Preface TO THE HOMILIES OF CHRYSOSTOM ON THE TWO EPISTLES TO THE CORINTHIANS
§ I. — 1. On the excellence of these Homilies, 2. and on the prologue to the same. 3. Some deny that it is Chrysostom’s.
1. Among the most excellent works of John Chrysostom are counted the Homilies on both Epistles of Paul to the Corinthians, and they can vie with the best in elegance and gravity; most especially the Homilies on the first Epistle, which many think are to be preferred to the Homilies on the second, if you consider their tropes and precision. For in the former he pursues everything diligently and in a more flowing style, frequently uses wit, and discusses even the minutiae; you will certainly nowhere find homilies elaborated with greater care: in which matter some modern readers might perhaps say he is redundant and sometimes goes beyond the mark. But he, as is the chief duty of an orator, had explored the wit and capacity of his audience so skillfully that he won their hearts to himself, and you may see the grateful murmuring of the assembly and frequent applause as his discourse proceeds. Moreover, in the Homilies on the first Epistle there occur many things—fights, indeed, and frequent skirmishes against external philosophers and worshipers of false gods and against some heretics, and certain singular things pertaining to the customs and usage of that age, and other things concerning which we will presently speak briefly. A
2. For before I proceed further, the very beginning of the work, or prologue, causes delay, and gives not a little trouble. For at the beginning we read these things: "But many things did Paul suffer in this city, namely Corinth, and Christ appearing to him in it said: 'Do not stay silent, but speak: for there is much people for me in this city.'" And he stayed there two years. In this city also a demon went out, whom the Jews adjuring, suffered grave things from him: in this city likewise some, led by repentance, burned magical books; and they were seen to be fifty thousand (denarii): in this city lastly, with Gallio the proconsul sitting on the tribunal, Paul was beaten. B
3. Having seen these things, some learned men have doubted whether Chrysostom was the author of this prologue. Did Chrysostom, they say, being so well-versed in the reading of Holy Scripture, have the power to be ignorant that these things which are recounted concerning the Jewish sons of Sceva, that they were evilly punished by the demon when they invoked the name of the Lord Jesus to cast him out; and concerning those who burned magical books, the price of which was fifty thousand denarii; these things, I say, were done not in Corinth, but in Ephesus, as is clear from the book of Acts, chap. 19? And did Chrysostom even say that Paul was beaten in the sight of Gallio? Which thing is said in the 18th chapter of Acts not about Paul, but about Sosthenes? I confess I am certainly not a little moved by these errors continuously placed here. For although Chrysostom not infrequently lapses in memory, and mentions one book of Scripture for another, here certainly a major lapse is caught. But, this passage excepted, the prologue is so aptly put together that to me it appears that Chrysostom himself is speaking; and what detains me more, so that I do not altogether agree with those learned men, is that the prologue ends in such a way that the same writer, beginning the first homily, is seen to proceed in the same manner of series. For that he sometimes lapses in memory you may see in this very Volume, col. 614, line 46, where he put Milesians for Ephesians, and similar things are not rarely detected elsewhere. However, I leave the matter to the judgment of the learned reader. C
§ II. — 1. The Homilies on the first Epistle to the Corinthians were held at Antioch, by Chrysostom’s own testimony. 2. They embrace many things most worthy of being known concerning external philosophers: 3. concerning heretics, namely Manichaeans and Marcionites. 4. The ridiculous rite of the Marcionites. 5. Against the customs of the Antiochene Christians. 6. Other things are observed.
1. It is not irrelevant here to relate what occasion moved Chrysostom to declare that he was preaching the first [homily] at Antioch, col. 178. There were many rich men in that city, [who were] avaricious and not inclined to distribute alms to the poor. Those [who were] poor would drive away anyone they happened upon, not even offering a farthing. But the others, in order to sway those opulent men, would attempt every terrible thing. Some would blind their children so as to move them to pity; others for the sake of spectacle would chew the leather of worn-out shoes; others would drive sharp nails into their heads; these would remain with naked bellies on waters frozen with ice; others would endure things even more absurd and bitter than these. Yet those flowing with riches, moved by spectacles of this kind, would pour out money generously to those whom they had previously repelled when they were begging. But the holy doctor attacks them most bitterly, as was right; and in order to reduce them to a better way of life by example, he recalls to memory those ancient Antiochenes who had flourished in apostolic times, and who were the first to be called by the name of Christians, [their] good things D
liberally poured them out for the use of the poor and the churches, so that he might thereby strike shame into those of the present day. But because those rich men were accustomed to send the needy and the beggars to the Antiochene Church, which was furnished with most ample revenues, he objects and says that alms dispensed by the Church confer no merit upon the opulent unless they themselves also distribute liberally. In a certain discourse inserted in previous volumes, he had said that the Antiochene Church, from its income, fed the needy, widows, and virgins to the number of three thousand daily. It is therefore certain from Chrysostom’s own testimony that these discourses on the first Epistle were delivered at Antioch.
2. Taking the occasion from the apostolic words, he often inserts much against the foreign philosophers and against the worshippers of idols. First, he relates a certain disputation of a Platonist with a Christian, col. 27, where arguments are employed by both sides so ill-advisedly that both are found to assert the contrary opinion and to impugn their own. Not rarely he attacks Plato, whom he says held evil opinions concerning the gods yet worshipped them himself, col. 241, that he undertook a journey to Sicily, col. 36, and labored much concerning the line, angle, and point, col. 34. He brings forward verses of a certain profane and unknown poet and traduces the indecency and history of the Pythia, cols. 241 and 242. He brings forward the example of Socrates, who was accustomed to bear a voluble and insolent wife with patience; and when the audience had erupted into shouting and laughter, Chrysostom suppressed them, saying: "You have exclaimed with a loud voice; but I now groan greatly when I see that the Greeks are better philosophers than we, who are commanded to imitate the angels, nay, who are commanded to emulate God himself in the matter of meekness"; col. 224. Likewise concerning Diagoras and Theodorus the atheists, cols. 36 and 37. And he inserts certain things concerning Pythagoras, cols. 62 and 63. Concerning Diogenes the Cynic, he says that he dwelt in a tub for the sake of empty glory and showed himself off covered in rags, col. 302. And he criticizes other Greek philosophers in the same way.
3. Here he combats the Manichaeans not once, but repeatedly, cols. 61, 324, 326, 335, as he also does in his other works. For the poison of this heresy was spreading everywhere throughout the East. I think, however, those heretics who, according to Chrysostom, col. 356, said that a different body rises again from the former one, are the Manichaeans, who, since they asserted that the human body was created by an evil god or by the devil, concocted the idea that a different and distinct body would rise in its place: he mentions this opinion of the heretics, without naming them, also in the Homilies on the second Epistle, col. 470.
4. He also attacks the Marcionites, especially when he reaches the place where Paul offers these things difficult to explain: "Else what shall they do which are baptized for the dead?" Where, regarding what they feel about that matter and how the Marcionites carry it out, Chrysostom thus expresses it: "Do you wish me first to tell you how those who suffer from the disease of Marcion adulterate this saying? And I know that I shall provoke much laughter; yet I will say it, that you may the more shun their disease. For after any catechumen has passed away among them, with some living person hidden beneath the bed of the dead, they approach the dead one and address him, and ask whether he wishes to receive baptism. With him remaining silent, the one who is hidden speaks from below, saying that he wishes to be baptized; and so they baptize him on behalf of the one who has passed away, as if they were acting in a play: so much did the devil prevail in the minds of the slothful. Then, when they are accused, they bring forward this saying, stating that the Apostle said, 'Who are baptized for the dead.'" Chrysostom fights against the Pneumatomachi, who denied that the Holy Spirit is God, col. 245. But he does not dwell long on that matter. B
OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, ARGUMENT TO THE FIRST EPISTLE TO THE CORINTHIANS
Corinth is today the first city of Greece, and in ancient times it flourished with many worldly advantages, and was preeminent over all others in the abundance of its wealth; for which reason one of the external writers called the place "wealthy." For it is situated on the Isthmus of the Peloponnese, and had great opportunity for commerce. The city was also full of many orators and philosophers; and one of the seven so-called sages was from this city. These things have been said by us not for the sake of ostentation, nor for the purpose of—
... were called, one was a Corinthian. These things, however, were not said by us for the sake of ostentation, nor to exhibit learning—for what is the gain in knowing these things?—but they contribute to the argument of the Epistle. A For Paul suffered much in this city, and Christ, appearing to him in it, said: "Do not be silent, but speak; because I have much people in this city" (Act. 18:9, 10). And he remained there for two years. In this city also a demon went out, whom the Jews exorcizing suffered grievous things from him; in this, likewise, some led by repentance burned their magic books, and fifty thousand were seen; in this, finally, when Gallio the proconsul was sitting on the tribunal, Paul was beaten.
The devil, therefore, seeing that a great and populous city had received the truth—that city, I say, admirable for both wealth and wisdom, and the principal city of Greece; for the affairs of the Athenians and Lacedaemonians, their empire having long since been removed, were miserably prostrate—seeing also that the Corinthians had received the word of God with a ready mind, what does he do? He divides men; for he knew that the most powerful kingdom of all could not stand divided against itself. He had an occasion for plotting: the wealth and wisdom of the inhabitants. Hence, they being divided into factions against one another, when some of them had chosen for themselves of their own will, they took the lead of the multitude; and some gave themselves up to these, others to those, to the former as to rich men, to the latter as to wise men who could teach more. Having attached these to themselves, they boasted that they spoke more than the Apostle—which he also intimates, saying: "I could not speak to you as to spiritual" (1 Cor. 3:1). Of course, it was done not from Paul’s lack, but from their infirmity, that they did not hear many things; and this is indicated by the text, "Without us you have been enriched" (1 Cor. 4:8). B This matter was not small, but the most pernicious of all, that the Church was being torn asunder.
To these things, another crime was admitted, that some one, being with his stepmother, was not only not corrected, but even gathered assemblies, and persuaded his followers to think lofty thoughts. Therefore he says: "And you are puffed up, and have not rather mourned" (1 Cor. 5:2). To these things, moreover, some of those who were considered more perfect, because of gluttony, tasted things offered to idols, and reclined in temples, ruining all things. Others, again, having quarrels and strifes over money, permitted their affairs to be judged by outsiders. Many also went about among them with long hair, whom he also commands to be shorn. There was another offense, not small, that they ate common meals in the churches, and did not share with the needy. They also sinned in another matter, that they thought loftily about spiritual gifts, and from this an emulation arose among them, which itself also divided the Church. The doctrine of the resurrection also faltered among them; for some among them did not believe at all in the future resurrection of bodies, still laboring under the disease of Greek folly. For all these things had their origin from the folly of external philosophy; and this was the mother of evils; hence they were torn asunder, which they had themselves learned from the philosophers. For they also opposed one another, always C impugning the opinion of others for the sake of power and vainglory, and studying to add new things to the prior ones. And they were so affected because they trusted in their own reasonings.
