
That is, 'that ye might know how I love you.' Now
this is the same thing as the former, but being differently expressed
seemed to convey another meaning. For [to convince thyself] that it is
the same, unfold his conception and thou wilt perceive the difference
to be nothing. 'For because I love you exceedingly,' saith he, 'I was
afraid lest ye should suffer any injury from that quarter, and
yourselves succeed to that sorrow.' As therefore when he says, "Doth
God take care for oxen?" (1 Cor. ix. 9.) he doth not mean that He
careth not, (for it is not possible for any existing thing to consist
if deserted by the Providence of God:) but that He did not legislate
primarily for oxen, so also here he means to say, 'I wrote first indeed
on your account, but secondly on his also. And I had indeed that love
in myself,' he says, 'even independently of mine Epistle: but I
was desirous of showing it both to you, and in a word to all, by that
writing.'
Ver. 13. "Therefore we have been comforted."
Since we both showed our care for you and have been
wholly successful. As he said also in another place, "Now we live, if
ye stand fast in the Lord;" (1 Thess. iii. 8.)and again, "For what is
our hope, or joy, or crown of rejoicing? are not even ye?" (ib. ii.
19.) For this is life, this comfort, this consolation to a teacher
possessed of understanding; the growth a of his disciples.
[4.] For nothing doth so declare him that beareth
rule as paternal affection for the ruled. For begetting alone
constitutes not a father; but after begetting, also loving. But if
where nature is concerned there is so great need of love, much more
where grace is concerned. In this way were all the ancients
distinguished. As many, for instance, as obtained a good report amongst
the Hebrews, by this were made manifest. So was Samuel shown to be
great, saying, "But God forbid that I should sin against God in ceasing
to pray for you:" (1 Sam. xii. 23.) so was David, so Abraham, so
Elijah, and so each one of the righteous, those in the New Testament
and those in the Old. For so Moses for the sake of those he ruled left
so great riches and treasures untold, "choosing to suffer affliction
with the people of God," (Heb. xi. 25.) and before his appointment was
leader of the people(4) by his actions. Wherefore also very foolishly
did that Hebrew say to him, "Who made thee a ruler and a judge over
us?" (Exod. ii. 14.) What sayest thou? Thou seest the actions and
doubtest of the title? Just as if one seeing a physician using the
knife excellently well, and succoring that limb in the body which was
diseased, should say, 'Who made thee a physician and ordered thee to
use the knife?' 'Art, my good Sir(5), and thine own ailment.' So too
did his knowledge make him (i.e., Moses,) what he claimed to be. For
ruling is an art, not merely a dignity, and an art above all arts. For
if the rule of those without is an art and science superior to all
other, much more this. For this rule is as much better than that, as
that than the rest; yea, rather, even much more. And, if ye will, let
us examine this argument more accurately. There is an art of
agriculture, of weaving, of building; which are both very necessary and
tend greatly to preserve our life. For others surely are but ancillary
to these; the coppersmith's, the carpenter's, the shepherd's. But
further, of arts themselves the most necessary of all is the
agricultural, which was even that which God first introduced when He
had formed man. For without shoes and clothes it is possible to live;
but without agriculture it is impossible. And such they say are the
Hamaxobii, the Nomads amongst the Scythians, and the Indian
Gymnosophists. For these troubled not themselves(6) with the arts of
house-building, and weaving, and shoemaking, but
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need only that of agriculture. Blush ye that have need of those arts
that be superfluous, cooks, confectioners, embroiderers, and ten
thousand other such people, that ye may live; blush ye that introduce
vain refinements(1) into life; blush ye who are unbelievers, before
those barbarians who have no need of art. For God made nature
exceedingly independent, needing only a few things(2). However, I do
not compel you nor lay it down for law that ye should live thus; but as
Jacob asked. And what did he ask? "If the Lord will give me bread to
eat and raiment to put on." (Gen. xxviii. 20.) So also Paul commanded,
saying, "And having food and covering let us be therewith content." (1
Tim. vi. 8.) First then comes agriculture; second, weaving; and third
after it, building; and shoemaking last of all; for amongst us at
any rate there are many both servants and laborers who live without
shoes. These, therefore, are the useful and necessary arts. Come, then,
let us compare them with that of ruling. For I have therefore brought
forward these that are of all most important, that when it shall have
been seen to be superior to them, its victory over the rest may be
unquestioned. Whereby then shall we show that it is more necessary than
all? Because without it there is no advantage in these. And if you
think good, let us leave mention of the rest and bring on the stage(3)
that one which stands higher and is more important than any, that of
agriculture. Where then will be the advantage of the many hands of your
laborers. if they are at war with one another and plunder one another's
goods? For, as it is, the fear of the ruler restrains them and protects
that which is wrought by them; but if thou take this away, in vain is
their labor. But if one examine accurately, he will find yet another
rule which is the parent and bond of this. What then may this be? That
according to which it behoveth each man to control and rule himself,
chastising his unworthy passions, but both nourishing and promoting the
growth of all the germs of virtue with all care.
For there are [these] species of rule; one, that
whereby men rule peoples and states, regulating this the political
life; which Paul denoting said, "Let every soul be subject to the
higher powers; for there is no power but of God." (Rom. xiii. 1, 4.)
Afterwards to show the advantage of this, he went on to say, that the
ruler "is a minister of God for good;" and again, " he is a minister of
God, and avenger to execute wrath on him that doeth evil."
A second there is whereby every one that hath
understanding ruleth himself; and this also the Apostle further
denoted(4), saying, "Wouldest thou have no fear of the power? do that
which is good;" (Rom. xiii. 3.) speaking of him that ruleth himself.
[5.] Here, however, there is yet another rule,
higher than the political rule. And what is this? That in the Church.
And this also itself Paul mentions, saying, "Obey them that have the
rule over you and submit to them; for they watch in behalf of your
souls as they that shall give account." (Heb. xiii. 17.) For this rule
is as much better than the political as heaven is than earth; yea
rather, even much more. For, in the first place, it considers
principally not how it may punish sins committed, but how, they may
never be committed at all; next, when committed, not how it
may remove the deceased [member], but how they may be
blotted out. And of the things of this life indeed it maketh not much
account, but all its transactions are about the things in heaven. "For
our citizenship(5) is in heaven." (Phil. iii. 20.) And our life is
here. "For our life," saith he, "is hid with Christ in God." (Col. iii.
3. ) And our prizes are there, and our race is for the crowns that be
there. For this life is not dissolved after the end, but then shineth
forth the more. And therefore, in truth, they who bear this rule have a
greater honor committed to their hands, not only than viceroys but even
than those themselves who wear diadems, seeing that they mould men in
greater, and for greater, things. But neither he that pursueth
political rule nor he that pursueth spiritual, will be able well to
administer it, unless they have first ruled themselves as they ought,
and have observed with all strictness the respective laws of their
polity. For as the rule over the many is in a manner twofold, so also
is that which each one exerts over himself. And again, in this point
also the spiritual rule transcends the political, as what we have said
proved. But one may observe certain also of the arts imitating rule;
and in particular, that of agriculture. For just as the tiller of the
soil is in a sort a ruler over the plants, clipping and keeping back(6)
some, making others grow and fostering them: just so also the best
rulers punish and cut off such as are wicked and injure the many;
whilst they advance the good and orderly(7). For this cause also
the Scripture likeneth rulers to vine-dressers. For what though plants
utter no cry, as in states the injured do? nevertheless they still show
the wrong by their appearance, withering, straitened for room by the
worthless weeds. And like as
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wickedness is punished by laws, so truly here also by this art both
badness of soil and degeneracy and wildness in plants, are corrected.
For all the varieties of human dispositions we shall find here also,
roughness, weakness, timidity, forwardness(1), steadiness(2): and some
of them through wealth(3) luxuriating unseasonably, and to the damage
of their neighbors, and others impoverished and injured; as, for
instance, when hedges are raised to luxuriance at the cost of the
neighboring plants; when other barren and wild trees, running up to a
great height, hinder the growth of those beneath them. And like as
rulers and kings have those that vex their rule with outrage and war;
so also hath the tiller of the soil attacks of wild beasts,
irregularity of weather, hail, mildew, great rain, drought, and all
such things. But these things happen in order that thou mayest
constantly look unto the hope of God's aid. For the other arts indeed
hold their way(4) through the diligence of men as well; but this
getteth the better as God determines the balance, and is throughout
almost wholly dependent thereupon; and it needeth rains from above, and
the admixture of weathers, and, above all, His Providence. "For neither
is he that planteth any thing, nor he that watereth, but God that
giveth the increase." (1 Cor. iii. 7.)
Here also there is death and life, and throes and
procreation, just as with men. For here happen instances both of being
cut off, and of bearing fruit, and of dying, and of being born (the
same that was dead) over again, wherein the earth discourseth to us
both variously and clearly of a resurrection. For when the root beareth
fruit, when the seed shooteth, is not the thing a resurrection? And one
might perceive a large measure of God's providence and wisdom involved
in this rule, if one go over it point by point. But what I wished to
say is that this [rule] is concerned with earth and plants; but ours
with care of souls. And great as is the difference between plants and a
soul; so great is the superiority of this to that. And the rulers of
the present life again are as much inferior to that [rule], as it is
better to have mastery over the willing than the unwilling. For this is
also a natural rule; for truly in that case every thing is done through
fear and by constraint; but here, what is done aright is of choice and
purpose. And not in this point alone doth this excel the other, but in
that it is not only a rule, but a fatherhood? so to speak; for it has
the gentleness of a father; and whilst enjoining greater things,
[still] persuades. For the temporal ruler indeed says, 'If thou
committest adultery, thou hast forfeited thy life,' but this, shouldst
thou look with unchaste eyes, threatens the highest punishments. For
awful is this judgment court, and for the correction of soul, not of
body only. As great then as the difference between soul and body, is
that which separates this rule again from that. And the one indeed
sitteth as judge of things that are open; yea, rather, not of all these
even, but of such as can be fully proved; and ofttimes moreover, even
in these dealeth treacherously(6), but this court instructeth those
that enter it that He that judgeth in our case, will bring forward "all
things naked and laid open," (Heb. iv. 13.) before the common theatre
of the world, and that to be hidden will be impossible. So that
Christianity keeps together this our life far more than temporal(7)
laws. For if to tremble about secret sins makes a man safer than to
fear for such as are open; and if to call him to account even for those
offences which be less doth rather excite him unto virtue, than to
punish the graver only; then it is easily seen that this rule, more
than all others, welds(8) our life together.
[6.] But, if thou wilt, let us consider also the
mode of electing the rulers; for here too thou shalt behold the
difference to be great. For it is not possible to gain this authority
by giving money, but by having displayed a highly virtuous character;
and not as unto glory with men and ease unto himself, but as unto toils
and labors and the welfare of the many, thus, (I say,) is he that hath
been appointed inducted unto this rule. Wherefore also abundant is the
assistance he enjoys from the Spirit. And in that case indeed the rule
can go no further than to declare merely what is to be done; but in
this it addeth besides the help derived from prayers and from the
Spirit. But further; in that case indeed is not a word about
philosophy, nor doth any sit to teach what a soul is, and what the
world, and what we are to be hereafter, and unto what things we shall
depart hence, and how we shall achieve virtue. Howbeit of contracts and
bonds and money, there is much speech, but of those things not a
thought; whereas in the Church one may see that these are the subjects
of every discourse. Wherefore also with justice may one call it by all
these names, a court of justice, and a hospital, and a school of
philosophy, and a nursery of the soul, and a training course for that
race that leadeth unto heaven. Further, that this rule is also the
mildest of all, even though requiring greater strictness, is plain from
hence. For the temporal ruler if he catch an adulterer
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straightway punishes him. And yet what is the advantage. of this? For
this is not to destroy the passion, but to send away the soul with its
wound upon it. But this ruler, when he hath detected, considers not how
he shall avenge, but how extirpate the passion. For thou indeed dost
the same thing, as if when there was a disease of the head, thou
shouldest not stay the disease, but cut off the head. But I do not
thus: but I cut off the disease. And I exclude him indeed from
mysteries and hallowed precincts; but when I have restored him I
receive him back again, at once delivered from that viciousness and
amended by his repentance. 'And how is it possible,' saith one, 'to
extirpate adultery?' It is possible, yea, very possible, if a man comes
under these laws. For the Church is a spiritual bath, which wipeth away
not filth of body, but stains of soul, by its many methods of
repentance. For thou, indeed, both if thou let a man go unpunished hast
made him worse, and if thou punish hast sent him away uncured: but I
neither let him go unpunished, nor punish him, as thou, but both exact
a satisfaction which becomes me, and set that right which hath been
done. Wilt thou learn in yet another way how that thou indeed, though
drawing swords and displaying flames to them that offend, workest not
any considerable cure; whilst I, without these things, have conducted
them to perfect health? But no need have I of arguments or words, but I
bring forth earth and sea, and human nature itself, [for witnesses.]
And inquire, before this court held its sittings, what was the
condition of human affairs; how, not even the names of the good works
which now are done, were ever heard of. For who braved death? who
despised money? who was indifferent to glory? who, fleeing from the
turmoils of life(1) , bade welcome to mountains and solitude, the
mother of heavenly wisdom? where was at all the name of virginity? For
all these things, and more than these, were the good work of this
judgment court, the doings of this rule. Knowing these things then, and
well understanding that from this proceedeth every benefit of our life,
and the reformation of the world, come frequently unto the hearing of
the Divine words, and our assemblies here, and the prayers. For if ye
thus order yourselves, ye will be able, having displayed a deportment
worthy of heaven, to obtain the promised good things; which may all we
obtain, through the grace and love towards men of our Lord Jesus
Christ, to Whom be glory for ever and ever. Amen.
XVI.
2 Cor. vii. 13.
And in your comfort, we joyed the more exceedingly for the joy of
Titus, because his spirit hath been refreshed by you all.
SEE again how he exalts their praises, and showeth
their love. For having said, 'I was pleased that my Epistle wrought so
much and that ye gained so much,' for "I rejoice," he saith, "not that
ye were made sorry, but that ye were made sorry unto repentance;" and
having shown his own love, for he saith, "Though I wrote unto you, I
wrote not for his cause that did the wrong, nor for his cause that
suffered the wrong, but that our care for you might be made manifest to
you:" again he mentioneth another sign of their good will, which
bringeth them great praise and showeth the genuineness of their
affection. For, "in your comfort(2)," he saith, "we joyed the more
exceedingly for the joy of Titus." And yet this is no sign of one that
loveth them exceedingly; rejoicing rather for Titus than for them.
'Yes,' he replies, 'it is, for I joyed not so much for his cause as for
yours.' Therefore also he subjoins the reason, saying, "because his
bowels were refreshed by you all." He said not, 'he,' but "his
bowels;" that is, 'his love for you.' And how were they refreshed? "By
all." For this too is a very great praise.
Ver. 14. "For if in anything I have gloried to him
on your behalf."
It is high praise when the teacher boasted, for he
saith, "I was not put to shame." I therefore rejoiced, because ye
showed yourselves to be amended and proved my words by your deeds. So
that the honor accruing to me was twofold; first, in that ye had made
progress; next, in that I was not found to fall short of the truth.
Ver. 14. "But as we spake always to you in
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truth, so our glorying also which I made before Titus was found to be
truth."
Here he alludes to something further. As we spake
all things among you in truth, (for it is probable that he had also
spoken to them much in praise of this man (1), ) so also, what we said
of you to Titus has been proved true.
Ver. 15. "And his inward affection(2) is more
abundant toward you."
What follows is in commendation of him, as
exceedingly consumed with love and attached to them. And he said not
'his love.' Then that he may not appear to be flattering, he everywhere
mentions the causes of his affection; in order that he may, as I said,
both escape the imputation of flattery and the more encourage them by
making the praise redound unto them, and by showing that it was they
who had infused into him the beginning and ground of this so great
love. For having said, "his inward affection is more abundant toward
you ;" he added,
"Whilst he remembereth the obedience of you all."
Now this both shows that Titus was grateful to his benefactors, seeing
he had returned, having them all in his heart, and continually
remembereth them, and beareth them on his lips and in his mind; and
also is a greater distinction to the Corinthians, seeing that so
vanquished they sent him away. Then he mentions their obedience also,
magnifying their zeal: wherefore also he addeth these words,
"How with fear and trembling ye received him."
Not with love only, but also with excessive honor. Seest thou how
he bears witness to a twofold virtue in them, both that they loved him
as a father and had feared him as a ruler, neither for fear
dimming love, nor for love relaxing fear. He expressed this also above,
"That ye sorrow after a godly sort, what earnest care it wrought in
you; yea what fear, yea what longing."
Ver. 16. "I rejoice therefore, that in every thing I
am of good courage concerning you." Seest thou that he rejoiceth more
on their account; 'because,' he saith, 'ye have in no particular shamed
your teacher, nor show yourselves unworthy of my testimony.' So that he
joyed not so much for Titus' sake, that he enjoyed so great honor; as
for their own, that they had displayed so much good feeling. For that
he may not be imagined to joy rather on Titus' account, observe how in
this place also he states the reason. As then he said above, "If in
anything I have gloried to him on your behalf I was not put to shame;"
so here also, "In everything I am of good courage concerning you."
'Should need require me to rebuke, I have no apprehension of your being
alienated; or again to boast, I fear not to be convicted of falsehood;
or to praise you as obeying the rein, or as loving, or as full of zeal,
I have confidence in you. I bade you cut off, and ye did cut off; I
bade you receive, and ye did receive; I said before Titus that ye were
great and admirable kind of people and knew to reverence teachers: ye
proved these things true by your conduct. And he learnt these things
not so much from me as from you. At any rate when he returned, he had
become a passionate lover of you: your behavior having surpassed what
he had been told.'
[2.] Chap. viii. ver. 1. "Moreover, brethren, we
make known to you the grace of God which hath been given in the
Churches of Macedonia."
Having encouraged them with these encomiums, he
again tries exhortation. For on this account he mingled these praises
with his rebuke, that he might not by proceeding from rebuke to
exhortation make what he had to say ill received; but having soothed
their ears, might by this means pave the way for his exhortation. For
he purposeth to discourse of alms-giving; wherefore also he saith
beforehand, "I rejoice that in everything I am of good courage
concerning you;" by their past good works, making them the more ready
to this duty also. And he said not at once, ' Therefore give alms,' but
observe his wisdom, how he draws from a distance and from on high the
preparation for his discourse. For he says, "I make known to you the
grace of God which hath been given in the Churches of Macedonia." For
that they might not be uplifted he calleth what they did "grace;" and
whilst relating what others did he worketh greater zeal in them by his
encomiums on others. And he mentions together two praises of the
Macedonians, or rather three; namely, that they bear trials nobly; and
that they know how to pity; and that, though poor, they had displayed
profuseness in almsgiving, for their property had been also plundered.
And when he wrote his Epistle to them, it was as signifying this that
he said, "For ye became imitators of the Churches of God which are in
Judaea, for ye also suffered the same things of your own countrymen,
even as they did of the Jews." (1 Thess. ii. 14.) Hear what he said
afterwards in writing to the Hebrews, "For ye took joyfully the
spoiling of your possessions." (Heb. x. 34.) But He calls what they did
"grace," not in order to keep them humble merely; but both to provoke
them to emulation and to prevent what he said from proving invidious.
Wherefore he also added the name of "brethren" so as to undermine all
envious feeling; for he is about to praise them in high-flown
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terms. Listen, at least, to his praises. For having said, "I make known
to you the grace of God," he said not ' which hath been given in this
or that city,' but praiseth the entire nation, saying, "in the Churches
of Macedonia." Then he details also this same grace.
Ver. 2. "How that in much proof of affliction the
abundance of their joy."
Seest thou his wisdom? For he says not first, that
which he wishes; but another thing before it, that he may not seem to
do this of set purpose(1), but to arrive at it by a different
connection. "In much proof of affliction." This was what he said in his
Epistle to the Macedonians themselves, "Ye became imitators of the
Lord, having received the word in much affliction, with joy of the Holy
Ghost;" and again, "From you sounded forth the word of the Lord, not
only in Macedonia and Achaia, but also in every place, your faith to
God-ward is gone forth." (1 Thess. i. 6, 8.) But what is, "in much
proof of affliction the abundance of their joy?" Both, he says,
happened to them in excess; both the affliction and the joy. Wherefore
also the strangeness was great that so great an excess of pleasure
sprang up to them out of affliction. For in truth the affliction not
only was not the parent of grief, but it even became unto them an
occasion of gladness; and this too, though it was "great." Now this he
said, to prepare them to be noble and firm in their trials. For they
were not merely afflicted, but so as also to have become approved by
their patience: yea rather, he says not by their patience, but what was
more than patience, "joy." And neither said he "joy" simply, but
"abundance of joy," for it sprang up in them, great and unspeakable.
[3.] "And their deep poverty abounded unto the
riches of their liberality."
Again, both these with excessiveness. For as their
great affliction gave birth to great joy, yea, "abundance of joy," so
their great poverty gave birth to great riches of alms. For this he
showed, saying, "abounded unto the riches of their liberality." For
munificence is determined not by the measure of what is given, but by
the mind of those that bestow it.
Wherefore he nowhere says, ' the richness of the
gifts,' but "the riches of their liberality." Now what he says is to
this effect; 'their poverty not only was no impediment to their being
bountiful, but was even an occasion to them of abounding, just as
affliction was of feeling joy. For the poorer they were, the more
munificent they were and contributed the more readily.' Wherefore also
he admires them exceedingly, for that in the midst of so great poverty
they had displayed so great munificence. For "their deep," that
is, 'their great and unspeakable,' "poverty," showed their
"liberality." But he said not 'showed,' but "abounded;" and he said not
"liberality," but "riches of liberality;" that is, an equipoise to the
greatness of their poverty, or rather much outweighing it, was the
bountifulness they displayed. Then he even explains this more clearly,
saying,
Ver. 3. "For according to their power, I bear
witness." Trustworthy is the witness. "And beyond their power." That
is, it "abounded unto the riches of their liberality." Or rather, he
makes this plain, not by this expression alone, but also by all that
follows; for he says, "of their own accord." Lo! yet another
excessiveness.
Ver. 4. "With much intreaty." Lo! yet a third and a
fourth. "Praying us." Lo! even a fifth. And when they were in
affliction and in poverty. Here are a sixth and seventh. And they gave
with excessiveness. Then since this is what he most of all wishes to
provide for in the Corinthians' case, namely, the giving deliberately,
he dwells especially upon it, saying, "with much intreaty," and
"praying us." ' We prayed not them, but they us.' Pray us what? "That
the grace(2) and the fellowship in the ministering to the saints."
Seest thou how he again exalts the deed, calling it by venerable names.
For since they were ambitious(3) of spiritual gifts(4), he calls it by
the name grace that they might eagerly pursue it; and again by that of
"fellowship," that they might learn that they receive, not give only.
'This therefore they intreated us,' he says, 'that we would take upon
us such a ministry(5).'
Ver. 5. "And" this, "not as we hoped." This he says
with reference both to the amount and to their afflictions. 'For we
could never have hoped,' he says, 'that whilst in so great affliction
and poverty, they would even have urged us and so greatly intreated
us.' He showed also their carefulness of life in other respects, by
saying,
"But first they gave their own selves to the Lord,
and to us by the will of God."
'For in everything their obedience was beyond our
expectations; nor because they showed mercy did they neglect the other
virtues,' "but first gave themselves to the Lord." What is, "gave
themselves to the Lord?" 'They offered up [themselves]; they showed
themselves approved in faith; they displayed much fortitude in their
trials, order, goodness, love, in all things both readiness and zeal.'
What means, "and to us?" 'They were tractable to the rein, loved,
obeyed us; both
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fulfilling the laws of God and bound unto us by love.' And observe how
here also he again shows their earnestness(1) saying, "gave themselves
to the Lord." They did not in some things obey God, and in some the
world; but in all things Him; and gave themselves wholly unto God. For
neither because they showed mercy were they filled up with senseless
pride, but displaying much lowlymindedness, much obedience, much
reverence, much heavenly wisdom, they so wrought their almsdeeds also.
But what is, "by the will of God?" Since he had said, they "gave
themselves to us," yet was it not "to us," after the manner of men, but
they did this also according to the mind of God.
[4.] Ver. 6. "Insomuch that we exhorted Titus, that
as he made a beginning before, so he would also complete in you this
grace
also(2)."
And what connexion is there here? Much; and closely
bearing on what went before. 'For because we saw them vehement,' he
says, 'and fervent in all things, in temptations, in almsgiving,
in their love toward us, in the purity otherwise of their life: in
order that ye too might be made their equals, we sent Titus.' Howbeit
he did not say this, though he implied it. Behold excessiveness of
love. 'For though intreated and desired by them,' he says, 'we were
anxious about your state, lest by any means ye should come short of
them. Wherefore also we sent Titus, that by this also being stirred up
and put in mind, ye might emulate the Macedonians.' For Titus happened
to be there when this Epistle was writing. Yet he shows that he had
made a beginning in this matter before Paul's exhortation; "that as he
had made a beginning before," he says. Wherefore also he bestows great
praise on him; for instance, in the beginning [of the Epistle];
"Because I found not Titus my brother, I had no relief for my spirit:
"(chap. ii. 13.) and here all those things which he has said, and this
too itself. For this also is no light praise, the having begun before
even: for this evinces a warm and fervent spirit. Wherefore also he
sent him, infusing(3) amongst them in this also a very great incentive
unto giving, the presence of Titus. On this account also he extols him
with praises, wishing to endear him more exceedingly to the
Corinthians. For this too hath a great weight unto persuading, when he
who counsels is upon intimate terms. And well does he both once and
twice and thrice, having made mention of almsgiving, call 'it grace,'
now indeed saying, "Moreover, brethren, I make known to you the grace
of God bestowed on the Churches of Macedonia;" and now, "they of their
own accord, praying us with much intreaty in regard of this grace and
fellowship:" and again, "that as he had begun, so he would also
finish in you this grace also."
[5.] For this is a great good and a gift of God; and
rightly done assimilates us, so far as may be, unto God; for such an
one(4) is in the highest sense a man. A certain one, at least, giving a
model of a man has mentioned this, for "Man," saith he, "is a great
thing; and a merciful man is an honorable thing." (Prov. xx, 6. LXX.)
Greater is this gift than to raise the dead. For far greater is it to
feed Christ when an hungered than to raise the dead by the name of
Jesus: for in the former case thou doest good to Christ, in the latter
He to thee. And the reward surely comes by doing good, not by receiving
good. For here indeed, in the case of miracles I mean, thou art God's
debtor. in that of almsgiving, thou hast God for a debtor. Now it is
almsgiving, when it is done with willingness, when with
bountifulness, when thou deemest thyself not to give but to receive,
when done as if thou wert benefitted, as if gaining and not
losing; for so this were not a grace. For he that showeth
mercy on another ought to feel joyful, not peevish. For how is it not
absurd, if whilst removing another's downheartedness, thou art thyself
downhearted? for so thou no longer sufferest it to be alms. For if thou
art downhearted because thou hast delivered another from
downheartedness, thou furnishest an example of extreme cruelty and
inhumanity; for it were better not to deliver him, than so to deliver
him. And why art thou also downhearted at all, O man? for fear thy gold
should diminish? If such are thy thoughts, do not give at all: if thou
art not quite sure that it is multiplied for thee in heaven, do not
bestow. But thou seekest the recompense here. Wherefore? Let thine alms
be alms, and not traffic. Now many have indeed received a recompense
even here; but have not so received it, as if they should have an
advantage over those who received it not here; but some of them as
being weaker than they ought, because they were not so strongly
attracted by the things which are there. And as those who are greedy,
and ill-mannered(5), and slaves of their bellies, being invited to a
royal banquet, and unable to wait till the proper time, just like
little children mar their own enjoyment, by taking food beforehand and
stuffing themselves with inferior dishes: even so in truth do these who
seek for and receive [recompense]
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here, diminish their reward there. Further, when thou lendest, thou
wishest to receive thy principal after a longer interval, and perhaps
even not to receive it at all, in order that by the delay thou mayest
make the interest greater; but, in this case, dost thou ask back
immediately; and that too when thou art about to be not here, but there
forever; when thou art about not to be here to be judged, but to render
thine account? And if indeed one were building thee mansions where thou
weft not going to remain, thou wouldest deem it to be a loss; but now,
desirest thou here to be rich, whence possibly thou art to depart even
before the evening? Knowest thou not that we live in a foreign land, as
though strangers and sojourners? Knowest thou not that it is the lot of
sojourners to be ejected when they think not, expect not? which is also
our lot. For this reason then, whatsoever things we have prepared, we
leave here. For the Lord does not allow us to receive them and
depart, if we have built houses, if we have bought fields, if slaves,
if gear, if any other such thing. But not only does He not allow
us to take them and depart hence, but doth not even account to
thee the price of them. For He forwarned thee that thou shouldest not
build, nor spend what is other men's but thine own. Why therefore,
leaving what is thine own, dost thou work and be at cost in what is
another's, so as to lose both thy toil and thy wages and to suffer the
extremest punishment? Do not so, I beseech thee; but seeing we are by
nature sojourners, let us also be so by choice; that we be not there
sojourners and dishonored and cast out. For if we are set upon being
citizens here, we shall be so neither here nor there; but if we
continue to be sojourners, and live in such wise as sojourners ought to
live in, we shall enjoy the freedom of citizens both here and there.
For the just, although having nothing, will both dwell here amidst all
men's possessions as though they were his own; and also, when he hath
departed to heaven, shall see those his eternal habitations. And he
shall both here suffer no discomfort, (for none will ever be able to
make him a stranger that hath every land for his city;) and when he
hath been restored to his own country, shall receive the true riches.
In order that we may gain both the things of this life and of that, let
us use aright the things we have. For so shall we be citizens of the
heavens, and shall enjoy much boldness; whereunto may we all attain,
through the grace and love towards men of our Lord Jesus Christ, with
Whom to the Father with the Holy Ghost, be glory and power for ever.
Amen.
HOMILY X VII.
2 Cor. viii. 7.
Therefore that(1) ye abound(2) in every thing; in faith and utterance,
and knowledge, and in all earnestness.
See again his exhortation accompanied with
commendations, greater commendations. And he said not, 'that ye give,'
but "that ye abound; in faith," namely, of the gifts, and "in
utterance," the word of wisdom, and "knowledge," namely, of the
doctrines, and "in all earnestness," to the attaining of all other
virtue.
"And in your love," that, namely of which I have
before spoken, of which I have also made proof.
"That ye may abound in this grace also." Seest thou
that for this reason it was that he began by those praises, that
advancing forward he might draw them on to the same diligence in these
things also.
Ver. 8. "I speak not by way of commandment."
See how constantly he humors them, how he avoids
offensiveness, and is not violent nor compulsory; or rather what he
says hath both these, with the inoffensiveness of that which is
uncompelled. For after he had repeatedly exhorted them and had greatly
commended the Macedonians, in order that this might not seem to
constitute a necessity, he says,
"I speak not by way of commandment, but as proving
through the earnestness of others, the sincerity also of your love."
'Not as doubting it,' (for that is not what he would
here imply,) 'but to make it approved, display it and frame it unto
greater strength. For I therefore say these things that I may provoke
you to the same forwardness. And I
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mention their zeal to brighten, to cheer, to stimulate your
inclinations.' Then from this he proceeded to another and a greater
point. For he lets slip no mode of persuasion, but moves heaven and
earth(1) in handling his argument. For he exhorted them both by other
men's praises, saying, Ye know "the grace of God which hath been given
in the Churches of Macedonia;" and by their own, "therefore that ye
abound in everything, in utterance and knowledge." For this hath power
to sting man more that he falls short of himself, than that he does so
of others. Then he proceeds afterwards to the head and crown of his
persuasion.
Ver. 9. "For ye know the grace of our Lord, that
though He was rich, yet for our sakes He became poor, that we through
His poverty might become rich."
'For have in mind,' says he, 'ponder and consider
the grace of God and do not lightly pass it by, but aim at realizing(2)
the greatness of it both as to extent and nature(3), and thou wilt
grudge nothing of thine. He emptied Himself of His glory that ye, not
through His riches but through His poverty, might be rich. If thou
believest not that poverty is productive of riches, have in mind thy
Lord and thou wilt doubt no longer. For had He not become poor, thou
wouldest not have become rich. For this is the marvel, that poverty
hath made riches rich.' And by riches here he meaneth the knowledge of
godliness, the cleansing away of sins, justification, sanctification,
the countless good things which He bestowed upon us and purposeth to
bestow. And all these things accrued to us through His poverty. What
poverty? Through His taking flesh on Him and becoming man and suffering
what He suffered. And yet he owed not this, but thou dost owe to Him.
Ver. 10. "And herein I give you(4) my advice for
your profit."
See how again he is careful to give no offence and
softens down what he says, by these two things, by saying, "I give
advice," and, "for your profit." 'For, neither do I compel and force
you,' says he, 'or demand it from unwilling subjects; nor do I say
these things with an eye so much to the receivers' benefit as to
yours.' Then the instance also which follows is drawn from themselves,
and not from others.
Who were the first to make a beginning a year ago,
not only to do, but also to will.
See how he shows both that themselves were willing,
and had come to this resolution without persuasion. For since he had
borne this witness to the Thessalonians, that "of their own accord with
much intreaty," they had prosecuted this giving of alms; he is desirous
of showing of these also that this good work is their own. Wherefore he
said, "not only to do, but also to will," and not "begun," but "begun
before, a year ago." Unto these things therefore I exhort you,
whereunto ye beforehand bestirred yourselves with all forwardness.
Ver. 11. "And now also ye have completed(5) the
doing of it."
He said not, ye have done it, but, ye have put a
completion to it,
"That as there was the readiness to will, so also
[there may be] the completion also out of your ability."
That this good work halt not at readiness but
receive also the reward that follows upon deeds.
[2.] Ver. 12. "For if the readiness is there, it is
acceptable according as a man hath, not according as he hath not."
See wisdom unspeakable. In that (having pointed out
those who were doing beyond their power, I mean the Thessalonians, and
having praised them for this and said, "I bear them record that even
beyond their power;") he exhorteth the Corinthians to do only "after"
their power, leaving the example to do its own work; for he knew that
not so much exhortation, as emulation, inciteth unto imitation of the
like; wherefore he saith, "For if the readiness is there, it is
acceptable according as a man hath, not according as he hath not."