They wrote to him by Fortunatus, Stephanas, and Achaicus, by whose work he also sent the Epistle. And he indicated this at the end of the Epistle, not speaking of all things, but of marriage and virginity. Therefore he said: "Now concerning the things whereof you wrote to me" (1 Cor. 7:1). Furthermore, he composed the epistle about both the things they wrote about and the things they did not write about, having learned all their vices. And he sent Timothy with the letter, knowing that the letter would have great force, and that the presence of the disciple would bring no small addition.
But because those who had divided the Church, fearing they might be seen to have done it for the sake of ambition, devised pretenses for their own purpose, namely that they were teaching more perfect things and were wiser than others, Paul rises up against this disease first, suppressing the root of evils and the dissent sprung from it; and he uses great confidence of speech. For these were the disciples of others, above all; therefore he says: "If to others I am not an apostle, yet to you I am; for you are the seal of my apostleship" (1 Cor. 9:2). And they were weaker than others; therefore he says: "For I spoke not to you as to spiritual, for you were not yet able, nor are you now able" (1 Cor. 3:2). But he says this, lest they should think he spoke so concerning time past. Nevertheless, it is probable that not all were corrupted, but that some among them were quite holy. And this he signified in the middle of the Epistle, saying: "But to me it is a very small thing to be judged by you," and adding: "But these things I have tranfigured in myself and Apollo" (1 Cor. 4:6). Since, therefore, all evils were born from arrogance, and from the fact that they thought they knew something extra, he removes this disease before others, and beginning, says:
HOMILY I
4:1. Paul, a called apostle of Christ Jesus by the will of God, and Sosthenes a brother,
2. To the Church of God that is at Corinth, sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours:
3. Grace to you and peace from God our Father and the Lord Jesus Christ.
a'. See how immediately from the start he casts down and lays low all their conceit, by calling himself called. For not I myself found, he says, that which I learned, nor did I grasp it by my own wisdom, but I was called—by the will of God. D There, the whole is of the one calling, and nothing is of the one called, except to obey, that is to say. Christ Jesus. The teacher is Christ; and you, call men of your teaching ministers: By the will of God. For...
God willed that you should be saved in this way. For we have accomplished nothing, but through the will of God we have found salvation; and because it pleased Him, we were called, not because we were worthy. He again practices modesty, placing the lesser one in the same rank with himself; for there was a great distance between Paul and Sosthenes. And if, where the distance was so great, he joined the inferior with himself, what can they have to say who look down upon their equals? To the Church of God. Not of this one or that one, but of God. Which is at Corinth. Do you see how at every word he strikes down their pride, accustoming their mind in all things to reach toward heaven? He calls it the Church of God, showing that it ought to be united. For if it is God's, it is united, and is one, not only in Corinth, but also in all the world. For the name of Church is a name of unity and agreement, not of separation. A Sanctified in Christ Jesus. Again he puts the name of Jesus, and nowhere does he mention men. And what is sanctification? The washing, the cleansing. For he reminds them of their own impurity, from which He delivered them, and persuades them to think modestly; for it was not by their own achievements, but by the philanthropy of God that they were sanctified. Called saints. For even this very thing, to be saved by faith, he says, is not of you; for you did not come forward first, but you were called. So that not even this small thing is entirely yours. Although even if you had come forward, being liable to myriad evils, not even so would it be a debt of thanks to you, but to God. For this reason, writing to the Ephesians, he said: *By grace you have been saved through faith, and that not of yourselves.* Not even your faith is entire; for you did not believe by anticipating, but you obeyed when called. With all who call upon the name of our Lord Jesus Christ. Not of this one or that one, but the name of the Lord. In every place, both theirs and ours. For even if the letters are written only to the Corinthians, yet he mentions all the faithful in all the earth, showing that there ought to be one Church in the world, even though separated in many places, and much more so the one in Corinth. But if place separates them, the Lord joins them together, being common; wherefore, uniting them, he added *Our* and *Their*. And this is much more authoritative than the other. For just as those who are in one place, when they have many opposing masters, are torn apart, and receive no benefit from the place toward concord, since the masters command different things and pull them to themselves (for you cannot, he says, serve God and mammon); so those who are in different places, if they do not have different lords, but one only, are in no way harmed by the places toward concord, B since the one Lord binds them together. I do not say, then, he says, that you who are Corinthians ought to be in concord with the Corinthians only, but also with all those in the whole world, for you have a common Master. For this reason, he added the word *Our* a second time. Since he had said, *The name of our Lord Jesus Christ*, so that he might not seem to be creating a division among the foolish, he adds again, *Lord both of us and of theirs*. And so that what I am saying may be clearer, I will read according to the meaning thus: Paul and Sosthenes to the Church of God which is at Corinth, and to all who call upon the name of the Lord both of us and of theirs in every place, whether at Rome or wherever they may be: Grace to you and peace from God our Father and the Lord Jesus Christ. Or thus again, which I deem even more correct: Paul and Sosthenes to those at Corinth who are sanctified, called saints with all who call upon the name of our Lord Jesus Christ in every place both of theirs and of ours. That is to say, Grace to you and peace to you who are at Corinth, and who have been called; not to you alone, but with all who in every place call upon the name of our Lord Jesus Christ, and of theirs. But if peace is from grace, why do you think great things, why are you puffed up, having been saved by grace? And if you have peace with God, why do you assign yourself to others? For this is to create discord. For what if you are at peace with this one and that one, and have grace? I, however, ask from God that both these things be given to you, both from Him and toward Him. For it remains firm neither if it does not enjoy the impulse from above, nor if it is not directed toward Him, will it be anything more for you. For there is no profit to us if we are peaceful toward all, but are at war with God; just as there is no harm to us if we are attacked by all, but are at peace with God; and again, there is no profit if we are approved by all, but offend the Lord; just as there is no danger if all avoid and hate us, but God accepts and loves us. C For the true grace, the true peace, is from God. For he who has the grace that is with God fears no one, even if he suffers myriad evils; I do not say man, but not even the devil himself; but he who has offended Him suspects everyone, even if he seems to be in safety. For the race of men is unstable, and not only friends and brothers, but even fathers, changing, often from a bitter cause have driven out him whom they begot, whom they planted, more than any enemies; and children have cast out fathers. Consider then. 2. David had grace with God; Absalom had grace with men; therefore, what end each had, and who was the more approved, you know. Abraham had grace with God, but Pharaoh with men; for favoring him, they betrayed the wife of the righteous man. Who then became more brilliant and blessed, it is clear to everyone. And why do I speak of righteous men? The Israelites had grace with God, but they were hated by men, the Egyptians; but nevertheless they overcame those who hated them, and prevailed, with what glory all of you know. Let us all, therefore, strive for this; even if someone is a slave, let him pray for this, to find grace with God before his master; even if one is a wife, before her husband let her seek grace from God the Savior; even if one is a soldier, let him seek the favor from above before the king and the commander; for thus you will be desirable even among men. But how might one find grace with God? And how else, if not from humility? For God, he says, *opposes the proud, but gives grace to the humble*; and, *A sacrifice to God is a broken spirit, and a humble heart God will not despise*. For if humility is so honorable among men, much more so is it before God. D Thus also those from the nations found grace, and thus also the Jews fell from grace; for they were not subject to the righteousness of God.
A A humble man is graceful and pleasant to all, living in perpetual peace and having no grounds for war. Even if you should heap insults and reproaches upon him, and say whatever you like, he will be silent and bear it gently; and he will possess such peace with everyone as you could not even describe, and also before God. For the commandments of God tend toward having peace with men; and our whole life is finished well in this way, if we enjoy mutual peace with others. For no one will be able to injure God; for that nature is not subject to destruction and is superior to every passion. Nothing makes a Christian so wonderful as humility. Hear, then, Abraham saying: "But I am earth and ashes" (Gen. XVIII, 27); and God, in turn, saying of Moses that he was the meekest of all men. For no one was humbler than he, who, being the leader of so great a people, and having drowned the king and the entire army of the Egyptians as if they were flies in the sea, and having accomplished so much in Egypt, so much in the Red Sea, and in the desert, and enjoying testimonies of such great things, was so affected as if he were one of the common people; and he was humbler than his father-in-law, and accepted his counsel. He did not take it ill nor did he say: "What is this? After so many and such great achievements have you come to give us advice?"—which is what many do, even if someone gives the best advice, by despising the humility of the person. But he was not like that, but through humility he managed everything rightly. Hence he despised royal courts, because he was truly humble; for humility makes the mind healthy and B lofty. For how great an amount of mental and spiritual greatness does it require to despise a royal house and table? For kings were worshipped as if they were gods among the Egyptians, and enjoyed countless riches and treasures. Yet he, leaving all these things behind, and having cast away the scepters of Egypt, preferred before them the captives and the oppressed, who lived in mud and bricks, whom the servants of the king abhorred: for the Egyptians loathed them (Exod. I). Hence it is clear that this man was humble, lofty, and magnanimous. For arrogance arises from a base mind and an ignoble spirit; but meekness from a great and lofty spirit. Let us examine these things by examples. Tell me, who was higher than Abraham? And yet he was the one who said, "But I am earth and ashes" (Gen. XVIII, 27): he was the one who said, "Let there be no strife between me and thee" (Gen. XIII, 8). But this humble man despised Persian spoils and scorned barbarian trophies. Furthermore, he did this out of greatness of spirit and sublimity. For he is truly sublime who is sincerely humble, not a flatterer, nor one who uses irony. For magnanimity is one thing, and arrogance another; but this is manifest from what follows. Suppose someone thinks that mud is mud and despises it; but another one, who thinks mud to be gold, admires it and makes much of it: which one is of lofty spirit? Is it not he who does not admire the mud? But which one is of base spirit and vile? Is it not he who admires it and makes much of it? So also consider it here: that he who calls himself earth and ashes is lofty, even though he says this out of humility; but that he who thinks himself to be neither earth nor ashes, but worships himself and thinks highly of himself, is indeed vile, making much of small things. Hence it is clear that it was from great sublimity of spirit that the patriarch uttered that voice, "But I am earth and ashes," from sublimity of mind, not from arrogance. For just as in bodies it is one thing to be vigorous and in a good state of health, and another to be swollen by fluid, although the flesh stands out in both; but in the latter it is corrupt, in the former it is healthy: so also it is one thing to be arrogant, which is to be swollen with fluid; another to be sublime, which is to be vigorous. And again, one man is tall in the stature of his body; but another is of short stature, and becomes taller by taking on shoes: which one, therefore, shall we call tall and great, I ask? Is it not the one who is tall by his own nature? For the other has this as an external thing, and by rising above low things, has thus become tall: which is also what many men do, who exalt themselves with money and glory, and this is not height. For he is lofty who, needing none of these things, but despising everything, possesses greatness in himself. C Let us therefore be humble, that we may be made sublime: for "He that humbleth himself shall be exalted" (Matt. XXIII, 12), he says. But the arrogant man is not such a one; for he is the most vile of all: for a bubble is inflated, but this inflation is not solid. Therefore we call such men "inflated." For he who has a moderate opinion does not think highly of himself even in great matters, knowing his own vileness; but he who is vile thinks highly of himself even in small matters. Let us therefore reach sublimity from humility; let us consider the nature of human things, that we may be inflamed with the desire of future ones. For in no other way can one become humble, except through the love of divine things and the despising of present ones. For as if someone were about to attain a kingdom, and then someone should show him common honor instead of that purple, he will count it as nothing: so also we shall deride all present things, if we covet that honor. Do you not see children, when they are playing, arranging a rank and soldiers, with heralds and lictors going before, and a child in the middle walking like a leader, and how childish those things are? Such are human things, and what is more, viler than these, which are today, and tomorrow will not exist. Let us therefore be higher than these, and let us not only not covet these things, but even be ashamed if someone should bestow them upon us. For thus, by the love of these things being driven away, we shall attain that divine one, and shall enjoy immortal glory: which may it fall to all of us to attain, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, dominion, honor, now and always, and unto the ages of ages. Amen. D
17 ·
HOMILY II
A Ver. 4. *I thank my God always concerning you, for the grace of God which is given you in Christ Jesus: that in everything ye are enriched by him.* B 1. *Giving of thanks to God.* — Because he exhorts others to do as he does when he says, *In everything by prayer and supplication with thanksgiving let your requests be made known unto God* (Phil. 4:6), he does the same himself, teaching us to always begin with such words, and before all things to give thanks to God. For nothing is so pleasing to God as to be thankful, both on our own behalf and on behalf of others. For this reason, he places this at the beginning of almost every Epistle; and here he does it even more necessarily than in others. For he who gives thanks does so as one who has received a benefit, and he gives thanks for grace; and grace is neither a debt nor a reward nor a recompense. This is necessary to say everywhere, but much more so in the case of the Corinthians, who were agape toward those who were rending the Church. C *My God.* From great affection he seizes what is common and makes it his own, a custom the prophets also always had, saying, *God, my God* (Ps. 42:5). And he leads them on to follow his example in saying this. For he who speaks thus departs from all human things and proceeds toward Him whom he invokes with great affection. Only he who is always ascending from worldly affairs to God, and always preferring Him to all things, and is perpetually giving thanks—not only for the grace already given, but also for whatever good has happened thereafter, offering the same praise to Him for this as well—can truly and properly say this. For this reason he did not simply say, "I give thanks," but *always concerning you*, instructing them both to know grace and to give it to no one else, but to God alone. D *For the grace of God.* Do you see how he corrects them from every side? For where there is grace, there are no works; where there are works, it is no longer grace. If, therefore, it is grace, why are you puffed up? Whence are you arrogant? *Which is given you.* And through whom was it given? Was it through me, or through another apostle? Not at all, but through Jesus Christ; for this is what *in Christ Jesus* signifies. See how in many places "in" is used instead of "through whom." This is therefore not inferior to "through." *That in everything ye are enriched.* Again, through whom? *By him*, he says. And not simply *enriched*, but *in everything*. When, therefore, there is wealth, and it is the wealth of God, and it is in everything, and it is through the Only-Begotten, consider the ineffable treasure. *In all utterance and all knowledge.* "Utterance," not that which is from without, but that which is of God. For there is knowledge without utterance, and there is knowledge with utterance. For there are many who have knowledge but do not have utterance—such as the unlearned, who are unable to clearly demonstrate what they have in their minds. But you are not such, he says, but are capable both of understanding and of speaking. A *As the testimony of Christ was confirmed in you.* In the order of praise and thanksgiving, he strikes at them severely. For he says it was not through external philosophy, nor through external learning, but through the grace of God, and the wealth and knowledge and utterance given by Him, that you were able to learn the doctrines of the truth and be confirmed in the testimony of the Lord, that is, in the preaching. For you have enjoyed many signs, many miracles, and ineffable grace, so as to receive the preaching. If, therefore, you were confirmed through signs and grace, why do you falter? These words are at once a chiding and a taking of the lead. B *So that ye come behind in no gift.* A great question is raised here: if those who were enriched in all utterance, so as to *come behind in no gift*, were carnal, how is this? If they were such from the beginning, much more so were they now. How then does he call them carnal? *For I could not speak unto you*, he says, *as unto spiritual, but as unto carnal* (1 Cor. 3:1). What then is one to say? That having believed from the beginning, and having attained all kinds of gifts (for they coveted them), they later became more slothful; or if not this, that not all these things or those things are said to all; but some things are said to those who are answerable to accusations, and others to those who are slumbering in praises. C For that they still had gifts, he says, *Each one hath a psalm, hath a revelation, hath a tongue, hath an interpretation: let all things be done unto edifying* (1 Cor. 14:26); and, *Let the prophets speak two or three* (1 Cor. 14:29). There is also another thing to be said: that just as it is our custom to say "the more" for "the whole," so he has spoken here. And along with these, I think he also hints at himself, that he too exhibited the signs, just as he says in the second Epistle to them: *Truly the signs of an apostle were wrought among you in all patience* (2 Cor. 12:12); and again, *For what is it wherein ye were inferior to other churches?* (2 Cor. 12:13). Or, as I said, he reminds them of his own things, or he also says these things to those who were still proved men. For there were many saints there, who also set themselves to the ministry of the saints, and were the first-fruits of Achaia, as he shows at the end. Otherwise, even if the praises do not strictly hold to the truth, yet they are prudently employed, paving the way for the discourse. For he who from the outset utters burdensome things closes the hearing to his words among the weaker. For if the hearers are of equal standing, they will be angered; and if they are much inferior, they will be grieved. Therefore, so that this might not happen, he begins with things that appear to be praises. D For this was not a praise of them, but of the grace of God; for the being forgiven of sins and being justified was a gift from above. For this reason he dwells upon these things, which show the philanthropy of God, so that he may the more thoroughly cleanse them of their malady. *Waiting for the revelation of our Lord Jesus Christ.* Why are you clamoring, he says, why are you troubled that Christ is not present? He is present, and the day is now at the doors. And observe his wisdom, how, having led them away from human things, he inspires fear by reminding them of the fearful judgment seat, and showing that there is no need only for good beginnings, but also for the end. For it is necessary, along with these gifts and other virtue, to remember that day—and much labor is required, so that one may be able to arrive at the end. 2. He says *revelation*, showing that even if He is not seen, yet He is, and is present even now, and will appear then. *Patience*, therefore, is needed; for this is why you received the miracles, so that you might remain steadfast. *Who shall also confirm you unto the end, blameless.* Here he seems to be healing them, but what is said is stripped of any flattery. For he knows how to chide them, as when he says, "As though I were not coming to you..."
some are puffed up," A and again, "What will you? Shall I come to you with a rod, or in love and in the spirit of meekness?" (1 Cor. 4:18, 21), and, "Do you seek a proof of Christ who speaks in me?" (2 Cor. 13:3). Yet he secretly accuses them; for by saying, "He will confirm," and "blameless," he shows that they are still wavering and liable to charges. But I would have you consider how he always attaches them to the name of Christ, B and makes mention of that Beloved One—not of any man, neither apostle nor teacher—constantly, as if preparing to sober them from a kind of drunkenness. For nowhere else in any other epistle does the name of Christ lie so frequently; but here, in a few verses, it is often repeated, and with this name he weaves together almost the entire prologue. C Consider also what is written above: "Paul, a called apostle of Jesus Christ, to them that are sanctified in Christ Jesus, to them that call upon the name of our Lord Jesus Christ: grace be to you and peace from God our Father and from the Lord Jesus Christ. I give thanks to my God always for the grace that is given you in Christ Jesus: as the testimony of Christ was confirmed in you: so that you come behind in no grace, waiting for the revelation of our Lord Jesus Christ, who also will confirm you unto the end, blameless in the day of the Lord our Lord Jesus Christ. 9. God is faithful, by whom you were called unto the fellowship of his Son Jesus Christ our Lord. 10. Now I beseech you by the name of our Lord Jesus Christ." Do you see the frequency of the name of Christ? D Hence it is plain even to those who are utterly foolish that he does not do this without a cause nor by chance; but the frequency of this beautiful name drains their swelling and purges the pus of their disease. "God is faithful, by whom you were called unto the fellowship of his Son." Good heavens, what a thing he says here! How great a magnitude of the gift he exhibits! "You were called into the fellowship of the Only-Begotten, and do you subject yourselves to men?" What is worse than this misery? And how were you called? By the Father. For because he frequently spoke of the Son through Him and in Him, lest they should think he was commemorating Him as someone lesser, he ascribes it to the Father. He says, "You were not called by this one or that, but by the Father: through Him you have also been made rich." Again, you were "called"—you did not approach of your own accord. But what does that mean, "into the fellowship of his Son"? Hear him saying this more clearly elsewhere: "If we suffer, we shall also reign with him: if we die with him, we shall also live with him" (2 Tim. 2:12). Then, because he has said a great thing, he adds also a sure reasoning to which it is impossible to gainsay: for he says, "God is faithful," that is, true. If He is true, what He promised He will do: and He promised to make us fellows of His Only-Begotten Son; for to this end He has called us: for the gifts and the calling of God are without repentance. These things he now sets in order in his discourse, so that they may not fall into despair after his vehement accusation. For the things that have been promised by God will surely appear, unless we have become utterly unbridled: just as the Jews, when called, did not wish to receive the good things. Compliance is required when God calls—this was no longer of Him who calls, but of their ungrateful mind. For He Himself desired to give; but they, not wishing to receive, cast themselves out. For even if He had called them to a laborious and difficult task, they would not have been worthy of pardon had they refused; but they might at least have offered this excuse. But when it is for justification, sanctification, redemption, grace, a gift, and the prepared good things which eye has not seen nor ear heard, and it is God who calls, and calls by Himself, what pardon would worthy to be found by those who do not run? Therefore let no one refer the blame to God. For it is not from Him who calls that the disbelief arises, but from those who recoil. "But," you will say, "He ought to have brought us in even against our will." Away with that: for He does not employ force or necessity. For who, when calling people to honors, to crowns, to banquets, and to great celebrations, pulls them in against their will and in chains? None, surely: for this would be to do them an injury. Into Gehenna He sends those who are unwilling; but to the kingdom He invites the willing: to the fire He leads the bound, even those who wail; but not so with the infinite good things. For this would make the good things themselves odious, unless their nature be such that one might run to them of one's own accord, and have the greatest gratitude.