'Fear not,' he means, 'because I have said these
things, for what I said was an encomium upon their munificence(6), but
God requires things after a man's power,' "according as he hath, not
according as he hath not." For the word "is acceptable," here implies
'is required.' And he softens(7) it greatly, in confident reliance upon
this example, and as winning them more surely by leaving them at
liberty. Wherefore also he added,
Ver. 13. "For I say not this, that others may be
eased, and ye distressed."
And yet Christ praised the contrary conduct in the
widow's case, that she emptied out all of her living and gave out of
her want. (Mark xii. 43.) But because he was discoursing to
Corinthinians amongst whom he chose to suffer hunger; "for it were good
for me rather to die, than that any man should make my glorying void;"
(1 Cor. ix. 15.) he therefore uses a tempered exhortation,
praising indeed those who had done beyond their power, but not
compelling these to do so; not because he
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did not desire it, but because they were somewhat weak. For wherefore
doth he praise those, because "in much proof of affliction the
abundance of their joy and their deep poverty abounded unto the riches
of their liberality:" and because they gave "beyond their power?" is it
not very evident that it is as inducing these also to this conduct? So
that even if he appears to permit a lower standard; he doth so, that by
it he may raise them to this. Consider, for instance, how even in what
follows he is covertly preparing the way for this. For having said
these things, he added,
Ver. 14, "Your abundance being a supply for their
want."
For not only by the words he has before used but by
these also, he is desirous of making the commandment light. Nor yet
from this consideration alone, but from that of the recompense also,
again he maketh it easier; and uttereth higher things than they
deserve, saying, "That there may be equality at this time, and their
abundance" a supply "for your want." Now what is it that he saith? 'Ye
are flourishing(1) in money; they in life(2) and in boldness towards
God.' Give ye to them, therefore, of the money which ye abound in but
they have not; that ye may receive of that boldness wherein they are
rich and ye are lacking.' See how he hath covertly prepared for their
giving beyond their power and of their want. 'For,' he saith, 'if thou
desirest to receive of their abundance, give of thine abundance; but if
to win for thyself the whole, thou wilt give of thy want and beyond thy
power.' He doth not say this, however, but leaves it to the reasoning
of his hearers; and himself meanwhile works out his object and the
exhortation that was meet, adding in keeping with what appeared, the
words, that "there may be equality at this time." How equality? You and
they mutually giving your superabundance, and filling up your wants.
And what sort of equality is this, giving spiritual things for carnal?
for great is the advantage on that side; how then doth he call it
"equality?" either in respect of each abounding and wanting, doth he
say that this [equality] takes place; or else in respect of the present
life only. And therefore after saying "equality," he added, "at
this time." Now this he said, both to subdue the high-mindedness of the
rich, and to show that after our departure hence the spiritual possess
the greater advantage. For here indeed we all enjoy much equality of
honor; but then there will be a wide distinction and a very great
superiority, when the just shine brighter than the sun. Then since he
showed that they were to be not only giving, but also receiving, and
more, in return; he tries by a further consideration to make them
forward, showing that if they did not give of their substance to
others, they would not gain anything by gathering all together within.
And he adduces an ancient story, thus saying,
Ver. 15. "As it is written, He that gathered much
had nothing over, and he that gathered little had no lack."
Now this happened in the case of the manna. For both
they that gathered more, and they that gathered less, were found to
have the same quantity, God in this way punishing insatiableness. And
this he said at once both to alarm them by what then happened, and to
persuade them never to desire to have more nor to grieve at having
less. And this one may see happening now in things of this life not in
the manna only. For if we all fill but one belly, and live the same
length of time, and clothe one body; neither will the rich gain aught
by his abundance nor the poor lose aught by his poverty.
[3.] Why then tremblest thou at poverty? and why
pursuest thou after wealth? 'I fear,' saith one, 'lest I be compelled
to go to other men's doors and to beg from my neighbor.' And I
constantly hear also many praying to this effect, and saying, 'Suffer
me not at any time to stand in need of men?' And I laugh exceedingly
when I hear these prayers, for this fear is even childish. For every
day and in every thing, so to speak, do we stand in need of one
another. So that these are the words of an unthinking and puffed up
spirit, and that doth not clearly discern the nature of things. Seest
thou not that all of us are in need one of another? The soldier of the
artisan, the artisan of the merchant, the merchant of the husbandman,
the slave of the free man, the master of the slave, the poor man of the
rich, the rich man of the poor, he that worketh not of him that giveth
alms, he that bestoweth of him that receiveth. For he that receiveth
alms supplieth a very great want, a want greater than any. For if
there were no poor, the greater part of our salvation would be
overthrown, in that we should not have where to bestow our wealth. So
that even the poor man who appears to be more useless than any is the
most useful of any. But if to be in need of another is disgraceful, it
remains to die; for it is not possible for a man to live who is afraid
of this. 'But,' saith one, 'I cannot bear blows arched [in scorn.]' Why
dost thou in accusing another of arrogance, disgrace thyself by this
accusation? for to be unable to endure the inflation of a proud soul is
arrogant. And why fearest thou these things, and tremblest at these
things, and on account of these things which are worthy of no account,
dreadest poverty also? For if thou be rich, thou
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wilt stand in need of more, yea of more and meaner. For just in
proportion to thy wealth dost thou subject thyself to this curse. So
ignorant art thou of what thou prayest when thou askest for wealth in
order to be in need of no man; just as if one having come to a sea,
where there is need both of sailors and a ship and endless stores of
outfit, should pray that he might be in need of nothing at all. For if
thou art desirous of being exceedingly independent of every one, pray
for poverty; and [then] if thou art dependent on any, thou wilt be so
only for bread and raiment; but in the other case thou wilt have need
of others, both for lands, and for houses, and for imposts, and for
wages, and for rank, and for safety, and for honor, and for
magistrates, and those subject to them, both those in the city and
those in the country, and for merchants, and for shopkeepers. Do you
see that those words are words of extreme carelessness? For, in a word,
if to be in need one of another appears to thee a dreadful thing, [know
that] it is impossible altogether to escape it; but if thou wilt avoid
the tumult, (for thou mayest take refuge in the waveless haven of
poverty,) cut off the great tumult of thy affairs, and deem it not
disgraceful to be in need of another; for this is the doing of God's
unspeakable wisdom. For if we stand in need one of another, yet even
the compulsion of this need draweth us not together unto love; had we
been independent, should we not have been untamed wild beasts? Perforce
and of compulsion God hath subjected us one to another, and every day
we are in collision(1) one with another. And had He removed this curb,
who is there who would readily have longed after his neighbor's love?
Let us then neither deem this to be disgraceful, nor pray against it
and say, 'Grant us not to stand in need of any one; 'but let us pray
and say, 'Suffer us not, when we are in need, to refuse those who are
able to help us.' It is not the standing in need of others, but seizing
the things of others, that is grievous. But now we have never prayed in
respect to that nor said, 'Grant me not to covet other men's goods;'
but to stand in need, this we think a fit subject of deprecation(2).
Yet Paul stood in need many times, and was not ashamed; nay, even
prided himself upon it, and praised those that had ministered to him,
saying, "For ye sent once and again to my need;" (Phil. iv. 16.) and
again, "I robbed other Churches, taking wages of them that I might
minister unto you." (2 Cor. xi. 8.) It is no mark therefore of a
generous temper, but of weakness and of a low minded and senseless
spirit, to be ashamed of this. For it is even God's decree that we
should stand in need one of another. Push not therefore thy philosophy
beyond the mean. 'But,' saith one, 'I cannot bear a man that is
entreated often and complieth not.' And how shall God bear thee who art
entreated by Him, and yet obeyest not; and entreated too in things that
advantage thee? "For we are ambassadors on behalf of Christ," (2 Cor.
v. 20.) saith he, "as though God were entreating by us; be ye
reconciled unto God." 'And yet, I am His servant,' saith he. And what
of that? For when thou, the servant, art drunken, whilst He, the
Master, is hungry and hath not even necessary food, how shall thy name
of servant stand thee in stead? Nay, this itself will even the more
weigh thee down, when thou indeed abidest in a three-storied dwelling
whilst He owns not even a decent shelter; when thou [liest] upon soft
couches whilst He hath not even a pillow. 'But,' saith one, 'I have
given.' But thou oughtest not to leave off so doing. For then only wilt
thou have an excuse, when thou hast not what [to give], when thou
possessest nothing; but so long as thou hast, (though thou have given
to ten thousand,) and there be others hungering, there is no excuse for
thee. But when thou both shuttest up corn and raisest the price, and
devisest other unusual tricks of traffic; what hope of salvation shalt
thou have henceforth? Thou hast been bidden to give freely to the
hungry, but thou dost not give at a suitable price even. He emptied
Himself of so great glory for thy sake, but thou dost not count Him
deserving even of a loaf; but thy dog is fed to fulness whilst Christ
wastes with hunger; and thy servant bursteth with surfeiting whilst thy
Lord and his is in want of necessary food. And how are these the deeds
of friends? "Be be reconciled unto God," (2 Cor. v. 20.) for these are
[the deeds] of enemies and such as are in hostility.
[4.] Let us then think with shame on the great
benefits we have already received, the great benefits we are yet to
receive. And if a poor man come to us and beg, let us receive him with
much good will, comforting, raising him up with [our] words, that we
ourselves also may meet with the like, both from God and from men. "For
whatsoever ye would that they should do unto you, do ye also unto
them." (Mat. vii. 12.) Nothing burdensome, nothing offensive, doth this
law contain. 'What thou wouldest receive, that do,' it saith. The
return is equal. And it said not, 'what thou wouldest not receive, that
do not,' but what is more. For that indeed is an abstinence from evil
things, but this is a doing of good things, in which the other is
involved. Also He said not 'that do ye also wish, but do, to them.' And
what is the advantage? "This is the Law and
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the Prophets." Wouldest thou have mercy shown thee? Then show mercy.
Wouldest thou obtain forgiveness? Then grant it. Wouldest thou not be
evil spoken of? Then speak not evil. Longest thou to receive praise?
Then bestow it. Wouldest thou not be wronged? Then do not thou plunder.
Seest thou how He shows that virtue is natural, and that we need no
external laws nor teachers? For in the things we wish to receive, or
not to receive from our neighbors, we legislate unto ourselves. So that
if thou wouldest not receive a thing, yet doest it, or if thou wouldest
receive it, yet doest it not, thou art become self-condemned and art
henceforth without any excuse, on the ground of ignorance and of not
knowing what ought to be done. Wherefore, I beseech you, having set up
this law in ourselves for ourselves, and reading this that is written
so clearly and succinctly, let us become such to our neighbors, as we
would have them be to ourselves; that may we both enjoy present
immunity(4), and obtain the future good things, though the grace and
love towards men of our Lord Jesus Christ, with Whom to the Father,
together with the Holy Spirit, be glory, power, honor, now and for
ever, and world without end. Amen.
HOMILY X VIII.
2 Cor. viii. 16.
But thanks be to God, Which put(1) the same earnest care for you into
the heart of Titus.
Again he praises Titus. For since he had discoursed
of almsgiving, he afterwards discourseth also of those who are to
receive the money from them and carry it away. For this was of aid(2)
towards this collection, and towards increasing the forwardness of the
contributors. For he that feels confidence as to him that
ministereth(3), and suspects not those who are to be receivers, gives
with the fuller bountifulness. And that this might be the case then
also, hear how he commends those that had come for this purpose, the
first of whom was Titus. Wherefore also he saith, "But thanks be to
God, Which put (literally, 'gave') the same earnest care
into the heart of Titus." What is "the same?" Which he had also in
respect to the Thessalonians, or "the same" with me. And mark here
wisdom. Showing this to be the work of God, he also gives thanks to Him
that gave, so as to incite by this also. 'For if God stirred him up and
sent him to you, He asks through Him. Think not therefore that what has
happened is of men.' And whence is it manifest that God incited him?
Ver. 17. "For indeed he accepted our exhortation,
but being himself very earnest, he went forth of his own accord."
Observe how he also represents him as fulfilling his
own part, and needing no prompting from others. And having mentioned
the grace of God, he doth not leave the whole to be God's; again, that
by this also he may win them unto greater love, having said that he was
stirred up from himself(5) also. For, "being very earnest, he went
forth of his own accord," 'he seized at the thing, he rushed upon the
treasure, he considered your service to be his own advantage; and
because he loved you exceedingly, he needed not the exhortation I gave;
but though he was exhorted by me also, yet it was not by that he was
stirred up; but from himself and by the grace of God.'
Ver. 18. "And we have sent together with him the
brother whose praise in the Gospel is spread through all the Churches."
And who is this brother? Some indeed say, Luke,
because of the history which he wrote, but some, Barnabas; for he calls
the unwritten preaching also Gospel. And for what cause does he not
mention their names; whilst he both makes Titus known (vid. also ver.
23.) by name, and praises him for his cooperation in the Gospel,
(seeing that he was so useful that by reason of his absence even Paul
could do nothing great and noble; for, "because I found not Titus my
brother, I had no relief for my spirit,"--c. ii. 13.) and for his love
towards them, (for, saith he, "his inward affection is more abundant
towards you;"--c. vii. 15.) and for his zeal in this matter (" for," he
saith, "of his own accord he went")? But these he neither equally
commends, nor mentions by name? What then is one to say? Perhaps
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they did not know them; wherefore he does not dwell upon their praises
because as yet they had had no experience of them, but only
says so much as was sufficient for their commendation unto
them (i.e. the Corinthians,) and to their escaping all evil suspicion.
However, let us see on what score he eulogizes this man himself also.
On what score then does he eulogize? First, praising him from his
preaching; that he not only preached, but also as he ought,
and with the befitting earnestness. For he said not, 'he preaches and
proclaims the Gospel,' but, "whose praise is in the Gospel." And that
he may not seem to flatter him. he brings not one or two or three men,
but whole Churches to testify to him, saying, "through all the
churches." Then he makes him respected also from the judgment of those
that had chosen him. And this too is no light matter. Therefore after
saying, "Whose praise in the Gospel is spread through all the
churches," he added,
Ver. 19. "And not only so."
What is, "and not only so?" 'Not only on this
account,' he says, 'is respect due to him, that he is approved as a
preacher and is praised by all.'
"But he was also appointed by the churches along
with us."
Whence it seems to me, that Barnabas is the person
intimated. And he signifies his dignity to be great, for he shows also
for what office he was appointed. For he saith,
"To travel with us in the matter of this grace which
is ministered by us." Seest thou how great are these praises of him? He
shone as a preacher of the Gospel and had all the churches testifying
to this. He was chosen by us; and unto the same office with Paul, and
everywhere was partner with him, both in his trials and in his dangers,
for this is implied in the word "travel." But what is," with this grace
which is ministered by us?" So as to proclaim the word, he means, and
to preach the Gospel; or to minister also in respect of the money; yea
rather, he seems to me to refer to both of these. Then he adds,
"To the glory of the same Lord, and to show your
readiness(1)." What he means is this: 'We thought good,' he says,
'that he should be chosen with us and be appointed unto this work, so
as to become a dispenser and a minister of the sacred money.' Nor was
this a little matter. For, "Look ye out," it saith, "from among
you seven men of good report;" (Acts vi. 3.) and he was chosen by
the churches, and there was a vote of the whole people taken. What is,
"to the glory of the same Lord, and your readiness?" 'That both God may
be glorified and ye may become the readier, they who are to receive
this money being of proved character, and no one(2) able to engender
any false suspicion against them. Therefore we sought out such persons,
and entrusted not the whole to one person only, that he might escape
this suspicion also; but we sent both Titus and another with him. Then
to interpret this same expression, "to the glory of the Lord and your
ready mind:" he added,
Ver. 20. "Avoiding this, that any man should blame
us in the matter of this bounty which is ministered by us."
What can this be which is said? A thing worthy of
the virtue of Paul; and showing the greatness of his tender care and
his condescension. 'For,' he says, 'that none should suspect us, nor
have the slightest cavil against us, as though we purloined aught of
the money placed in our hands; therefore we send such persons, and not
one only, but even two or three. Seest thou how he clears them of all
suspicions? Not on account of the Gospel, nor of their having been
chosen merely; but also, from their being persons of proved character,
(and for this very reason) having been chosen, that they might not be
suspected. And he said not 'that ye should not blame,' but 'that no
other person should,' And yet it was on their account that he did this;
and he implied as much in saying, "to the glory of the same Lord, and
your readiness:" however, he does not wish to wound them; and so
expresses himself differently,
"Avoiding this." And he is not satisfied with this
either, but by what he adds, soothes again, saying,
"In the matter of this bounty which is ministered by
us," and mingling his severity with praise. For that they might not
feel hurt, and say, 'Is he obliged then to eye us stealthily, and are
we so miserable as ever to have been suspected of these things?'
Providing a correction against this too, he says, 'the money sent by
you is of large amount, and this abundance, that is, the large amount
of the money, is enough to afford suspicion to the evil-minded had we
not offered that security(3).'
Ver. 21. For "we take thought for things, honorable
not only in the sight of the Lord, but also in the sight of men."
What can compare with Paul? For he said not,
'Perdition and woe to him who chooses to suspect anything of the kind:
so long as my conscience does not condemn me, I waste not a
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thought on those who suspect.' Rather, the weaker they were, the more
he condescended. For it is meet not to be angry with, but help, him
that is sick. And yet from what sin are we so removed as he was from
any such suspicion? For not even a demon could have suspected that
blessed saint of this unfaithfulness. But still although so far removed
from that evil suspicion, he does everything and resorts to every
expedient(1); so as not to leave a shadow even to those who might be
desirous in any way(2) of suspecting something wrong; and he avoids not
only accusations, but also blame and the slightest censure, even bare
suspicion.
[2.] Ver. 22. "And we have sent with them our
brother."
Behold, again he adds yet another, and him also with
an encomium; both his own judgment, and many other witnesses [to him].
"Whom," saith he, "we have many times proved earnest
in many things, but now much more earnest." And having praised him from
his own good works, he extols him also from his love towards them; and
what he said of Titus, that "being very earnest he went forth of his
own accord;" this he says of this person also, saying, "but now much
more earnest;" laying up beforehand for them the seeds of [the proof of
their] love toward the Corinthians.
And then, after having showed forth their virtue, he
exhorts them also on their behalf, saying,
Ver. 23. "Whether any inquire about Titus; he is my
partner and my fellow-worker to youward."
What is, "Whether about Titus?" 'If,' says he, 'it
be necessary to say any thing, this I have to say,' "that he is my
partner and fellow-worker to youward." For he either means this; or,
'if ye will do anything for Titus, ye will do it unto no ordinary
person, for he is "my partner." 'And whilst appearing to be praising
him, he magnifies them, showing them to be so disposed towards himself
as that it were sufficient ground of honor amongst them that any
one should appear to be his "partner." But, nevertheless, he
was not content with this, but he also added another thing,
saying, "fellow-worker to youward." Not merely "fellow-worker," 'but in
matters concerning you, in your progress, in your growth, in our
friendship, in our zeal for you;' which last would avail most
especially to endear(3) him unto them.
"Or our brethren:" 'or whether you wish,' he says,
'to hear any thing about the others: they too have great claims to be
commended to you. For they also,' he saith, 'are our brethren, and,
"The messengers of the Churches," ' that is, sent by
the Churches. Then, which is greater than all,
"The glory of Christ;" for to Him is referred
whatever shall be done to them. 'Whether then ye wish to receive them
as brethren, or as Apostles of the Churches, or as acting for the glory
of Christ; ye have many motives for good will towards them. For on
behalf of Titus, I have to say, that he is both "my partner," and a
lover of you; on behalf of these, that they are "brethren," that they
are "the messengers of the churches," that they are "the glory of
Christ." Seest thou that it is plain from hence also, that they were of
such as were unknown to them? For otherwise he would have set them off
by those things with which he had also set off Titus, namely, his love
towards them. But whereas as yet they were not known to them, 'Receive
them,' he says, 'as brethren, as messengers of the churches, as acting
for the glory of Christ.' On which account he adds;
Ver. 24. "Wherefore show ye unto them, to the
person(4) of the churches, the proof of your love, and of our glorying
on your behalf."
'Now show,' he saith, 'how ye love us; and how we do
not lightly nor vainly boast in you: and this ye will show, if ye show
forth love towards them.' Then he also makes his words more solemn, by
saying, "unto the person of the churches." He means, to the glory, the
honor, of the churches. 'For if ye honor them, ye have honored the
churches that sent them. For the honor passeth not to them alone, but
also to those that sent them forth, who ordained them, and more than
these, unto the glory of God.' For when we honor those that minister to
Him, the kind reception(5) passeth unto Him, unto the common body of
the churches. Now this too is no light thing, for great is the potency
of that assembly.
[3.] Certain it is at least that the prayer of the
churches loosed Peter from his chains, opened the mouth of Paul; their
voice in no slight degree equips those that arrive unto spiritual rule.
Therefore indeed it is that both he who is going to ordain calleth at
that time for their prayers also, and that they add their votes and
assent by acclamations which the initiated know: for it is not lawful
before the uninitiated to unbare all things. But there are occasions in
which there is no difference at all between the priest and those under
him; for instance, when we are
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to partake(1) of the awful mysteries; for we are all alike counted
worthy of the same things: not as under the Old Testament [when] the
priest ate some things and those under him others, and it was not
lawful for the people to partake of those things whereof the priest
partook. But not so now, but before all one body is set and one cup.
And in the prayers also, one may observe the people contributing much.
For in behalf of the possessed, in behalf of those under penance, the
prayers are made in common both by the priest and by them; and all say
one prayer, the prayer replete with pity. Again when we exclude from
the holy precincts those who are unable to partake of the holy table,
it behoveth that another prayer be offered, and we all alike fall upon
the ground, and all alike rise up. Again, in the most awful mysteries
themselves, the priest prays for the people and the people also pray
for the priest; for the words, "with thy spirit," are nothing else than
this. The offering of thanksgiving again is common: for neither doth he
give thanks alone, but also all the people. For having first taken
their voices, next when they assent that it is "meet and right so to
do," then he begins the thanksgiving. And why marvellest thou that the
people any where utter aught with the priest, when indeed even with the
very Cherubim, and the powers above, they send up in common those
sacred hymns? Now I have said all this in order that each one of the
laity also may be wary(2), that we may understand that we are all one
body, having such difference amongst ourselves as members with members;
and may not throw the whole upon the priests but ourselves also so care
for the whole Church as for a body common to us. For this course will
provide for our(3) greater safety, and for your greater growth unto
virtue. Here, at least, in the case of the Apostles, how frequently
they admitted the laity to share in their decisions. For when they
ordained the seven, (Acts vi. 2, 3.) they first communicated with the
people; and when Peter ordained Matthias, with all that were then
present, both men and women. (Acts i. 15, &c.) For here(4) is no
pride of rulers nor slavishness in the ruled; but a spiritual rule, in
this particular usurping(5) most, in taking on itself the greater share
of the labor and of the care which is on your behalf, not in seeking
larger honors. For so ought the Church to dwell as one house; as one
body so to be all disposed; just as therefore there is both one
Baptism, and one table, and one fountain, and one creation, and one
Father. Why then are we divided, when so great(6) things unite us; why
are we torn asunder? For we are compelled again to bewail the same
things, which I have lamented often. The state in which we are calls
for lamentation; so widely are we severed from each other, when we
ought to image the conjunction(7) of one body. For in this way will he
that is greater, be able to gain even from him that is less. For if
Moses learnt from his father-in-law somewhat expedient which himself
had not perceived, (Exod. xviii. 14, &c.) much more in the Church
may this happen. And how then came it that what he that was an
unbeliever perceived, he that was spiritual perceived not? That all
those of that time might understand that he was a man; and though he
divide the sea, though he cleave the rock, he needeth the influence of
God, and that those acts were not of man's nature, but of God's power.
And so let another rise up and speak; and so now, if such and such an
one doth not say expedient things, let another rise up and speak;
though he be an inferior, yet if he say somewhat to the purpose(8),
confirm his opinion; and even if he be of the very meanest, do not show
him disrespect. For no one of these is at so great a distance from his
neighbor, as Moses' father-in-law was from him, yet he disdained not to
listen to him, but even admitted his opinion, and was persuaded, and
recorded it; and was not ashamed to hand down the circumstances to
history; casting down [so] the pride of the many. Wherefore also
he left this story to the world(9) engraven as it were on a
pillar, for he knew that it would be use fill to many. Let us then not
overlook those who give us behoveful counsel, even though they be of
the meaner sort, nor insist that those counsels prevail which we have
ourselves introduced; but whatever shall appear to be best, let that be
approved by all. For many of duller sight have perceived things sooner
than those of acute vision, by means of diligence and attention. And
say not, "why dost thou call me to council, if thou hearkenest not to
what I say?" These accusations are not a counsellor's, but a despot's.
For the counsellor hath only power to speak his own opinion; but if
something else appear more profitable, and yet he will carry his own
opinion into effect, he is no longer a counsellor but a despot, as I
said. Let us not, then, act in this manner; but having freed our souls
from all arrogancy and pride, let us consider, not how our counsels
only may stand, but how that opinion which is best may prevail, even
though it may not have been
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brought forward by us. For no light gain will be ours, even though we
should not have discovered what behoveth, if ourselves accepted what
has been pointed out by others; and abundant is the reward we shall
receive from God, and so too shall we best attain to glory. For as he
is wise that speaketh that which is behoveful, so shall we that have
accepted it, ourselves. also reap the praise of prudence and of candor.
Thus if both houses and states, thus too if the Church be ordered, she
will receive a larger increase(1); and so too shall we ourselves,
having thus best ordered our present lives, receive the good things to
come: whereunto may we all attain, through the grace and love towards
men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.
HOMILY XIX.
2 Cor. ix. 1.
Foras touching the ministering to the saints, it is superfluous for me
to write to you.
THOUGH he had said so much about it, he says here,
"It is superfluous for me to write to you." And his wisdom is shown not
only in this, that though he had said so much about it, he saith, "it
is superfluous for me to write to you," but in that be yet again
speaketh of it. For what he said indeed a little above, he said
concerning those who received the money, to ensure them the enjoyment
of great honor: but what he said before that, (his account of the
Macedonians, that "their deep poverty abounded unto the riches of their
liberality," and all the rest,) was concerning loving-kindness and
alms-giving. But nevertheless even though he had said so much before
and was going to speak again, he says, "it is superfluous for me to
write to you." And this he does the rather to win them to himself. For
a man who has so high a reputation as not to stand in need even of
advice, is ashamed to appear inferior to, and come short of, that
opinion of him. And he does this often in accusation also, using the
rhetorical figure, omission, for this is very effective. For the judge
seeing the magnanimity of the accuser entertains no suspicions even.
For he argues, 'he who when he might say much, yet saith it not, how
should he invent what is not true?' And he gives occassion to suspect
even more than he says, and invests himself with the presumption of a
good disposition. This also in his advice and in his praises he does.
For having said, "It is superfluous for me to write to you," observe
how he advises them.
"For I know your readiness of which I glory on your
behalf to them of Macedonia." Now it was a great thing that he even
knew it himself, but much greater, that he also published it to others:
for the force it has is greater: for they would not like to be so
widely disgraced. Seest thou his wisdom of purpose? He exhorted them by
others' example, the Macedonians, for, he says, "I make known to you
the grace of God which hath been given in the Churches of Macedonia."
He exhorted them by their own, for he saith, "who were the first to
make a beginning a year ago not only to do, but also to will." He
exhorted them by the Lord's, for "ye know" he saith, "the grace of our
Lord, that though He was rich, yet for our sakes He became poor."
(ibid. 9.) Again he retreats upon that strong main point, the conduct
of others. For mankind is emulous. And truly the example of the Lord
ought to have had most power to draw them over: and next to it, the
[consideration] of the recompense: but because they were somewhat weak,
this draws them most. For nothing does so much as emulation. But
observe how he introduces it in a somewhat novel way. For He did not
say, 'Imitate them;' but what?
"And your zeal has stirred up very many." What
sayest thou? A little before thou saidst, [they did it] "of their own
accord, beseeching us with much entreaty," how then now," your zeal?"
'Yes,' he saith, 'we did not advise we did not exhort, but we only
praised you, we only boasted of you, and this was enough to incite
them." Seest thou how he rouses them each by the other, these by those,
and those by these, and, along with the emulation, has intermingled
also a very high encomium. Then, that he may not elate them,he follows
it up in a tempered tone, saying, "Your zeal hath stirred up very
many." Now consider what a thing it is that those who have been the
occasion to others of this munificence, should be themselves behind
hand in this contribution. Therefore he did not say, 'Imitate them,'
for it would not have kindled so great an emulation, but how? 'They
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have imitated you; see then that ye the teachers appear not inferior to
your desciples.'
And see how, whilst stirring up and inflaming them
still more, he feigns to be standing by them, as if espousing their
party in some rivalry and contention. For, as he said above, "Of their
own accord, with much entreaty they came to us, insomuch that we
exhorted Titus, that as he had made a beginning before, so he would
complete this grace;" so also he says here,
Ver. 3. "For this cause have I sent the brethren
that our glorying on your behalf may not be made void."
Seest thou that he is in anxiety and terror, lest he
should seem to have said what he said only for exhortation's sake? 'But
because so it is,' saith he, "I have sent the brethren;" 'so earnest am
I on your behalf,' "that our glorying may not be made void." And he
appears to make himself of the Corinthians' party throughout, although
caring for all alike. What he says is this; 'I am very proud of you, I
glory before all, I boasted even unto them(1) , so that if ye be found
wanting, I am partner in the shame.' And this indeed he says under
limitation, for he added,
"In this respect," not, in all points;
"That even as I said, ye may be prepared." 'For I
did not say, 'they are purposing,' but 'all is ready; and nothing is
now wanting on their part. This then,' he says, 'I wish to be shown by
your deeds.' Then he even heightens the anxiety, saying,
Ver. 4. "Lest by any means if there come with me any
from Macedonia, we, (that we say not ye,) should be put to shame in
this confidence." The shame is greater when the spectators he has
arrayed against them are many, even those same persons who had heard
[his boasting.] And he did not say, 'for I am bringing with me
Macedonians;' 'for there are Macedonians coming with me;' lest he
should seem to do it on purpose; but how [said he?] "Lest by any means,
if there come with me any from Macedonia?" 'For this may happen,' he
says, 'it is matter of possibility.' For thus he also made what he said
unsuspected, but had he expressed himself in that other way, he would
have even made them the more contentious. See how he leads them on, not
from spiritual motives only, but from human ones as well. 'For,' says
he, 'though you make no great account of me, and reckon confidently on
my excusing you, yet think of them of Macedonia,' "lest by any means,
if they come and find you;" and he did not say 'unwillingly,' but
"unprepared," not having got all completed. But if this be a disgrace,
not to contribute quickly; consider how great it were to contribute
either not at all, or less than behoved. Then he lays down what would
thereupon follow, in terms at once gentle and pungent, thus
saying, "We, (that we say not ye,) should be put to shame." And he
tempers it again, saying, "in this confidence" not as making them more
listless, but as showing that they who were approved in all other
respects, ought in this one also to have great fearlessness.
[2.] Ver. 5. "I thought it necessary therefore to
entreat the brethren, that they would make up beforehand this your
bounty, that the same might be ready, as a matter of bounty and not of
extortion.(2)"
Again, he resumed the subject in a different manner:
and that he may not seem to be saying these things without object, he
asserts that the sole reason for this journey was, that they might not
be put to shame. Seest thou how his words, "It is superfluous for me to
write," were the beginning of advising? You see, at least, how many
things he discourses concerning this ministering. And along with this,
one may further remark that, (lest he should seem to contradict himself
as having said, "It is superfluous," yet discoursing at length about
it,) he passed on unto discourse of quickness and largeness and
forwardness [in contributing,] by this means securing that point also.
For these three things he requires. And indeed he moved these three
main points even at the first, for when he says, "In much proof of
affliction the abundance of their joy, and their deep poverty, abounded
unto the riches of their I liberality," he says nothing else than that
they contributed both much and gladly and quickly; and that not
only did not giving much pain them, but not even being in trials,
which is more grievous than giving. And the words, "they gave
themselves to us;" these also show both their forwardness and the
greatness of their faith. And here too again he treats of those heads.
For since these are opposed to [each other,] munificence and
forwardness, and one that has given much is often sorrowful, whilst
another, that he may not be sorry, gives less; observe how he takes
care for each, and with the wisdom which belongs to him.
For he did not say, 'it is better to give a little and of
free choice, than much of necessity;' because he wished them to
contribute both much and of free choice; but how saith he? "that they
might make up beforehand this your bounty, that the same might be ready
as a matter of bounty(3), and not extortion. He
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begins first with that which is pleasantest and lighter; namely, the
'not of necessity,' for, it is "bounty" he says. Observe how in the
form of his exhortation he represents at once the fruit as springing
up, and the givers as filled with blessing. And by the term employed he
won them over, for no one gives a blessing with pain. Yet neither was
he content with this; but added, "not as of extortion." 'Think not,' he
says, 'that we take it as extortioners, but that we may be the cause of
a blessing unto you.' For extortion belongs to the unwilling, so that
whoso giveth alms unwillingly giveth of extortion. (1) Then from this
he passed on again unto that, the giving munificently.
Ver. 6. "But this I say:" that is, along with this I
say also that. What?
"He that soweth sparingly, shall reap also
sparingly; and he that soweth bountifully shall reap also bountifully."
And he did not say niggardly, but a milder expression, employing the
the name of the sparing. And he called the thing sowing; that thou
mightest at once look unto the recompense, and having in mind the
harvest, mightest feel that thou receivest more than thou givest.
Wherefore he did not say, 'He that giveth,' but "He that soweth:" and
he said not 'ye, if ye sow,' but made what he said general. Neither did
he say, 'largely,' but "bountifully," which is far greater than this.