3. "And how does it come to pass," you will say, "that not all choose them?" Because of their own infirmity. "And why does He not cut away their infirmity?" And in what way, tell me, is it necessary to cut it away? Did He not create the creature as an instructor of His goodness and power? For "the heavens," he says, "declare the glory of God" (Ps. 18:2). Has He not sent prophets? Has He not called and honored them? Has He not performed miracles? Has He not given the law, both written and natural? Has He not sent His own Son? Has He not sent apostles? Has He not performed signs? Has He not threatened Gehenna? Has He not promised the kingdom? Does He not make His sun to rise every day? Are not the things which He has commanded so easy that many, by the strength of their philosophy, exceed His commandments? "What ought to have been done for my vineyard that I have not done?" (Is. 5:4). And why, you will say, did He not create in us natural knowledge and virtue? Who says this? The Greek or the Christian? Both indeed, but not for the same cause: for the one contends about knowledge, the other about life. We shall therefore answer our own; for I have not as much care for outsiders as I do for my own members. What then does the Christian say? "He ought to have implanted in us the very knowledge of virtue." He has indeed implanted it; for unless He had implanted it, whence should we know the things that are to be done and the things that are not to be done? Whence the laws and the tribunals? "But He ought to have given not the knowledge, but the action itself." And of what thing were you to receive a reward, if everything was to be from God? For tell me, does God punish the Christian and the Greek for sinning in the same way? By no means: for you have in the meantime that confidence which flows from knowledge. What then if someone were to say to you now that both you and the Greek are to attain the same things on account of knowledge, would you not take it ill? I truly think so: for you would say that whereas the Greek could have found knowledge for himself, he did not want to. If therefore that man were to say, "God ought to have implanted in us knowledge naturally," would you not mock him, and say to him, "Why did you not seek it? Why did you not strive as I did?" And as you were standing with much confidence, you would say that it is of extreme folly to accuse God because He did not implant the knowledge of nature. But you would say this because those things which look to knowledge...
and things that are. But, he says, I would wish to be good by necessity, and be deprived of all rewards, rather than to be base by choice, and be punished and meet with retribution. But it is never possible to be good by necessity. If, therefore, you are ignorant of what must be done, point it out, and then we will say that which ought to be said; but if you know that debauchery is an evil thing, why do you not flee from the evil? I cannot, he says. But others, who have achieved greater things, will accuse you and silence you from a great abundance of proof. For you, perhaps, when even with your wife, do not live chastely, while another, even without a wife, preserves his purity undefiled. What apology, therefore, do you have, not keeping to the measure, when another leaps beyond the boundary markings? But I am not like that, he says, by the nature of my body or by my resolve. A Since you do not wish to, not because you are unable; for I show that all are fit for virtue. For that which a person is unable to do, he could not do even if necessity lay upon him; but if he who does not do it is able to when necessity lies upon him, then he does not do it contrary to his resolve. What is an example of what I say? For a person who has a body to fly and be raised up to heaven is altogether heavy and impossible. What then, if a king were to command this to be done and threatened death, saying that I order those who do not fly to be cut in pieces and burned, or to suffer some other such thing, would anyone have obeyed? By no means; for nature does not accept it. But if this same thing were to happen regarding temperance, and he were to set down decrees so that the debauched person would be punished, burned, scourged, and suffer ten thousand terrible things, would not many have been persuaded by the command? Not so, he says; for the law is even now established that commands not to commit adultery, and not all are persuaded. B It is not because fear is weak, but because the many expect to remain hidden; for if the lawgiver and judge were present when they were about to debauch, fear would have been strong enough to cast out the desire. Since if I should apply another necessity, less than this, and taking him away from the beloved woman, I were to lead him off and bind him in chains, he would be able to endure it, and suffer nothing disagreeable. Let us not, therefore, say that this person is good by nature, and this person is bad by nature. For if he is good by nature, he could never become bad; and if he is bad by nature, he could never become good. But now we see that changes are rapid, and that they shift from these to those things, and from those to these. And these things can be seen not only in the Scriptures, such as that publicans have become apostles, and disciples C of the Lord, and criminals acting notably, and magi worshipping, and the impious converted to piety, and we see similar things occurring daily in both the Old and New Testaments. If these things were natural, they would not be changeable. For when we are by nature susceptible, we will never by any study be impassible. For that which is such by nature never falls away from its nature. No one abstains from sleep, no one passes from corruption to incorruption, no one is freed from hunger so as no longer to hunger. Therefore these things do not turn into one another, nor are they a reproach to us. Nor will anyone reproach another, saying: O impure one, and prone to passions; but we always bring forward to the judges those who act against adultery or rape or something similar, and we bring them forward to be judged and punished, and for the contrary things to be rewarded. D Since, therefore, we do to others what we do to ourselves, and what we suffer in judgment, and what we have written in our laws, and what we condemn in ourselves, although no one is forced by listlessness to be worse, by fear better, and finally from that which we see doing notably to reach the height of philosophy, it is plain that it lies in us to act rightly; why do we vainly deceive ourselves with cold excuses, which not only do not reconcile us, but rather bring upon us intolerable retribution; when we ought to have that terrible day before our eyes, and to live with care, and after a little labor to receive incorruptible crowns? For these words will not profit us at all; but the Lord, who will judge all sinners and those who do the contrary, will prove the cruel man the good one, the bold man the modest one, the envious man the benevolent one, the lover of vainglory the philosopher, and the slothful man the studious one, and the licentious one the chaste one. Thus he will render judgment to us, determining a set order, praising these, and punishing those. But far be it that any of those present should be of the number of those who are punished and suffer ignominy; but rather be of the number of those who are crowned and obtain the divine kingdom; which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power, honor, now and always, and for ever and ever. Amen.
HOMILY III
I beseech you, brethren, by the name of our Lord Jesus Christ, that you all say the same, and that there be no schisms among you; but that you be perfected in the same mind and in the same judgment.
1. That which I always said, that one ought to make rebukes gently and little by little, this also Paul does here. For, being about to enter into a matter full of many dangers, and one capable of tearing the Church out from its foundations, he employs a softer discourse. For he says that he beseeches them, and beseeches them by Christ, as if he himself were not sufficient alone to make this entreaty and to persuade them. And what is, I beseech you by Christ? I take Christ as an ally in this sermon. He says that he is beseeching them through Christ, as if he himself were not alone sufficient to carry out this supplication and to persuade them. What, however, is, I beseech you through Christ? I take Christ as an ally A and in his aid, I mention the injury and the insult. Most appropriately, as if acting shamelessly: for the shameless sin. Therefore immediately indeed he makes the rebuke vehement, makes it intense and shameless: if you rebuke, you have bent the neck, you have…
withdrawn your freedom of speech, you have made them look downward. Accomplishing this, Paul in the meantime beseeches them "by the name of Christ." And what does he beseech? "That ye all speak the same thing, and that there be no divisions among you." The emphatic force of the term "schism" and the very name of the accusation were enough to sting them sharply. For they were not many whole parts, but even the one had perished. For if the churches were whole, there would be many congregations; but if there were schisms, the one had perished. For that which is whole, when it is divided into many, not only does it not become many, but what was one is destroyed. Such is the nature of schisms. Then, because he had stung them very much with the name of the schism, he again soothes and softens them with these words: "But be ye perfected in the same mind and in the same judgment." For because he said, "That ye speak the same thing," "Do not think," he says, "that I mean concord merely residing in words: for I seek that concord which is in the mind." But because it is possible to agree in the mind, but not in all things, for this reason he also added, "But be ye perfected." For he who is joined in something, but dissents in another, is certainly not perfected, nor does he agree in the whole. For it is possible for one to agree in thought, yet not in judgment: as when, having the same faith, we are not joined by charity. For thus we are joined according to thoughts (for we think the same things), but not in judgment: which also happened then, when one chose this man, and another that one. Therefore he says they must be joined both in mind and in judgment. For it was not because they differed in faith that there were schisms; but because they were divided in judgment according to human contention. But because he who is accused, until he has witnesses, acts shamelessly; see how, not allowing them to deny it, he brings in witnesses. B
11. "For it hath been signified unto me concerning you, my brethren, by them that are of the house of Chloe." He did not say this immediately, but first he put the accusation, which proves that he believed those who signified it: for if this were not so, he would not have accused them: for Paul would not have believed rashly. Nor did he say immediately that it was signified to him, lest he seem to be led by them to accuse; nor did he silence their names, lest he seem to speak from himself alone. Again he calls them brethren. For although the sin was manifest, nothing prevented him from still calling them brethren. But consider the prudence, how he did not place a separate person, but the whole house, lest they attack him who had told the tale; for thus he both covered him, and disclosed the accusation without fear. For he did not look only to what was expedient for them, but also for these. Therefore he did not say, "It has been signified to me by some"; but he even indicated the house, so that he might not seem to be making it up. What has been signified? "That there are contentions among you." When he rebukes them, he says: "That there be no schisms among you"; but when he announces what belongs to others, he expresses it more mildly with these words: "For it hath been signified to me, that there are contentions among you"; so that he might not attack those who told him all at once. Then he says the kind of contention: 12. "That each one of you saith, I am of Paul; and I of Apollos; and I of Cephas." For I say contentions, he says, not those which are about private matters, but graver ones. "That each one of you saith." For not a part, but the whole Church was being devastated by corruption. And yet they were not speaking about himself, nor about Peter, nor about Apollos; but he shows that if one must not rely on these, much less on others. But that they were not speaking of these, he says below: C "Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that ye might learn in us not to go beyond those things which are written," that it was not fitting for them to ascribe names to themselves, much less to others. If it was not fitting to ascribe to themselves the teacher and the first of the apostles, who had instructed the people so much, much less those who were nothing. With hyperbole, therefore, desiring to lead them away from the disease, he places these names. Otherwise, indeed, he also renders the speech less troublesome, by not recounting by name those who were rending the Church, but covering them as with certain masks of the apostles' names: "I am of Paul; and I of Apollos; and I of Cephas."