And again, he betakes himself to that former point of gladness; saying,
Ver. 7. "Let each man do according as he hath
purposed in his heart." For a man when left to himself, does a thing
more readily than when compelled. Wherefore also he dwells upon this:
for having said, "according as he is disposed," he added,
"Not grudgingly, nor of necessity." And neither was
he content with this, but he adds a testimony from Scripture also,
saying,
"For God loveth a cheerful giver." Seest thou how
frequently he lays this down? "I speak not by commandment:" and,
"Herein I give my advice:" and, "as a matter of bounty, and not as of
extortion," and again, "not grudgingly, nor of necessity; for God
loveth a cheerful giver." In this passage I am of opinion that a large
[giver] is intended; the Apostle however has taken it as giving with
readiness. For because the example of the Macedonians and all those
other things were enough to produce sumptuousness, he does not
say many things on that head, but upon giving without reluctance. For
if it is a work of virtue, and yet all that is done of necessity is
shorn of its reward(2), with reason also he labors at this point. And
he does not advise merely, but also adds a prayer, as his wont is to
do, saying,
Ver. 8. "And may God(3), that is able, fulfill all
grace towards you."
By this prayer he takes out the way a thought which
lay in wait against(4) this liberality and which is now also an
hinderance to many. For many persons are afraid to give alms, saying,
'Lest perchance I become poor,' 'lest perchance I need aid from
others.' To do away with this fear then, he adds this prayer, saying,
May "He make all grace abound towards you." Not merely fulfil, but
"make it abound." And what is "make grace abound?" 'Fill you,' he
means, 'with so great things, that ye may be able to abound in this
liberality.'
"That ye, having always all sufficiency in every
thing, may abound to every good work."
Observe, even in this his prayer, his great
philosophy. He prays not for riches nor for abundance, but for all
sufficiency. Nor is this all that is admirable in him; but that as he
prayed not for superfluity, so he doth not press sore on them nor
compel them to give of their want, condescending to their weakness; but
asks for a "sufficiency," and shows at the same time that they
ought not to abuse the gifts received from God. "That ye may abound,"
he saith, "to every good work." 'It is therefore,' saith he, 'I ask for
this, that ye may bestow on others also.' Yet he did not say, 'bestow,'
but 'abound.' For in carnal things he asks for a sufficiency for them,
but in spiritual things for abundance even; not in almsgiving only, but
in all other things also, "unto every good work." Then he brings
forward unto them the prophet for a counsellor, having sought out a
testimony inviting them to bountifulness, and says,
Ver. 9. "As it is written,
He hath scattered abroad, he hath given to the poor; His
righteousness abideth for ever."
This is the import of "abound;" for the words, "he
hath dispersed abroad," signify nothing else but the giving
plentifully. For if the things themselves abide not, yet their
results abide. For this is the thing to be admired, that when they are
kept they are lost; but when dispersed abroad they abide, yea, abide
for ever. Now by "righteousness," here, he means love towards men. For
this maketh righteous, consuming sins like a fire when it is
plentifully poured out.
[3.] Let us not therefore nicely calculate, but sow
with a profuse hand. Seest thou not how much others give to players and
harlots? Give at any rate the half to Christ, of what they give to
dancers. As much as they give of ostenta-
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tion to those upon the stage, so much at any rate give thou unto the
hungry. For they indeed even clothe the persons of wantons(1) with
untold gold; but thou not even with a threadbare garment the flesh of
Christ, and that though beholding it naked. What forgiveness doth this
deserve, yea, how great a punishment doth it not deserve, when he
indeed bestoweth so much upon her that ruineth and shameth him, but
thou not the least thing on Him that saveth thee and maketh thee
brighter? But as long as thou spendest it upon thy belly and on
drunkenness and dissipation(2), thou never thinkest of poverty: but
when need is to relieve poverty, thou art become poorer than any body.
And when feeding parasites and flatterers, thou art as joyous as though
thou hadst fountains to spend from(3); but if thou chance to see a poor
man, then the fear of poverty besets thee. Therefore surely we shall in
that day be condemned, both by ourselves and by others, both by those
that have done well and those that have done amiss. For He will say to
thee, 'Wherefore wast thou not thus magnanimous in things where
it became thee? But here is a man who, when giving to an harlot,
thought not of any of these things; whilst thou, bestowing upon thy
Master Who hath bid thee "not be anxious" (Matt. vi. 25. ), art full of
fear and trembling.' And what forgiveness then shalt thou deserve? For
if a man who hath received will not overlook, but will requite the
favor, much more will Christ. For He that giveth even without
receiving, how will He not give after receiving? 'What then,' saith
one, when some who have spent much come to need other men's
help?' Thou speakest of those that have spent their all; when thou
thyself bestowest not a farthing. Promise to strip thyself of every
thing and then ask questions about such men; but as long as thou art a
niggard and bestowest little of thy substance, why throw me out excuses
and pretenses? For neither am I leading thee to the lofty peak of
entire poverty(4) but for the present I require thee to cut off
superfluities and to desire a sufficiency alone. Now the boundary of
sufficiency is the using those things which it is impossible to live
without. No one debars thee from these; nor forbids thee thy daily
food. I say food, not feasting; raiment, not ornament(5). Yea rather,
if one should enquire accurately, this is in the best sense feasting.
For, consider. Which should we say more truly feasted, he whose diet
was herbs, and who was in sound health and suffered no uneasiness: or
he who had the table of a Sybarite, and was full of ten thousand
disorders? Very plainly the former. Therefore let us seek nothing more
than this, if we would at once live luxuriously and healthfully: and
let us set these boundaries to sufficiency. And let him that can be
satisfied with pulse and can keep in good health, seek for nothing
more; but let him who is weaker and requires to be dieted with garden
herbs, not be hindered of this. But if any be even weaker than this and
require the support of flesh in moderation, we will not debar him from
this either. For we do not advise these things, to kill and injure men
but to cut off what is superfluous; and that is superfluous which is
more than we need. For when we are able even without a thing to live
healthfully and respectably, certainly the addition of that thing is a
superfluity.
[4.] Thus let us think also in regard of clothing
and of the table and of a dwelling house and of all our other wants;
and in every thing inquire what is necessary. For what is superfluous
is also useless. When thou shall have practised living on what is
sufficient; then if thou hast a mind to emulate that widow, we will
lead thee on to greater things than these. For thou hast not yet
attained to the philosophy of that woman, whilst thou art anxious about
what is sufficient. For she soared higher even than this; for what was
to have been her support; that she cast in, all of it. Wilt thou then
still distress thyself about such things as be necessary; and dost thou
not blush to be vanquished by a woman; and not only not to emulate her,
but to be left even of her far behind? For she did not say the things
we say, 'But what, if when I have spent all I be compelled to beg of
another?' but in her munificence stripped herself of all she had. What
shall we say of the widow in the Old Testament in the time of the
prophet Elias? For the risk she ran was not of poverty, but even of
death and extinction, and not her own only, but her children's too. For
neither had, she any expectation of receiving from others, but of
presently dying. 'But,' saith one, 'she saw the prophet, and that made
her munificent.' But do not ye see saints without number? And why do I
speak of saints? Ye see the Lord of the prophets asking an alms, and
yet not even so do ye become humane; but though ye have coffers
spewing(6) one into another, do not even impart of your superfluity.
What sayest thou? Was he a prophet that came to her, and did this
persuade her to so great a magnanimity? This of itself deserves much
admiration, that she was persuaded of his being a great and wonderful
person. For how was it she did not say, as it would have been
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likely that a barbarian woman and a foreigner would Have reasoned, ' If
he were a prophet, he would not have begged of me. If he were a friend
of God, He would not have neglected him. Be it that because of sins the
Jews suffer this punishment: but whence, and wherefore, doth this man
suffer?' But she entertained none of these thoughts; but opened to him
her house, and before her house, her heart; and set before him all she
had; and putting nature on one side and disregarding her children,
preferred the stranger unto all. Consider then how great punishment
will be laid up for us, if we shall come behind(1) and be weaker than a
woman, a widow, poor, a foreigner, a barbarian, a mother of children,
knowing nothing of these things which we know! For because we have
strength of body, we are not therefore manly persons. For he alone hath
this virtue, yea though he be laid upon his bed, whose strength is from
within; since without this, though a man should tear up a mountain by
his strength of body, I would call him nothing stronger than a girl or
wretched crone. For the one struggles with incorporeal ills, but the
other dares not even look them in the face. And that thou mayest learn
that this is the measure of manliness, collect it from this very
example. For what could be more manly than that woman who both
against the tyranny of nature, and against the force of hunger,
and against the threat of death, stood nobly fast, and
proved stronger than all? Hear at least how Christ proclaimeth her.
For, saith He, "there were many widows in the days of Elias, and to
none of them was the prophet sent but to her." (Luke iv. 25, 26.) Shall
I say something great and startling? This woman gave more to
hospitality, than our father Abraham. For she "ran" not "unto the
herd," as he, (Gen. xviii. 7.) but by that "handful" (1 Kings xvii.
12.) outstripped all that have been renowned for hospitality. For in
this was his excellence that he set himself to do that office; but
hers, in that for the sake of the stranger she spared not her children
even, and that too, though she looked. not for the things to come. But
we, though a heaven exists, though a hell is threatened, though (which
is greater than all ) God hath wrought such great things for us and is
made glad and rejoiceth over such things, sink back supinely.(2) Not
so, I beseech you: but let us "scatter abroad," let us "give to the
poor" as we ought to give. For what is much and what little, God
defines, not by the measure of what is given, but by the extent of the
substance of him that gives. Often surely hast thou who didst east in
an hundred staters of gold offered less than he that offered but one
obol, for thou didst cast in of thy superfluity. Howbeit do if but
this, and thou wilt come quickly even to greater munificence. Scatter
wealth that thou mayest gather righteousness. For along with wealth
this refuseth to come to us; yet through it, though not with it, it is
made present to us. For it is not possible that lust of wealth and
righteousness should dwell together; they have their tents apart. Do
not then obstinately strive to bring things together which are
incompatible, but banish the usurper covetousness, if thou wouldest
obtain the kingdom. For this(3) is the [rightful] queen, and of
slaves makes freemen, the contrary of which the other doth. Wherefore
with all earnestness let us shun the one and welcome the other, that we
may both gain freedom in this life and obtain the kingdom of heaven,
through the grace and love towards men of our Lord Jesus Christ, with
Whom, to the Father together with the Holy Spirit, be glory, might,
honor, new and for ever, and world without end. Amen.
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HOMILY XX.
1 Cor. ix. 10.
Now He that supplied seed to the sower, both minister bread for your
food, and multiply your seed for sowing and increase the fruits of your
righteousness(1). HEREIN one may particularly admire the wisdom of
Paul, that after having exhorted from spiritual considerations and from
temporal, in respect of the recompense also he again does the very
same, making the returns he mentions of either kind. This, (for
instance,) "He hath scattered abroad, he hath given to the poor, his
righteousness abideth for ever," belongs to a spiritual return; that
again, "multiply your seed for sowing," to a temporal recompense.Still,
however, he rests not here, but even again passes back to what is
spiritual, placing the two continually side by side; for "increase the
fruits of your righteousness," is spiritual. This he does, and gives
variety by it to his discourse, tearing up by the roots those their
unmanly and faint-hearted reasonings, and using many arguments to
dissipate their fear of poverty, as also the example which he now
brings. For if even to those that sow the earth God gives, if to those
that feed the body He grants abundance;reach more will He to those who
till the soil(2)of heaven, to those who take care for the soul;for
these things He willeth should yet more enjoy His providing care.
However, he does not state this in the way of inference nor in the
manner I have done, but in the form of a prayer; t us at once
making the reference plain, and the rather leading them on
to hope, not only from what [commonly] takes place, but also from his
own prayer: for, 'May He minister,' saith he, 'and multiply your seed
for sowing, and increase the fruits of your righteousness.' Here also
again he hints, in an unsuspicious way, at largeness [in giving], for
the words, "multiply and increase," are by way of indicating this; and
at the same time he allows them to seek for nothing more than
necessaries, saying, "bread for food." For this also is particularly
worthy of admiration in him, (and it is a point he successfully
established(3) even before,)namely, that in things which be necessary,
he allows them to seek for nothing more than need requires; but in
spiritual things counsels them to get for themselves a large
superabundance. Wherefore he said above also, "that having a
sufficiency ye may abound to every good work:" and here, "He that
ministereth bread for food, multiply your seed for sowing;" that is to
say, the spiritual [seed]. For he asks not almsgiving merely, but with
largeness. Wherefore also I he continually calls it "seed." For like as
the corn cast into the ground showeth luxuriant crops, so also many are
the handfuls almsgiving produceth of righteousness, and unspeakable the
fruits it showeth. Then having prayed for great affluence unto them, he
shows again in what they ought to expend it, saying,
Ver. 11. "That being enriched in every thing to all
liberality, which worketh through us thanksgiving to God."
Not that ye may consume it upon things not fitting,
but upon such as bring much thanksgiving to God. For God made us to
have the disposal of great things, and reserving to Himself that which
is less yielded to us that which is greater. For corporeal(4)
nourishment is at His sole disposal, but mental(5) He permitted to us;
for we have it at our Own disposal whether the crops we have to show be
luxuriant. For no need is here of rains and of variety of seasons, but
of the will only, and they run up to heaven itself. And largeness in
giving is what he here calls liberality(6). "Which worketh through us
thanksgiving to God." For neither is that which is done almsgiving
merely, but also the ground of much thanksgiving: yea rather, not of
thanksgiving only, but of many other things besides. And these as he
goes on he mentions, that by showing it to be the cause of many good
works, he may make them thereby the forwarder.
[2.] What then are these many good works? Hear him
saying:
Ver. 12--14. "For the ministration of this service,
not only filleth up the measure of the wants of the saints, but
aboundeth also through
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many thanksgivings unto God; seeing that through the proving(1) of you
by this ministration, they glorify God for the obedience of your
confession unto the Gospel(2), and for the liberality of your
contribution unto them and unto all; while they also with supplication
on your behalf, long after you by reason of the exceeding grace of God
in you."
What he says is this; 'in the first place ye not
only supply the wants of the saints, but ye are abundant even;' that
is, 'ye furnish them with even more than they need: next, through them
ye send up thanksgiving to God, for they glorify Him for the obedience
of your confession.' For that he may not represent them as giving
thanks on this account solely, (I mean, because they received
somewhat,) see how high-minded he makes them, exactly as he himself
says to the Philippians, "Not that I desire a gift." (Phil. iv. 17.)
'To them too I bear record of the same thing. For they rejoice indeed
that ye supply their wants and alleviate their poverty; but far more,
in that ye are so subjected to the Gospel; whereof this is an evidence,
your contributing so largely.' For this the Gospel enjoins.
"And for the liberality of your contribution unto
them and unto all." 'And on this account,' he says, ' they glorify God
that ye are so liberal, not unto them only, but also unto all.' And
this again is made a praise unto them that they gave thanks even for
that which is bestowed upon others. ' For,' saith he, 'they do
honor(3), not to their own concerns only, but also to those
of others, and this although they are in the extremest poverty; which
is an evidence of their great virtue. For nothing is so full of envy as
the whole race of such as are in poverty. But they are pure from this
passion; being so far from feeling pained because of the things ye
impart to others, that they even rejoice over it no less than over the
things themselves receive.'
"While they themselves also with supplication." 'For
in respect of these things,' saith he, 'they give thanks to God,
but in respect of your love and your coming together, they beseech Him
that they may be counted worthy to see you. For they long
after this, not for the money's sake, but that they may be
witnesses of the grace that hath been bestowed upon you.' Seest
thou Paul's wisdom, how after having exalted them, he ascribed
the whole to God by calling the thing "grace?" For seeing
he had spoken great things of them, in that he called
them ministers and exalted them unto a great height, (since they
offered service(4) whilst he himself did but administer(5),) and termed
them 'proved(6), ' he shows that God was the Author of all these
things. And he himself again, along with them, sends up thanksgiving,
saying,
Ver. 15. "Thanks be to God for His unspeakable gift."
And here he calls "gift," even those so many good
things which are wrought by almsgiving, both to them that receive and
them that give; or else, those unspeakable good things which through
His advent He gave unto the whole world with great munificence, which
one may suspect to be the most probable. For that he may at once both
sober, and make them more liberal, he puts them in mind of the benefits
they had received from God. For this avails very greatly in inciting
unto all virtue; and therefore he concluded his discourse with it. But
if His Gift be unspeakable, what can match their frenzy who raise
curious questions as to His Essence? But not only is His Gift
unspeakable, but that "peace" also "passeth all understanding," Phil.
iv. 7.) whereby He reconciled the things which are above with those
which are below.
[3.] Seeing then that we are in the enjoyment of so
great grace, let us strive to exhibit a virtue of life worthy of it,
and to make much account of almsgiving. And this we shall do, if we
shun excess and drunkenness and gluttony.(7) For God gave meat and
drink not for excess, but for nourishment. For it is not the wine that
produceth drunkenness, for if that were the case, every body would
needs be drunken. 'But,' saith one, 'it would be better, if even to
drink it largely did not injure.' These are drunkards' words. For if to
drink it largely doth injure, and yet not even so thou desistest from
thy excess in it; if this is so disgraceful and injurious, and yet thou
ceasest not even so from thy depraved longing; if it were possible both
to drink largely and be nothing harmed, where wouldest thou have stayed
in thine excess? Wouldest thou not have longed that the rivers even
might become wine? wouldest thou not have destroyed and ruined
everything? If there is a mean in food which when we overpass we are
injured, and yet even so thou canst not bear the curb, but snapping it
as under seizest on what every body else hath, to minister to the
wicked tyranny of this gluttony; what wouldest thou not have done, if
this natural mean were abolished? wouldest thou not have spent thy
whole time upon it? Would it then have been well to strengthen a lust
so unreasonable, and not prevent the harm arising from excess? and to
how many other harms would not this have given birth?
But O the senseless ones! who wallowing as in mire,
in drunkeness and all other debauchery,
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when they have got a little sober again, sit down and do nothing but
utter such sort of sayings, 'Why doth this end(1) in this way?' when
they ought to be condemning their own transgressions. For instead of
what thou now sayest, 'Why hath He set bounds? why do not all things go
on without any order?' say, ' Why do we not cease from being drunken?
why are we never satiated? why are we more senseless than creatures
without reason?' For these things they ought to ask one another, and to
hearken to the voice of the Apostle and learn how many good things he
witnesseth to the Corinthians proceed from almsgiving, and to seize
upon this treasure. For to contemn money maketh men approved, as he
said; and provideth that God be glorified; and warmeth love; and
worketh in men loftiness of soul; and constituteth them priests, yea of
a priesthood that bringeth great reward. For the merciful man is not
arrayed in a vest reaching to the feet, nor does he carry about bells,
nor wear a crown; but he is wrapped in the robe of loving-kindness, a
holier than the sacred vestment; and is anointed with oil, not composed
of material elements, but produced(2) by the Spirit, and he beareth a
crown of mercies, for it is said, "Who crowneth thee with pity and
mercies;" (Ps. ciii. 4.) and instead of wearing a plate bearing the
Name of God, is himself like to God. For how? "Ye," saith He, "shall be
like(3) unto your Father which is in heaven." (Matt. v. 45.)
Wouldest thou see His altar also? Bezaleel built it
not, nor any other but God Himself; not of stones, but of a material
brighter than the heaven, of reasonable souls. But the priest entereth
into the holy of holies. Into yet more awful places mayest thou enter
when thou offerest this sacrifice, where none is present but "thy
Father, Which seeth in secret," (Matt. vi. 4.) where no other
beholdeth. 'And how,' saith one, 'is it possible that none should
behold, when the altar standeth in public view?' Because this it is
that is admirable, that in those times double doors and veils made the
seclusion: but now, though doing thy sacrifice in public view, thou
mayest do it as in the holy of holies, and in a far more awful manner.
For when thou doest it not for display before men; though the whole
world hath seen, none hath seen, because thou hast so done it. For He
said not simply, "Do" it "not before men," but added, "to be seen of
them." (Matt. vi. 1.) This altar is composed of the very members of
Christ, and the body of the Lord is made thine altar. That then revere;
on the flesh of the Lord thou sacrificest the victim. This altar is
more awful even than this which we now use, not only than that used of
old. Nay, clamor not. For this altar is admirable because of the
sacrifice that is laid upon it: but that, the merciful man's, not only
on this account, but also because it is even composed of the very
sacrifice which maketh the other to be admired. Again, this is but a
stone by nature; but become holy because it receiveth Christ's Body:
but that is holy because it is itself Christ's Body. So that this
beside which thou, the layman, standest, is more awful than that.
Whether then does Aaron seem to thee aught in comparison of this, or
his crown, or his bells, or the holy of holies? For what need is there
henceforth to make our comparison refer to Aaron's altar, when even
compared with this, it has been shown to be so glorious? But thou
honorest indeed this altar, because it receiveth Christ's body; but him
that is himself the body of Christ thou treatest with contumely,
and when perishing, neglectest. This altar mayest thou everywhere
see lying, both in lanes and in market places, and mayest sacrifice
upon it every hour; for on this too is sacrifice performed. And as the
priest stands invoking the Spirit, so dost thou too invoke the Spirit,
not by speech, but by deeds. For nothing doth so sustain and kindle the
fire of the Spirit, as this oil largely poured out. But if thou
wouldest see also what becomes of the things laid upon it, come hither,
and I will show thee them. What then is the smoke, what the sweet savor
of this altar? Praise and thanksgiving. And how far doth it ascend? as
far as unto heaven? By no means, but it passeth beyond the heaven
itself, and the heaven of heaven, and arriveth even at the throne of
the King. For, "Thy prayers," saith he, "and thine alms are come up
before God." (Acts x. 4.) And the sweet savor which the sense perceives
pierceth not far into the air, but this opened the very vault of
heaven. And thou indeed art silent, but thy work speaketh(4): and a
sacrifice of praise is made, no heifer slain nor hide burnt, but a
spiritual soul presenting her proper offering. For such a sacrifice is
more acceptable than any loving-kindness. When then thou seest a poor
believer, think that thou beholdest an altar: when thou seest such an
one a beggar, not only insult him not, but even reverence him, and if
thou seest another insulting him, prevent, repel it. For so shalt thou
thyself be able both to have God propitious to thee, and to obtain the
promised good things, whereunto may we all attain, through the grace
and love towards men of our Lord Jesus Christ, by Whom and with Whom,
to the Father and the Holy Ghost, be glory, might, honor, now and
forever, and world without end. Amen.
375
HOMILY XXI.
2 COR. x. 1. 2.
Now I Paul myself entreat you by the meekness and gentleness of Christ,
I who in your presence am lowly among you, but being absent am of good
courage toward you: yea, I beseech you, that I may not when present
show courage with the confidence, wherewith I count to be bold against
some, which count of us as if we walked according to the flesh.
Having completed, in such sort as behoved his
discourse of almsgiving, and having shown that he loves them more than
he is loved, and having recounted the circumstances of his patience and
trials, he now opportunely enters upon points involving more of
reproof, making allusion to the false apostles, and concluding his
discourse with more disagreeable matter, and with commendations of
himself. For he makes this his business also throughout the Epistle.
Which also perceiving, he hence oftentimes corrects himself, saying in
so many words(1); "Do we begin again to commend ourselves?" (Ch. iii.
1.) and further on; "We commend not ourselves again, but give you
occasion to glory:" (Ch. v. 12.) and afterwards; "I am become a fool in
glorying; ye have compelled me." (Ch. xii. 11.) And many such
correctives doth he use. And one would not be wrong in styling this
Epistle an eulogium of Paul; he makes such large mention both of his
grace and his patience. For since there were some amongst them who
thought great things of themselves, and set themselves above the
Apostle, and accused him as a boaster, and as being nothing, and
teaching no sound doctrine; (now this was in itself the most certain
evidence of their own corruptness;) see how he begins his rebuke of
them; "Now I Paul myself." Seest thou what severity, what dignity, is
here? For what he would say is this, ' I beseech you do not compel me,
nor leave me to use my power against those that hold us cheap, and
think of us as carnal.' This is severer than those threats towards them
uttered in the former Epistle; "Shall I come unto you with a rod, or in
love and a spirit of meekness?" (1 Cor. iv. 21.)and then again; "Now
some are puffed up as though I were not coming to you; but I will come,
and will know, not the word of them that are puffed up, but the power."
(ib. 18 19.) For in this place he shows both things, both his power,
and his philosophy and forbearance; since he so beseeches them, and
with such earnestness, that he may not be compelled to come to a
display of the avenging power pertaining to him, and to smite and
chastise them and exact the extreme penalty. For he implied this in
saying, "But I beseech you, that I may not when present show courage
with the confidence, wherewith I count to be bold against some which
count of us as if we walked according to the flesh." For the present,
however, let us speak of the commencement. "Now I Paul myself." Great
emphasis, great weight(2) is here. So he says elsewhere, "Behold I Paul
say unto you;" (Gal. v. 2.) and again, "As Paul the aged;" (Phile.
9.)and again in another place, "Who lath been a succorer of many, and
of me." Rom. xvi. 2.) So also here, "Now I Paul myself." This even is a
great thing, that himself beseecheth; but that other is greater which
he added, saying, "by the meekness and gentleness of Christ." For with
the wish of greatly shaming them, he puts forward that "meekness and
gentleness," making his entreaty in this way more forcible; as if he
had said, ' Reverence the gentleness of Christ by which I beseech you.'
And this he said, at the same time also showing that although they
should lay ever so strong(3) a necessity upon him, he himself is more
inclined to this: it is from being meek, not from want of power, that
he does not proceed against them: for Christ also did in like manner.
"Who in your presence am lowly among you, but being
absent am of good courage toward you." What, pray, is this? Surely he
speaks in irony, using their speeches. For they said this, that ' when
he is present indeed, he is worthy of no account, but poor and
contemptible; but when absent, swells, and brags, and sets himself up
against us, and threatens.' This at least he implies also afterwards,
saying, "for his letters," say they, "are weighty, but his
376
bodily presence is weak, and his speech of no account." (v. 10.) He
either then speaks in irony, manifesting great severity and saying, '
I, the base, I, the mean, when present, (as they say,) and when absent,
lofty: ' or else meaning that even though he should utter great things,
it is not out of pride, but out of his confidence in them.
"But I beseech you, that I may hot when present show
courage with the confidence, wherewith I count to be bold against some
which count of us as if we walked according to the flesh. Seest thou
how great his indignation, and how complete his refutation of those
sayings of theirs? For he saith, ' I beseech you, do not compel me to
show that even present I am strong and have power.' For since they said
that ' when absent, he is quite bold against us and exalteth himself,'
he uses their very words, ' I beseech therefore that they compel me not
to use my power.' For this is the meaning of, "the confidence." And he
said not, ' wherewith I am prepared,' but ' wherewith I count.' 'For I
have not yet resolved upon this; they however give me reason enough,
but not even so do I wish it.' And yet he was doing this not to
vindicate himself, but the Gospel. Now if where it was necessary to
vindicate the Message, he is not harsh, but draws back and delays, and
beseeches that there may be no such necessity; much more would he never
have done any thing of the kind in his own vindication. ' Grant me then
this favor,' he saith, ' that ye compel me not to show, that even when
present I am able to be bold against whomsoever it may be necessary i
that is, to chastise and punish them.' Seest thou how free he was from
ambition, how he did nothing for display, since even where it was
matter of necessity, he hesitates not to call the act, boldness. "For I
beseech you," he says, "that I may not when present show courage with
the confidence, wherewith I think to be bold" against some. For this
especially is the part of a teacher, not to be hasty in taking
vengeance, but to work a reformation, and ever to be reluctant and slow
in his punishments. How, pray, does he describe those whom he
threatens? "Those that count of us as though we walked according to the
flesh:" for they accused him as a hypocrite, as wicked, as a boaster.
[2.] Ver. 3. "For though we walk in the flesh, we do
not war according to the flesh.
Here he goes on to alarm them also by the figure(1)
he uses, ' for,' says he, 'we are indeed encompassed with flesh; I own
it, but we do not live by the flesh;' or rather, he said not even this,
but for the present reserves it, for it belongs to the encomium on his
life: but first discourseth of the Preaching, and shows that it is not
of man, nor needeth aid from beneath. Wherefore he said not, 'we do not
live according to the flesh,' but, "we do not war according to the
flesh," that is, ' we have undertaken a war and a combat; but we do not
war with carnal weapons, nor by help of any human succors.'
Ver. 4. "For our weapons are not of the
flesh." For what sort of weapons are of the flesh? Wealth, glory,
power, fluency, cleverness, circumventions(2), flatteries, hypocrisies,
whatsoever else is similar to these. But ours are not of this sort: but
of what kind are they?
"Mighty before God."
And he said not, 'we are not carnal,' but, "our
weapons." For as I said, for the present he discourseth of the
Preaching, and refers the whole power to God. And he says not,
'spiritual,' although this was the fitting opposite(3) to "carnal," but
"mighty," in this implying the other also, and showing that their(4)
weapons are weak and powerless. And mark the absence of pride in him;
for he said not, 'we are mighty,' but, "our weapons are mighty before
God." 'We did not make them such, but God Himself.' For because they
were scourged, were persecuted, and suffered wrongs incurable(5)
without number, which things were proofs of weakness: to show the
strength of God he says, "but they are mighty before God." For this
especially shows His strength, that by these things He gains the
victory. So that even though we are encompassed with them, yet it is He
that warreth and worketh by them. Then he goes through a long eulogium
upon them, saying,
"To the casting down of strong holds." And lest when
hearing of strong holds thou shouldest think of aught material(6), he
says,
Ver. 5. "Casting down imaginations."
First giving emphasis by the figure, and then
by this additional expression declaring the spiritual(7) character of
the warfare. For these strongholds besiege souls, not bodies. Whence
they are stronger than the others, and therefore also the weapons they
require are mightier. But by strongholds he means the Grecian pride,
and the strength of their sophisms and their syllogisms. But
nevertheless, 'these weapons,' he says, ' confounded every thing that
stood up against them; for they cast down imaginations,
'And every high thing that is exalted against the
knowledge of God.' He persisted in the metaphor that he might make the
emphasis greater. ' For though there should be strongholds,' he saith,
' though fortifications,
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though any other thing soever, they yield and give way before these
weapons.
"And bringing every thought into captivity to the
obedience of Christ." And yet the name, "captivity," hath an ill sound
with it; for it is the destruction of liberty. Wherefore then has he
used it ? With a meaning of its own, in regard to another point. For
the word "captivity" conveys two ideas, the loss of liberty, and the
being so violently overpowered as not to rise up again. It is therefore
in respect to this second meaning that he took it. As when he shall say
"I robbed other churches," (2 Cor. xi. 8.) he does not intend the
taking stealthily, but the stripping and taking their all, so also here
in saying, "bringing into captivity." For the fight was not equally
maintained, but he conquered with great ease. Wherefore he did not say,
'we conquer and have the better,' only; but 'we even bring "into
captivity;" ' just as above, he did not say, ' we advance engines
against the "strongholds: "' but, ' we cast them down, for great is the
superiority of our weapons." For we war not with words,' he saith, but
with deeds against words, not with fleshly wisdom, but with the spirit
of meekness and of power. How was it likely then I should hunt after
honor, and boast in words, and threaten by letters;' (as they accused
him, saying, "his letters are weighty,") ' when our might lay not in
these things?' But having said, "bringing every thought into captivity
to the obedience of Christ," because the name of "captivity" was
unpleasant, he presently afterwards put an end to the metaphor, saying,
"unto the obedience of Christ:" from slavery unto liberty, from death
unto life, from destruction to salvation. For we came not merely to
strike down, but to bring over to the truth those who are opposed to us.
[3.] Ver. 6. "And being in readiness to avenge all
disobedience, when your obedience shall be fulfilled."
Here he alarmed these(1) also, not those(2) alone:
'for,' says he, 'we were waiting for you, that when by our exhortations
and threatenings we have reformed you, and purged and separated you
from their fellowship; then, when those only are left who are incurably
diseased, we may visit with punishment, after we see that you have
really(3) separated from them. For even now indeed ye obey, but not
perfectly. 'And yet if thou hadst done it now,' saith one, 'thou
wouldest have wrought greater gain.' 'By no means, for if I had done it
now, I should have involved you also in the punishment. Howbeit it
behoved to punish them, indeed, but to spare you. Yet if I spared, I
should have seemed to do it out of favor: now this I do not desire, but
first to amend you, and then to proceed against them.' What can be
tenderer than the heart of the Apostle ? who because he saw his own
mixed up with aliens, desires indeed to inflict the blow, but forbears,
and restrains his indignation until these shall have withdrawn, that he
may smite these alone; yea rather, not these even. For he therefore
threatens this, and says he is desirous to separate unto punishment
them alone, that they also being amended by the fear may change, and he
let loose his anger against no one. For just like a most excellent
physician, and common father, and patron, and guardian(4), so did he
all things, so cared he for all, removing impediments, checking the
pestilent, running about every whither. For not by fighting did he so
achieve the work, but advancing as if to a ready and an easy victory,
he planted his trophies, undermining, casting down, overthrowing the
strongholds of the devil, and the engines of the demons; and carried
over their whole booty to the camp of Christ. Nor did he even take
breath a little, bounding off from these to those, and from those again
to others, like some very able general, raising trophies every day, or
rather every hour. For having entered into the battle with nothing but
a little tunic(5), the tongue of Paul took the cities of his enemies
with their men and bows and spears and darts and all.
For he spake only; and, falling upon his enemies
more fiercely than any fire, his words drave out the demons and
brought over unto him the men that were possessed of them. For when he
cast out that demon, the evil one, fifty thousand sorcerers coming
together burnt their books of magic and revolted to the truth. (See
Acts xix. 19.) And like as in a war, when a tower has fallen or a
tyrant been brought low, all his partizans cast away their arms and run
unto the [opposing] general; so truly did it happen then also. For when
the demon was cast out, they all having been besieged, and having cast
away, yea rather having destroyed, their books, ran unto the feet of
Paul. But he setting himself(6) against the world as though against a
single army, no where stayed his march, but did all things as if he
were some man endued with wings(7): and now restored a lame, now raised
a dead man, now blinded a third, (I mean the sorcerer,) nor even when
shut up in a prison indulged in rest, but even there brought over to
himself the jailor, effecting the goodly captivity we treat of.
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[4.] Let us also imitate him after our power. And
why do I say, after our power? For he that wills may come even near
unto him, and behold his valor, and imitate his heroism. For still he
is doing this work, "casting down imaginations, and every high thing
that is exalted against the knowledge of God." And although many
heretics have attempted to cut him in pieces'; yet still, even though
dismembered, he displayeth a mighty strength. For both Marcion and
Manichaeus use him indeed, but after cutting him in pieces; but still
even so they are refuted by the several members. For even a hand only
of this champion being found among them puts them utterly to the rout;
and a foot only, left amongst others, pursues and prostrates them, in
order that thou mayest learn the superabundance of his power, and that,
although shorn of his limbs even, he is able to destroy all his
adversaries. ' This however,' saith one, 'is an instance of perversion,
that those who are battling with each other should all use him.' An
instance of perversion certainly, but not in Paul, (God forbid,) but in
them who use him. For he was not parti-colored(1), but uniform and
clear, but they perverted his words to their own notions. ' And
wherefore,' saith one, ' were they so spoken as to give handles to
those that wished for them?' He did not give handles, but their frenzy
used his words not rightly; since this whole world also is both
wonderful and great, and a sure proof of the wisdom of God, and ' the
heavens declare the glory of God, and day unto day uttereth speech, and
night unto night declareth knowledge;" (Ps. xix. 1, 2.) but
nevertheless, many have stumbled at it and in contrary directions to
one another. And some have admired it so much above its worth as to
think it God; whilst others have been so insensible of its beauty as to
assert it to be unworthy of God's creating hand(2), and to ascribe the
greater share in it to a certain evil matter. And yet God provided for
both points by making it beautiful and great that it might not be
deemed alien from his wisdom; yet defective and not sufficient unto
itself that it might not be suspected to be God. But nevertheless those
who were blinded by their own reasonings fell away into contradictory
notions, refuting one another, and becoming each the other's accuser,
and vindicating the wisdom of God even by the very reasonings which led
them astray. And why do I speak of the sun and the heaven ? The Jews
saw so many marvels happen before their eyes, yet straightway
worshipped a calf. Again they saw Christ casting out demons, yet called
him one that had a demon. But this was no imputation against him that
cast them out, but an accusation of their understanding who were so
blinded. Condemn not then Paul on account of their judgment who have
used him amiss; but understand well the treasures in him, and develop
his riches, so shalt thou make noble stand against all, fenced by his
armor. So shalt thou be able to stop the mouths both of Greeks and
Jews. 'And how,' saith one, 'seeing they believe him not?' By the
things wrought through him, by the reformation effected in the world.
For it was not of human power(3) that so great things could be done,
but the Might of the Crucified, breathing on him, made him such as he
was, and showed him more powerful than orators and philosophers and
tyrants and kings and all men. He was net only able to arm himself and
to strike down his adversaries, but to make others also such as
himself. Therefore in order that we may become useful both to ourselves
and to others, let us continually have him in our hands, using his
writings for a meadow and garden of delight(4). For so shall we be able
both to be delivered from vice and to choose virtue, and to obtain the
promised good things, whereunto may we all attain, through the grace
and love towards men of our Lord Jesus Christ, with Whom to the Father
with the Holy Spirit, be glory, might, honor, now and for ever, and
world without end. Amen.
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HOMILY XXII.
2 Cor. x. 7.
Ye look at the things that are before your face. If any man trusteth in
himself that he is Christ's, let him consider this again with himself
that even as he is Christ's, so also are we.
What one may especially admire in Paul amongst other
things is this, that when he has fallen upon an urgent necessity for
exalting himself, he manages both to accomplish this point, and also
not to appear offensive to the many on account of this egotism; a thing
we may see particularly in his Epistle to the Galatians. For having
there fallen upon such an argument, he provides for both these points;
a matter of the very utmost difficulty and demanding much prudence; he
is at once modest and says somewhat great of himself. And observe how
in this place also he makes it of great account, "Ye look at the things
that are before your face." Behold here also prudence. For having
rebuked those that deceived them, he confined not his remarks to them,
but he leaps away from them to these too; and he does so constantly.
For, in truth, he scourgeth not those only that lead astray(1), but the
deceived also. For had he let even them go without calling them to an
account(2), they would not so easily have been reformed by what was
said to the others; but would have been greatly elated even, as not
being amenable to accusations. Therefore he scourgeth them also. And
this is not all that is to be admired in him, but this farther, that he
rebukes either party in a manner suitable to each. Hear at least what
he says to these, "Ye look at the things that are before your face."
The accusation is no light one; but a mark of men exceedingly easy to
be deceived. Now what he says is this, 'ye test by what appear, by
things carnal, by things bodily.' What is meant by 'what appear?' If
one is rich, if one is puffed up, if one is surrounded by many
flatterers, if one says great things of himself, if one is
vain-glorious, if one makes a pretence of virtue without having virtue,
for this is the meaning of, "ye look at the things that are before your
face."
"If any man trust in himself that he is Christ's,
let him consider this again with himself, that even as he is Christ's,
even so also are we." For he does not wish to be vehement at the
beginning, but he increases and draws to a head(3) by little and
little. But observe here how much harshness and covert meaning there
is. He shows this by using the words "with himself." For he saith, '
Let him not wait to learn this from us; that is, by our rebuke of
himself,' but "let him consider this with himself, that even as he is
Christ's, so also are we;" not that he was Christ's in such manner as
the other was, but, "that even as he is Christ's, so l also am I
Christ's. Thus far the community holds good: for it is not surely the
case that he indeed is Christ's, but I some other's. Then having laid
down this equality between them, he goes on to add wherein he exceeded,
saying,
Ver. 8. "For though I should glory somewhat
abundantly concerning our authority which the Lord gave for building
you up, and not for casting you down, I shall not be put to shame.
For since he was going to say somewhat great,
observe how he softens it. For nothing doth so offend the majority of
hearers as for any one to praise himself. Wherefore to cut at the root
of this offensiveness, he says, "For though I should glory somewhat
abundantly." And he did not say, 'if any man trust that he is Christ's
let him think that he is far short of us. For I possess much authority
from Him, so as to punish and to kill whomsoever I choose;' but what?
"For though I should glory even somewhat abundantly." And yet he
possessed more than can be told, but nevertheless he lowers it in his
way of speaking. And he said not, 'I glory,' but, "if I should glory,"
if I should choose to do so: at once both showing modesty, and
declaring his superiority. If therefore he says, "I should glory
concerning the authority which the Lord gave me." Again, he ascribes
the whole to Him, and makes the gift common. "For building up, and not
for casting down." Seest thou how again he allays the envy his praises
might give rise to, and draws the hearer over to himself by mentioning
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the use for which he received it? Then why doth he say, "Casting down
imaginations?" Because this is itself an especial form of building up,
the removing of hindrances, and detecting the unsound, and laying the
true together in the building. For this end therefore we received it,
that we might build up. But if any should spar and battle with us, and
be incurable, we will use that other power also, destroying(1) and
overthrowing him. Wherefore also he says, "I shall not be put to
shame," that is, I shall not be proved a liar or a boaster.
[2.] Ver. 9, 10, 11. "But that l may not seem as if
I would terrify you: for his letters, say they, are weighty and strong:
but his bodily presence is weak, and his speech of no account. Let such
a one reckon this, that what we are in word by letters when we are
absent, such are we also in deed when we are present."
What he says is this: 'I could boast indeed, but
that they may not say the same things again, to wit, that I boast in my
letters, and am contemptible when present, I will say nothing great.'
And yet afterwards he did say something great, but not about this power
by which he was formidable, but about revelations and at greater
lengths about trials. ' Therefore, that I may not seem to be terrifying
you, "let such an one reckon this, that what we are by letters when we
are absent, such are we also in deed when we are present.'" For since
they said, 'he writes great things of himself, but when he is present
he is worthy of no consideration,' therefore he says these things, and
those again in a moderated form. For he did not say, ' as we write
great things, so when we are present we also do great things,' but in
more subdued phrase. For when he addressed himself to the others
indeed, he stated it with vehemency, saying, "I beseech you that I may
not when present show courage with the confidence wherewith I think to
be bold against some :" but when to these, he is more subdued. And
therefore he says, ' what we are when present, such too when absent,
that is, lowly, modest, no where boasting. And it is plain from what
follows,
Vet. 12. "For we are not bold to number, or compare
in ourselves(2) with some that commend themselves."
Here he both shows that those false Apostles are
boasters and say great things of themselves: and ridicules them as
commending themselves. 'But we do no such thing: but even if we shall
do any thing great, we refer all unto God, and compare ourselves with
one another.' Wherefore also he added,
"But they themselves measuring themselves by
themselves and comparing themselves among themselves are without
understanding." Now what he says is this: ' we do not compare ourselves
with them, but with one another.' For further on he says, "in nothing
am I behind the very chiefest Apostles;" (Chap. xii. x 11. ) and in the
former Epistle, "I labored more abundantly than they all;" (1 Cor. xv.
10.) and again, "Truly the signs of an Apostle were wrought among you
in all patience." (Chap. xii. 12.) 'So that we compare ourselves with
ourselves, not with those that have nothing: for such arrogance cometh
of folly.' Either then he says this with reference to himself, or with
reference to them, that ' we dare not compare ourselves with those who
contend with one another and boast great things and do not understand:'
that is, do not perceive how ridiculous they are in being thus
arrogant, and in exalting themselves amongst one another.
Ver. 13. "But we will not glory beyond our measure:"
as they do.
For it is probable that in their boasting they said,
'we have converted the world, we have reached unto the ends of the
earth,' and vented many other such like big words. 'But not so we,' he
says,
"But according to the measure of the province which
God apportioned to us as a measure, to reach even unto you." So that
his humility is evident on either hand, both in that he boasted nothing
more than he had wrought, and that he refers even this itself to God.
For, "according to the measure of the province," saith he, "which God
apportioned to us, a measure to reach even unto you." Just as if
portioning out a vine to husbandmen, even so He meted out unto us. As
far then as we have been counted worthy to attain to, so far we boast.
Ver. 14. ''For we stretch not ourselves overmuch, as
though we reached not unto you: for we came even as far as unto you in
preaching the Gospel of Christ."
Not simply 'we came,' but, 'we announced, we
preached, we persuaded, we succeeded.' For it is probable that they
having merely come to the disciples of the Apostles, ascribed the whole
to themselves, from their bare presence among them. ' But not so we:
nor can any one say that we were not able to come as far as to you, and
that we stretched our boasting as far as to you in words only; for we
also preached the word to you.'
[3.] Ver. 15, 16. "Not glorying beyond" our
"measure, '' that is, "in other men's labors, but having hope that as
your faith groweth, we shall be magnified in you according to our
province unto further abundance, so as to preach.
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the Gospel even unto the parts beyond you, and not to glory in
another's province in regard of things ready to our hand."
He sets forth a large accusation of them on these
grounds, both that they boasted of things without their measure, and of
other men's labors; and that whilst the whole of the toil was the
Apostles', they plumed themselves upon their labors. 'But we,' says he,
' showed these things in our deeds. We will not imitate those men
therefore, but will say such things where our deeds bear us witness.
And why,' saith he, 'do I say, you?' "for I have hope that as your
faith groweth;" for he doth not assert absolutely, preserving his own
character, but, 'I hope,' he says, ' if you make progress, that our
province will be extended even farther, "to preach the Gospel in the
regions beyond." For we shall advance farther yet,' he says, 'so as to
preach and labor, not so as to boast in words of what other men have
labored.' And well did he call it "province and measure," as though he
had come into possession of the world, and a rich inheritance; and
showing that the whole was wholly God's. 'Having then such works,' he
says, 'and expecting greater, we do not boast as they do who have
nothing, nor do we ascribe any part to ourselves, but the whole to God.
Wherefore also he adds,
Ver. 17. "He that glorieth, let him glory in the
Lord." This also, he saith, accrueth to us from God. Ver. 18. "For not
he that commendeth himself is approved, but whom the Lord commendeth."
He did not say, we are so, "but whom the Lord
commendeth. Seest thou how modestly he speaks? But if as he proceeds he
stirreth up loftier words, wonder not, for this also cometh of Paul's
prudence. For if he had gone on in every part to speak lowly words, he
would not have hit these men so effectually, nor have extricated the
disciples from their error. For it is possible both by modesty
ill-timed to do harm, and by saying something admirable of one's self
at a proper time to do good. As therefore he also did. For there was no
little danger in the disciples being persuaded into any mean opinion of
Paul. Not that Paul sought the glory that cometh of men. For had he
sought this, he would not have kept silence so long on those great and
marvellous matters of "fourteen years ago;" (Chap. xii. 20) nor would
he, when necessity was laid upon him, have so shrunk back and hesitated
to speak of them; very evidently he would not even then have spoken,
had he not been compelled. Certainly then it was not from a desire
after the glory which cometh from men that he said these things, but
out of tender care for the disciples. For since they cast reproaches(1)
at him as a braggart, and as boastful in words but able to show nothing
in deeds, he is compelled subsequently to come to those revelations.
Although he had it in his power to convince them by his deeds, at the
time when he said these things: yet he still persists, nevertheless, in
using menaces in words. For he was most especially free from
vain-glory; and this his whole life proves, both before and after this.
For instance, it was because of this that he changed all at once; and
having changed, confounded the Jews and cast away all that honor he had
from them, although he was himself their head and their champion. But
he considered none of those things when he had found the truth; but
took instead their insults and contumely; for he looked to the
salvation of the many, thinking this everything. For he that thinketh
nothing of hell nor of heaven nor of ten thousand worlds in regard of
his longing after Christ, how should he hunt after the glory which
cometh from the many? By no means; but he is even very lowly when he
may be so, and brands(2) his former life with infamy when he calls
himself, "a blasphemer, and a persecutor, and injurious." (1 Tim. i.
13.) And his disciple Luke too says many things of him, evidently
having learnt them from himself, himself displaying fully(3) his former
life no less than that after his conversion.
[4.] Now I say these things, not that we may hear
merely, but that we may learn also. For if he remembered those
transgressions before the Laver, although they were all effaced, what
forgiveness can we have who are unmindful of those after the Laver
ourselves? What sayest thou, O man? Thou hast offended God, and dost
thou forget? This is a second offence, a a second enmity. Of what sins
then dost thou ask forgiveness? Of those which thou even knowest not
thyself? Surely, (for is it not so?) thou art deeply anxious and
thoughtful how thou mayest give account of them, thou who dost not so
much as care to remember them, but sportest with what is no sporting
matter. But there will come a time when our sport can go on no longer.
For we must needs die: (for the great insensibility of the many obliges
me to speak even of things that are evident:) and must needs rise
again, and be judged, and be punished; nay rather this needs not, if we
choose. For those other things are not at our own disposal; neither our
end, nor our resurrection, nor our judgment, but at our Lord's; but our
suffering punishment or not is at our own disposal; for this is of
those things that may or may not happen(4). But if we choose,
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we shall make it of the number of impossible things; just as Paul, as
Peter, as all the saints did; for it is even impossible for them to be
punished. If therefore we have a mind, it is in like manner impossible
also that we should suffer ought. For even if we have offended in ten
thousand things, it is possible to recover ourselves so long as we are
here. Let us then recover ourselves: and let the old man consider that
in a little while hence he will depart, since he took his pleasure long
enough in his lifetime; (although what sort of pleasure is this, to
live in wickedness? but for the present I so speak in respect to his
way of thinking;) let him consider, besides, that it is possible for
him in a short time to wash away all. The young man again, let him also
consider the uncertainty of death, and that oftentimes, when many older
persons continued here, the young were carried off before them. For,
for this reason, that we may not make traffic(1) of our death, it is
left in uncertainty. Wherefore also a certain wise man adviseth,
saying, "Make no tarrying to turn unto the Lord, and put not off from
day to day: for thou knowest not what to-morrow shall bring forth."
(Ecclus. v. 7; Prov. xxvii. 1) For by putting off there is danger and
fear; but by not putting off manifest and secure salvation. Hold fast
then by virtue. For so, even if thou have departed young, thou hast
departed in safety; and if thou shouldst come to old age, thou shalt
arrive Eat death] with great provision made, and shaft have a double
feast all thy life long; both in that thou abstainest from vice, and
layest hold on virtue. Say not, ' there will come a time when it may be
well to turn,' for this language provokes God exceedingly. And why so?
Because He hath promised thee countless ages, but thou art not even
willing to labor during this present life, this short life that dureth
but a season; but art so indolent and unmanly as to seek a shorter even
than this. Are there not the same revellings daily? Are there not the
same tables, the same harlots, the same theatres, the same wealth? How
long wilt thou love those things as though they were aught? How long
will thy appetite for evil remain insatiate? Consider that as often as
thou hast fornicated, so often hast thou condemned thyself. For such is
the nature of sin: once committed, the Judge hath also passed his
sentence. Hast thou been drunken, been gluttonous, or robbed ? Hold
now, turn right back, acknowledge it to God as a mercy that He snatched
thee not away in the midst of thy sins; seek not yet another set
time(2) wherein to work evil. Many have been snatched away in the midst
of their covetousness, and have departed to manifest punishment. Fear
lest thou also shouldest suffer this, and without excuse. `But God gave
to many a set time for confession in extreme old age.' What then? Will
He give it to thee also? ' Perhaps He will,' says one. Why sayest thou
'perhaps,' and ' sometimes,' and ' often? ' Consider that thou art
deliberating about thy soul, and put also the contrary case, and
calculate, and say, ' But what if He should not give it ?' 'But
what if He should give it? ' saith he. God hath indeed given it; but
still this supposition is safer and more profitable than that. For if
thou begin now, thou hast gained all, whether thou hast a set time
granted thee or not; but if thou art always putting off, for this very
cause perhaps thou shalt not have one given thee. When thou goest out
to battle, thou dost not say, ' there is no need to make my will,
perhaps I shall come back safe ;' nor dost thou when deliberating about
marriage, say ' suppose I take a poor wife, many have even m this way
got rich contrary to expectation;' nor when building a house, ' suppose
I lay a rotten foundation, many houses have stood even so;' yet in
deliberating about the soul, thou leanest on things more rotten still;
urging thy 'perhaps,' and 'often,' and 'sometimes,' and trustest
thyself to these uncertainties. 'Nay,' saith one, 'not to an
uncertainty, but to the mercy of God, for God is merciful.' I know it
too; but still this merciful God snatched those away of whom I spoke.
And what if after thou hast had time given thee, thou shalt still
continue as thou weft? for this sort of man will be listless even in
old age. ' Nay,' he said, ' not so.' For this mode of reasoning even
after the eighty years desireth ninety, and after the ninety an
hundred, and after the hundred will be yet more indisposed to act. And
so the whole of life will have been consumed in vain, and what was
spoken of the Jews will happen also to thee; "Their days were consumed
in vanity." (Ps. lxxviii. 33.) And would that in vanity only, and not
unto evil also. For when we have departed thither bearing the heavy
burden of our sins, this will be unto evil also. For we shall carry
away fuel for the fire and a plentiful feast for the worm. Wherefore I
pray and conjure you to halt at length in noble wise, and to desist
from wickedness, that we may also obtain the promised good things:
whereunto may we all attain, through the grace and love towards men of
our Lord Jesus Christ, with Whom to the Father, together with the Holy
Spirit, be glory, might, honor, now and ever, and world without
end. Amen.
383
HOMILY XXIII.
2 Cor. xi. 1.
Would that ye could bear with me in a little foolishness and, indeed ye
do bear with me.(*)
BEING about to enter upon his own praises he uses
much previous correction. And he does this not once or twice, although
the necessity of the subject, and what he had often said, were
sufficient excuse for him. For he that remembereth sins which God
remembered not, and who therefore saith that he was unworthy of the
very name of the Apostles, even by the most insensate is seen clearly
not to be saying what he is now going to say, for the sake of glory.
For if one must say something startling, even this would be especially
injurious to his glory, his speaking something about himself; and to
the more part it is offensive. But nevertheless he regarded not timidly
any of these things, but he looked to one thing, the salvation of his
hearers. But still in order that he might not cause harm to the
unthinking by this, by saying, I mean, great things of himself, he
employs out of abundant caution these many preparatory correctives, and
says, "Would that ye could bear with me," whilst I play the fool in
some little things, yea, rather, "ye do indeed bear with me." Beholdest
thou wisdom? For when he says, "would that," it is as putting it at
their disposal: but when he even asserts [that they do], it is as
confiding greatly in their affection, and as declaring that he both
loves and is loved. Yea, rather, not from bare love merely, but from a
sort of warm and insane passion he says that they ought to bear with
him even when he plays the fool. And therefore he added, "For I am
jealous over you with a godly jealousy(1)." He did not say, 'for I love
you,' but uses a term far more vehement than this. For those
souls are jealous which burn ardently for those they love, and
jealousy can in no other way be begotten than out of a vehement
affection. Then that they may not think, that it is for the sake of
power, or honor, or wealth, or any other such like thing, that he
desires their affection, he added, "with a jealousy of God." For God
also is said to be jealous, not that any i should suppose(2) passion,
(for the Godhead is impassible,) but that all may know that He
doeth all things from no other regard than their sakes over whom He is
jealous; not that Himself may gain aught, but that He may save them.
Among men indeed jealousy ariseth not from this cause, but for the sake
of their own repose; not because the beloved ones sustain outrage, but
lest these who love them should be wounded, and be outshone in the good
graces, and stand lower in the affections, of the beloved. But here it
is not so. 'For I care not,' he says, ' for this, lest I should stand
lower in your esteem; but lest I should see you corrupted. For such is
God's jealousy; and such is mine also, intense at once and pure.' Then
there is also this necessary reason;
"For I espoused you to one husband, as a pure
virgin." 'Therefore I am jealous, not for myself, but for him to whom I
have espoused you.' For the present time is the time of espousal, but
the time of the nuptials is another; when they sing, 'the Bridegroom
hath risen up.' Oh what things unheard of! In the world they are
virgins before the marriage, but after the marriage no longer. But here
it is not so: but even though they be not virgins before this marriage,
after the marriage they become virgins. So the whole Church is a
virgin. For addressing himself even to all, both husbands and wives, he
speaks thus. But let us see what he brought and espoused us with, what
kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven.
Where fore also he said, "We are ambassadors on behalf of
Christ," and beseeches them, when he was about to receive the Bride.
What happened in Abraham's case was a type of this. (Gen. xxiv. 4,
&c.) For he sent his faithful servant to seek a Gentile maiden in
marriage; and in this case God sent His own servants to seek the Church
in marriage for His son, and prophets from of old saying, "Hearken, O
daughter, and consider, and forget thine own people and thy father's
house, and the King
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shall desire thy beauty." (Ps. xlv. 10, 11.) Seest thou the prophet
also espousing? seest thou the Apostle too expressing the same thing
himself with much boldness, and saying, "I espoused you to one husband
that I might present you as a pure virgin to Christ?" Seest thou wisdom
again? For having said, 'Ye ought to bear with me,' he did not say, '
for I am your teacher and I speak not for mine own sake:' but he uses
this expression which invested them with especial dignity, placing
himself in the room of her who promotes a match, and them in the rank
of the bride; and he adds these words;
Ver. 3. "But I fear lest by any means, as the
serpent beguiled Eve through his subtlety, so your minds should be
corrupted from the simplicity that is toward Christ(1)."
'For although the destruction be yours [alone], yet
is the sorrow mine as well.' And consider his wisdom. For he does not
assert, although they were corrupted; and so he showed when he said,
"When your obedience is fulfilled," (c. x. 6.) and "I shall bewail many
which have sinned already;" (c. xii. 21.) but still he does not leave
them to get shameless. And therefore he says, "lest at any time." For
this neither condemns nor is silent; for neither course were safe,
whether to speak out plainly or to conceal perpetually. Therefore he
employs this middle form, saying, "lest at any time." For this is the
language neither of one that entirely distrusts, nor entirely relies on
them, but of one who stands between these two. In this way then he
palliated, but by his mention of that history threw them into an
indescribable terror, and cuts them off from all forgiveness. For even
although the serpent was malignant, and she senseless, yet did none of
these things snatch the woman from punishment. 'Beware then,' he says,
'lest such be your fate, and there be naught to screen you. For he too
promising greater things, so deceived.' Whence it is plain that
these(2) too, by boasting and puffing themselves up, deceived. And this
may be conjectured not from this place only, but also from what he says
afterwards,
Ver. 4. "If he that cometh preacheth another Jesus,
whom we did not preach, or if ye receive a different Spirit
which ye did not receive, or a different Gospel which ye did not
accept, ye do well to bear with him."
And he does not say, 'Lest by any means as Adam was
deceived:' but shows that those men(3) are but women who are thus
abused, for it is the part of woman to be deceived. And he did not say,
'so ye also should be deceived:' but keeping up the metaphor, he says,
"so your minds should be corrupted from the simplicity that is toward
Christ." 'From the simplicity, I say, not from wickedness; neither out
of wickedness [is it], nor out of your not believing, but out of
simplicity.' But, nevertheless, not even under such circumstances are
the deceived entitled to forgiveness, as Eve showed. But if this does
not entitle to forgiveness, much more will it not do so, when through
vain-glory any is so(4)..
[2.] "For if he that cometh preacheth another Jesus
whom we did not preach:" showing hereby that their deceivers were not
Corinthians, but persons from some other quarter previously corrupted:
wherefore he saith, "he that cometh."
"If ye receive a different Spirit, if a different
Gospel which ye did not accept, ye do well to bear" with him. What
sayest thou? Thou that saidst to the Galatians, "If any preach another
Gospel to you than that ye have received, let him be anathema;" dost
thou now say, "ye do well to bear" with him? And yet on this account it
were meet not to bear with, but to recoil, from them; but if they say
the same things, it is meet to bear with them. How then dost thou say,
'because they say the same things, it is not meet to bear with them?'
for he says, 'if they said other things, it were meet to bear with
them.' Let us then give good heed, for the danger is great, and the
precipice deep, if men run past this carelessly; and what is here said
giveth an entrance to all the heresies. What then is the sense of these
words? Those persons so boasted as if the Apostles taught incompletely,
and they were introducing somewhat more than they. For it is probable
that with much idle talk, they were bringing in senseless rubbish so as
to overlay these doctrines. And therefore he made mention of the
serpent and of Eve who was thus deceived by the expectation of
acquiring more. And alluding to this in the former Epistle also, he
said, "Now ye are become rich, ye have reigned as kings without us;"
and again, "we are fools for Christ's sake, but ye are wise in Christ."
(1 Cor. iv. 8; ib. 10.) Since then it was probable that using the
wisdom which is without, they talked much idly,
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what he says is this: that ' if these persons said any thing more, and
preached a different Christ who ought to have been preached, but we
omitted it, "ye do well to bear" with them.' For on this account he
added, "whom we did not preach." 'But if the chief points of the faith
are the same, what have ye the more of them? for whatsoever things they
may say, they will say nothing more than what we have said.' And
observe with what precision he states the case. For he did not say, 'if
he that cometh saith any thing more;' for they did say something more,
haranguing with more authority and with much beauty of language;
wherefore he did not say this, but what? [If] "he that cometh preacheth
another Jesus," a thing which had no need of that array of words: ''or
ye receive a different Spirit," (for neither was there need of words in
this case;) that is to say, 'makes you richer in grace; ' or "a
different Gospel which ye did not accept," (nor did this again stand in
need of words,) "ye do well to bear" with him. But consider, I pray
thee, how he every where uses such a definition as shows that nothing
very great, nor indeed any thing more, had been introduced by them. For
when he had said, "If he that cometh preacheth another Jesus," he
added, "whom we did not preach;" and "ye receive a different Spirit,"
he subjoined, "which ye did not receive; or a different Gospel," he
added, "which ye did not accept," by all these showing that it is meet
to attend to them, not simply if they say something more, but if they
said any thing more which ought to have been said and was by us
omitted. But if it ought not to have been said, and was therefore not
said by us; or if they say only the same things as we, why gape ye so
admiringly(1) upon them? 'And yet if they say the same things,' saith
one, 'wherefore dost thou hinder them?' Because that using hypocrisy,
they introduce strange doctrines. This however for the present he doth
not say, but afterwards asserts it, when he says, "They fashion
themselves into Apostles of Christ;" (Ver. 13.) for the present he
withdraws the disciples from their authority by less offensive
considerations; and this not out of envy to them, but to secure these.
Else why does he not hinder Apollos, who was, however, a "learned man,
and mighty in the Scriptures;" (Acts xviii. 24; 1 Cor. xvi. 12) but
even beseeches him, and promises he will send him? Because together
with his learning he preserved also the integrity of the doctrines; but
with these it was the reverse. And therefore he wars with them and
blames the disciples for gaping admiringly upon them, saying, 'if aught
that should have been said we omitted and they supplied, we do not
hinder you from giving heed to them: but if all has been fully
completed by us and nothing left deficient, whence is it that they
caught you?' Wherefore also he adds,
Ver. 5. "For I reckon that I am not a whit behind
the very chiefest Apostles," no longer making comparison of himself
with them, but with Peter and the rest. 'So that if they know more than
I do, [they know more] than they also.' And observe how here also he
shows modesty. For he did not say, 'the Apostles said nothing more than
I,' but what? "I reckon," so I deem, "that I am not a whit behind the
very chiefest Apostles." For since this also appeared to bespeak an
inferiority in him, that those having preceded him were of greater
name; and more respect was entertained for them, and these persons were
intending to foist themselves in; therefore he makes this comparison of
himself with them with the dignity(2) that becomes him. Therefore he
also mentions them with encomiums, not speaking simply of "the
Apostles," but "the very chiefest," meaning Peter and James and John.
[3.] Ver. 6. "But though I be rude in speech, yet am
I not in knowledge."
For since those that corrupted the Corinthians had
the advantage in this, that they were not rude; he mentions this also,
showing that he was not ashamed of, but even prided himself upon it.
And he said not, "But though I be rude in speech," yet so also are
they(3), for this would have seemed to be accusing them as well as
himself, and exalting these: but he overthrows the thing itself, the
wisdom from without. And indeed in his former Epistle he contends even
vehemently about this thing, saying that it not only contributes
nothing to the Preaching, but it even throws a shadow on the glory of
the Cross; (1 Cor. ii. 1.) for he says, "I came net with excellency of
speech or of wisdom unto you, lest the cross of Christ should be made
void; (1 Cor. i. 17.) and many other things of the same kind; because
"in knowledge" they were "rude," which is also the extremest form of
rudeness. When therefore it was necessary to institute a comparison in
those things which were great, he compares himself with the Apostles:
but when to show that which appeared to be a deficiency, he no longer
does this, but grapples with the thing itself and shows that it was a
superiority. And when indeed no necessity urged him, he says that he is
"the least of the Apostles," and not worthy even of the title; but here
again when occasion called, he says that he is "not a whit behind the
very chiefest Apostles." For he knew that this would most advantage the
disciples. Wherefore also he adds,
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"Nay, in every thing we have made it manifest among
all men to you ward." For here again he accuses the false Apostles as
"walking in craftiness." (Chap. iv. 2.) And he said this of himself
before also, that he did not live after the outward appearance, nor
preach "handling the word deceitfully (ibid.) and corrupting it. But
those men were one thing and appeared another. But not so he. Wherefore
also he every where assumes a high tone, as doing nothing with a view
to men's opinion nor concealing aught about himself. As he also said
before, "by the manifestation of the truth commending ourselves to
every man's conscience," (ibid.) so now again he saith "in every thing
we have made it manifest to you." But what does this mean? 'We are
rude,' he said, 'and do not conceal it: we receive from some persons
and we do not keep it secret. We receive then from you, and we pretend
not that we do not receive, as they do when they receive, but we make
every thing that we do manifest unto you;' which was the conduct of one
that both had exceeding confidence in them, and told them every thing
truly. Wherefore he also calls them witnesses, saying now, "among all
men to you-ward," and also before, "For we write none other things unto
you, than what ye read or even acknowledge." (Chap. i. 13.)
[4.] Then after he had defended his own conduct he
goes on next to say with severity,
Ver. 7. "Or did I commit a sin in abasing myself
that ye might be exalted?"
And in explanation of this, he adds,
Ver. 8. "I robbed other churches, taking wages of
them that I might minister unto you."
What he says is this; 'I lived in straitness;' for
this is the force of "abasing myself." 'Can you then lay this to my
charge? and do ye therefore lift up yourselves against me, because I
abased myself by begging, by enduring straits, by suffering, by
hungering, that ye might be exalted?' And how were they exalted by his
being in straits? They were more edified and were not offended; which
also might [well] be a very great accusation of them and a reproach of
their weakness; that it was not possible in any other way to lead them
on than by first abasing himself. 'Do ye then lay it to my charge that
I abased myself? But thereby ye were exalted.' For since he said even
above that they accused him, for that when present he was lowly, and
when absent bold, in defending himself he here strikes them again,
saying, ' this too was for your sakes.'
"I robbed other churches." Here finally he speaks
reproachfully, but his former words prevent these from seeming
offensive; for he said, "Bear with me in a little foolishness:" and
before all his other achievements makes this his first boast. For this
worldly men look to especially, and on this also those his adversaries
greatly prided themselves. Therefore it is that he does not first enter
on the subject of his perils, nor yet of his miracles, but on this of
his contempt of money, because they prided themselves on this; and at
the same time he also hints that they were wealthy. But what is to be
admired in him is this, that when he was able to say that he was even
supported by his own hands, he did not say this; but says that which
especially shamed them and yet was no encomium on himself, namely, 'I
took from others.' And he did not say "took," but "robbed," that is, 'I
stripped them, and made them poor.' And what surely is greater, that it
was not for superfluities, but for his necessities, for when he says
'wages,' he means necessary subsistence. And what is more grievous yet,
"to minister unto you." We preach to you; and when I ought to be
supported by you, I have enjoyed this at others' hands. The accusation
is twofold, or rather three-fold; that when both living amongst them
and ministering to them, and seeking necessary support, he had others
supplying his wants. Great the excess, of the one negligence, of the
other in zeal! For these sent to him even when at a great distance, and
those did not even support him when amongst them.
[5.] Then because he had vehemently scourged them,
he quietly again relaxes the vehemence of his rebuke, saying,
Ver. 9. "And when I was present with you, and
was in want, I was not a burden on any man."
For he did not say, 'ye did not give to me,' but, 'I
did not take,' for as yet he spares them. But nevertheless even in the
subduedness of his language he covertly strikes them again, for the
word, "present," is exceedingly emphatic, and so is "in want." For that
they might not say, 'what matter then, if you had [enough]?' he added,
"and was in want."