But because he set Peter after himself, he put him last; indeed, much preferring Peter to himself, he spoke by amplification, lest it be thought he was doing this out of envy, and from jealousy taking away honor from them. Therefore he put himself first. For he who reproves himself first does not do this because he loves honor, but because he despises such glory greatly. He therefore receives the whole onslaught first, then he places Apollos, afterward Cephas. Therefore he did not do this exalting himself; but in those things which ought not to be done, he makes the correction first through his own person. But that they, who would ascribe themselves to this man or that, were sinning, is plain; and he rightly corrects them, saying: "Ye do not well in saying, I am of Paul; and I of Apollos; and I of Cephas." But why did he add, "And I of Christ"? For if those who ascribed themselves to men sinned, certainly not those who dedicated themselves to Christ. But he was not accusing them on this account, that they ascribed themselves to Christ, but only because not all did so. I think, however, that he added this from himself, to make the accusation weightier, and to show that Christ was given to a part, even if they did not act so. For that he condemned this, he shows through the things that follow, saying: 13. "Is Christ divided?" That is, have you cut Christ into pieces, and divided his body? Do you see the wrath, do you see the rebuke, do you see the speech filled with indignation? For when he does not use proof, but only asks a question, he does this as if that absurdity were in confession. But some think that he points to something else, when he says: "Is Christ divided?" namely, has he distributed among men and divided the Church, and taken a part himself, and given another to them? Then he removes that absurdity, saying: "Was Paul crucified for you? or were ye baptized in the name of Paul?" See the mind that loves Christ, how he brings everything hereafter to his own name, abundantly showing that this honor belongs to no one. And lest he be seen to be moved by envy in saying these things, for that reason he often turns himself about: and consider the prudence. For he did not say, "Was Paul D
crucified for you?" but, "Was Paul crucified?" and setting forth the kind of death; "Or were you baptized in the name of Paul?" And he did not say, "Did Paul baptize you?" for he did baptize many; but that was not the question at hand—to wit, by whom they were baptized, but in whose name they were baptized. For since this too had become a cause of schisms, namely to be called after those who baptized, he corrects this also by saying, "Were you baptized in the name of Paul?" And do not say, he says, "Who baptized," but, "In whose name?" For it is not the baptizer, but He who is called upon in baptism, who is sought; for He is the One who forgives sins. And having stayed his discourse at this point, he no longer proceeds to what follows. For he does not say, "Did Paul promise you the future good things? Did Paul promise you the kingdom of heaven?" Why then does he not add these things as well? Because it is not an equal thing to promise a kingdom and to be crucified. For the former carried no danger, nor did it bring shame; but the latter involved all these. And besides, he establishes those things from these. For having said, "He who did not spare His own Son," he added, "How will He not also with Him grant us all things?" (Rom. 8:32). And again, "For if while being enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved" (Id. 5:10). For this reason he did not add those things; and because they did not yet possess the former, but had already received experience of the latter, and the former were in promises, while the latter had already come to pass. A "I give thanks to God that I baptized none of you, except Crispus and Gaius" (1 Cor. 1:14). Why do you haughtily pride yourselves on baptizing, when I even give thanks that I did not do this? In saying these things, he economically deflates the arrogance of those who were puffed up over baptizing—not [denigrating] the power of baptism, heaven forbid, but the madness of those haughty about baptizing—first by showing that the gift is not theirs, and second by giving thanks to God for this reason. For baptism is indeed a great thing, but the one who baptizes does not make it great; rather, it is He who is called upon in baptism; since to baptize is nothing so far as human labor is concerned, but is far inferior to preaching the Gospel. For while baptism is a great thing, I repeat, and without baptism it is impossible to attain the kingdom, yet even a man not especially noble can perform it, whereas preaching the Gospel requires much labor.
3. He also states the cause for which he gives thanks that he baptized no one. What then is this? "Lest any one should say," he says, "that you were baptized in my name." What then? Were people saying this about the others? By no means; but I fear, he says, lest this disease should progress even to this point. For if, when lowly men and those worthy of no account were baptizing, a heresy was born, if I, who proclaimed the baptism, had baptized many, it was likely that they would not only have gathered to be called by my name, but also would have attributed the baptism to me. For if from lesser men so much evil arose, perhaps something even far worse would have proceeded from the greater ones. Having then turned those who were corrupted by this, and having mentioned, "I baptized also the household of Stephanas," he again undermines their inflation B by saying, "For the rest, I do not know if I baptized any other." For from this he shows that it was not at all earnest for him to enjoy honor from the multitude for this, nor did he come to this for the sake of glory. Nor does he suppress their inflammation only with these words, but also with those that follow, saying, "For Christ did not send me to baptize, but to preach the Gospel" (1 Cor. 1:17). For that was a more laborious task, needing much toil and an iron soul, and the one that held all things together; and for this reason it was entrusted to Paul. And why, not having been sent to baptize, did he baptize? Not as fighting against the One who sent him, but as doing this from an abundance. For he did not say, "I was forbidden," but that "I was not sent for this, but for that which is most necessary." For preaching the Gospel is for one or two [perhaps], but baptizing would be for anyone who holds the priesthood. For for anyone to take a man who is being catechized and has been persuaded, and to baptize him, is within the power of whomsoever it may be; for the resolve of the one approaching henceforth does the whole thing, and the grace of God. But when it is necessary to catechize the faithless, it requires much labor, much wisdom; and at that time [the danger of] being in peril was also present. C In that former case the whole thing has been accomplished, and the one who is about to be initiated is persuaded, and it is no great thing to baptize one who is persuaded; but here the labor is great, to persuade the resolve to change, and to transform the mind, and to uproot error, and to plant the truth.
[19] But he does not say these things in this way, nor does he set it up by saying that baptizing has no labor, but only preaching the Gospel; for he knows how to be modest always; but in the comparison with external wisdom he is very intense, where he could use a more vehement discourse. He was not, therefore, baptizing in opposition to the One who sent him; but just as in the case of the widows, when the apostles said, "It is not acceptable for us, leaving the word of God, to serve tables," they served, not opposing them, but doing so from an abundance; so also here. Since even now we entrust this to the simpler of the presbyters, but the word of teaching to the wiser; for there is the toil and the sweat. Wherefore he himself says: "Let the presbyters who rule well be counted worthy of double honor, especially those who labor in the word and doctrine" (1 Tim. 5:17). For just as to teach the wrestlers is the work of a noble man and a wise trainer, while to place the crown upon the winner is the work even of one who cannot wrestle, although the crown makes the winner more splendid: so it is also in the matter of baptism; for while it is impossible to be saved without it, the one who baptizes does nothing great, having received a resolve already prepared. "Not in wisdom of word, lest the cross of Christ be emptied" (1 Cor. 1:17). Having brought down the inflation of those who were haughty about baptizing, he moves on hence to those who boast in external wisdom, and arms himself more vehemently against them. For against those puffed up over baptizing he said, "I give thanks that I baptized none," and that "Christ did not send me to baptize"; and he used the discourse neither vehemently nor in a constructive way, but having hinted in a few words what he wished, he passed by; but here, from the very prologue, he gives a grievous blow, saying, "Lest the cross of Christ be emptied." Why then do you pride yourself on that for which you ought to be covered in shame? For if this wisdom wars against the cross and fights the Gospels, one must not boast in it, but even hide himself. For this is the reason the apostles were not made wise, not out of weakness of the gift, but lest the preaching be harmed. They, therefore, were not the ones establishing the word, but rather those who were injuring it.
C This crushes pride, this suppresses swelling, this persuades one to act with moderation. But if you say, "if not by the power of words, why did they send Apollos, a learned man?" He was not confident in the power of speech, but because he was powerful in the Scriptures and was refuting the Jews. Otherwise, the object sought was that those who held the leading positions and began to sow the word should not be learned. These required great power so as to drive away error from the very beginning, and at the stage of entry, great strength was needed.
D And as for the one who said that he received learned men [even] later, he did not do this as if he needed it, but as one who did not discriminate. Just as he did not need the wise to accomplish what he wished, so if he found them later, he did not reject them. But you show me that: was Peter and Paul learned? You cannot, for they were unlearned and illiterate. Just as Christ, when he sent his disciples into the world, having first shown his power to them in Palestine, and said, "When I sent you without purse, and bag, and shoes, lacked ye anything?" (Luke 22:35), then he allowed them to have both bag and purse; thus he did [this] here too. For the thing sought was that the power of Christ be shown; not that those who were approaching should be rejected from the faith on account of external wisdom. When, therefore, the Greeks accuse the disciples of being unlearned, we should accuse them [the Greeks] more than they [the Greeks accuse the disciples]. And let no one say that Paul was wise, that is, learned; but rather, while extolling those who are celebrated among them for wisdom and eloquence, let us say that all who were among us were unlearned. For not a little will we cast them down in this respect, too; for thus the victory will be glorious.
On the disputation concerning Paul and Plato
I have said these things because I once heard a Christian discussing matters with a Greek in a ridiculous way; for both were destroying and ruining their own cause in the fighting with one another. For what the Christian ought to have said, the Greek said; and what it was fitting for the Greek to say, the Christian set against him. For when there was a question concerning Paul and Plato, that Greek was trying to show that Paul was unlearned and ignorant; but the Christian, out of simplicity, was contending to prove that Paul was more learned and eloquent than Plato. And so the Greek would have been the victor, if this proposition prevailed. For if Paul was more learned and eloquent than Plato, many, as is probable, will object that he surpassed him not by grace, but by eloquence. And so, the Christian speaking in this way was standing on the side of the Greek; but what the Greek was saying, he was doing on behalf of the Christian. For if, as I was saying, Paul was unlearned, and yet he conquered Plato, the victory was glorious; for that unlearned man, having attacked all his disciples, led them away persuaded with him. Whence it is clear that the preaching prevailed not by human wisdom, but by the grace of God. In order, therefore, that we do not suffer these things, and are not mocked when we discuss matters with Greeks in this way, let us [not] accuse the apostles of being unlearned; for such an accusation is a commendation. And when they say that the apostles were rustic, we should add that they were also unlearned, illiterate, poor, vile, and obscure. These things are not insults brought against the apostles, but it results in their glory, that although they were such, they were more illustrious than all the world. For these unlearned, rustic, and ignorant men defeated those wise, powerful, and tyrannical men—who enjoyed and boasted of wealth, glory, and other external things—as if they were not even men. Whence it is clear that the power of the cross is great, and these things were not done by human force. For those things are not of human nature, but are performed above nature. When, however, things above nature and altogether beyond nature are accomplished with decorum and utility, it is clear that they were done out of a certain divine power and operation.
Take note, however: a fisherman, a tentmaker, a tax-collector, unskilled, illiterate, coming from the remote region of Palestine, in a short space of time conquered the philosophers, the orators, those skilled in speech—having driven all of them from their own fatherland—with many dangers, with peoples and kings attacking them, with nature itself fighting [against them], with the antiquity of time, with long-standing custom opposing, with demons armed, with the devil standing in the battle line and moving everything—kings, princes, peoples, nations, cities, barbarians, Greeks, philosophers, orators, sophists, writers, laws, tribunals, varied punishments, and countless and diverse deaths. And yet all these things were so repelled and gave way, as the fishermen spoke, just like fine dust which cannot withstand the onslaught of violent winds. Let us learn, therefore, so to discuss with the Greeks that we be not like beasts and cattle, but ever prepared to defend our hope. And meanwhile, let us meditate on this head, which is not small, and say to them: "Whence did the weak defeat those strong ones, the twelve [defeating] the whole world? And not using the same arms, but fighting naked against those who were armed?"