"I was not a burden" on you. Here again he hits them
gently, as making such contributions reluctantly, as feeling them a
burden. Then comes the reason also, full of accusation and fraught with
jealousy. Wherefore also he introduced it, not in the way of a leading
point(1), but as informing them whence and by whom he was supported, so
as to stimulate them again, in an unsuspicious way, as to the point of
alms-giving;
"For the measure of my want," he says, "the brethren
which came from Macedonia supplied." Seest thou how he provokes them
again, by bringing forward those that had ministered to him? For
inspiring them first
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with a desire of knowing who these could be, when he said, "I robbed
other churches;" he then mentions them also by name; which would incite
them also unto almsgiving. For he thus persuades those who had been
beaten [by them] in the matter of supporting the Apostle, not to be
also beaten in the succor they gave to the poor. And he says this also
in his Epistle to the Macedonians themselves, "For in my necessities ye
sent unto me once and again, even in the beginning of the Gospel;"
(Philipp. iv. 16, 15.) which point also was a very great commendation
of them, that from the very beginning they shone forth. But observe how
everywhere he mentions his "necessity," and no where a superfluity. Now
therefore by saying "present," and in "want" he showed that he ought to
have been supported by the Corinthians; and by the words, "they
supplied the measure of my want," he shows that he did not so much as
ask. And he assigns a reason which was not the real one. What then is
this? That he had received from others; "for," says he, "the measure of
my want those that came supplied." 'For this reason,' he says, 'I was
not a burden; not because I had no confidence in you.' And yet it is
for this latter reason that he so acts, and he shows it in what
follows; but does not say it plainly, but throws it into the shade(1),
leaving it to the conscience of his hearers. And he gives proof of it
covertly in what follows, by saying,
"And in every" thing "I kept myself from being
burdensome, and so will I keep" myself. "For think not,"
says he, "that I say these things that I may receive." Now
the words "so will I keep myself," are severer, if he has
not even yet confidence in them; but once for all had given
up the idea of receiving aught from them. He shows,
moreover, that they even considered this to be a burden; wherefore he
said, "I have kept myself from being burdensome, and so will I keep
myself." He says this in his former Epistle also, "I write not this
that it may be so done unto me; for" it were "good for me rather to
die, than that any man should make my glorying void." (1 Cor. ix. 15.)
And here again, "I have kept myself from being burdensome unto you, and
so will I keep" myself.
[6.] Then, that he may not seem to speak these
things for the sake of winning them on the better [to do this], he
saith,
Ver. 10. "As the truth of Christ is in me." 'Do not
think that I therefore have spoken, that I may receive, that I may the
rather draw you on: for,' saith he, "as the truth is in me,
"No man shall stop me of this glorying in the
regions of Achaia." For that none should think again that he is grieved
at this, or that he speaks these things in anger, he even calls the
thing a "glorying." And in his former Epistle too he dressed it out(2)
in like terms. For so that he may not wound them there either, he says,
"What then is my reward?" "That when I preach the Gospel, I may make
the Gospel of Christ without charge." (1 Cor. ix. 18.) And as he there
calls it "reward," so doth he here "glorying," that they may not be
excessively ashamed at what he said, as if he were asking and they gave
not to him. 'For, what, if even ye would give?' saith he, 'Yet I do not
accept it.' And the expression, "shall not stop me," is a metaphor
taken from rivers, or from the report, as if running every where, of
his receiving nothing. 'Ye stop not with your giving this my freedom of
speech.' But he said not, 'ye stop not,' which would have been too(3)
cutting, but it "no man shall stop me in the regions of Achaia." This
again was like giving them a fatal blow, and exceedingly apt to deject
and pain them, since they were the only persons he refused [to take
from]. 'For if he made that his boast, it were meet to make it so every
where: but if he only does so among us, perchance this is owing to our
weakness." Lest therefore they should so reason and be dejected, see
how he corrects this.
Ver. 11. "Wherefore? because I love you not? God
knoweth."
Quickly [is it done], and by an easy
method(4). But still, not even so did he rid them of those charges. For
he neither said, 'ye are not weak,' nor yet, 'ye are strong;' but, "I
love you," which very greatly aggravated the accusation against them.
For the not receiving from them, because they felt it an exceeding
grievance, was a proof of special love toward them. So he acted in two
contrary ways out of love; he both did receive, and did not receive:
but this contrariety was on account of the disposition of the givers.
And he did not say, 'I therefore do not take of you, because I
exceedingly love you,' for this would have contained an accusation of
their weakness and have thrown them into distress; but he turned what
he said to another reason. What then is this?
Ver. 12. "That I may cut on occasion from them that
desire an occasion; that wherein they glory, they may be found even as
we."
For since this they sought earnestly, to
find some handle(5) against him, it is necessary to remove
this also. For this is the one point on which they pique
themselves. Therefore that
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they might not have any advantage whatever, it was necessary to set
this right; for in other things they were inferior. For, as I have
said, nothing doth so edify worldly people as the receiving nothing
from them. Therefore the devil in his craftiness dropped this bait
especially, when desirous to injure them in other respects. But it
appears to me that this even was in hypocrisy. And therefore he did not
say, 'wherein they have well done,' but what? "wherein they glory;"
which also was as jeering at their glorying; for they gloried also of
that which they were not. But the man of noble spirit not only ought
not to boast of what he has not, but not even of what he possesses; as
this blessed saint was wont to do, as the patriarch Abraham did,
saying, "But I am earth and ashes." (Gen. xviii. 27.) For since he had
no sins to speak of, but shone with good works; having run about in
every direction and found no very great handle against himself, he
betakes himself to his nature; and since the name of "earth" is in some
way or other one of dignity, he added to it that of "ashes." Wherefore
also another saith, "Why is earth and ashes proud?" (Ecclus. x. 9.)
[7.] For tell me not of the bloom of the
countenance, nor of the uplifted neck, nor of the mantle, and the
horse, and the followers; but reflect where all these things do end,
and put that to them. But and if thou tell me of what appears to the
eye, I too will tell thee of things in pictures, brighter far than
these. But as we do not admire those for their appearance, as seeing
what their nature is, that all is clay; so therefore let us not these
either, for these too are but clay. Yea rather, even before they are
dissolved and become dust, show me this uplifted [neck] a prey to fever
and gasping out life; and then will I discourse with thee and will ask,
What has become of all that profuse ornament? whither has that crowd of
flatterers vanished, that attendance of slaves, that abundance of
wealth and possessions? What wind hath visited and blown all away? Nay,
even stretched upon the bier, he beareth the tokens of that wealth and
that pride; a splendid garment thrown over him, poor and rich following
him forth, the assembled crowds breathing words of good omen(1). Surely
this also is a very mockery; howbeit even this besides is presently
proved naught, like a blossom that perishes. For when we have passed
over the threshold of the city gates, and after having delivered over
the body to the worms, return, I will ask thee again, where is
that vast crowd gone to? What has become of the clamor and uproar?
where are the torches? where the bands of women? are not these things,
then, a dream? And what too has become of the shouts? where are those
many lips that cried, and bade him 'be of good cheer, for no man is
immortal?' These things ought not now to be said to one that heareth
not, but when he made prey of others, when he was overreaching, then
with a slight change should it have been said to him, `Be not of good
cheer, no man is immortal; hold in thy madness, extinguish thy lust;'
but `Be of good cheer' is for the injured party. For to chant such
things over this man now, is but like men exulting over him and
speaking irony; for he ought not for this now to be of good cheer, but
to fear and tremble.
And if even this advice is now of no use to him
since he has run his course, yet at least let those of the rich who
labor under the same disease, and follow him to the tomb, hear it. For
although beforehand through the intoxication of wealth, they have no
such thing in mind, yet at that season when the sight of him that is
laid out even confirms what is said, let them be sober, let them be
instructed: reflecting that yet a little while and they will come that
shall bear them away to that fearful account, and to suffer the penalty
of their acts of rapacity and extortion. 'And what is this to the
poor?' saith one. Why, to many this also is a satisfaction, to see him
that hath wronged them punished. 'But tons it is no satisfaction, but
the escaping suffering ourselves.' I praise you exceeedingly and
approve of you in that ye exult not over the calamities of others, but
seek only your own safety. Come then, I will ensure(2) you this also.
For if we suffer evil at the hands of men, we cut off no small part of
our debt by bearing what is done to us nobly. We receive therefore no
injury; for God reckons the ill-treatment towards our debt, not
according to the principle of justice but of His loving-kindness; and
because He succored not him that suffered evil. 'Whence doth this
appear?' saith one. The Jews once suffered evil at the hand of the
Babylonians; and God did not prevent it: but they were carried away,
children and women; yet afterwards did this captivity become a
consolation to them in respect of(3) their sins. Therefore He saith to
Isaiah, "Comfort ye, comfort ye My people, ye priests: speak unto the
heart of Jerusalem, for she hath received of the Lord's hand double for
sins." (Is. xl. 1, 2.) And again; "Grant us peace, for Thou hast repaid
us every thing." (ib. xxvi. 12, LXX.) And David saith; "Behold mine
enemies, for they are multiplied; and forgive all my sins." (Ps. xxv.
19, 18.) And when he bore with Shimei cursing him, he said, "Let him
alone, that the Lord may see my abasement, and requite me good for this
day." (2 Sam. xvi.
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11, 12.) For when He aideth us not when we suffer wrong, then most of
all are we advantaged; for He sets it to the account of our sins, if we
bear it thankfully.
[8.] So that when thou seest a rich man plundering
spoor, leave him that suffereth wrong, and weep for the plunderer. For
the one putteth off filth, the other bedaubeth himself with more filth.
Such was the fate of Elisha's servant in the story of Naaman (2 Kings
v. 20, &c.) For though he took not by violence, yet he did a wrong;
for to get money by deceit is a wrong. What then befel? With the wrong
he received also the leprosy; and he that was wronged was benefited,
but he that did the wrong received the greatest possible harm. The same
happens now also in the case of the soul. And this is of so great force
that often by itself it hath propitiated God; yea though he who
suffereth evil be unworthy of aid; yet when he so suffers in excess, by
this alone he draweth God unto the forgiveness of himself, and to the
punishment of him that did the wrong. Wherefore also God said of old to
the heathen, "I indeed delivered them over unto a few things, but they
have set themselves on together unto evil things;" (Zech. i. 15. LXX.)
they shall suffer ills irremediable(1). For there is nothing, no,
nothing, that doth so much exasperate God as rapine and violence and
extortion. And why forsooth? Because it is very easy to abstain from
this sin. For here it is not any natural desire that perturbeth the
mind, but it ariseth from wilful negligence(2). How then doth the
Apostle call it, "a root of evils." (1 Tim. vi. 10.) Why, I say so too,
but this root is from us, and not from the nature of the things. And,
if ye will,let us make a comparison and see which is the more
imperious, the desire of money or of beauty(3); for that which shall be
found to have struck down great men is the more difficult to master.
Let us see then what great man the desire of money ever got possession
of. Not one; only of exceeding pitiful and abject persons, Gehazi,
Ahab, Judas, the priests of the Jews: but the desire for beauty
overcame even the great prophet David. And this I say, not as extending
forgiveness to those who are conquered by such a lust, but rather, as
preparing them to be watchful. For when I have shown the strength of
the passion, then, most especially, I show them to be deprived of every
claim to forgiveness. For if indeed thou hadst not known the wild
beast, thou wouldest have this to take refuge in; but now, having
known, yet falling into it, thou wilt have no excuse. After him(4), it
took possession of his son still more completely. And yet there was
never man wiser than he, and all other virtue did he attain; still,
however, he was seized so violently by this passion, that even in his
vitals he received the wound. And the father indeed rose up again and
renewed the struggle, and was crowned again; but the son showed nothing
of the kind.
Therefore also Paul said, "It is better to marry
than to burn:"(1 Cor. vii. 9.) and Christ, "He that is able to receive
it, let him receive it." (Matt. xiv. 12.) But concerning money He spake
not so, but, "whoso hath forsaken" his goods "shall receive an
hundredfold. "(ib. 29.) 'How then,' saith one, 'did He say of the rich,
that they shall hardly obtain the kingdom?' Again implying their
weakness of character; not the imperiousness of money, but their utter
slavery. And this is evident also from the advice which Paul gave. For
from that lust he leads men quite away, saying. "But they that desire
to be rich fall into temptation ;"(1 Tim. vi. 9.) but in the case of
the other not so; but having separated them "for a season" only, and
that by "consent," he advises to 'come together again' (1 Cor. vii. 5.)
For he feared the billows of lust lest they should occasion a grievous
shipwreck. This passion is even more vehement(5) than anger. For it is
not possible to feel anger when there is nothing(6) provoking it, but a
man cannot help desiring even when the face which moveth to it is not
seen. Therefore this passion indeed He did not cut off
altogether, but added the words, "without a cause." (Matt. v. 22.
) Nor again did He abolish all desire, but only that which is unlawful,
for he saith, "Nevertheless, because of desires(7), let every man have
his own wife." (1 Cor. vii. 2.) But to lay up treasure He allowed not,
either with cause or without. For those passions were implanted in our
nature for a necessary end; desire, for the procreation of children,
and anger, for the succor of the injured, but desire of money not so.
Therefore neither is the passion natural to us. So then if thou art
made captive by it, thou wilt suffer so much the more the vilest
punishment. Therefore surely, it is, that Paul, permitting even a
second marriage, demands in the case of money great strictness, saying,
"Why not rather take wrong? why not rather be defrauded?" (1 Cor. vi.
7.) And when treating of virginity, he says, "I have no commandment,"
(ib. vii. 25.)and "I speak this for your profit, not that I may cast a
snare upon you;" (ib. 35.) but when his discourse is of money, he
says, "Having raiment and
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food, let us be therewith content." (1 Tim. vi. 8. ) `How then is it,'
saith one, ' that by this, more than the other, are many overcome?'
Because they stand not so much on their guard(1) against it as against
lasciviousness and fornication; for if they had thought it equally
dangerous, they would not, perhaps, have been made its captives. So
also were those wretched virgins cast out of the bridechamber, because
that, having struck down the great adversary, they were wounded(2) by
one weaker, and who was nothing. (Mat. xxv. 1, &c.) Besides this,
one may say further, that if any, subduing lust, is overcome by money,
often(3) he does not in fact subdue lust, but has received from nature
the gift of suffering no great uneasiness of that sort; for all are not
equally inclined to it. Knowing then these things, and revolving
frequently with ourselves the example of the virgins, let us shun this
evil wild beast. For if virginity profited them nothing, but after
countless toils and labors they perished through the love of money, who
shall deliver us if we fall into this passion? Wherefore I beseech you
to do all you can, both that ye be not taken captive by it, and that if
taken, ye continue not in captivity, but break asunder those hard
bonds. For so shall we be able to secure a footing in heaven and to
obtain the countless good things; whereunto may all we attain, through
the grace and love towards men of our Lord Jesus Christ, with Whom to
the Father, with the Holy Ghost, be glory, might, honor, now and for
ever, and world without end. Amen.
HOMILY XXIV.
2 Cor. xi. 13.
Forsuch are false apostles, deceitful workers, fashioning themselves
into Apostles of Christ.
WHAT sayest thou? they that preach Christ, they that
take not money, they that bring not in a different gospel, "false
apostles?" 'Yes,' he saith, and for this very reason most of all,
because they make pretense of all these things for the purpose of
deceiving. "Deceitful workers," for they do work indeed, but pull up
what has been planted. For being well aware that otherwise they would
not be well received, they take the mask of truth and so enact the
drama of error. 'And yet,' saith one, 'they take no money.' That they
may take greater things; that they may destroy the soul. Yea rather,
even that was a falsehood; and they took money but did it secretly: and
he shows this in what follows. And indeed he already hinted this where
he said, "that wherein they glory, they may be found even as we:"(Ver.
12.) in what follows, however, he hinted it more plainly, saying, "If a
man devour you, if a man take you captive, if a man exalt himself, ye
bear with him. "(Ver. 20.) But at present he accuses them on another
account, saying," fashioning themselves." They had only a "fashion;"
the skin of the sheep was but outside clothing(4). Ver. 14, 15. "And no
marvel; for if even Satan fashioneth himself into an angel of light, is
it a great thing if his ministers also fashion themselves as ministers
of righteousness?"
So that if one ought to marvel, this is what he
ought to marvel at, and not at their transformation. For when their
teacher dares do any thing, no marvel that the disciples also follow.
But what is "an angel of light?" That hath free liberty to speak, that
standeth near to God. For there are also angels of darkness; those
which be the devil's, those dark and cruel ones. And the devil hath
deceived many so, fashioning himself "into," not becoming, "an angel of
light." So do also do these bear about them the form of an Apostle, not
the power itself, for this they cannot. But nothing is so like the
devil(5) as to do things for display. But what is "a ministry of
righteousness?" That which we are who preach to you a Gospel having
righteousness. For he either means this, or else that they invest
themselves with the character of righteous men. How then shall we know
them? "By their works," as Christ said. Wherefore he is compelled to
place his own good deeds and their wickedness side by side, that the
spurious may become evident by the comparison. And when about again to
enter upon his own praises, he first accuses them, in order to show
that such an argument was forced upon him, lest any should accuse him
for speaking about himself, and says,
Ver. 16. "Again I say." For he had even
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already used much preparatory corrective: 'But nevertheless I am not
contented with what I have said, but I say yet again,'
"Let no man think me foolish." For this was what
they did--boasted without a reason.--But observe, I pray you, how
often, when about to enter upon his own praises, he checks himself(1).
'For indeed it is the act of folly,' he says, 'to boast: but I do it,
not as playing the fool, but because compelled. But if ye do not
believe me, but though ye see there is a necessity will condemn me; not
even so will I decline the task(2).' Seest thou how he showed that
there was great necessity for his speaking. For he that shunned not
even this suspicion, consider what violent impulsion to speak he must
have undergone, how he travailed and was constrained to speak. But,
nevertheless, even so he employs this thing with
moderation. For he did not say, 'that I may glory.' And when
about to do "a little," again he uses yet another deprecatory
expression(3), saying,
Ver. 17. "That which I speak, I speak not after the
Lord, but as in foolishness, in this confidence of glorifying."
Seest thou how glorying is not "after the Lord?" For
He saith, "When ye shall have done all, say, We are unprofitable
servants." (Luke xvii. 10.) Howbeit, by itself indeed it is not "after
the Lord," but by the intention it becomes so. And therefore he said,
"That which I speak," not accusing the motive, but the words. Since his
aim is so admirable as to dignify the words also. For as a manslayer,
though his action be of those most strictly forbidden, has often been
approved from the intention; and as circumcision, although it is not
'after the Lord, has become so from the intention, so also glorying.
And wherefore then does he not use so great strictness of expression?
Because he is hastening on to another point, and he freely gratifies
even to superfluity those who are desirous to find a handle against
him, so that he may say only the things that are profitable; for when
said they were enough to extinguish all that suspicion. "But as in
foolishness." Before he says, "Would that ye could bear with me in a
little foolishness,'' (Ver. 4.) but now "as in foolishness;" for the
farther he proceeds, the more he clears his language. Then that thou
mayest not think that he plays the fool on all points, he added, "in
this confidence of glorying." In this particular he means: just as in
another place he said, "that we be not put to shame, "and added, "in
this confidence of glorying." (Chap. ix. 4.) And again, in another
place, having said, "Or what I purpose do I purpose according to the
flesh, that with me there should be the yea yea, and the nay nay?"
(Chap. i. 17.) And having shown that he cannot in all cases even fulfil
what he promises, because he does not purpose after the flesh, lest any
should make this suspicion stretch to the doctrine also, he adds, "But
as God is faithful our word towards you was not yea and nay." (Ibid.
18.)
[2.] And observe how after having said so many
things before, he again sets down yet other grounds of excuse, saying
further thus,
Ver. 18. "Seeing that many glory after the flesh, I
will glory also."
What is, "after the flesh?" Of things external, of
high birth, of wealth, of wisdom, of being circumcised, of Hebrew
ancestry, of popular renown. And behold wisdom. He sets down those
things which he shows to be nothings(4), and then, folly also. For if
to glory in what are really good things be folly, much more is it so
[to glory in] those that are nothing. And this is what he calls, "not
after the Lord." For it is no advantage to be a Hebrew, or any such
like things soever. 'Think not, therefore, that I set these down as a
virtue; no; but because those men boast I also am compelled to
institute my comparison on these points.' Which he does also in another
place, saying, "If any man thinketh that he may trust in the flesh, I
more:" (Phil. iii. 4.) and there, it is on their account that
trusted in this. Just as if one who was come of an illustrious race but
had chosen a philosophic life, should see others priding themselves
greatly on being well-born; and being desirious of taking down their
vanity, should be compelled to speak of his own distinction; not to
adorn himself, but to humble them; so, truly, does Paul also do. Then
leaving those, he empties all his censure upon the Corinthians, saying,
Ver. 19. "For ye bear with the foolish gladly." 'So
that ye are to blame for this, and more than they. For if ye had not
borne with them, and so far as it lay in them received damage, I would
not have spoken a word; but I do it out of a tender care for your
salvation, and in condescension. And behold, how he accompanies even
his censure with praise. For having said, "ye bear with the foolish
gladly;" he added,
"Being wise yourselves." For it was a sign of folly
to glory, and on such matters. And yet it behoved to rebuke them, and
say, 'Do not bear with the foolish;' he does this, however, at greater
advantage. For in that case he would have seemed to rebuke them because
he himself was destitute of these advantages; but now having showed
himself to be their superior
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even in these points, and to esteem them to be nothing, he corrects
them with greater effect. At present, however, before entering upon his
own praises and the comparison, he also reproaches the
Corinthians with their great slavishness, because they were
extravagantly submissive to them. And observe how he ridicules them.
Ver. 20. "For ye bear with a man," he says, "if he
devour you."
How then saidst thou, "that wherein they glory, they
may be found even as we?" (Ver. 12. ) Seest thou that he shows that
they did take of them, and not simply take, but even in excess: for the
term "devour" plainly shows this,
"If a man bring you into bondage." 'Ye have given
away both your money,' he says, 'and your persons, and your freedom.
For this is more than taking of you; to be masters not only of your
money, but of yourselves also.' And he makes this plain even before,
where he says, "If others partake of this right over you, do not we
much more?" (1 Cor. ix. 12.) Then he addeth what is more severe, saying,
"If a man exalt himself." 'For neither is your
slavery of a moderate sort, nor are your masters gentle, but burdensome
and odious.'
"If a man smite you on the face." Seest thou again a
further stretch of tyranny? He said this, not meaning that they were
stricken on the face, but that they spat upon and dishonored them;
wherefore he added,
Ver. 21. "I speak by way of disparagement," for ye
suffer no whir less than men smitten on the face. What now can be
stronger than this? What oppression more bitter than this? when having
taken from you both your money and your freedom and your honor, they
even so are not gentle towards you nor suffer you to abide in the rank
of servants, but have used you more insultingly than any bought
slave.(*)
"As though we had been weak." The expression is
obscure. For since it was a disagreeable subject he therefore so
expressed it as to steal away the offensiveness by the obscurity. For
what he wishes to say is this. 'For cannot we also do these things?
Yes, but we do them not. Wherefore then do ye bear with these men, as
though we could not do these things? Surely it were something to impute
to you that ye even bear with men who play the fool; but that ye do
this, even when they so despise you, plunder you, exalt themselves,
smite you, can admit neither of excuse nor any reason at all. For this
is a new fashion of deceiving. For men that deceive both give and
flatter; but these both deceive, and take and insult you. Whence ye
cannot have a shadow of allowance, seeing that ye spit on those that
humble themselves for your sakes that ye may be exalted, but admire
those who exalt themselves that ye may be humbled. For could not we too
do these things? Yes, but we do not wish it, looking to your advantage.
For they indeed sacrificing your interests seek their own, but we
sacrificing our own interests seek for yours.' Seest thou how in every
instance, whilst speaking plainly to them, he also alarms them by what
he says. 'For,' he says, 'if it be on this account that ye honor them,
because they smite and insult you, we also can do this, enslave,
smite, exalt ourselves against you.'
[3.] Seest thou how he lays upon them the whole
blame, both of their senseless pride and of what seems to be folly in
himself. 'For not that I may show myself more conspicuous, but that I
may set you free from this bitter slavery, am I compelled to glory some
little. But it is meet to examine not simply things that are said, but,
in addition, the reason also. For Samuel also put together a high
panegyric upon himself, when he anointed Saul, saying, "Whose ass have
I taken, or calf, or shoes? or have I oppressed any of you?" (1 Sam.
xii. 3, LXX.) And yet no one finds fault with him. And the reason is
because he did not say it by way of setting off himself; but because he
was going to appoint a king, he wishes under the form of a defence [of
himself] to instruct him to be meek and gentle. And observe the wisdom
of the prophet, or rather the loving kindness of God. For because he
wished to turn them from [their design,] bringing together a number of
grievous things he asserted them of their future king, as, for
instance, that he would make their wives grind at the mill, (1 Sam.
viii. 11--18.) the men shepherds and muleteers; for he went through all
the service appertaining to the kingdom with minuteness. But when he
saw that they would not be hindered by any of these things, but were
incurably distempered; he thus both spareth them and composeth their
king to gentleness. (1 Sam. xii. 5.) Therefore he also takes him to
witness. For indeed no one was then bringing suit or charge against him
that he needed to defend himself, but he said those things in order to
make him better. And therefore also he added, to take down his pride,
"If ye will hearken, ye and your king," (ibid. 14.) such and such good
things shall be yours; "but if ye will not hearken, then the reverse of
all." Amos also said, "I was no prophet, nor the son of a prophet, but
only a herdsman, a gatherer of sycamore fruit. And God took me." (Amos
vii. 14, 15.) But he did not say this to exalt himself, but to step
their mouths that suspected him as no prophet, and to show that he is
no deceiver, nor says of
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his own mind the things which he says. Again, another also, to show the
very same thing, said, "But truly I am full of power by the spirit and
might of the Lord." (Micah iii. 8.) And David also when he related the
matter of the lion and of the bear, (1 Sam. xvii. 34, &c.) spake
not to glorify himself, but to bring about a great and admirable end.
For since it was not believed possible he could conquer the barbarian
unarmed, he that was not able even to bear arms; he was compelled to
give proofs of his own valor. And when he cut off Saul's skirt, he said
not what he said out of display, but to repel an ill suspicion which
they had scattered abroad against him, saying, that he wished to kill
him. (1 Sam. xxiv. 4, &c.) It is meet therefore every where to seek
for the reason. For he that looks to the advantage of his hearers even
though he should praise himself, not only deserves not to be found
fault with, but even to be crowned; and if he is silent, then to be
found fault with. For if David had then been silent in the matter of
Goliath, they would not have allowed him to go out to the battle, nor
to have raised that illustrious trophy. On this account then he speaks
being compelled; and that not to his brethren, although he was
distrusted by them too as well as by the king; but envy stopped their
ears. Therefore leaving them alone, he tells his tale to him who was
not as yet envious of him.
[4.] For envy is a fearful, a fearful thing, and
persuades men to despise their own salvation. In this way did both Cain
destroy himself, and again, before his time, the devil who was the
destroyer of his father. So did Saul invite an evil demon against his
own soul; and when he had invited, he again envied his physician. For
such is the nature of envy; he knew that he was saved, yet he would
rather have perished than see him that saved him had in honor. What can
be more grievous than this passion? One cannot err in calling it the
devil's offspring. And in it is contained the fruit of vainglory, or
rather its root also; for both these evils are wont mutually to produce
each other. And thus in truth it was that Saul even thus envied, when
they said, "David smote by ten thousands," (1 Sam. xviii. 7.) than
which what can be more senseless? For why dost thou envy? tell me!
'Because such an one praised him?' Yet surely thou oughtest to rejoice;
besides, thou dost not know even whether the praise be true. And dost
thou therefore grieve because without being admirable he hath been
praised as such? And yet thou oughtest to feel pity. For if he be good,
thou oughtest not to envy him when praised, but thyself to praise along
with those that speak well of him; but if not such, why art thou
galled? why thrust the sword against thyself? 'Because admired by men?'
But men to-day are and to-morrow are not.' But because he enjoys
glory?' Of what sort, tell me? That of which the prophet says that it
is "the flower of grass." (Isa. xl. 6. LXX.) Art thou then therefore
envious because thou bearest no burden, nor carriest about with thee
such loads of grass? But if he seems to thee to be enviable on this
account, then why not also woodcutters who carry burdens every day and
come to the city [with them]? For that burden is nothing better than
this, but even worse. For theirs indeed galls the body only, but this
hath oftentimes harmed the soul even and occasioned greater solicitude
than pleasure. And should one have gained renown through eloquence, the
fear he endures is greater than the good report he bears; yea, what is
more, the one is short, the other perpetual. 'But he is in favor with
those in authority?' In that too again is danger and envy. For as thou
feelest towards him, so do many others feel. 'But he is praised
continually?' This produces bitter slavery. For he will not dare to do
fearlessly aught of what according to his judgment he should, lest he
should offend those that extol him, for that distinction is a hard
bondage to him. So that the more he is known to, so many the more
masters he has, and his slavery becomes the greater, as masters of his
are found in every quarter. A servant indeed, when he is released from
the eye of his master, both takes breath and lives in all freedom; but
this man meets with masters at every turn, for he is the slave of all
that appear in the forum. And even should some necessary object press,
he dares not set foot in the forum, except it be with his servants
following, and his horse, and all his other show set in array, lest his
masters condemn him. And if he sees some friend of those who are truly
so(1), he has not the boldness to talk with him on an equal footing:
for he is afraid of his masters, lest they depose him from his glory.
So that the more distinguished he is, so much the more he is enslaved.
And if he suffer aught that is disagreeable, the insult is the more
annoying, both in that he has more to witness it and it seems to
infringe his dignity. It is not only an insult, but a calamity also,
for he has also many who exult at it; and in like way if he come to the
enjoyment of any good thing, he has more who envy and detract and
do their vigilance to destroy him. Is this then a good? tell me. Is
this glory? By no means; but ingloriousness, and slavery, and bonds,
and every burdensome thing one can say. But if the glory that cometh of
men be so greatly to be coveted in thy account, and if
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it quite disquiets thee that such and such an one is applauded of the
many; when thou beholdest him in the enjoyment of that applause, pass
over in thy thought to the world to come and the glory which is there.
And just as when hurrying to escape the onset of a wild beast, thou
enterest into a cabin and shuttest to the doors; so now also flee unto
the life to come, and that unspeakable glory. For so shalt thou both
tread this under thy feet, and wilt easily lay hold upon that, and wilt
enjoy the true liberty, and the eternal good things; whereunto may we
all attain through the grace and love towards men of our Lord Jesus
Christ, with Whom to the Father, with the Holy Spirit, be glory, might,
honor, now and ever, and world without end. Amen.
HOMILY XXV.
2 Cor. xi. 21.
Yet whereinsoever any is bold, (I speak in foolishness,) I am bold also.
SEE him again drawing back and using depreciation
and correctives beforehand, although he has already even said many such
things: "Would that ye could bear with me in a little foolishness;"
(Ver. 1.) and again, "Let no man think me foolish: if ye do, yet as
foolish receive me." (Ver. 16.) "That which I speak, I speak not after
the Lord, but as in foolishness." (Ver. 17.) "Seeing that many glory
after the flesh, I will glory also;" (Ver. 18.) and here again,
"Whereinsoever any is bold, (I speak in foolishness) I am bold also."
Boldness and folly he calls it to speak aught great of himself, and
that though there was a necessity, teaching us even to an excess(1) to
avoid any thing of the sort. For if after we have done all, we ought to
call ourselves unprofitable; of what forgiveness can he be worthy who,
when no reason presses, exalts himself and boasts? Therefore also did
the Pharisee meet the fate he did, and even in harbor suffered
shipwreck because he struck upon this rock. Therefore also doth Paul,
although he sees very ample necessity for it, draw back nevertheless,
and keep on observing that such speaking is a mark of foolishness. And
then at length he makes the venture(2), putting forward the plea of
necessity, and says,
Ver. 22. "Are they Hebrews? so am I. Are they
Israelites? so am I."
For it was not all Hebrews that were Israelites,
since both the Ammonites and Moabites were Hebrews. Wherefore he added
somewhat to clear his nobility of descent, and says,
Ver. 22, 23. "Are they the seed of Abraham? so am I.
Are they ministers of Christ. (I speak as one beside himself,) I more."
He is not content with his former deprecation, but
uses it again here also. "I speak as one beside himself, I more." I am
their superior and their better. And indeed he possessed clear proofs
of his superiority, but nevertheless even so he terms the thing a
folly(3). And yet if they were false Apostles, he heeded not to have
introduced his own superiority by way of comparison, but to have
destroyed their claim to "be ministers" at all. Well, he did destroy
it, saying, "False Apostles, deceitful workers, fashioning themselves
into Apostles of Christ," (Ver. 13.) but now he doth not proceed in
that way, for his discourse was about to proceed to strict examination;
and no one when an examination is in hand simply asserts; but having
first stated the case in the way of comparison, he shows it to be
negatived by the facts, a very strong negative. But besides, it is
their opinion he gives, not his own assertion, when he says, "Are they
ministers of Christ?" And having said, "I more," he proceeds in his
comparison, and shows that not by bare assertions, but by furnishing
the proof that facts supply, he maintains the impress of the
Apostleship. And leaving all his miracles, he begins with his trials;
thus saying,
"In labors more abundantly, in stripes above
measure." This latter is greater than the former; to be both beaten and
scourged.
"In prisons more abundantly." Here too again is
there an increase. "In deaths oft." (1 Cor. xv. 31.) For, "I die,"
saith he, "daily." But here, even in reality; 'for I have oft been
delivered into mortal dangers(4)."
Ver. 24. "Of the Jews five times received I forty
stripes save one."
Why, "save one?" There was an ancient law that he
who had received more than the
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forty should be held disgraced amongst them. Lest then the vehemence
and impetuosity(1) of the executioner by inflicting more than the
number should cause a man to be disgraced, they decreed that they
should be inflicted, "save one," that even if the executioner should
exceed, he might not overpass the forty, but remaining within the
prescribed number might not bring degradation on him that was scourged.
Ver. 25. "Thrice was I beaten with rods once was I
stoned, thrice I suffered shipwreck."
And what has this to do with the Gospel? Because he
went forth on long journeys; and those by sea.
"A night and a day I have been in the deep." Some
say this means out on the open sea, others, swimming upon it, which is
also the truer interpretation. There is nothing wonderful, at least,
about the former, nor would he have placed it as greater than his
shipwrecks.
Ver. 26. "In perils of rivers."
For he was compelled also to cross rivers. "In
perils of robbers, in perils in the city, in perils in the wilderness."
'Everywhere were contests set before me, in places, in countries, in
cities, in deserts.'
"In perils from the Gentiles, in perils amongst
false brethren."
Behold another kind of warfare. For not only did
such as were enemies strike at him, but those also who played the
hypocrite; and he had need of much firmness, much prudence.
[2.] Ver. 27. "In labor and travail."
Perils succeed to labors, labors to perils, one upon
other and unintermitted, and allowed him not to take breath even for a
little.
Ver. 27, 28. "In journeyings often, in hunger and
thirst and nakedness, besides those things that are without."
What is left out is more than what is enumerated.
Yea rather, one cannot count the number of those even which are
enumerated; for he has not set them down specifically, but has
mentioned those the number of which was small and easily comprehended,
saying, "thrice" and "thrice," (Ver. 25.) and [again] "once ;" but of
the others he does not mention the number because he had endured them
often. And he recounts not their results as that he had converted so
many and so many, but only what he suffered on behalf of the Preaching;
at once out of modesty, and as showing that even should nothing have
been gained but labor, even so his title to wages has been fulfilled.
"That which presseth upon me daily." The tumults,
the disturbances, the assaults(2) of mobs, onsets of cities. For the
Jews waged war against this man most of all because he most of all
confounded them, and his changing sides all at once was the greatest
refutation of their madness. And there breathed a mighty war against
him, from his own people, from strangers, from false brethren; and
every where were billows and precipices, in the inhabited world, in the
uninhabited, by land, by sea, without, within. And he had not even a
full supply of necessary food, nor even of thin clothing, but the
champion of the world wrestled in nakedness and fought in hunger; so
far was he from enriching himself(3). Yet he murmured not, but was
grateful for these things to the Judge of the combat.(4)
"Anxiety for all the Churches." This was the chief
thing of all, that his soul too was distracted, and his thoughts
divided. For even if nothing from without had assailed him; yet the war
within was enough, those waves on waves, that sleet of cares, that war
of thoughts. For if one that hath charge of but a single house, and
hath servants and superintendents and stewards, often cannot take
breath for cares, though there be none that molests him: he that hath
the care not of a single house, but of cities and peoples and nations
and of the whole world; and in respect to such great concerns, and with
so many spitefully entreating him, and single-handed, and suffering so
many things, and so tenderly concerned as not even a father is for his
children--consider what he endured. For that thou mayest not say, What
if he was anxious, yet the anxiety was slight(5), he added further the
intensity of the care, saying,
Ver. 29. "Who is weak, and I am not weak?" He did
not say, 'and I share not in his dejection?' but, 'so am I troubled and
disturbed, as though I myself were laboring under that very affection,
that very infirmity.'
"Who is made to stumble, and I burn not?" See,
again, how he places before us the excess of his grief by calling it
"burning." 'I am on fire,' 'I am in a flame,' he says, which is surely
greater than any thing he has said. For those other things, although
violent, yet both pass quickly by, and brought with them that pleasure
which is unfading; but this was what afflicted and straightened him,
and pierced his mind through and through; the suffering such things for
each one of the weak, whosoever he might be. For he did not feel pained
for the greater sort only and despise the lesser, but counted even the
abject amongst his familiar friends. Wherefore also he said, "who is
weak?" whosoever he may be; and as though he were himself the Church
throughout the world, so was he distressed for every member.
Ver. 30. "If I must needs glory, I will glory of the
things which concern my weakness."
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Seest thou that he no where glorieth of miracles,
but of his persecutions and his trials? For this is meant by
"weaknesses." And he shows that his warfare was of a diversified
character(1). For both the Jews warred upon him, and the Gentiles stood
against him, and the false brethren fought with him, and brethren
caused him sorrow, through their weakness and by taking offense:--on
every side he found trouble and disturbance, from friends and from
strangers. This is the especial mark of an Apostle, by these things is
the Gospel woven.
Ver. 31, 32. "The God and Father of the Lord Jesus
knoweth that I lie not. The Governor under Aretas the king guarded the
city of the Damascenes, desiring to apprehend me."
What can be the reason that he here strongly
confirms and gives assurance of [his truth], seeing he did not so in
respect to any of the former things? Because, perhaps, this was of
older date and not so well known(2); whilst of those other facts, his
care for the churches, and all the rest, they were themselves
cognisant. See then how great the war [against him] was, since on his
account the city was "guarded." And when I say this of the war, I say
it of the zeal of Paul; for except this had breathed intensely,
it had not kindled the governor to so great madness. These things are
the part of an apostolic soul, to suffer so great things and yet in
nothing to veer about, but to bear nobly whatever befalls; yet not to
go out to meet dangers, nor to rush upon them. See for instance here,
how he was content to evade the siege, by being "let down through a
window in a basket." For though he were even desirous "to depart
hence;" still nevertheless he also passionately affected the salvation
of men. And therefore he ofttimes had recourse even to such devices as
these, preserving himself for the Preaching; and he refused not to use
even human contrivances when the occasion called for them; so sober and
watchful was he. For in cases where evils were inevitable, he needed
only grace; but where the trial was of a measured character, he devises
many things of himself even, here again ascribing the whole to God. And
just as a spark of unquenchable fire, if it fell into the sea, would be
merged as many waves swept over it, yet would again rise shining to the
surface; even so surely the blessed Paul also would now be overwhelmed
by perils, and now again, having dived(3) through them, would come up
more radiant, overcoming by suffering evil.
[3.] For this is the brilliant victory, this is the
Church's trophy, thus is the Devil overthrown when we suffer injury.
For when we suffer, he is taken captive; and himself suffers harm, when
he would fain inflict it on us. And this happened in Paul's case also;
and the more he plied him with perils, the more was he defeated. Nor
did he raise up against him only one kind of trials, but various and
diverse. For some involved labor, others sorrow, others fear, others
pain, others care, others shame, others all these at once; but yet he
was victorious in all. And like as if a single soldier, having the
whole world fighting against him, should move through the mid ranks of
his enemies, and suffer no harm: even so did Paul, showing himself
singly, among barbarians, among Greeks, on every land, on every sea,
abide unconquered. And as a spark, falling upon reeds and hay, changes
into its own nature the things so kindled; so also did this man setting
upon all make things change over unto the truth; like a winter
torrent, sweeping over all things and overturning every obstacle. And
like some champion who wrestles, runs, and boxes too; or soldier
engaged by turns in storming(4), fighting on foot, on shipboard; so did
he try by turns every form of fight, and breathed out fire, and was
unapproachable by all; with his single body taking possession of the
world, with his single tongue putting all to flight. Not with such
force did those many trumpets fall upon the stones of Jericho and throw
them down, as did the sound of this man's voice both dash to the earth
the devil's strong-holds and bring over to himself those that were
against him. And when he had collected a multitude of captives, having
armed the same, he made them again his own army, and by their means
conquered. Wonderful was David who laid Goliah low with a single stone;
but if thou wilt examine Paul's achievements, that is a child's
exploit, and great
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as is the difference between a shepherd and a general, so great the
difference thou shall see here. For this man brought down no Goliath by
the hurling of a stone, but by speaking only he scattered the whole
array of the Devil; as a lion roaring and darting out flame from his
tongue, so was he found by all irresistible; and bounded everywhere by
turns continually; he ran to these, he came to those, he turned about
to these, he bounded away to others, swifter in his attack than the
wind; governing the whole world, as though a single house or a single
ship; rescuing the sinking, steadying the dizzied, cheering the
sailors, sitting at the tiller, keeping an eye to the prow, tightening
the yards, handling an oar, pulling at the mast, watching the sky;
being all things in himself, both sailor, and pilot, and pilot's
mate(1), and sail, and ship; and suffering all things in order to
relieve the evils of others. For consider. He endured shipwreck that he
might stay the shipwreck of the world; "a day and a night he passed in
the deep," that he might draw it up(2) from the deep of error; he was
"in weariness" that he might refresh the weary; he endured smiting that
he might heal those that had been smitten of the devil; he passed his
time in prisons that he might lead forth to the light those that were
sitting in prison and in darkness; he was "in deaths oft" that he might
deliver from grievous deaths; "five times he received forty stripes
save one" that he might free those that inflicted them from the scourge
of the devil; he was "beaten with rods" that he might bring them under
"the rod and the staff" of Christ; (Ps. xxiii. 4.) he "was stoned,"
that he might deliver them from the senseless stones; he "was in the
wilderness(3), that he might take them out of the wilderness; "in
journeying," to stay their wanderings and open the way that
leadeth to heaven; he "was in perils in the cities," that he might show
the city which is above; "in hunger and thirst," to deliver from a more
grievous hunger; "in nakedness," to clothe their unseemliness with the
robe of Christ; set upon by the mob, to extricate them from the
besetment of fiends; he burned, that he might quench the burning darts
of the devil: "through a window was let down from the wall," to send up
from below those that lay prostrate upon the ground. Shall we then talk
any more, seeing we do not so much as know what Paul suffered? shall we
make mention an y more of goods, or even of wife, or city, or freedom,
when we have seen him ten thousand times despising even life itself?
The martyr dies once for all: but that blessed saint in his one body
and one soul endured so many perils as were enough to disturb even a
soul of adamant; and what things all the saints together have suffered
in so many bodies, those all he himself endured in one: he entered into
the world as if a race-course, and stripped himself of all, and so made
a noble stand. For he knew the fiends that were wrestling with him.
Wherefore also he shone forth brightly at once from the beginning, from
the very starting-post, and even to the end he continued the same; yea,
rather he even increased the intensity of his pursuit as he drew nearer
to the prize. And what surely is wonderful is that though suffering and
doing such great things, he knew how to maintain an exceeding modesty.
For when he was driven upon the necessity of relating his own good
deeds, he ran quickly over them all; although he might have filled
books without number, had he wished to unfold in detail(4) every thing
he mentioned; if he had specified the Churches he was in care for, if
his prisons and his achievments in them, if of the other things one by
one, the besetments(5), the assaults. But he would not. Knowing then
these things, let us also learn to be modest and not to glory at any
time in wealth or other worldly things, but in the reproaches we suffer
for Christ's sake, and in these, only when need compels; for if there
be nothing urging it, let us not mention these even, (lest we be puffed
up,) but our sins only. For so shall we both easily be released
from them and shall have God propitious to us, and shall attain
the life to come; whereunto may we all attain through the grace and
love towards men of our Lord Jesus Christ, with Whom to the
Father, with the Holy Ghost, be glory, might, honor, now and for ever,
and world without end. Amen.
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HOMILY XXVI.
2 Cor. xii. 1.
It is not expedient for me doubtless to glory,(*) [for] I will come to
visions and revelations of the Lord.
What is this? Doth he who has spoken such great
things say, [It is not expedient] "doubtless to glory?" as if he had
said nothing? No; not as if he had said nothing: but because he is
going to pass to another species of boasting, which is not intended
indeed by so great a reward, but which to the many (though not to
careful examiners) seems to set him off in brighter colors(1), he says,
"It is not expedient for me doubtless to glory." For truly the great
grounds of boasting were those which he had re ounted, those of his
trials; he has however other things also to tell of, such as concern
the revelations, the unspeakable mysteries. And wherefore, says he, "It
is not expedient for me?" he means, 'lest it lift me up to pride.' What
sayest thou? For if thou speak not of them, yet dost thou not know of
them? But our knowing of them ourselves doth not lift us up so much as
our publishing them to others. For it is not the nature of good deeds
that useth to lift a man up, but their being witnessed to, and known
of, by the many. For this cause therefore he saith, "It is not
expedient for me;" and, 'that I may not implant too great an idea of me
in those who hear.' For those men indeed, the false apostles, said even
what was not true about themselves; but this man hides even what is
true, and that too although so great necessity lies upon him, and says,
"It is not expedient for me;" teaching one and all even to
superfluity(2) to avoid any thing of the sort. For this thing(3) is
attended with no advantage, but even with harm, except there be some
necessary and useful reason which induceth us thereto. Having then
spoken of his perils, trials, snares, dejections, shipwrecks, he
passeth to another species of boasting, saying,
Ver. 2, 3. "I knew a man, fourteen years ago
(whether in the body, I know not; or out of the body, I know not: God
knoweth;) such an one caught up even to the third heaven. And I know
how that he was caught up into Paradise, (whether in the body, I know
not; or out of the body, I know not;) and heard unspeakable words,
which it is not lawful(4) for a man to utter. On behalf of such an one
will I glory: but on mine own behalf I will not glory."
Great indeed was this revelation. But this was not
the only one: there were many others besides, but he mentions one out
of many. For that there were many, hear what he says: "Lest I should be
exalted overmuch through the exceeding greatness of the revelations."
'And yet,' a man may say, 'if he wished to conceal them, he ought not
to have given any intimation(5) whatever or said any thing of the sort;
but if he wished to speak of them, to speak plainly. ' Wherefore then
is it that he neither spoke plainly nor kept silence? To show by
this(6) also that he resorts to the thing unwillingly. And therefore
also he has stated the time, "fourteen years." For he does not mention
it without an object, but to show that he who had refrained for so long
a time would not now have spoken out, except the necessity for doing so
had been great. But he would have still kept silence, had he not seen
the brethren perishing. Now if Paul from the very beginning was such an
one as to be counted worthy of such a revelation, when as yet he had
not wrought such good works; consider what he must have grown to in
fourteen years. And observe how even in this very matter he shows
modesty, by his saying some things, but confessing that of others he is
ignorant. For that he was caught up indeed, he declared, but whether
"in the body" or "out of the body" he says he does not know. And yet it
would have been quite enough, if he had told of his being caught up and
had been silent [about the other]; but as it is, in his his modesty he
adds this also. What then? Was it the mind that was caught up and
the soul, whilst the body remained dead? or was the
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body caught up? It is impossible to tell. For if Paul who was caught up
and whom things unspeakable, so many and so great, had befallen was in
ignorance, much more we. For, indeed, that he was in Paradise he knew,
and that he was in the third heaven he was not ignorant, but the manner
he knew not clearly. And see from yet another consideration how free he
is from pride. For in his narrative about "the city of the Damascenes"
(2 Cor. xi. 32.) he confirms what he says, but here not; for it was not
his aim to establish this fact strongly, but to men-mention and
intimate it only. Wherefore also he goes on to say, "Of such an one
will I glory;" not meaning that he who was caught up was some other
person, but he so frames his language in the best manner he possibly
could, so as at once to mention the fact, and to avoid speaking of
himself openly. For what sequence would there be in bringing some one
else forward, when discoursing about himself? Wherefore then did he so
put it? It was not all one to say, 'I was caught up,' and, "I knew one
that was caught up;" and ' I will glory of myself,' and, "I will glory
of such an one." Now if any should say, 'And how is it possible to be
caught up without a body?' I will ask him, ' How is it possible to be
caught up with a body?' for this is even more inexplicable than the
other, if you examine by reasonings and do not give place to faith.
[2.] But wherefore was he also caught up? As I
think, that he might not seem to be inferior to the rest of the
Apostles. For since they had companied with Christ, but Paul had not:
He therefore caught up unto glory him also. "Into Paradise." For great
was the name of this place, and it was everywhere celebrated. Wherefore
also Christ said, "To-day thou shalt he with Me in Paradise." (Luke
xxiii. 43.)
"On behalf of such an one will I glory?" wherefore?
For if another were caught up, wherefore dost thou glory? Whence it is
evident that he said these things .of himself. And if he added, "but of
myself I will not glory," he says nothing else than this, that, 'when
there is no necessity, I will say nothing of that kind fruitlessly and
at random;' or else he is again throwing obscurity over(1) what he had
said, as best he might. For that the whole discourse was about himself,
what follows also clearly shows; for he went on to say,
Ver. 6. "But if I should even desire to glory, I
shall not be foolish; for I shall speak the truth. "
How then saidst thou before, "Would that ye could
bear with me a little in my foolishness;" (Chap. xi. 1.) and, "That
which I speak, I speak not after the Lord, but as it were foolishly;"
(Chap. xi. 17) but here, "Though I should even desire to glory, I shall
not be foolish?" Not in regard of glorying, but of lying; for if
glorying be foolishness, how much more lying?
It is then with regard to this that he says, "I
shall not be foolish." Wherefore also he added,
"For I shall speak the truth; but I forbear, lest
any man should account of me above that which he seeth(2), or that he
heareth from me." Here you have the acknowledged reason; for they even
deemed them to he gods, on account of the greatness of their miracles.
As then in the case of the elements, God hath done both things,
creating them at once weak and glorious; the one, to proclaim His own
power; the other, to prevent the error of mankind(3): so truly here
also were they both wonderful and weak, so that by the facts themselves
were the unbelievers instructed. For if whilst continuing to be
wonderful only and giving no proof of weakness, they had by words tried
to draw away the many from conceiving of them more than the truth; not
only would they have nothing succeeded, but they would even have
brought about the contrary. For those dissuasions in words would have
seemed rather to spring of lowliness of mind, and would have caused
them to be the more admired. Therefore in act and by deeds was their
weakness disclosed. And one may see this exemplified in the men who
lived under the old dispensation. For Elias was wonderful, but on one
occasion he stood convicted of faint-heartedness; and Moses was great,
but he also fled(4) under the influence of the same passion. Now such
things befel them, because God stood aloof and permitted their human
nature to stand confessed. For if because he led them out they said,
'Where is Moses?' what would they net have said, if he had also led
them in? Wherefore also [Paul] himself says, "I forbear, lest any
should account of me." He said not, 'say of me,' but, "lest any should
even account of me" beyond my desert.' Whence it is evident from this
also that the whole discourse relates to himself. Wherefore even when
he began, he said, "It is not expedient for me doubtless to glory,"
which he would not have said, had he been going to speak the things
which he said of another man. For wherefore is it "not expedient to
glory" about another? But it was himself that was counted worthy of
these things; and therefore it is that he goes on to say,
Ver. 7. "And that I should not be exalted overmuch,
through the exceeding greatness of
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the revelations, there was given to me a thorn in the flesh, a
messenger of Satan, to buffet me."
What sayest thou? He that counted not the kingdom to
be any thing; no, nor yet hell in respect of his longing after Christ;
did he deem honor from the many to be any thing, so as both to be
lifted up and to need that curb continually? for he did not say, ' that
he "might" buffet(1) me,' but "that he" may "buffet(2) me." Yet who is
there would say this? What then is the meaning of what is said? When we
have explained what is meant at all by the "thorn," and who is this
"messenger of Satan," then will we declare this also. There are some
then who have said that he means a kind of pain in the head which was
inflicted of the devil; but God forbid! For the body of Paul never
could have been given over to the hands of the devil, seeing that the
devil himself submitted to the same Paul at his mere bidding; and he
set him laws and bounds, when he delivered over the fornicator for the
destruction of the flesh, and he dared not to transgress them. What
then is the meaning of what is said? An adversary is called, in the
Hebrew, Satan; and in the third Book of Kings the Scripture has so
termed such as were adversaries; and speaking of Solomon, says, 'In his
days there was no Satan,' that is, no adversary, enemy, or opponent. (1
Kings v, 4.) What he says then is this: God would not permit the
Preaching to progress, in order to check our high thoughts; but
permitted the adversaries to set upon us. For this indeed was enough to
pluck down his high thoughts; not so that, pains in the head. And so by
the "messenger of Satan," he means Alexander the coppersmith, the party
of Hymenaeus and Philetus, all the adversaries of the word; those who
contended with and fought against him, those that cast him into a
prison, those that beat him, that led him away to death(3); for they
did Satan's business. As then he calls those Jews children of the
devil, who were imitating his deeds, so also he calls a "messenger of
Satan" every one that opposeth. He says therefore, "There was given to
me a thorn to buffet me; "not as if God putteth arms into such men's
hands, God forbid! not that He doth chastise or punish, but for the
time alloweth and permitteth them.(4)
[3.] Ver. 8. "Concerning this thing I besought the
Lord thrice."
That is, oftentimes. This also is a mark of great
lowliness of mind, his not concealing that he could not bear those
insidious plottings, that he fainted under them and was reduced to pray
for deliverance.
Ver. 9. "And He said unto me, My grace is sufficient
for thee; for my power is made perfect in weakness."
That is to say, 'It is sufficient for thee that thou
raisest the dead, that thou curest the blind, that thou cleansest
lepers, that thou workest those other miracles; seek not also exemption
from danger and fear and to preach without annoyances. But art thou
pained and dejected lest it should seem to be owing to My weakness,
that there are many who plot against and beat thee and harass and
scourge thee? Why this very thing doth show My power. "For My power,"
He saith, "is made perfect in weakness," when being persecuted ye
overcome your persecutors; when being harassed ye get the better of
them that harass you; when being put in bonds ye convert them that put
you in bonds. Seek not then more than is needed.' Seest thou how he
himself assigns one reason, and God another? For he himself says, "Lest
I should be exalted overmuch, there was given to me a thorn;" but he
says that God said He permitted it in order to show His power. 'Thou
seekest therefore a thing which is not only not needed, but which
also obscureth the glory of My power.' For by the words, "is sufficient
for thee," He would signify this, that nothing else need be added, but
the whole was complete. So that from this also it is plain that he does
not intend pains in the head; for in truth they did not preach when
they were sick, for they could not preach when ill; but that harassed
and persecuted, they overcame all. 'After having heard this then,' he
says,
"Most gladly therefore will I glory in my
weaknesses." For that they may not sink down, when those false Apostles
are glorying over their contrary lot(5) and these are suffering
persecution, he shows that he shineth all the brighter for
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this, and that thus the power of God shines forth the rather, and what
happens is just matter for glorying. Wherefore he says, "Most gladly
therefore will I glory." ' Not as therefore sorrowing did I speak of
the things which I enumerated, or of that which I have just now said,
"there was given to me a thorn;" but as priding myself upon them and
drawing to myself greater power.' Wherefore also he adds,
"That the strength of Christ may rest upon me." Here
he hints at another thing also, namely, that in proportion as the
trials waxed in intensity, in the same proportion the grace was
increased and continued.
Ver. 10. "Wherefore I take pleasure in many
weaknesses."(1) Of what sort? tell me. "In injuries, in persecutions,
in necessities, in distresses. "'
Seest thou how he has now revealed it in the
clearest manner? For in mentioning the species of the infirmity he
spake not of fevers, nor any return(2) of that sort, nor any other
bodily ailment, but of "injuries, persecutions, distresses." Seest thou
a single-minded soul? He longs to be delivered from those dangers; but
when he heard God's answer that this befitteth not, he was not only not
sorry that he was disappointed of his prayer, but was even glad.
Wherefore he said, "I take pleasure," ' I rejoice, I long, to be
injured, persecuted, distressed for Christ's sake.' And he said these
things both to check those, and to raise the spirits of these that they
might not be ashamed at Paul's sufferings. For that ground(3) was
enough to make them shine brighter than all men. Then he mentions
another reason also.
"For when I am weak, then am I strong." 'Why
marvellest thou that the power of God is then conspicuous? I too am
strong "then;" ' for then most of all did grace come upon him. "For as
His sufferings abound, so doth our consolation abound also." (Chap. i.
5.)
[4.] Where affliction is, there is also consolation;
where consolation, there is grace also. For instance when he was thrown
into the prison, then it was he wrought those marvellous things; when
he was shipwrecked and cast away upon that barbarous country, then more
than ever was he glorified. When he went bound into the judgment-hall,
then he overcame even the judge. And so it was too in the Old
Testament; by(4) their trials the righteous flourished. So it was with
the three children, so with Daniel, with Moses, and Joseph; thence did
they all shine and were counted worthy of great crowns. For then the
sonl also is purified, when it is afflicted for God's sake: it then
enjoys greater assistance as needing more help and worthy of more
grace. And truly, before the reward which is proposed to it by God, it
reaps a rich harvest of good things by becoming philosophic. For
affliction rends pride away and prunes out all listlessness and
exerciseth(5) unto patience: it revealeth the meanness of human things
and leads unto much philosophy. For all the passions give way before
it, envy, emulation, lust, rule(6) desire of riches, of beauty(7),
boastfulness, pride, anger; and the whole remaining swarm of these
distempers. And if thou desirest to see this in actual working, I shall
be able to show thee both a single individual and a whole people, as
well under affliction as at ease; and so to teach thee how great
advantage cometh of the one, and how great listlessness from the other.
For the people of the Hebrews, when they were vexed
and persecuted, groaned and besought God, and drew down upon themselves
great influences(8) from above: but when they waxed fat, they kicked.
The Ninevities again, when they were in the enjoyment of security, so
exasperated God that He threatened to pluck up the entire city from its
foundations: but after they had been humbled by that preaching, they
displayed all virtue(9). But if thou wouldest see also a single
individual, consider Solomon. For he, when deliberating with anxiety
and trouble concerning the government of that nation, was vouchsafed
that vision: but when he was in the enjoyment of luxury, he slid into
the very pit of iniquity. And what did his father? When was he
admirable and passing belief? Was it not when he was in trials? And
Absalom, was he not sober-minded, whilst still an exile; but after his
return, became both tyrannical and a parricide? And what did Job? He
indeed shone even in prosperity, but showed yet brighter after his
affliction. And why must one speak of the old and ancient things? for
if one do but examine our own state at present, he will see how great
is the advantage of affliction. For now indeed that we are in the
enjoyment of peace, we are become supine, and lax(10) and have filled
the Church with countless evils; but when we were persecuted, we were
more sober-minded, and kinder, and more earnest, and more ready as to
these assemblies and as to hearing. For what fire is to gold, that is
affliction unto souls; wiping away filth, rendering men clean, making
them bright and shining. It leadeth unto the kingdom, that unto hell.
And therefore the one way is broad, the other narrow. Wherefore also,
He Himself
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said, "In the world ye shall have tribulation," (John xvi. 33.) as
though he were leaving some great good behind unto us. If then thou art
a disciple, travel thou the straight and narrow way, and be not
disgusted nor discouraged.(1) For even if thou be not afflicted in that
way; thou must inevitably be afflicted on other grounds, of no
advantage to thee. For the envious man also, and the lover of money,
and he that burneth for an harlot, and the vainglorious, and each one
of the rest that follow whatsoever is evil, endureth many
disheartenings and afflictions, and is not less afflicted than they who
mourn. And if he doth not weep nor mourn, it is for shame and
insensibility: since if thou shouldest look into his soul, thou wilt
see it filled with countless waves. Since then whether we follow this
way of life or that, we must needs be afflicted: wherefore choose we
not this way which along with affliction bringeth crowns innumerable?
For thus hath God led all the saints through affliction and distress,
at once doing them service, and securing the rest of men against
entertaining a higher opinion of them than they deserve. For thus it
was that idolatries gained ground at first; men being held in
admiration beyond their desert. Thus the Roman senate decreed
Alexander(2) to be the thirteenth God, for it possessed the privilege
of electing and enrolling Gods. For instance, when all about Christ had
been reported, the ruler of the nation(3) sent to inquire, whether they
would be pleased to elect Him also a God. They however refused their
consent, being angry and indignant that previous to their vote and
decree, the Power of the Crucified flashing abroad had won over the
whole world to its own worship. But thus it was ordered even against
their will that the Divinity of Christ was not proclaimed by man's
decree, nor was He counted one of the many that were by them elected.
For they counted even boxers to be Gods, and the favorite of Hadrian;
after whom the city Antinous is named. For since death testifies
against their moral nature, the devil invented another way, that of the
soul's immortality; and mingling therewith that excessive flattery, he
seduced many into impiety. And observe what wicked artifice. When we
advance that doctrine for a good purpose, he overthrows our words; but
when he himself is desirous of framing an argument for mischief, he is
very zealous in setting it up. And if any one ask, 'How is Alexander a
God.? Is he not dead? and miserably too?' ,Yes, but the soul is
immortal?' he replies. Now thou arguest and philosophizest for
immortality, to detach men from the God Who is over all: but when we
declare that this is God's greatest gift, thou persuadest thy dupes
that men are low and grovelling, and in no better case than the brutes.
And if we say, ' the Crucified lives,' laughter follows immediately:
although the whole world proclaims it, both in old time and now; in old
time by miracles, now by converts; for truly these successes are not
those of a dead man: but if one say, ' Alexander lives,' thou
believest, although thou hast no miracle to allege.
[5.] 'Yes,' one replies; ' I have; for when he lived
he wrought many and great achievements; for he subdued both nations and
cities, and in many wars and battles he conquered, and erected
trophies.'
If then I shall show [somewhat] which he when alive
never dreamed of, neither he, nor any other man that ever lived, what
other proof of the resurrection wilt thou require? For that whilst
alive one should win battles and victories, being a king and having
armies at his disposal, is nothing marvelous, no, nor startling or
novel; but that after a Cross and Tomb one should perform such great
things throughout every land and sea, this it is which is most
especially replete with such amazement, and proclaims His divine and
unutterable Power. And Alexander indeed after his decease never
restored again his kingdom which had been rent in pieces and quite
abolished: indeed how was it likely he, dead, should do so? but Christ
then most of all set up His after He was dead. And why speak I of
Christ? seeing that He granted to His disciples also, after their
deaths, to shine? For, tell me, where is the tomb of Alexander? show it
me and tell me the day on which he died. But of the servants of Christ
the very tombs are glorious, seeing they have taken possession of the
most loyal city; and their days are well known, making festivals for
the world. And his tomb even his own people know not, but this man's(4)
the very barbarians know. And the tombs of the servants of the
Crucified are more splendid than the palaces of kings; not for the size
and beauty of the buildings, (yet even in this they surpass them,) but,
what is far more, in the zeal of those who frequent them. For he that
wears the purple himself goes to embrace those tombs, and, laying aside
his pride, stands begging the saints(5) to be his advocates with God,
and he that hath the diadem implores the tent-maker and the fisherman,
though dead, to be his patrons. Wilt thou dare then, tell me, to
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call the Lord of these dead; whose servants even after their decease
are the patrons of the kings of the world? And this one may see take
place not in Rome only, but in Constantinople also. For there also
Constantine the Great, his son considered he should be honoring with
great honor, if he buried him in the porch of the fisherman; and what
porters are to kings in their palaces, that kings are at the tomb to
fisherman. And these indeed as lords of the place occupy the inside,
whilst the others as though but sojourners and neighbors were glad to
have the gate of the porch assigned them; showing by what is done in
this world, even to the unbelievers, that in the Resurrection the
fisherman will be yet more their superiors. For if here it is so in the
burial [of each], much more will it in the resurrection. And their rank
is interchanged; kings assume that of servants and ministers, and
subjects the dignity of kings, yea rather a brighter still. And that
this is no piece of flattery, the truth itself demonstrates; for by
those these have become more illustrious. For far greater reverence is
paid to these tombs than to the other royal sepulchres; for there
indeed is profound solitude, whilst here there is an immense concourse.
But if thou wilt compare these tombs with the royal palaces, here again
the palm remains with them. For there indeed there are many who keep
off, but here many who invite and draw to them rich, poor, men, women,
bond, free; there, is much fear; here, pleasure unutterable. 'But,'
saith one, 'it is a sweet sight to look on a king covered with gold and
crowned, and standing by his side, generals, commanders, captains of
horse and foot, lieutenants. Well, but this of ours is so much grander
and more awful that that must be judged, compared with it, to be stage
scenery(1) and child's play. For the instant thou hast stepped across
the thresh-hold, at once the place sends up thy thoughts to heaven, to
the King above, to the army of the Angels, to the lofty throne, to the
unapproachable glory. And here indeed He hath put in the ruler's power,
of his subjects to loose one, and bind another; but the bones of the
saints possess no such pitiful and mean authority, but that which is
far greater. For they summon demons and put them to the torture, and
loose from those bitterest of all bonds, them that are bound. What is
more fearful than this tribunal? Though no one is seen, though no one
piles the sides of the demon, yet are there cries, and tearings(2),
lashes, tortures, burning tongues, because the demon cannot endure that
marvellous power. And they that once wore bodies, are victorious over
bodiless powers; [their] dust and bones and ashes rack those invisible
natures. And therefore in truth it is that none would ever travel
abroad to see the palaces of kings, but many kings and have often
traveled to see this spectacle. For the Martyries(3) of the saints
exhibit outlines and symbols of the judgment to come; in that demons
are scourged, men chastened and delivered. Seest thou the power of
saints, even dead? seest thou the weakness of sinners, even living?
Flee then wickedness, that thou mayest have power over such; and pursue
virtue with all thy might. For if the case be thus here, consider what
it will be in the world to come. And as being evermore possessed with
this love, lay hold on the life eternal; whereunto may we all attain,
through the grace and love towards men of our Lord Jesus Christ, with
Whom to the Father together with the Holy Ghost, be glory, might,
honor, now and ever, and world without end. Amen.
HOMILY XXVII.
2 COR. xii. 11.
I am become foolish in glorying; ye compelled me: for I ought to have
been commended of you.
HAVING fully completed what he had to say about his
own praises, he did not stay at this; but again excuses himself and
asks pardon for for what he said, declaring that his doing so was of
necessity and not of choice. Still nevertheless, although there was
necessity, he calls himself "a fool." And when he began indeed, he
said, "As foolish receive me, "and" as in foolishness;" but now,
leaving out the 'as,' he calls himself "foolish." For after he had
established the point he wished by saying what he did, he afterwards
boldly and unsparingly grapples with all failing of the sort, teaching
all persons that none should ever praise himself where there is no
necessity, seeing that even where a reason for it existed, Paul termed
himself a fool [for
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so doing]. Then he turns the blame also of his so speaking not upon the
false Apostles, but wholly upon the disciples. For "ye," he saith,
"compelled me." 'For if they gloried, but were not by doing so leading
you astray nor causing your destruction, I should not have been thus
led on to descend unto this discussion: but because they were
corrupting the whole Church, with a view to your advantage I was
compelled to become foolish.' And he did not say, 'For I feared lest if
they obtained the highest estimation with you, they should sow their
doctrines,' yet this indeed he set down above when he said, "I fear,
lest by any means, as the serpent deceived Eve, so your minds should be
corrupted." (Chap. xi. 3.) Here however he does not so express himself,
but in a more commanding manner and with more authority, having gained
boldness from what he had said, "For I ought to have been commended of
you." Then he also assigns the reason; and again he mentions not his
revelations nor his miracles only, but his temptations also.
"For in nothing was I behind the chiefest Apostles."