On the fact that he excels philosophy
For tell me, if twelve men inexperienced in military affairs, bursting into the battle line of armed, countless warriors, not only unarmed, but even weak in body, suffered nothing evil from them, and were not wounded although attacked by countless missiles; but having missiles fixed in their naked bodies, they prostrated all, not using arms, but striking with their hand; then killed some, and led others away captive, having received no wounds: would anyone say that such a thing achieved was human? And yet the apostolic trophy is far more wonderful than that. For it is far more wonderful than that a naked man not be wounded, that an unskilled and illiterate and fisherman overcomes such great skill of speech
violence, and neither by scarcity, nor by poverty, nor by dangers, nor by prior custom, nor by the severity of things, were they deterred, nor by daily deaths, nor by the multitude of those who were to deceive them. Let us therefore overthrow them, and fight against them with our lives rather than with words. For this is a great contest, this is reasoning that cannot be contradicted, which proceeds through works. Even if we philosophize in countless words, if we do not show a life better than theirs, there is no profit. For they do not pay attention to what is said, but they examine our deeds, and say: "You obey your own steps first, and then exhort others." But if you say that there are ten thousand good things in the future age, and yet you appear to be fixed upon present things as if those were not, your works are more credible to me than your words. For when I see you seizing the things of others, weeping excessively over those who have departed, and committing many other transgressions, how shall I believe you that there is a resurrection? Even if they do not say these things, they think them nonetheless, and turn them over in their minds. And this is what hinders infidels from becoming Christians. Let us therefore draw them in by our life. Many laymen have so struck the mind of philosophers, as they have demonstrated a philosophy of deeds, and sent forth a voice clearer than a trumpet through their conduct and wisdom; for this is stronger than the tongue. When I say that one must not remember injuries, and then I do a thousand evils to the Hellene, how shall I be able to draw him in with words, when I drive him away by my deeds? Let us therefore hunt them through our conduct, and through these souls let us build up the Church, and gather their wealth. Nothing is equal in value to a soul, not even the whole world. So even if you give ten thousand coins to the poor, you will not do anything such as he who converts one soul. For he who brings forth the precious from the vile shall be as my mouth A, he says. For it is a great good also to show mercy to those in need; but nothing is like delivering [one] from error; for he who does this, becomes according to Paul and Peter. For it is possible to take up their preaching, not so that we may be in danger as they were, and undergo famines and plagues and other such things (for the present time is a time of peace), but so that we may manifest our zeal out of readiness. For it is possible to perform this duty even while sitting at home. If anyone has a friend and kinsman and acquaintance, let him do these things, let him say these things; and he will be according to Peter and Paul. And why do I say Peter and Paul? He will be the mouth of Christ; for he who brings forth the precious from the vile shall be as my mouth, he says. Even if you do not persuade today, you will persuade tomorrow; even if you never persuade, you will have your reward finished; even if you do not persuade all, you will be able to [persuade] a few from many; since even the Apostles did not persuade all the men who existed, but yet they spoke to all, and they have the reward for all. For God is accustomed to ordain crowns not according to the end of the accomplishments, but according to the intention of those who accomplish. Even if you cast two lepta, he accepts it; and what he did in the case of the widow, this he also does in the case of those who teach. Do not therefore, because you are not able to save the B world, despise even the few, nor let yourself be pulled away from the little by the desire for the great. Even if you cannot [save] a hundred, take care of ten; even if you cannot [save] ten, do not despise even five; even if you cannot [save] five, do not overlook one; even if you cannot [save] the one, do not be disheartened even so, nor hinder what comes from you. Do you not see that even in business transactions, those who busy themselves with these things make their trades not only from gold, but also from silver? If we do not yet despise the small things, we shall hold fast to the great; but if we despise the small, we shall not easily lay hold of those either. Thus each one becomes rich, gathering both small and great; so let us also do, that having become rich in all things, we may attain the kingdom of heaven, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY IV
The word of the cross is to those who are perishing indeed foolishness; but to us who are being saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and will reject the prudence of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this age?
1. To those who are weary and in the throes of death, even wholesome foods are loathsome, friends and kinsmen are burdensome, and they are often not even recognized, but seem even to be annoying. Thus indeed it is accustomed to happen to those who are destroying their own souls; for they are ignorant of the things that lead to salvation, and they think those who care for them are annoying. And this happens not because of the nature of the matter, but because of their own disease. And what madmen do, being hostile to those who take care of them, and then reviling them—this also the incredulous suffer. But just as in their case those who are insulted then most especially show mercy to them and weep, making this a final sign of the intensified infirmity, when they do not recognize their dearest ones: so let us do in the case of the Hellenes, and let us wail over them all the more, because they are ignorant of the common salvation. For one must not love a wife as we must love all men, and draw them to salvation, whether he be a Hellene, or whoever he may be. Let us therefore mourn for them, because the word of the cross is foolishness to them, the same being wisdom and power: For the word of the cross, he says, is to those who are perishing foolishness. Because it was likely that they, the cross being mocked by the Hellenes, would oppose [it] with the wisdom that was supposedly their own, and would fight being troubled by the things said by the Hellenes, Paul, comforting them, says: Do not think it strange C and paradoxical. The matter has this nature, such that it is not recognized by those who are perishing, because they have gone out of their minds and are delirious. For this reason they are also reviled and are burdensome toward the saving medicines. But what do you say, O man? Christ became a servant for your sake, taking the form of a servant, and was crucified and rose; and being it that one ought to worship him on account of this having risen, and to admire his loving-kindness, because what neither father nor friend nor son did for you, these things the Master did all for you, the enemy and offender; and being it that one ought, therefore, to admire him for these things, you however call that thing which is full of such great wisdom foolishness? But it is nothing wonderful; for it is of those who are perishing not to recognize the things that lead to salvation. D
A Ratiociniis are often shaken by the things of faith. Be not therefore troubled; for it is neither new nor unexpected that great things should be derided by those who are out of their minds. But those who are so disposed cannot be persuaded by human wisdom; nay, if you wish to persuade them in this way, you produce the opposite effect; for things that transcend the intellect require faith alone. For if we wish to persuade by ratiocinia how God became man and entered a virginal womb, and if we do not commit the matter to faith, they will the rather mock. Therefore, those who seek for such things by ratiocinie, they are the ones who are perishing. And what do I say concerning God? For if we do this in the case of creatures, great laughter will follow. For suppose there is a man who wishes to learn everything by ratiocinie, and you attempt to persuade him by your own word B how we see the light; you will not be able. For if you say that it is enough to open one's eyes to see, you have not stated the mode, but what is wont to happen. For why, he asks, do we not see with our ears, and hear with our eyes? Why do we not hear with our nose, and smell with our ears? If, therefore, when he asks about these things, we cannot give an account of them, and if he should laugh, shall we not laugh the more? For if both have their origin from the same brain, and both are neighboring members, how can they not do the same things? But we shall not be able to say the cause, nor the mode of this ineffable and varied operation; and if we attempt it, we shall be laughed at. Therefore, yielding to the power and infinite wisdom of God, let us be silent. Thus, therefore, if we wish to explain the things of God by external wisdom, great laughter will follow, not because of the weakness of the things, but because of the folly of men. For no discourse can explain great things. But apply your mind: when I say, "He was crucified," the Greek says: "And how is this consistent with reason? C He did not help Himself when He was crucified and tempted at the time of the cross; and how did He afterwards rise and help others? For if He was able, He ought to have acted before His death (for this, too, the Jews were saying); and he who did not help himself, how did he help others?" This, he says, is not consistent with reason. Rightly so: for the cross, O man, is above reason and of ineffable virtue. For to be placed in grievous evils, and to appear superior to those evils, and thus to win in the conflict, is of immense virtue. For as in the case of the three children, to have trampled the flame upon entering the furnace was more D wonderful than if they had not entered; and in the case of Jonah, to have suffered nothing upon falling into the sea monster was far greater than if he had not fallen: so also in Christ, it was far more wonderful to have loosed death after having died than if He had not died. Do not say, therefore, "Why did He not help Himself upon the cross?" For He wished to contend with death. He did not descend from the cross, not because He could not, but because He would not. For how could the nails of the cross have held Him, whom the tyranny of death could not hold? Therefore he said that the word of the cross is to those who are perishing foolishness, but to us who are being 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 I will reject." He has put forward nothing grave thus far, but first he comes to the testimony of Scripture, and then, having taken confidence from thence, he uses a more vehement discourse, and says: "Where is the wise? Where is the scribe? Where is the disputer of this world? Has not God made the wisdom of this world foolish?" For because in the wisdom of God the world did not know God through wisdom, it pleased God by the foolishness of preaching to save those who believe. Having said, "It is written, I will destroy the wisdom of the wise," he brings in the demonstration from facts, saying: "Where is the wise? Where is the scribe?" at the same time censuring both Jews and Greeks. For what philosopher, what one of those who are versed in syllogisms, what one of those who know Jewish things, gave salvation and taught the truth? None; but it was all the work of fishermen. When, therefore, he had concluded his proposal, and had depressed their pride, and had said, "Has not God made the wisdom of this world foolish?" he also tells the cause for which these things were done in this way. For because in the wisdom of God, he says, the world did not know God through wisdom, the cross appeared. What, then, does it mean, "In the wisdom of God?" In that which appeared through works, through which He wished to be known. For it was for this reason that He approved these and similar things, that the Creator might be held in admiration in accordance with the things that are seen. The heaven is great, and the earth is immense: wonder, therefore, at the Creator. For this great heaven was not only made by Him, but was made with ease, and the immense earth was produced as if it were nothing. Therefore of it he says, "The heavens are the works of thy fingers" (Ps. VIII, 4), and of the earth, "He who made the earth as nothing." Because, therefore, the world would not know God through this wisdom, He persuaded through the foolishness that seems to be, of preaching; not through ratiocinia, but through faith. Henceforth, where the wisdom of God is, there is no more need of human wisdom. For to say that He who created this great world must be God, endowed with immense and ineffable virtue, was for human wisdom to reason thus, and through these things to comprehend Him: but now there is no more need of ratiocinia, but of faith alone. For to believe in the crucified and buried, and to be certain that He same Himself has risen and sits on high, this does not require wisdom or ratiocinia, but faith. For the apostles did not go forth with wisdom, but with faith, and they have become wiser and more sublime than external wise men, and so much the more, by how much it is greater to receive the things of God by faith than to move ratiocinia: for this transcends the human mind. How, then, did He destroy wisdom? Being known by Paul and those like us, He showed it to be useless. For toward the receiving of the evangelical...