See how he here too again speaks out with greater authoritativeness.
For, before indeed he said, "I reckon I am not a whit behind," but
here, after those proofs, he now boldly speaks out asserting the fact,
as I said, thus absolutely. Not that even thus he departs from the
mean, nor from his proper character. For as though he had uttered
something great and exceeding his deserts, in that he numbered himself
with the Apostles, he thus again speaks modestly, and adds,
Ver. 12. "Although I be nothing, the signs of an
Apostle were wrought among you."
'Look not thou at this,' he says, 'whether I be mean
and little, but whether thou hast not enjoyed those things which from
an Apostle it was meet thou shouldest enjoy.' Yet he did not say
'mean,' but what was lower, "nothing." For where is the good of being
great, and of use to nobody? even as there is no advantage in a skilful
physician if he heals none of those that be sick. 'Do not then,' he
says, 'scrutinize this that I am nothing, but consider that, that
wherein ye ought to have been benefitted, I have failed in nothing, but
have given proof of mine Apostleship. There ought then to have been no
need for me to say aught.' Now he thus spoke, not as wanting to be
commended, (for how should he, he who counted heaven itself to be a
small thing in comparison with his longing after Christ?) but as
desiring their salvation. Then lest they should say, 'And what is it to
us, even though thou wast not a whit behind the very chiefest
Apostles?' he therefore added,
"The signs of an Apostle were wrought among you in
all patience, and by signs and wonders." Amazing! what a sea of good
works hath he traversed in a few words! And observe what it is he puts
first, "patience." For this is the note of an Apostle, bearing all
things nobly. This then he expressed shortly by a single word; but upon
the miracles, which were not of his own achieving, he employs more. For
consider how many prisons, how many stripes, how many dangers, how many
conspiracies, how many sleet-showers of temptations, how many civil,
how many foreign wars, how many pains, how many attacks he has implied
here in that word, "patience!" And by "signs" again, how many dead
raised, how many blind healed, how many lepers cleansed, how many
devils cast out! Hearing these things, let us learn if we happen upon a
necessity for such recitals to cut our good deeds short, as he too did.
[2.] Then lest any should say, 'Well! if thou be
both great, and have wrought many things, still thou hast not wrought
such great things, as the Apostles have in the other Churches,' he
added,
Ver. 13. "For what is there wherein ye were made
inferior to the rest of the Churches?"
'Ye were partakers,' he says, 'of no less grace than
the others.' But perhaps some one will say, 'What can be the reason
that he turns the discourse upon the Apostles, abandoning the contest
against the false Apostles?' Because he is desirous to erect their
spirits yet further, and to show that he is not only superior to them,
but not even inferior to the great Apostles. Therefore, surely, when he
is speaking of those he says, "I am more;" but when he compares himself
with the Apostles, he considers it a great thing(1) not to be "behind,"
although he labored more than they. And thence he shows that they
insult the Apostles, in holding him who is their equal second to these
men.
"Except it be that I myself was not a burden to
you?" Again he has pronounced their rebuke with great severity. And
what follows is of yet more odious import.
"Forgive me this wrong." Still, nevertheless, this
severity contains both words of love and a commendation of themselves;
if, that is, they consider it a wrong done to them, that the Apostle
did not consent to receive aught from them, nor relied on them enough
to be supported by them. 'If,' says he, 'ye blame me for this: ' he did
not say, ' Ye blame me wrongly,' but with great sweetness, 'I ask your
pardon, forgive me this fault.' And observe his prudence. For because
the mooring this continually tended to bring disgrace upon them, he
continually softens it down; saying above, for
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instance, "As the truth of Christ is in me, this boasting shall not be
stopped in me;" (Chap. xi. 10.) then again, "Because I love you not?
God knoweth. ....But that I may cut off occasion from them that desire
occasion, and that wherein they glory, they may be found even as we.";
(Chap. xi. xx, 12.) And in the former Epistle "What is my reward then?"
Verily, "that when I preach the Gospel, I may make the Gospel without
charge." (1 Cor. ix. 18.) And here;" Forgive me this wrong." For every
where he avoids showing that it is on account of their weakness he
taketh not [from them]; and here not to wound them. And therefore here
he thus expresses himself; 'If ye think this to be an offense, I ask
forgiveness.' Now he spoke thus, at once to wound and to heal. For do
not say this, I pray thee; ' If thou meanest to wound, why excuse it?
but if thou excusest it, why wound?' For this is wisdom's part, at once
to lance, and to bind up the sore. Then that he may not seem, as he
also said before, to be continually harping upon this for the sake of
receiving from them, he remedies this [suspicion], even in his former
Epistle, saying, "But I write not these things that it may be so done
in my case; for it were good for me rather to die, than that any man
should make my glorying void;" (1 Cor. ix. 15.) but here with more
sweetness and gentleness. How, and in what manner?
Ver. 14 "Behold this is the third time I am ready to
come to you, and I will not be a burden to you; for I seek not yours,
but you: for the children ought not to lay up for the parents, but the
parents for the children." What he says is this; ' It is not because I
do not receive of you that I do not come to you; nay, I have already
come twice; and I am prepared to come this third time, "and I will not
be a burden to you.'" And the reason is a noble one. For he did not
say, 'because ye are mean,' 'because ye are hurt at it,' 'because, ye
are weak:' but what? "For I seek not yours, but you." ' I seek greater
things; souls instead of goods; instead of gold, salvation.' Then
because there still hung about the matter some suspicion, as if he were
displeased at them; he therefore even states an argument. For since it
was likely they would say, ' Can you not have both us and ours?' he
adds with much grace this excuse for them, saying, "For the children
ought not to lay up for the parents, but the parents for the children;"
instead of teachers and disciples, employing the term parents and
children, and showing that he does as a matter of duty what was not of
duty. For Christ did not so command, but he says this to spare them;
and therefore he adds also something further. For he did not only say
that" the children ought not to lay up," but also that the parents
ought to. Therefore since it is meet to give,
Ver. 15. "I will most gladly spend and be spent for
your souls."
`For the law of nature indeed has commanded the
parents to lay up for the children; but I do not do this only, but I
give myself also besides.' And this lavishness of his, the not only not
receiving, but giving also besides, is not in common sort but
accompanied with great liberality, and out of his own want; for the
words, "I will be spent," are of one who would imply this.' For should
it be necessary to spend my very flesh, I will not spare it for your
salvation.' And that which follows contains at once accusation and
love, "though the more abundantly I love you, the less I be loved." `
And I do this,' he says, ' for the sake of those who are beloved by me,
yet love me not equally.' Observe then, now, how many steps there are
in this matter(1). He had a right to receive, but he did not receive;
here is good work the first: and this, though in want; [good work] the
second; and though preaching to them, the third; he gives besides, the
fourth; and not merely gives, but lavishly(2) too, the fifth; not money
only, but himself, the sixth; for those who loved him not greatly, the
seventh; and for those whom he greatly loved, the eighth.
[3.] Let us then also emulate this man! For it is a
serious charge, the not loving even; but becomes more serious, when
although one is loved he loveth not. For if he that loveth one that
loveth him be no better than the publicans; (Matt. v. 46.) he that doth
not so much as this ranks with the beasts; yea rather, is even below
them. What sayest thou, O man? Lovest thou not him that loveth thee?
What then dost thou live for? Wherein wilt thou be of use hereafter(3)?
in what sort of matters? in public? in private? By no means; for
nothing is more useless than a man that knows not to love. This law
even robbers have oftentimes respected, and murderers, and
housebreakers; and having only taken salt with one, have been made his
friends(4), letting the board change their disposition, and thou that
sharest not salt only, but words and deeds, and comings in and goings
out, with him, dost thou not love? Nay: those that live impurely lavish
even whole estates on their strumpets; and thou who hast a worthy love,
art thou so cold, and weak, and unmanly, as not to be willing to love,
even when it costs thee nothing? 'And who,' one asks, ' would be so
vile, who such a wild
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beast, as to turn away from and to hate him that loves him?' Thou dost
well indeed to disbelieve it, because of the unnaturalness of the
thing; but if I shall show that there are many such persons, how shall
we then bear the shame? For when thou speakest ill of him whom thou
lovest, when thou hearest another speak ill of him and thou defendest
him not, when thou grudgest that he should be well accounted of, what
sort of affection is this? And yet it is not sufficient proof of love,
not grudging, nor yet again not being at enmity or war with, but only
supporting(1) and advancing him that loves thee: but when a man does
and says everything to pull down his neighbor even, what can be more
wretched than such a spirit? Yesterday and the day before his friend,
thou didst both converse and eat with him: then because all at once
thou sawest thine own member highly thought of, casting off the mask of
friendship, thou didst put on that of enmity, or rather of madness. For
glaring madness it is, to be annoyed at the goodness of neighbors; for
this is the act of mad and rabid dogs. For like them, these also fly at
all men's faces, exasperated with envy. Better to have a serpent
twining about one's entrails than envy crawling in us. For that it is
often possible to vomit up by means of medicines, or by food to quiet:
but envy twineth not in entrails but harboreth in the bosom of the
soul, and is a passion hard to be effaced. And indeed if such a serpent
were within one, it would not touch men's bodies so long as it had a
supply of food; but envy, even though thou spread for it ever so
endless a banquet, devoureth the soul itself, gnawing on every side,
tearing, tugging, and it is not possible to find any palliative whereby
to make it quit its madness, save one only, the adversity of the
prosperous; so is it appeased, nay rather, not so even. For even should
this man suffer adversity, yet still he sees some other prosperous, and
is possessed by the same pangs, and everywhere are wounds, everywhere
blows. For it is not possible to live in the world and not see persons
well reputed of. And such is the extravagance of this distemper, that
even if one should shut its victim up at home, he envies the men of old
who are dead.
Now, that men of the world should feel in this way,
is indeed a grievous thing, yet it is not so very dreadful; but that
those who are freed from the turmoils of busy life should be possessed
by this distemper,--this is most grievous of all. And I could have
wished indeed to be silent: and if silence took away too the disgrace
of those doings, it were a gain to say nothing: if however, though I
should hold my peace the doings will cry out more loudly than my
tongue, no harm will accrue from my words, because of their parading(2)
these evils before us, but possibly some gain and advantage. For this
distemper has infected even the Church, it has turned everything
topsy-turvy, and dissevered the connection of the body, and we stand
opposed to each other, and envy supplies us arms. Therefore great is
the disruption. For if when all build up, it is a great thing if our
disciples stand; when all at once are pulling down, what will the end
be?
[4.] What doest thou, O man? Thou thinkest to pull
down thy neighbor's; but before his thou pullest down thine own. Seest
thou not them that are gardeners, that are husbandmen, how they all
concur in one object? One hath dug the soil, another planted, a third
carefully covered the roots, another watereth what is planted, another
hedges it round and fortifies it, another drives off the cattle; and
all look to one end, the safety of the plant. Here, however, it is not
so: but I plant indeed myself, and another shakes and disturbs [the
plant.] At least, allow it to get nicely fixed, that it may be strong
enough to resist the assault. Thou destroyest not my work, but
abandonest thine own. I planted, thou oughtest to have watered. If then
thou shake it it, thou hast torn it up by the roots, and hast not
wherein to display thy watering. But thou seest the planter highly
esteemed. Fear not: neither am I anything, nor thou. "For neither is he
that planteth nor he that watereth any thing;" (1 Cor. iii. 7.) one's
is the work, God's. So it is with Him thou tightest and warrest, in
plucking up what is planted.
Let us then at length come to our sober senses
again, let us watch. For I fear not so much the battle without, as the
fight within; for the root also, when it is well fitted into the
ground, will suffer no damage from the winds; but if it be itself
shaken, a worm gnawing through it from within, the tree will fall, even
though none molest.it. How long gnaw we the root of the Church like
worms? For of earth such imaginings are begotten also, or rather not of
earth, but of dung, having corruption for their mother; and they cease
not from the detestable flattery that is from women(3). Let us at
length be generous men, let us be champions of philosophy, let us drive
back the violent career of these evils. For I behold the mass of the
Church prostrate now, as though it were a corpse. And as in a body
newly dead, one may see eyes and hands and feet and neck and head, and
yet no one limb performing its proper
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office; so, truly, here also, all who are here are of the faithful, but
their faith is not active; for we have quenched its warmth and made the
body of Christ a corpse. Now if this sounds awful when said, it is much
more awful when it appears in actions. For we have indeed the name of
brothers, but do the deeds of foes; and whilst all are called members,
we are divided against each other like wild beasts. I have said this
not from a desire to parade our condition, but to shame you and make
you desist. Such and such a man goes into a house; honor is paid to
him; thou oughtest to give God thanks because thy member is honored and
God is glorified; but thou doest the contrary: thou speakest evil of
him to the man that honored him, so that thou trippest up the heels of
both, and, besides, disgracest thyself. And wherefore, wretched and
miserable one? Hast thou heard thy brother praised, either amongst men
or women?(1) Add to his praises, for so thou shalt praise thyself also.
But if thou overthrow the praise, first, thou hast spoken evil of
thyself, having so acquired an ill character, and thou hast raised him
the higher. When thou hearest one praised, become thou a partner in
what is said; if not in thy life and virtue, yet still in rejoicing
over his excellencies. Hath such an one praised? Do thou too admire: so
shall he praise thee ago as good and candid. Fear not, as though thou
wast ruining thine own interest by thy praises of another: for this is
[rather] the result of accusation of him. For mankind is of a
contentious spirit; and when it sees thee speaking ill of any, it heaps
on its praises, wishing to mortify by so doing; and reprobates those
that are accusers, both in its own mind arid to others. Seest thou what
disgrace we are the causes of to ourselves? how we destroy and rend the
flock? Let us at length be members (of one another), let us become one
body. And let him that is praised repudiate the praises, and transfer
the encomium to his brother; and let him that hears another praised,
feel pleasure to himself. If we thus come together ourselves, we shall
also draw unto ourselves the Head; but if we live parted"(2) from each
other, we shall also put from us the aid which comes from thence; and
when that is put aside, the body will receive great damage, not being
bound together(3) from above. That this then may not happen, let us,
banishing ill will and envy, and despising what the many may think of
us, embrace love and concord. For thus we shall obtain both the present
good things and those to come; where-unto may we all attain, through
the grace and love towards men of our Lord Jesus Christ, with Whom to
the Father together with the Holy Ghost, be glory, might, honor, now
and forever, and world without end. Amen.
HOMILY XXVIII.
2 COR. XII. 16--18.
But be it so, I myself did not burden you: but being crafty, I caught
you with guile. Did I take advantage of you by any one of them whom I
have sent unto you? I exhorted Titus, and with him I sent the brother.
Did Titus take any advantage of you? Walked we not by the same spirit?
walked we not in the same steps?
Paul has spoken these words very obscurely, but not
without a meaning or purpose. For seeing he was speaking about money,
and his defence on that score, it is reasonable that what he says must
be wrapt in obscureness. What then is the meaning of what he says? He
had said, 'I received not, nay I am ready even to give besides, and to
spend;' and much discourse is made on this subject both in the former
Epistle and in this. Now he says something else, introducing the
subject in the form of an objection and meeting it by anticipation.(4)
What he says is something like this; 'I indeed have not made a gain of
you: but perhaps some one has it to say that I did not receive [of you]
indeed myself, but, being crafty, I procured those who were sent by me
to ask for something of you as for themselves(5), and through them
I myself received, yet keeping myself clear of seeming to
receive, by receiving through others. But none can have this to say
either; and you are witnesses.' Wherefore also he proceeds by question,
saying, "I exhorted Titus, and with him I sent the brother. Did Titus
make a gain of you?" 'walked he not just as I walked.' That is to say,
neither did he receive. Seest thou how intense a strictness [is here],
in that he
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not only keeps himself clear of that receiving, but so modulates those
also who are sent by him that he may not give so much as a slight
pretence to those who were desirous of attacking him. For this is far
greater than that which the Patriarch did. (Gen. xiv. 24.) For he
indeed, when he had returned from his victory, and the king would have
given him the 'spoil, refused to accept aught save what the men had
eaten; but this man neither himself enjoyed [from them] his necessary
food, nor allowed his partners to partake of such: thus abundantly
stopping the mouths of the shameless. Wherefore he makes no assertion,
nor does he say that they did not receive either; but what was far more
than this, he cites the Corinthians themselves as witnesses that they
had received nothing, that he may not seem to be witnessing in his own
person, but by their verdict; which course we are accustomed to take in
matters fully admitted and about which we are confident. 'For tell me,'
he says, 'Did any one of those who were sent by us make unfair gain(1)
of you?' He did not say, 'Did any one receive aught from you?' but he
calls the things 'unfair gain; 'attacking them and shaming them
exceedingly, and showing that to receive of an unwilling [giver] is
'unfair gain.' And he said not 'did Titus?' but, "did any?" 'For ye
cannot say this either,' he says, 'that such an one certainly did not
receive, but another did. No single one of those who came did so. '"I
exhorted Titus." This too is severely(2) said. For he did not say, 'I
sent Titus,' but, 'I exhorted' him; showing that if he had received
even, he would have done so justly; but, nevertheless, even so he
remained pure. Wherefore he asks them again, saying, "Did Titus take
any advantage of you? Walked we not by the same spirit?" What means,
"by the same spirit?" He ascribes the whole to grace and shows that the
whole of this praise is the good result not of our labors, but of the
gift of the Spirit and of Grace. For it was a very great instance of
grace that although both in want and hunger they would receive nothing
for the edification of the disciples. "Walked we not in the same
steps?" That is to say, they did not depart the least from this
strictness, but preserved the same rule entire.
[2] Ver. 19. "Again, think ye that we are excusing
ourselves unto you? "(3)
Seest thou how he is continually in fear, lest he
should incur the suspicion of flattery? Seest thou an Apostle's
prudence, how constantly he mentions this? For he said before, "We
commend not ourselves again, but give you occasion to glory;" (2 Cor.
v. 12.) and in the commencement of the Epistle, "Do we need letters of
commendation?" (ib. iii. 1.)
"But all things are for your edifying." Again he is
soothing them. And he does not here either say clearly, 'on this
account we receive not, because of your weakness;' but, 'in order that
we may edify you;' speaking out indeed more clearly than he did before,
and revealing that wherewith he travailed; but yet without severity.
For he did not say, 'because of your weakness;' but, 'that ye may
be edified.'
Ver. 20. "For I fear, lest by any means when I come,
I should not find you such as I would, and should myself be found of
you such as ye would not."
He is going to say something great and offensive.
And therefore he also inserts this excuse [for it], both by saying,
"All things are for your edifying," and by adding, "I fear," softening
the harshness of what was presently going to be said. For it was not
here out of arrogance nor the authority of a teacher, but out of a
father's tender concern, when he is more fearful and trembling than the
sinners themselves at that which is likely to reform them. And not even
so does he run them down or make an absolute assertion; but says
doubtingly, "lest by any means when I come, I should not find you such
as I would." He did not say, 'not virtuous,' but "not such as I would,"
everywhere employing the terms of affection. And the words, "I should
find," are of one who would express what is out of natural expectation,
as are also those, "I shall be found by you." For the thing is not of
deliberate choice, but of a necessity originating with you. Wherefore
he says, "I should be found such as ye would not." He said not here,
"such as I would not," but, with more severity, "such as ye wish not."
For it would in that case become his own will, not indeed what he would
first have willed, but his will nevertheless. For he might indeed have
said again, 'such as I would not,' and so have showed his love: but he
wishes not to relax(4) his hearer. Yea rather, his words would in that
case have been even harsher; but now he has at once dealt them a
smarter blow and showed himself more gentle. For this is the
characteristic of his wisdom; cutting more deeply, to strike more
gently. Then, because he had spoken obscurely, he unveils his meaning,
saying,
"Lest there be strife, jealousy, wraths,
backbitings, whisperings, swellings."(5)
And what he might well put first, that he
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puts last: for they were very proud(1) against him. Therefore, that he
may not seem principally to be seeking his own, he first mentions what
was common. For all these things were gendered of envy, their
slanderings, accusations, dissensions. For just like some evil root,
envy produced wrath, accusation, pride, and all thee other evils, and
by them was increased further,
Vet. 21. And "lest when I come again, my God should
humble me among you."
And the word "again," too, is as smiting them. For
he means, 'What happened before is enough;' as he said also in the
beginning [of the Epistle], "to spare you, I came not as yet to
Corinth." (Chap. i. 18, 23.) Seest thou how he shows both indignation
and tender affection? But what means, "will humble me?" And yet this is
glorious rather, to accuse, to take vengeance, to call to account, to
be seated in the place of judge; howbeit he calls it a humbling. So far
was he from being ashamed of that [cause of] humbling, because, "his
bodily presence was weak, and his speech of no account," that he wished
to be even for ever in that case, and deprecated the contrary. And he
says this more clearly as he proceeds; and he counts this to be
especially humbling, to be involved in such a necessity as the present,
of punishing and taking vengeance. And wherefore did he not say, 'lest
when I come I shall be humbled,' but, "lest when I come my God will
humble me." 'Because had it not been for His sake, I should have paid
no attention nor been anxious. For it is not as possessing authority
and for my own pleasure, that I demand satisfaction,(2) but because of
His commandment.' Now above, indeed, he expressed himself thus, "I
shall be found;" here, however, he relaxes and adopts milder and
gentler language, saying,
"I shall mourn for many of them who have sinned."
Not simply, "who have sinned," but,
"Who have not repented." And he said not, 'all,' but
"many;" nor made it clear who these were either, thereby making the
return unto repentance easy to them; and to make it plain that a
repentance is able to right transgressions, he bewails those that
repent not, those who are incurably diseased, those who continue in
their wounds. Observe then Apostolic virtue, in that, conscious of no
evil in himself, he laments over the evils of others and is humbled for
other men's transgressions. For this is the especial mark of a teacher,
so to sympathize with the calamities of his disciples, and to mourn
over the wounds of those who are under him. Then he mentions also the
specific sin.
"Of the lasciviousness and uncleanness which they
committed." Now in these words he alludes indeed to fornication; but if
one carefully examine the subject, every kind of sin can be called by
this name. For although the fornicator and adulterer is preeminently
styled unclean, yet still the other sins also produce uncleanness in
the soul. And therefore it is that Christ also calls the Jews unclean,
not charging them with fornication only, but with wickedness of other
kinds as well. Wherefore also He says that they made the outside clean,
and that "not the things which enter in defile the man, but those which
come out from him;" (Mat. xv. 11.) and it is said in another place,
"Every one that is proud in heart is unclean before the Lord." (Prov.
xvi. 5. LXX.)
[3.] For nothing is purer than virtue, nothing
uncleaner than vice; for the one is brighter than the sun, the other
more stinking than mire. And to this they will themselves bear witness,
who are wallowing in that mire and living in that darkness; at any
rate, when one prepares them a little to see clearly. For as long as
they are by themselves, and inebriate with the passion, just as if
living in darkness they lie in unseemly wise to their much infamy,
conscious even then where they are, although not fully; but after they
have seen any of those who live in virtue reproving them or even
showing himself, then they understand their own wretchedness more
clearly; and as if a sunbeam had darted upon them, they cover up their
own unseemliness and blush before those who know of their doings, yea,
though the one be a slave and the other free, though the one be a king
and the other a subject. Thus when Ahab saw Elijah, he was ashamed,
even when he(3) had as yet said nothing; standing convicted by the mere
sight of him; and when his accuser was silent, he pronounced a judgment
condemnatory of himself; uttering the language of such as are caught,
and saying, "Thou hast found me, O mine enemy!" (1 Kings xxi. 20.) Thus
Elijah himself conversed with that tyrant then with great boldness.
Thus Herod, unable to bear the shame of those reproofs, (which [shame]
the sound of the prophet's tongue with mighty and transparent clearness
exposed more evidently,) cast John into the prison: like one who was
naked and attempting to put out the light, that he might be in the dark
again; or rather he himself dared not put it out, but, as it were,
placed it in the house under a bushel; and that wretched and miserable
woman compelled it to be done. But not even so could they cover the
reproof, nay, they lit it up the more. For both
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they that asked, 'Wherefore doth John dwell in prison?' learnt the
reason, and all they that since have dwelt on land or sea, who then
lived, or now live, and who shall be hereafter, both have known and
shall know clearly these wicked tragedies, both that of their lewdness
and that of their bloodguiltiness, and no time shall be able to wipe
out the remembrance of them.
So great a thing is virtue: so immortal is its
memory, so completely even by words only cloth it strike down its
adversaries. For wherefore did he cast him into the prison? Wherefore
did he not despise him? Was he going to drag him before the
judgment-seat? Did he demand vengeance upon him for his adultery? Was
not what he said then simply a reproof? Why then doth he fear and
tremble? Was it not words and talk merely? But they stung him more than
deeds. He led him not to any judgment-seat, but he dragged him before
that other tribunal of conscience; and he sets as judges upon him all
who freely gave their verdicts in their thought. Therefore the tyrant
trembled, unable to endure the lustre of virtue. Seest thou how great a
thing is philosophy? It made a prisoner more lustrous than a king, and
the latter is afraid and trembles before him. He indeed only put him in
bonds; but that polluted woman rushed on to his slaughter also,
although the rebuke was leveled rather against him, [than herself.] For
he did not then meet "her" and say, 'Why cohabitest thou with the
king?' not that she was guiltless, (how should she be so?) but he
wished by that other means to put all to rights. Wherefore he blamed
the king, and yet not him with violence of manner. For he did not
say, 'O polluted and all-polluted and lawless and profane one,
thou hast trodden under foot the law of God, thou hast despised the
commandments, thou hast made thy might law. 'None of these things; but
even in his rebukings great was the gentleness of the man, great his
meekness. For, "It is not lawful for! thee," lie says, "to have thy
brother Philip's wife." The words are those of one who teacheth rather
than reproveth, instructeth rather than chasteneth, who composeth to
order rather than exposeth, who amendeth rather than trampleth on him.
But, as I said, the light is hateful to the thief, and the mere sight
of the just man is odious to sinners; "for he is grievous unto us even
to behold." (Wisd. ii. 15.) For they cannot bear his radiance, even as
diseased eyes cannot bear the sun's. But to many of the wicked he is
grievous not to behold only, but even to hear of. And therefore that
polluted and all-polluted woman, the procuress of her girl, yea rather
her murderess, although she had never seen him nor heard his voice,
rushed on to his slaughter; and prepareth her whom she brought up in
lasciviousnss to proceed also to murder, so extravagantly did she fear
him.
[4.] And what says she? "Give me here in a charger
the head of John the Baptist." (Mat. xiv. 8.) Whither rushest thou over
precipices, wretched and miserable one? What? is the accuser before
thee? is he in sight and troubleth thee? Others said, "He is grievous
unto us even to behold;" but to her, as I said, he was grievous to even
hear of. Wherefore she saith, "Give me here in a charger the head of
John." And yet because of thee he inhabits a prison, and is laden with
chains, and thou art free to wanton over thy love and to say, 'So
completely have I subdued the king, that though publicly reproached he
yielded not, nor desisted from his passion, nor tore asunder his
adulterous connection with me, but even put him that reproached him in
bonds. 'Why art thou mad and rabid, when even after that reproof of his
sin thou retainest thy paramour? Why seekest thou a table of furies,
and preparest a banquet of avenging demons? Seest thou how
nothing-worth,(1) how cowardly, how unmanly, is vice; how when it shall
most succeed, it then becomes more feeble? For this woman was not so
much disturbed before she had cast John into prison, as she is troubled
after he is bound, and she is urgent, saying, "Give me here in a
charger the head of John." And wherefore so? 'I fear,' she says,
lest there be any(2) hushing up of his murder, lest any should rescue
him from his peril.' And wherefore requirest thou not the whole corpse,
but the head? 'The tongue,' she says, 'that pained me, that I
long to see silent. ' But the contrary will happen, as indeed it also
hath done, thou wretched and miserable one! it will cry louder
afterwards, when it is cut out. For then indeed it cried in Judaea
only, but now it will reach to the ends of the world; and wheresoever
thou enterest into a church, whether it be among the Moors, or among
the Persians, or even unto the British isles themselves, thou hearest
John crying, "It is not lawful for thee to have thy brother Phillip's
wife." But she, unknowing to reason in any such way, urges and
presses,(3) and thrusts on the senseless tyrant to the murder, fearing
lest he change his mind. But from this too learn thou again the power
of virtue. Not even when he was shut up and bound and silent, does she
bear the righteous man. Seest thou how weak a thing vice is? how
unclean? For in the place of meats it bringeth in a human head upon a
charger. What is more polluted, what more accursed,
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what more immodest, than that damsel? what a voice she uttered in that
theatre of the devil, in that banquet of demons! Seest thou this tongue
and that; the one bringing healthful medicines, the other one with
poison on it, and made the purveyor to a devilish banquet. But
wherefore did she not command him to be murdered within there, at the
feast, when her pleasure would have been greater? She feared lest if he
should come thither and be seen, he should change them all by his look,
by his boldness. Therefore surely it is that she demandeth his head,
wishing to set up a bright trophy of fornication; and give it to her
mother. Seest thou the wages of dancing, seest thou the spoils of that
devilish plot? I mean not the head of John, but her paramour himself.
For if one examine it carefully, against the king that trophy was set
up, and the victress was vanquished, and the beheaded was crowned, and
proclaimed victor, even after his death shaking more vehemently the
hearts of the offenders. And that what I have said is no [mere] boast,
ask of Herod himself; who, when he heard of the miracles of Christ,
said, "This is John, he is risen from the dead: and therefore do these
powers work in him." (Mat. xiv. 2.) So lively(3) was the fear, so
abiding the agony he retained; and none had power to cast down the
terror of his conscience, but that incorruptible Judge continued to
take him by the throat, and day by day to demand of him satisfaction
for the murder. Knowing, then, these things, let us not fear to suffer
evil, but to do evil; for that indeed is victory, but this defeat.
Wherefore also Paul said, "Why not rather take
wrong, why not rather be defrauded. Nay, ye yourselves do wrong, and
defraud, and that your brethren." For by the suffering evil [come]
those crowns, those prizes, that proclamation [of victory]. And this
may be seen in all the saints. Since then they all were thus crowned,
thus proclaimed, let us too travel this road, and let us pray indeed
that we enter not into temptation; but if it should come, let us make
stand with much manliness and display the proper readiness of mind,
that we may obtain the good things to come, through the grace and love
towards men of our Lord Jesus Christ, with Whom to the Father, together
with the Holy Ghost, be glory, might, honor, now and for ever, and
world without end. Amen.
HOMILY XXIX.
2 COR. XIII. 1.
This is the third time I am coming to you. At the mouth of two
witnesses or three shall every word be established.
The wisdom(1) of Paul and his much tender affection,
one may observe in many other circumstances, but especially in this,
his being so abundant and vehement in his admonitions, but so tardy and
procrastinating in his punishments. For he did not chastise them
immediately on their sinning, but warned them once and again; and not
even so, upon their paying no attention, does he exact punishment, but
warns again, saying, "This is the third time I am coming to you;
"and 'before I come I write again.' Then, that his
procrastinating may not produce indifference,(2) see how he corrects
this result also, by threatening continually and holding the blow
suspended over them, and saying, "If I come again I will not spare;"
and "lest when I come again I should mourn for many." These things,
then, he doeth and speaketh, in this too imitating the Lord of all:
because that God also threateneth indeed continually and warneth often,
but not often chastiseth and punisheth. And so in truth also doth Paul,
and therefore he said also before, "To spare you I came net as yet to
Corinth." What is, "to spare you?" Lest finding you to have sinned and
to continue unamended, I should visit with chastisement and punishment.
And here, "This is the third time I am coming to you. At the mouth of
two witnesses or three shall every word be established." He joins the
unwritten to the written, as he has done also in another place, saying,
"He that is joined to an harlot is one body; for the twain," saith He,
"shall become one flesh." (1 Cor. vi. 16.) Howbeit, this was spoken of
lawful marriage; but he diverted its application(4) unto this thing(5)
conveniently, so as to terrify them the more. And so he doth here also,
setting his comings and his warnings in the place of witnesses. And
what he says is
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this: 'I spoke once and again when I was with you; I speak also now by
letter. And if indeed ye attend to me, what I desired is accomplished;
but if ye pay no attention, it is necessary henceforth to stop
speaking, and to inflict the punishment.' Wherefore he says,
Ver. 2. "I have said beforehand, and I do say
beforehand when I was present the second time; so now being absent I
write to them that sinned heretofore and to all the rest, that if I
come again, I will not spare."
'For if at the mouth of two witnesses or three
every word shall be established, and I have come twice and spoken, and
speak now also by this Epistle; it follows, I must after this keep my
word.(1) For think not, I pray you, that my writing is of less account
than my coming; for as I spoke when present, so now I write also when
absent.' Seest thou his fraternal solicitude? Seest thou forethought
becoming a teacher? He neither kept silence nor punished, but he both
foretells often, and continues ever threatening, and puts off the
punishment, and if they should continue unamended, then he threatens to
bring it to the proof.' But what didst thou tell them before when
present, and when absent writest?' "That if I come again, I will not
spare." Having showed before that he is unable to do this unless he is
compelled, and having called the thing a mourning, and a humbling; (for
he saith, "lest my God should humble me before you, and I should mourn
for them that have sinned heretofore, and not repented;--Chap. xii.
21.) and having made his excuse unto them, namely, that he had told
them before, once and twice and thrice, and that he does and contrives
all he can so as to hold back the punishment, and by the fear of his
words to make them better, he then used this unpleasing and terrifying
expression, "If I come again, I will not spare." He did not say, 'I
will avenge and punish and exact satisfaction :' but again expresses
even punishment itself in paternal language; showing his tender
affection, and his heart to be grieved along with them; be, cause that
he always to " spare" them put off. Then that they may not think now
also that there will be again a putting off, and merely a threat in
words, therefore he both said before, "At the mouth of two witnesses or
three shall every word be established; "and [now], "If I come again, I
will not spare." Now what he means is this: 'I will no longer put off,
if (which God forbid) I find you unamended; but will certainly Visit
it, and make good what I have said.'
[2.] Then with much anger and vehement indignation
against those who make a mock of him as weak, and ridicule his
presence, and say," his presence is weak, and his speech of no
account;" (Chap. x. 10.) aiming his efforts(2) at these men, he says,
Ver. 3. "Seeing that ye seek a proof of Christ that
speaketh in me."