teaching, simplicity is more opportune and easier. For the shepherd and the rustic will receive this more quickly, at once restraining their reasonings and surrendering themselves to the Master. Thus, then, He destroyed wisdom; for since it had first cast itself down, it is henceforth useless for anything. For when it ought to have shown its own qualities and to have seen the Master through its works, it did not wish to. For this reason, even if it wishes to introduce itself now, it cannot; for things are not as they once were. For the way of the knowledge of God is far greater than that one. For this reason, there is need of faith and simplicity, and one must seek these everywhere, and prefer them to external wisdom. A For it is written, "He made foolish," he says, "the wisdom." What is "He made foolish"? He showed it to be foolish toward the grasping of faith. Since they were puffed up with pride over it, He swiftly refuted it. For what kind of wisdom is it, when it does not find the chief of goods? He caused it, then, to appear foolish, since that wisdom first refuted itself. For if when it was possible to find it by reasonings it showed nothing, now when matters are of greater import, how will it be able to accomplish anything, when there is need of faith alone, and not of cleverness? God showed it, then, to be "foolish"; and He was pleased "through the foolishness of the preaching to save"—not the folly that exists, but that which only seems to be. For this is the greater thing, that not by introducing some other wisdom greater than that one, but by using what seemed to be folly, He thus prevailed. For He cast out Plato, not by means of another, wiser philosopher, but by means of an unlearned fisherman. For in this way the defeat became greater, and the victory more brilliant. Then, showing the power of the cross, he says: "Since both the Jews demand signs, and the Greeks seek wisdom; but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Greeks foolishness; but to the called themselves, both Jews and Greeks, Christ the power of God and the wisdom of God." B
3. Great is the understanding of what has been said. For he wishes to say how God prevailed through opposites, and how the preaching is not human. What he says is like this: When we say to the Jews, "Believe," they say, "Raise the dead, heal the demon-possessed, show us signs." But we, instead of these things, what do we say? That He who is preached was crucified and died. This is sufficient not only to fail to draw in those who are unwilling, but even to repel those who are willing; yet they are not repelled, but are drawn in, and held, and prevailed over. Again, the Greeks demand of us eloquence of speech and the cleverness of sophistries; but we preach the cross to them also; and that which in the case of the Jews seems to be weakness, this in the case of the Greeks is foolishness. When, therefore, we not only do not provide what they ask, but even provide the opposite of what they ask—for the cross, when examined by reason, not only does not seem to be a sign, but even a refutation of a sign; and not only does it not seem to be a proof of power, but even a conviction of weakness; not only does it not seem to be a display of wisdom, but even a presumption of folly—when, therefore, those who seek signs and wisdom not only do not receive what they ask, but even hear the opposite of what they desire, and then are persuaded through these opposites, how is the power of the One preached not unspeakable? Just as if to one of those tossed by waves and desiring a harbor, one were not to show a harbor, but another part of the sea, more wild, and yet were able to cause him with grace to follow; or if a physician, promising to make healthy one who is wounded and desiring medicines, were to draw him to himself not through medicines, but through burning—for this is of great power—so also the apostles not only did not prevail through a sign, but even through a matter that seemed to be opposite to signs; which Christ also did in the case of the blind man. For wishing to heal him, He removed [his blindness] by means of a matter that intensified the affliction; for He applied clay. As, therefore, He healed the blind man through clay, so also He brought the inhabited world to Himself through the cross; which was an addition of stumbling, not a removal of stumbling. Thus also did He act in the case of creation, constructing opposites through opposites. For with sand He walled in the sea, by the weak curbing the strong; upon water He set the earth, causing the heavy and dense to be borne upon that which is loose and flowing. through the prophets, again, He raised iron with a small piece of wood. So be it, and by the cross He drew the inhabited world of men. For just as the water bears the earth, so also the cross bears the inhabited world. It is a proof of great power and wisdom, then, to persuade through opposites. For the cross seems to be a thing of stumbling, but yet it not only does not cause to stumble, but even draws men in. C Having considered all these things, then, and being struck with wonder, Paul said that "the foolishness of God is wiser than men, and the weakness of God is stronger than men," speaking of the cross as "the foolishness" and "the weakness," not that which is [actually] so, but that which seems to be; for he answers to their own presumption. For what philosophers could not accomplish through their syllogisms, has this which seems to be foolishness succeeded in doing? Who, then, is wiser? He who persuades the many, or he who persuades the few, or rather, no one? He who persuades regarding the greatest things, or he who [persuades] about things that are not necessary? How much did Plato and those like him toil, speaking to us about lines and angles and points and even and odd numbers, and about things equal and unequal to one another, and such spider-webs (for these things are more useless to life than those fabrics, and having helped the life neither greatly nor slightly, he thus ended his life)! How much he toiled, attempting to show that the soul is immortal, and stating nothing clear, and having persuaded none of his hearers, he thus departed! But the cross persuaded [men] through unlearned men, and drew the entire inhabited world to itself, and [did so] not regarding ordinary matters, but having discoursed regarding God and piety according to truth, and the evangelical way of life, and the judgment of things to come; and it made all men philosophers—the rustics, the unlearned. See how "the foolishness of God is wiser than men, and the weakness [is] stronger." How stronger? Because it ran through the entire inhabited world, and captured all men by force, and while countless men were attempting to extinguish the name of the Crucified, the opposite happened. For this [name] flourished and grew to greatness, while they perished and were destroyed; and those who lived, warring against the One who had been put to death, availed nothing. So that when the Greek calls me a fool, at that moment he shows himself to be foolish beyond measure; when I, deemed a fool by him, appear wiser than the wise man; when he calls me weak, then he reveals himself to be weaker.
For what the publicans and fishermen were able to accomplish by the grace of God, philosophers, tyrants, and, if I may so say, the entire world wandering through countless things, could not even imagine. For what has the cross not introduced? A doctrine concerning the immortality of the soul, the resurrection of bodies, the contempt for present things and desire for future ones. It has made men into angels, and all everywhere philosophize and exhibit every virtue.
4. But you will say, many among them also have despised death. Who, I ask? Perhaps he who drank the hemlock? But if you wish, I will bring forth countless such people from the Church. For if it were permitted, once persecution arises, to depart by drinking hemlock, all would be more illustrious than he. For he drank it under compulsion, when it was permitted to him neither to drink nor not to drink, but whether he would or no, he was obliged to do so: which was not a matter of virtue, but of necessity. For robbers and murderers, condemned by the sentence of judges, have suffered more grievous things. With us, however, the matter stands in the opposite way: for the martyrs did not suffer against their will, but of their own accord, and when it was possible for them not to suffer, they exhibited a virtue firmer than any adamant. It is no wonder, therefore, if he drank the hemlock, since he could not abstain from such a drink and had been advanced to extreme old age: A for he said he was seventy years old when he despised life, if indeed this be despising it: for I would not call it so, nor indeed would anyone else. But show me someone persevering in torments for the sake of pious religion, so that I may bring forth countless ones everywhere in the world. Who, with his nails dug out, bore it bravely? Who, when his joints were pulled out? Who, when his body was torn apart and separated from his head? Who, when the bones of his head were extracted? Who, when frequently placed in a frying pan? Who, when cast into a cauldron? Show me these things. For to die from hemlock is like remaining asleep: for death of this kind is said to be sweeter than sleep. B But if any even endured torments, the praise of these certainly perished: for they perished for a shameful cause; some as having revealed secrets, others as having aspired to tyranny, others caught in most shameful deeds; others in vain and rashly, for no reason, gave themselves up. But it is not so among us. Therefore, the deeds of those are passed over in silence; these, however, flourish and grow day by day. Thinking on this, Paul said: The weakness of God is stronger than all men. For that the preaching is divine, is evident from that fact as well. Whence did it come to the minds of twelve men, and those unlearned, remaining in lakes, rivers, and deserts, to attempt such great things; and for those who perhaps had never come into the city and the forum, to draw up a line of battle against the whole world? For C that they were fearful and of small spirit, he who wrote about them shows, he who did not refuse it, nor wished to hide their faults: which is the greatest argument for the truth. What, therefore, does he say about them? That when Christ was seized, after countless miracles performed, others fled, but he, the coryphaeus of the others, denied Him. Whence, then, did those who, while Christ was living, had not borne the onset of the Jews, when He was dead and buried—since He had not risen, as you say, nor had spoken to them, nor had instilled courage—draw up a line of battle against the whole world? Would they not have said among themselves: "What is this? He could not save Himself, and He will protect us? He did not bring help to Himself while living, and will He stretch out a hand to us when dead? He living did not subjugate one nation, and we will persuade the whole world, having proclaimed His name?" And how would it not have been contrary to reason, not only to do these things, but even to think them? Wherefore D it is manifest that, if they had not seen Him to have risen, and held a great argument of His power, they would not have cast so great a die. For even if they had had countless friends, would they not have immediately drawn upon themselves the enmity of all, while they were removing ancient customs and transferring ancestral boundaries? Now, however, they had everyone as their enemies, both their own and strangers. Even if they had been venerable on account of all external things, would not everyone have execrated them, because they were introducing a new way of life? Now, however, they were deserted by all, and it was natural that from that very thing they should incur hatred and contempt from everyone. For whom do you wish to name? The Jews? But they followed them with huge hatred on account of the things that had been done against their master. The Greeks? But these abhorred them no less than those; and the Greeks know this most of all. For Plato, who wished to institute a new republic, or rather a part of a republic, who did not change the names of the gods, but introduced other actions and deeds instead of some, came into danger of being put to death after being ejected from Sicily: because, however, this did not happen, he himself lost his liberty. And if a certain barbarian had not been milder than the tyrant of Sicily, nothing would have prevented the philosopher from being addicted to slavery in a foreign land. And yet it is not a comparable thing to innovate those matters which pertain to a kingdom, and those which pertain to religion: for this most of all disturbs and agitates men. For to say, "Let this person and that one take this woman," and "Let guardians in this way be guardians," cannot cause much disturbance, since they are mostly written in a book, and the legislator does not care much that what is written should pass into action: but to say, that those who are worshipped are not gods but demons, that He who was crucified was God, you know how great a wrath it kindled, how great a war it excited.