For he said this, dealing at once a blow at these,
and at the same time lashing those(3) also. Now what he means is this;
'Since ye are desirous of proving whether Christ dwelleth in me, and
call me to an account, and on this score make a mock of me as mean and
despicable, as I 'were destitute of that Power; ye shall know that we
are not destitute, if ye give us occasion, which God forbid.' What
then? tell me. Dost thou therefore punish, because they seek a proof?
'No,' he says; for had he sought this, he would have punished them at
the first on their sinning, and would not have put off. But that he
does not seek this, he has shown more clearly as he proceeds, saying,
"Now I pray that ye do no evil, not that we may appear approved, but
that ye may be approved, though we be as reprobates." (Ver. 7.)
He doth not employ those words then as assigning a
reason,(4) but rather in indignation, rather as attacking those that
despise him. 'For,' he says, 'I have no desire indeed to give you such
a proof, but if you yourselves should furnish cause and should choose
to challenge me, ye shall know by very deeds.' And observe how grievous
he makes what he says. For he said not, 'Since ye seek a proof of me,'
but "of Christ that speakest in me, showing that it was against Him
they sinned." And he did not say merely, 'dwelling in me,' but
"speaking in me," showing that his words are spiritual. But if he doth
not display His power nor punish, (for thenceforward the Apostle
transferred what he said from himself to Christ, thus making his
threat' more fearful,) it is not from weakness; for He can do it: but
from long suffering. Let none then think His forbearance to be
weakness. For why marvellest thou that He doth not now proceed against
sinners, nor in his forbearance and long suffering exacts satisfaction,
seeing that He endured even to be crucified, and though suffering such
things punished not? Wherefore also he added,
Ver. 3, 4. "Who to you-ward is not weak, but is
mighty in you. For though He was crucified through weakness, yet He
liveth through the Power of God."
These words have much obscurity and give disturbance
to the weaker sort. Wherefore it is necessary to unfold them more
clearly, and to explain the signification of the expression as to which
the obscurity exists, that no one may be offended, even of the simpler
sort.
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What then, at all, is that which is here said, and what the term
"weakness" designates, and in what signification it is used, it is
necessary to learn. For the term is indeed one, but it has many
meanings. For bodily sickness is termed 'weakness:' whence it is even
said in the Gospel, "Behold, he whom Thou lovest is weak, "(1) (John
xi. 3, 4.) concerning Lazarus; and He Himself said, "This weakness is
not unto death;" and Paul, speaking of Epaphras, "For indeed he was
weak nigh unto death, but God had mercy on him;" (Phil. ii. 57.) and of
Timothy, "Use a little wine for thy stomach's sake and thine often
weaknesses." (1 Tim. v. 23.) For all these denote bodily sickness.
Again, the not being established firmly in the faith is called
'weakness;' the not being perfect and complete. And denoting this Paul
said, "Him that is weak in the faith receive ye but not to doubtful
disputations :" (Rom. xiv. 1, 2.) and again, "One believeth that he may
eat all things; another, who is weak, eateth herbs," denoting him who
is weak in the faith. Here then are two significations of the term
'weakness;' there is yet a third thing which is called
'weakness.' What then is this? Persecutions, plottings, insults,
trials, assaults. And denoting this Paul said, "For this thing I
besought the Lord thrice. And He said unto me, My grace is sufficient
for thee: for My power is made perfect in weakness." (Chap. xii., 8,
9.) What is "in weakness?" In persecutions, in dangers, in trials, in
plottings, in deaths. And denoting this he said, Wherefore, I take
pleasure in weakness.(2) Then showing what kind of weakness he means,
he spake not of fever, nor of doubt about the faith; but what? "in
injuries, in necessities, in distressses, in stripes, in imprisonments,
that the power of Christ may rest upon me. For when I am weak, then am
I strong." (Chap. xii. 10.) That is to say 'when I am persecuted,
when I am driven up and down, when I am plotted against, then am I
strong, then the rather I prevail over, and get the better of them that
plot against me. because that grace resteth upon(3) me, more largely,
It is then in this third sense that Paul useth "weakness;" and this is
what he means by it; aiming again, as I said also before, at that
point, his seeming to them to be mean and contemptible. For indeed he
had no desire to boast, nor to seem to be what he really was, nor yet
to display the power which he possessed of punishing and
revenging;whence also he was accounted to be mean. When then as so
accounting they were going on in great indifference and insensibility,
and repented not of their sins, he seizes a favorable opportunity,
discourses with much vigor upon these points also, and shows that it
was not from weakness he did nothing, but from long-suffering.
[3.] Then, as I said, by transferring the argument
from himself to Christ, he enhances their fear, he increases his
threat. And what he says is this; 'for even supposing I should do
something and chastise and take vengeance on the guilty ones, is it I
that chastise and take vengeance? it is He that dwelleth in me, Christ
Himself. But if ye do not believe this, but are desirous of receiving a
proof by deeds of Him that dwelleth in me, ye shall know presently;
"For he is not weak to you-ward, but is even powerful."' And wherefore
added he "to you-ward," seeing He is mighty everywhere? for should He
be minded to punish unbelievers, He is able; or demons, or anything
whatsoever. What then is the import of the addition? The expression is
either as shaming them exceedingly by remembrance of the proofs they
have already received; or else as declaring this, that meanwhile He
shows His power in you who ought to be corrected. As he said also in
another place, "For what have I to do to judge them also that are
without?" (1 Cor. v. 12.) 'For those that are without,' he says, 'He
will then call to account in the day of judgment, but you even now, so
as to rescue you from that punishment.' But nevertheless even this
instance of his solicitude, although arising from tender affection,
observe how he combines with fear and much anger, saying, "Who to
you-ward is not weak, but is powerful in you."
Ver. 4. "For though He was crucified through
weakness, yet He liveth through the Power of God."
What is, "though He was crucified through weakness?"
'For though He chose,' he says, 'to endure a thing which seems to carry
a notion of weakness, still this in no way breaks in upon(4) His Power.
That still remains invincible, and that thing which seemeth to be of
weakness, hath nothing harmed it, nay this very thing itself shows His
Power most of all, in that He endured even such a thing, and yet His
Power was not mutilated.'(5) Let not then the expression "weakness"
disturb thee; for elsewhere also he says, "The foolishness of God is
wiser than men, and the weakness of God is stronger than men;" (1 Cor.
i. 55.) although in God is nothing either foolish or weak: but he
called the Cross so, as setting forth the conception of the unbelieving
regarding it. Hear him, at least, interpreting himself. "For the
preaching of the Cross is to them that perish foolishness, but unto us
which are saved it is the pow-
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er of God." (Ib. 18.) And again; "But we preach Christ crucified, unto
the Jews a stumbling-block, and unto the Greeks foolishness; but unto
them which are called, both Jews and Greeks, Christ the power of God
and the wisdom of God." (Ib. 23, 24.) And again; "But the natural man
receiveth not the things of the Spirit, for they are foolishness unto
him." (1. Cor. ii. 14.) Observe, how in every place he expresseth the
conception of the unbelieving, who look upon the Cross as foolishness
and weakness. And so, in truth, here also he means not "weakness"
really such, but what was suspected to be such with the unbelieving. He
doth not then say this, that because He was weak He was crucified. Away
with the thought! For that He had it in His power not to have been
crucified He showed throughout; when He now cast men down prostrate,
now turned back the beams of the sun, and withered a fig-tree, and
blinded their eyes that came against Him, and wrought ten thousand
other things. What then is this which he says, "through weakness !"
That even although He was crucified after enduring peril and treachery,
(for we have showed that peril and treachery are called weakness,) yet
still He was nothing harmed thereby. And he said this to draw the
example unto his own case. For since the Corinthians beheld them
persecuted, driven about, despised, and not avenging nor visiting it,
in order to teach them that neither do they so suffer from want of
power,(1) nor from being unable to visit it, he leads on the argument
up to The Master, because 'He too,' saith he, 'was crucified, was
bound, suffered ten thousand things, and He visited them not, but
continued to endure things which appeared to argue weakness, and in
this way displaying His Power, in that although He punishes not nor
requites, He is not injured any thing at all. For instance, the Cross
did not cut asunder His life, nor yet impeded His resurrection, but He
both rose again and liveth.' And when thou hearest of the Cross and of
life, expect to find the doctrine concerning the Incarnation? for all
that is said here hath reference to that. And if he says "though the
Power of God," it is not as though He were Himself void of strength to
quicken His flesh; but it was indifferent with him to mention either
Father or Son. For when he said, "the Power of God, he said by His own
Power. For that both He Himself raised it up and sustains it, hear Him
saying, "Destroy this temple, and in three days I will raise it up."
(John ii. 19.) But if that which is His, this he(3) saith to be the
Father's, be not disturbed; "For," He saith, "all My Father's things
are Mine." (John xvi. 15.) And again, "All Mine are Thine, and Thine
are Mine." (Ib. xvii. 10.) 'As then He that was crucified was nothing
harmed,' he says, 'so neither are we when persecuted and warred
against;' wherefore also he adds,
"For even we also if(4) we are weak in Him, yet we
shall live with Him through the Power of God."(5)
What is the meaning of "we are weak in Him?" We are
persecuted, are driven here and there, suffer extremity. But what is
"with Him?" 'Because of the preaching,' he says, 'and our faith in Him.
But if for His sake we undergo what is sad and disagreeable, it is
quite plain that we shall what is pleasant also: ' and so he
added, "but we are saved with Him by the Power of God."
[4.] Ver. 5, 6. "Try your own selves, whether ye be
in the faith, prove your own selves. Know ye not as to your own selves,
that Christ is in you, unless indeed ye be reprobate? But I hope that
ye shall know that we are net reprobate."
For since by what he has said he hath shown that
even if he does not punish, it is not because he hath not Christ in
himself, but because he intimates His long-suffering, Who was crucified
and yet avenged not Himself; he again, in another manner, produces the
same effect, and still more irrefragably, (6) establishing his argument
by the disciples. 'For why speak I of myself,' he says 'the teacher,
who have so much care upon me and am entrusted with the whole world and
have done such great miracles. For if ye will but examine yourselves
who are in the rank of disciples, ye will see that Christ is in you
also. But if in you, then much more in your teacher. For if ye have
faith, Christ is in you also.' For they who then believed wrought
miracles. Wherefore also he added, "Try your own selves, prove your own
selves, whether ye be in the faith. Know ye not as to your own selves,
unless indeed that Christ is in you, ye be reprobate?" 'But if in you,
much more in your teacher?' He seems to me here to speak of the "faith"
which relates to miracles. 'For if ye have faith,' he says, "Christ is
in you, except ye have become reprobates." Seest thou how again he
terrifies them, and shows even to superfluity that Christ is with Him.
For he seems to me to be here alluding to them, even as to their lives.
For since faith is not enough [by itself] to draw down the energy of
the Spirit, and he had said that '"if ye are in the faith" ye have
Christ in you,' and it happened that man y who had faith
415
were destitute of that energy; in order to solve the difficulty, he
says, "except ye be reprobate," except [that is] ye are corrupt in
life. "But I hope that ye shall know that we are not reprobate." What
followed naturally was to have said, "but if ye have become reprobate,
yet we have not." He doth not, however, say so, for fear of wounding
them, but he hints it in an obscure manner, without either making the
assertion thus, 'ye are reprobate,' or proceeding by question and
saying, ' But if ye are reprobate,' but leaving out even this way of
putting it by question, he indicates it obscurely by adding, "But I
hope that ye shall know that we are not reprobate." Here also again,
great is the threat, great the alarm. ' For since ye desire,' he says,
' in this way, by your own punishment to receive the proof, we shall
have no difficulty in giving you that demonstration.' But he does 'not
indeed so express himself, but with more weight and threatening. "But I
hope that ye shall know that we are not reprobate." ' For ye ought
indeed,' he saith, 'to have known even without this what we are,[1] and
that we have Christ speaking and working in us; but since ye desire to
receive the proof of it by deeds also, ye shall know that we are not
reprobate.' Then when he has held the threat suspended over their
heads, and brought the punishment now up to their doors, and has set
them a trembling, and made them look for vengeance; see how again he
sweetens down his words and soothes their fear, and shows his
unambitious temper, his tender solicitude towards his disciples, his
high-principledness of purpose, his loftiness and freedom from
vain-glory. For he exhibits all these qualities in what he adds, saying,
Ver. 7, 8, 9. "Now I pray to God that ye do no evil,
not that we may appear approved, but that ye may do that which is
honorable, though we be as reprobate. For we can do nothing against the
truth but for the truth. For we rejoice when we are weak, and ye are
strong. For this also we pray for even your perfecting.
[5.] What can be equal to this soul? He was
despised, he was spit upon, he was ridiculed, he was mocked, as mean,
as contemptible, as a braggart, as boastful in his words but in his
deeds unable to make even a little show; and although seeing so great a
necessity for showing his own power, he not only puts off, not only
shrinks back, but even prays that he may not fall into such a position.
For he says, "I pray that ye do no evil, not that we may appear
approved, but that ye may do that which is honorable, though we be as
reprobate." What is it he says? 'I entreat God. I beseech Him, ' he
says, 'that I may find no one unreformed, may find no one' that has not
repented? yea, rather, not this alone, but that none may have sinned at
all. For, ' he says, ' that ye have done no [evil], but if ye have
perchance sinned, then that ye may have changed your conduct, and been
beforehand with me in reforming, and arresting all wrath. For this is
not what I am eager about, that we should be approved in this way, but
clean the contrary, that we should not appear approved. For if ye
should continue, ' he says, 'sinning and not repenting, it will be
necessary for us to chastise, to punish, to maim your bodies; (as
happened in the case of Sapphira and of Magus ;) and we have given
proof of our power. But we pray not for this, but the contrary, that we
may not be shown to be approved in this way, that we may not in this
way exhibit the proof of the power which is in us, by chastising you
and punishing you as sinning and as incurably diseased, but what? "That
ye should do that which is honorable," we pray for this, that ye should
ever live in virtue, ever in amendment; "and we should be as
reprobate," not displaying our power of punishing. ' And he said not,
"reprobate" for he would not "be" reprobate, even though he did not
punish, nay rather for this very reason he would be "approved;" ' but
even if some suspect us, ' he says, ' on account of our not displaying
our power, to be contemptible and cast away, we care nothing for this.
Better we should be so deemed of by those, than display the power which
God hath given to us in those stripes, and in that unreformedness of
heart.'
"For we can do nothing against the truth,but for the
truth." For that he may not seem [merely] to be gratifying them, (for
this is what one who was void of vain-glory might do,) but to be doing
what the nature of the thing demanded, he added this, "for we can do
nothing against the truth." 'For if we find you,' he says, ' in good
repute, having driven away your sins by repentance and having boldness
towards God; we shall not be able thereafter, were we never so willing,
to punish you, but should we attempt it even, God will not work with
us. For to this end gave He us our power that the judgment we give
should be true and righteous, not contrary to the truth.' Seest thou
how in every way he can, he makes what he says void of offensiveness,
and softens the harshness of his menace? Moreover as he has eagerly
endeavored this, so is he desirous also to show that his mind was quite
joined[1] to them; wherefore also he added, "For we rejoice when we are
weak and ye are strong, and this also we pray for even your
perfecting." ' For most certainly,' he says, 'we cannot do any thing
against the truth, that is, punish you if you are well pleasing [to
God]; besides, because we
416
cannot, we therefore do not wish it, and even desire the contrary. Nay,
we are particularly glad of this very thing, when we find you giving us
no occasion to show that power of ours for punishment. For even if the
doing of such things shows men glorious and approved and strong; still
we desire the contrary, that ye should be approved and unblamable, and
that we should never at any time reap the glory thence arising.'
Wherefore he says, "For we are glad when we are weak." What is, "are
weak?" 'When we may be thought weak.' Not when we are weak, but when we
are thought weak; for they were thought so by their enemies, because
they displayed not their power of punishing. 'But still we are glad,
when your behavior is of such a sort as to give us no pretence for
punishing you. And it is a pleasure to us to be in this way considered
weak, so that only ye be blameless ;' wherefore he adds, "and ye are
strong," that is, 'are approved, are virtuous. And we do not only wish
for this, but we pray for this, that ye may be blameless, perfect, and
afford us no handle. '
[6.] This is paternal affection, to prefer the
salvation of the disciples before his own good name. This is the part
of a soul free from vainglory; this best releaseth from the bonds of
the body and makes one to rise aloft from earth to heaven, the being
pure from vain-glory; just as therefore the contrary leadeth unto many
sins. For it is impossible that one who is not from vain-glory, should
be lofty and great and noble; but he must needs grovel on the ground,
and do much damage, whilst the slave of a polluted mistress, more cruel
than any barbarian. For what can be fiercer than she who, when most
courted, is then most savage? Even wild beasts are not this, but are
tamed by much attention. But vain-glory is quite the contrary, by being
contemned she is made tame, by being honored she is made savage and is
armed against her honorer. The Jews honored her and were punished with
exceeding severity; the disciples slighted her and were crowned. And
why speak I of punishment and crowns? for to this very point of being
seen to be glorious, it contributes more than any thing, to spit upon
vainglory. And thou shalt see even in this world that they who honor it
are damaged, whilst those who slight it are benefited. For the
disciples who slighted it, (for there is no obstacle to our using the
same example again,) and preferred the things of God, outshine the sun,
having gained themselves an immortal memory even after their death;
whilst the Jews who crouched[1] to it are become cityless, heartless,
degraded, fugitives, exiles, mean, contemptible. Do thou, therefore, if
thou desirest to receive glory, repel glory; but if thou pursuest
glory, thou shalt miss glory. And, if ye will, let us also try this
doctrine in worldly matters. For whom do we make sport of in our jests?
Is it not of those whose minds are set upon it? Certainly then, these
men are the most entirely destitute of it, having countless accusers
and being slighted by all. And whom do we admire, tell me; is it not
those who despise it? Certainly then, these are they that are
glorified. For as he is rich, not who is in need of many things, but
who is in need of nothing; so he is glorious, not who loveth glory, but
who despiseth it; for this glory is but a shadow of glory. No one
having seen a loaf painted, though he should be pressed with hunger
ever so much, will attack the picture. Neither then do thou pursue
these shadows, for this is a shadow of glory, not glory. And that thou
mayest know that this is the manner of it and that it is a shadow,
consider this that it must be so, when the thing hath a bad name
amongst men, when all consider it a thing to be avoided, they even who
desire it; and when he who hath it and he covets it are ashamed to be
called after it. ' Whence then is this desire,' saith one, ' and how is
the passion engendered? ' By littleness of soul, (for one ought not
only to accuse it, but also to correct it,) by an imperfect mind, by a
childish judgment. Let us then cease to be children, and let us become
men: and let us every where pursue the reality, not the shadows, both
in wealth, and in pleasure, and in luxury, and in glory, and in power;
and this disease will cease, and many others also. For to pursue
shadows is a madman's part. Wherefore also Paul said, "Awake up
righteously and sin not." (1 Cor. xv. 34.) For there is yet another
madness, sorer than that caused by devils, than that from frenzy. For
that admits of forgiveness, but this is destitute of excuse, seeing the
soul itself is corrupted and its right judgment lost; and that of
frenzy indeed is an affection of the body, but this madness hath its
seat in the artificer mind. As then of fevers those are sorer, yea
incurable, which seize upon firm bodies and lurk in the recesses[2] of
the nerves and are hidden away in the veins, so truly is this madness
also, seeing it lurks in the recesses of the mind itself, perverting
and destroying it. For how is it not clear and evident madness, yea, a
distemper sorer than any madness, to despise the things which abide
forever, and to cling with great eagerness to those which perish? For,
tell me, if one were to chase the wind or try to hold it, should we not
say that he was mad? And what? if one should grasp a shadow and neglect
the reality;[3] if one
417
should hate his own wife and embrace her shadow; or loathe his son and
again love his shadow, wouldest thou seek any other clearer sign in
proof of madness? Such are they also who greedily follow the present
things. For they are all shadow, yea, whether thou mention glory, or
power, or good report, or wealth, or luxury, or any other thing of this
life. And therefore truly it is that the prophet said, "Surely man
walketh in a shadow, yea, he disquieth himself in vain;" (Ps. xxxix.
6.) and again, "Our days decline like a shadow." (Ps. cii. 11.) And in
another place, he calls human things smoke and the flower of grass. But
it is not only his good things which are shadow, but his evils also,
whether it be death thou mention, or poverty, or disease, or any other
thing. What then are those things which abide, both good and evil? The
eternal kingdom and the everlasting hell. For "neither shall the worm
die, nor shall the fire be quenched:" (Mark ix. 44.) and "these shall
rise again to everlasting life: and these to everlasting punishment."
(Mat. xxv. 46.) That then we may escape the one and enjoy the other,
letting go the shadow, let us cling to the real things with all
earnestness, for so shall we obtain the kingdom of heaven, which may we
all obtain though the grace and love towards men of our Lord Jesus
Christ, to Whom be glory and might for ever and ever Amen.
HOMILY XXX
2 COR. xiii. 10.
For this cause I write these things while absent, that I may not when
present deal sharply, according to the authority which the Lord gave me
for building up, and not for casting down.
HE was sensible he had spoken more vehemently than
his wont, and especially towards the end of the Epistle. For he said
before, "Now I Paul myself entreat you by the meekness and gentleness
of Christ; I who in your presence am lowly among you, but being absent
am of good courage towards you: Yea, I beseech you, that I may not be
bold when I am present, with the confidence wherewith I count to be
bold against some which count of us as if we walked according to the
flesh;" (Chap. x. 1, 2. ) and, "being in readiness to avenge all
disobedience when your obedience shall be fulfilled :" (Ib. 6.) and, "I
fear lest when I come, I should find you not such as I would, and
should myself be found of you such as ye would not ;" (Chap. xii. 20.)
and again, "lest when I come my God should humble me before you, and
that I should mourn many of them which have sinned heretofore, and
repented not of the lasciviousness and uncleanness which they committed
:" (Ib. 21.) and afterwards, "I told you before and foretell you, as if
I were present the second time, and being absent now I write, that, if
I come again, I will not spare; seeing that ye seek a proof of Christ,
that speaketh in me." (Chap. xiii. 2, 3.) Since then he had said these
things and more besides, terrifying, shaming, reproaching, lashing
them, he says, in excuse for all, "For this cause I write these things
while absent, that I may not when present dea. sharply." For I am
desirous the sharpness should lie in my letters and not in my deeds. I
wish my threats to be vehement, that they may continue threats and
never go forth into action. Again even in this his apology he makes
what he says more terrible, showing that it is not himself who is to
punish, but God; for he added, "according to the authority which the
Lord gave me;" and again, to show that he desires not to use his power
to their punishment, he added, "not for casting down, but for building
up." And he hinted indeed this now, as I said, but he left it to them
to draw the conclusion that if they should continue unamended, even
this again is building up, to punish those that are of such a mind. For
so it is, and he knew it and showed it by his deeds.
Ver. 11. "For the rest,[1] brethren, rejoice, be
perfected, be comforted, be of the same mind, live in peace, and the
God of love and peace shall be with you."
What means, "for the rest, brethren, rejoice?"' Thou
hast pained, terrified, thrown them into an agony, made them to tremble
and fear, and how biddest thou them rejoice? 'Why, for this very reason
I bid them rejoice. For,' he says, ' if what is your part follow' upon
mine, there will be nothing to prevent that joy. For all my part has
been done; I have suffered long, I have delayed, I have forborne to cut
off, I have besought, I have advised, I have alarmed,
418
I have threatened, so as by every means to gather you in unto the fruit
of repentance. And now it behoveth that your part be done, and so your
joy will be unfading.'
"Be perfected." What is, "be perfected?" 'Be
complete, fill up what is deficient.'
"Be comforted." For, since their trials were
numerous, and their perils great, he says, ' "be comforted," both by
one another, and by us, and by your change unto the better. For if ye
should have joy of conscience and become complete, nothing is wanting
unto your cheerfulness and comfort. For nothing doth so produce comfort
as a pure conscience, yea, though innumerable trials surround.'
"Be of the same mind, live in peace." The request he
made in the former Epistle also, at the opening. For it is possible to
be of one mind, and yet not to live in peace, [for instance], when
people agree in doctrine, but in their dealings with each other are at
variance. But Paul requires both.
"And the God of love and peace shall be with you."
For truly he not only recommends and advises, but also prays. For
either he prays for this, or else foretells what shall happen; or
rather, both. 'For if ye do these things,' he says, ' for instance, if
ye be "of one mind" and "live in peace," God also will be with you, for
He is "the God of love and of peace," and in these things He
delighteth, He rejoiceth. Hence shall peace also be yours from His
love; hence shall every evil be removed. This saved the world, this
ended the long war, this blended together heaven and earth, this made
men angels. This then let us also imitate, for love is the mother of
countless good things. By this we were saved, by this all those
unspeakable good things [come] to us.'
[2.] Then to lead them on unto it, he says,
Ver. 12. "Salute one another with a holy kiss."
What is "holy?" not hollow,[1] not treacherous, like
the kiss which Judas gave to Christ. For therefore is the kiss given,
that it may be fuel unto love, that it may kindle the disposition, that
we may so love each other, as brothers brothers, as children parents,
as parents children; yea, rather even far more. For those things are a
disposition implanted by nature, but these by spiritual grace. Thus our
souls bound unto each other. And therefore when we return after an
absence we kiss each other, our souls hastening unto mutual
intercourse. For this is that member which most of all declares to us
the workings of the soul. But about this holy kiss somewhat else may
yet be said. To what effect? We are the temple of Christ; we kiss then
the porch and entrance of the temple when we kiss each other. See ye
not how many kiss even the porch of this temple, some stooping clown,
others grasping it with their hand, and putting their hand to their
mouth. And through these gates and doors Christ both had entered into
us, and doth enter, whensoever we communicate. Ye who partake of the
mysteries understand what I say. For it is in no common manner that our
lips are honored, when they receive the Lord's Body. It is for this
reason chiefly that we here kiss. Let them give ear who speak filthy
things, who utter railing, and let them shudder to think what that
mouth is they dishonor; let those give ear who kiss obscenely. Hear
what things God hath proclaimed by thy mouth, and keep it undefiled. He
hath discoursed of the life to come, of the resurrection, of
immortality, that death is not death, of those other innumerable
mysteries. For he that is about to be initiated comes to the priest's
mouth as it were an oracle, to hear things full of awe. For he lost his
life even from his forefathers, and comes to seek it again, and to ask
how he may haply find and get it back. Then God announceth to him how
it may be found, and that mouth becomes more awful than the very
mercy-seat. For that mercy-seat never sent forth a voice like this, but
spake much of lesser things, of wars and such peace as is here below:
but this speaks all about heaven and the life to come, and things new
and that pass understanding. And having said,
Ver. 13. "Salute one another with an holy kiss," he
added, "All the saints salute you."
By this also giving them good hopes. He has added
this in the place of the kiss, knitting them together by the
salutation, for the words also proceed from the same mouth from which
the kiss. Seest thou how he brings them all together, both those who
are widely separated in the body and those who are near, these by the
kiss and those by the written message?
[3.] Ver. 14. "The grace of our Lord Jesus Christ,
and the love of God," and the Father,[2] "and the communion of the Holy
Ghost, be with you all." After having united them to one other by the
salutations and the kisses, he again closes his speech with prayer,
with much carefulness uniting them unto God also. Where now are they
who say that because the Holy Spirit is not inserted in the beginnings
of the Epistles, He is not of the same substance? For, behold, he hath
now enumerated Him with the Father and Son. And besides this, one may
remark, that when writing to the Colossians and saying, "Grace to you,
and peace from God our Father," he was silent of the Son, and added
not, as in all his Epistles, and
419
from the Lord Jesus Christ.[1] Is then the Son not of the same
substance either, because of this? Nay, these reasonings are of extreme
folly. For this very thing especially shows Him to be of the same
substance, that Paul useth the expression [or not] indifferently. And
that what is here said is no conjecture, hear how he mentions Son and
Spirit, and is quite silent of the Father. For, writing to the
Corinthians, he says, "But ye were washed, but ye were sanctified, but
ye were justified in the name of the Lord Jesus Christ, and in the
Spirit of our God." (1 Cor. vi. 11.) What then, tell me? were these not
baptized into the Father? Then assuredly they were neither washed nor
sanctified. But did they baptize them? doubtless then just as also they
did baptize. How then did he not say, 'Ye are washed in the name of the
Father?' Because it was indifferent in his view, at one time to make
mention of this, at another of that Person; and you may observe this
custom in many places of the Epistles. For writing to the Romans he
says, "I beseech you therefore by the mercies of God," (Rom. xii. 1.)
although those mercies are of the Son; and, "I beseech you by the love
of the Spirit," (Rom. xv. 30.) although love is of the Father.
Wherefore then mentioned he not the Son in "the mercies," nor the
Father in "the love?" Because as being things plain and admitted, he
was silent about them. Moreover, he will be found again, to put the
gifts also themselves transposedly.[2] For having said here, "The grace
of Christ, and the love of God and the Father, and the communion of the
Holy Ghost;" he in another place speaks of "the communion of the Son,"
and of "the love of the Spirit." For, "I beseech you," he says, "by the
love of the Spirit." (Rom. xv. 30.) And in his Epistle to the
Corinthians, "God is faithful, by Whom ye were called into the
communion of His Son." (1 Cor. i. 9.) Thus the things of the Trinity
are undivided: and whereas the communion is of the Spirit, it hath been
found of the Son; and whereas the grace is of the Son, it is also of
the Father and of the Holy Spirit; for [we read], "Grace be to you from
God the Father." And in another place, having enumerated many forms of
it, he added, "But all these worketh the one and the same Spirit,
dividing to each one severally as He will." (1 Cor. xii. 11.) And I say
these things, not confounding[3] the Persons, (away with the
thought!)but knowing both the individuality and distinctness[4] of
These, and the Unity of the Substance.
[4.] Let us then continue both to hold these
doctrines in their strictness, and to draw to us the love of God. For
before indeed He loved us when hating Him, and reconciled us who were
His enemies; but henceforth He wishes to love us as loving Him. Let us
then continue to love Him, so that we may be also loved by Him. For if
when beloved by powerful men we are formidable to all, much more
when [beloved] by God, And should it be needful to give wealth,
or body, or even life itself for this love, let us not grudge them. For
it is not enough to say in words that we love, but we ought to give
also the proof of deeds; for neither did He show love by words only,
but by deeds also. Do thou then also show this by thy deeds and do
those things which please Him, for so shalt thou thyself reap again the
advantage. For He needeth nothing that we have to bestow, and this is
also a special proof of a sincere love, when one who needeth nothing
and is not in any necessity, doth all for the sake of being loved by
us. Wherefore also Moses said, "For what doth the Lord God require of
you, but to love Him, and that thou shouldest be ready to walk after
Him?" (Deut. x. 12.) So that when He biddeth thee love Him, He then
most of all showeth that He loves thee. For nothing doth so secure our
salvation as to love Him. See then, how that all His commandments even
tend together to our repose and salvation and good report. For when he
says, "Blessed are the merciful, blessed are the pure in heart, blessed
are the meek, blessed are the poor in spirit, blessed are the
peacemakers;" (Matt. v. 3-9.) He Himself indeed reaps no advantage from
these, but he enjoins them for our adorning and attuning; and when He
says, "I was an hungred," it is not as needing that ministry from us,
but as exciting thee to humanity. For He was well able even without
thee to feed the poor man; but as bestowing upon thee an
exceeding treasure, he laid these commands upon thee. For if the sun,
which is but a creature, needeth not our eyes; for he abideth in his
own proper brightness, even though none should look upon him, and we it
is who are the gainers when we enjoy his beams; much more is this so
with God. But that thou mayest learn this in yet another way; how great
wilt thou have the distance to be between God and us? as great as
between gnats and us, or much greater? Quite plainly it is much
greater, yea, infinite. If then we vainglorious creatures need not
service nor honor from gnats, much rather the Divine Nature [none from
us], seeing It is impassible and needing nothing. The measure of that
which He enjoyeth by us is but the greatness of our benefit, and the
delight He taketh in our salvation. For this reason He
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also oftentimes relinquisheth His own, and seeketh thine. " For if
any," he saith," have a wife that believeth not, and she be pleased to
dwell with him, let him not put her away;" (1 Cor. vii. 12.) and, "He
that putteth away his wife, saving for the cause of fornication,
causeth her to commit adultery." Seest thou what unspeakable goodness?
' If a wife be a harlot,' He says, ' I do not compel the husband to
live with her; and if she be an unbeliever, I do not forbid him,'
Again, ' if thou be grieved against any one, I command him that hath
grieved thee to leave My gift and to run to thee.' For He saith, "If
thou art offering thy gift, and there remember that thy brother hath
aught against thee, leave thy gift before the altar, and go thy way,
first be reconciled to thy brother, and then come and offer thy gift."
(Matt. v. 23, 24.) And what saith the parable of him that had devoured
his all? (Matt. xviii. 24, &c.) Doth it not show this? For when he
had eaten up those ten thousand talents, He had mercy on him, and let
him go; but when he demanded of his fellowservant an hundred pence, he
both called him wicked and delivered him over to the punishment. So
great account doth He make of thy ease. The barbarian was about to sin
against the wife of the just man, and He says, "I spared thee from
sinning against me." (Gen. xx. 6.) Paul persecuted the Apostles, and He
saith to him, "Why persecutest thou Me?" Others are hungry, and He
Himself saith He is an hungred, and wanders about naked and a stranger,
wishing to shame thee, and so to force thee into the way of almsgiving.
Reflecting then upon the love, how great He hath
shown in all things, and still shows it to be, both having vouchsafed
to make Himself known to us, (which is the greatest crown of good
things, and light to the understanding and instruction in virtue,) and
to lay down laws for the best mode of life, and having done all things
for our sakes, having given His Son, and promised a kingdom, and
invited us to those unspeakable good things, and prepared for us a most
blessed life, let us do and say every thing so as both to appear worthy
of His love and to obtain the good things to come; whereunto may we all
attain, through the grace and love towards men of our Lord Jesus
Christ; with Whom to the Father, with the Holy Spirit, be glory now and
ever, and world without end. Amen.
End of Etext HOMILIES OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF
CONSTANTINOPLE,
ON THE FIRST EPISTLE OF ST. PAUL THE APOSTLE TO THE
CORINTHIANS by John Chrysostom
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