5. Protagoras and Theodorus were atheists. For among them Protagoras, because he dared to say, "I do not know the gods," while going about and preaching, ended up in danger in one city concerning the last things. And Diagoras the Milesian, and Theodorus...
surnamed the Atheist—though they had friends and the power which comes from words, and were admired for their philosophy—yet none of these things helped them. And the great Socrates, who surpassed all those among them in philosophy, for this reason drank the hemlock, because he was suspected of innovating a little in his discourses concerning the gods. If, then, the mere suspicion of innovation A brought such great danger upon men who were philosophers and wise and had enjoyed countless protection, and not only did they fail to achieve what they wished, but they themselves fell from both life and country; how do you not marvel and stand amazed to see the fisherman, [having] worked such things throughout the world, and having achieved all that he endeavored [to do], and having prevailed over both barbarians and all the Greeks? "But these," [you say], "did not introduce foreign gods, as those did." Truly, you are telling me that which is most marvelous, that the innovation was twofold: both to tear down those that were, and to announce the Crucified. For whence did it come to them to preach such things? Whence to be confident concerning their end? Whom of those before them had they seen to have achieved such a thing? Did not all worship demons? Did not all deify the elements? Was not the manner of their impiety different? Yet they went everywhere, and overturned these, and in a short time ran through the entire world, [being] like those with wings, [not] taking into account dangers, not deaths, not the difficulty of the matter, not their own fewness, not the multitude of their adversaries, not the authority, not the power, not the wisdom of those warring against them. For they had a greater alliance than all these: the power of the One who was crucified and was raised. It was not as marvelous if they had ventured to wage a sensible war upon the world, as [is] this which has happened now. For under the law of war, it was permitted to stand opposite the enemies, and taking up an opposing position, thus to be arrayed against the adversaries, and [to] have a time of attack and of joining battle; but here it is not so. For they did not have an army of their own, but were mixed in with the enemies themselves, and thus prevailed over them; and moving about in the midst of the foes, they B wore down their strongholds, and prevailed and conquered a brilliant victory, [thereby] fulfilling the prophecy that says: *And thou shalt rule in the midst of thine enemies* (Ps. CIX, 2). For this was what was full of great astonishment, that the enemies who were holding them, and casting them into prison and chains, not only did not prevail over them, but themselves after this yielded to them—those who scourged to the scourged, those who bound to the bound, those who pursued to the pursued. These things, then, we say to the Greeks, or rather [even] greater things than these; for great is the abundance of the truth. For if you follow along with the subject, we will teach you every battle against them. But for now, let us keep these two points: how the weak defeated the strong, and whence it came to them, being such [as they were], to plan such things, if they were not enjoying divine alliance.
8. AND OUR OWN MATTERS HERE.
Let us move on to the deeds of life, and let us kindle a plentiful fire of virtue. *For ye are luminaries,* [he] says, *shining in the midst of the world* (Phil. II, 15); and God has entrusted to each of us a greater need than to the sun, [greater] than heaven and earth and sea, and by as much greater as spiritual things excel sensible ones. Whenever, therefore, we look at the solar circle, and marvel at the beauty and the body and the brightness of the star, let us consider again that the light within us is greater and better, just as the darkness is more grievous, if we do not take heed; for deep night possesses the entire world. Let us therefore overturn and dispel this. C Night [is] not only among heretics and Greeks, but also among many of our own, because of dogmas and life. For many are distrustful of the resurrection, many also fasten upon themselves [predictions of] birth, many keep observations, and by auguries and omens and symbols [are led]; others also have used amulets and incantations. But we shall speak against these later, when we have finished [the points] against the Greeks; meanwhile, hold fast what has been said, and take part with me in the battle, by your life drawing them to us and changing them. For what I always say: he who teaches about philosophy must first teach this in himself and be desirable to those who hear. Let us, therefore, become desirable, and let us dispose the Greeks favorably toward us. And this shall be, if we are prepared not [only] not to do evil, but also to suffer evil. Do we not see children, when, being carried by their fathers, they strike blows into the cheeks of the one carrying [them], how the father gladly provides for the child to be sated with [his] wrath, and when he sees him having emptied [his] anger, he grows cheerful? So let us do also; and as fathers toward children, let us discourse to the Greeks. For all Greeks are children; and indeed some of those among them have said that they are always children, and there is no Greek who is an old man. But children do not endure to care about any useful thing; so also the Greeks wish to play always and lie upon the ground, being grounded and low-minded. D And children, very often when we are discoursing about necessary [matters], do not perceive any of the things being said, but always laugh; such also are the Greeks: when we discourse about the kingdom, they laugh. And just as from a child's mouth much saliva flowing often soiled both food and drink; so too [are] the words flowing from the mouths of the Greeks, vain and unclean; and if you give [them] necessary nourishment, they pain those providing it through blasphemy always, and they need to be carried about. Children, again, when they see a robber entering and taking away what is inside, not only do not defend him, but even laugh along with the plotter; but if you take away [their] little basket or [their] rattles, or any other of [their] toys, they suffer dreadfully and grow annoyed, are torn [with grief], and kick the ground.not only do they not restrain them, but they even smile upon the one who laid the snare. If, however, you take away a small basket or rattles, or any other such trifle of children, the little one feels it heavily and indignantly, tears himself, and stamps the ground. So too the Greeks, seeing A the devil plundering all their paternal goods that sustain life, laugh and run to him as to a friend; but if anyone takes away a possession, or wealth, or some childish toy, they lament and rend themselves. And just as children are stripped without sense and are not ashamed, so too the Greeks, having wallowed with harlots and adulterers, stripping the laws of nature and introducing B nefarious unions, do not turn back. You have applauded greatly and praised; but along with your applause, take care that these things are not said of you also. Wherefore, I ask all of you, become men: for if we are children, how shall we instruct them to be men? How shall we keep them from childish foolishness? Let us therefore be men, that we may attain to the measure of the stature C defined by Christ and attain to future good things, by the grace and loving-kindness, etc.
HOMILY V
CAP. 1. v. 26. For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble; 27. but the foolish things of the world God chose, that He might confound the wise.
D 4. When he had said that the foolishness of God is wiser than men, he showed that human wisdom had been brought to naught, both from the testimony of the Scriptures and from the event of things: from testimony, when he says: "I will destroy the wisdom of the wise"; from the event, by speaking through an interrogation and saying: "Where is the wise? Where is the scribe?" Again he shows that the matter is not new, but ancient, as being one that had been prefigured and foretold long ago. For it is written, he says, "I will destroy the wisdom of the wise." With these he shows that these things were done usefully and providently: for because in the wisdom of God, he says, the world did not know God, it pleased God through the foolishness of the preaching to save those who believe; and that the cross is an argument of ineffable power and wisdom, and that the "foolish" thing of God is much greater than human wisdom. And this he shows again not through the teachers only, but also through the disciples: "For you see," he says, "your calling." For he chose not only unlearned teachers, but also such disciples: "For not many wise," he says, "according to the flesh." Thus this is shown to be both more valid and more wise, since it persuaded many and persuaded the simple. For it is most difficult to persuade the unlearned, especially when the discourse is about necessary and great matters. And yet they did persuade; and he calls them as witnesses of this matter: for he says, "See your calling, brethren, consider, search." For that unlearned and ignorant men should receive doctrines so wise and the most philosophical of all things is a testimony to the great wisdom of the teacher. But what does that mean, "According to the flesh"? If we look at that which is apparent, and the present life, and external schooling. Then, lest he should seem to contradict himself (for he persuaded the proconsul and the Areopagite, and we see Apollo and others who were wise coming to the preaching); he did not say, "Not any wise," but, "Not many wise." For he did not call the unlearned by a fixed rule and leave the wise; but he admitted these too, yet far more of the others. Why? Because he who is wise "according to the flesh" is full of much foolishness: and this man is most foolish when he does not wish to cast out a corrupt doctrine. And just as when a physician wishes to teach his art, those who know a little and use the art in a corrupt and contrary manner, and contend to retain it, would not easily admit instruction; while those who know nothing easily receive what is said: so too in this matter it came to pass; the unlearned were more easily persuaded: for they did not possess the ultimate arrogance, since they did not think they were wise. Those truly are most foolish, who permit those things to be determined by arguments which cannot be found except by faith. For just as if, when a coppersmith extracts glowing iron with tongs, someone should contend to do it with his hand, we would condemn him for extreme madness: so too the philosophers, who have attempted to find these things by themselves, have brought faith into reproach. Therefore they found nothing of those things which they were searching for. "Not many mighty, not many noble." For these, too, are full of pride. Now nothing is so useless for the knowledge of God as arrogance and the love of riches. For they make men admire present things and have no account of the future: and they obstruct the ears with a multitude of cares. "But God chose the foolish things of the world." Which is the greatest sign of victory, when He conquers through the unlearned.
2. For the Greeks are not affected with such shame when they are overcome by the wise: but then they are most ashamed, when they see an artisan and a man of the forum philosophizing more than they. Therefore he himself was saying, "That He might confound the wise." Nor did he do this only in this, but also in other advantages of life. "And the weak things of the world," he says, "He chose, that He might confound the strong." For He called not only the unlearned, but also the poor, the vile, and the abject, that He might humble those who were established in power. 28. "And the base things of the world and the contemptible, and those things which are not, that He might bring to naught the things that were." And what does he call "those things which are not"? Those who are thought to be nothing, because they are of no value. Thus he shows great power, when through those who seem to be nothing, he casts down the great: which he also states elsewhere: "For My power is made perfect in weakness" (2 Cor. XII, 9). For it is a great power to teach the abject, who had never touched any learning, to suddenly philosophize about those things which are above the heavens. For indeed we then most admire a physician, an orator, and all others, when they instruct and educate those who are completely unlearned. If, then, it is a great miracle to instill the principles of an art into the unlearned; much more so, the principles of such a philosophy. He did not do this only to produce a miracle, nor to show His power, but also to repress the arrogant. And therefore he said before, "That He might confound the wise," and "that He might bring to naught the things that were"; and here again: 29. "That every flesh should not glory"
For God does this for the sake of A curbing pride and haughtiness, that He may destroy boasting; and do you, he says, persist in this? He does everything B so that we might attribute nothing to ourselves, but ascribe all things to God. And do you assign yourselves to this person or that? And what forgiveness shall you obtain? For God even showed that it is not possible to be saved by ourselves alone, and He did this from the beginning. For it was not possible then to be saved by ourselves, but we needed to traverse the beauty of heaven and the magnitude of the earth and the substance of the rest of creation, and thus be led by the hand to the Creator of the works. He did this, forestalling the conceit of wisdom that was to come; as if some teacher, having ordered his pupil to follow whithersoever he leads, when he sees him taking the lead and wishing to learn everything by himself, leaves him to err, and having shown that he is not sufficient for learning, then brings in his own instructions to him; so also God commanded from the beginning to follow through the apprehension of creation; but since they did not wish this, having demonstrated through experience that they are not sufficient for themselves, He then leads them to Himself in another way; He gave the world in place of a tablet. Not even in these things did the philosophers practice, nor did they wish to be persuaded by Him, nor to come this way to Him, which He Himself commanded. He introduced another way, clearer than the former, persuading that a man is not sufficient for himself alone. For then, indeed, it was possible to stir up reasonings and use external wisdom while being led by the hand through creation; but now, unless one becomes foolish—that is, unless one empties out all reasoning and all worldly wisdom and commits oneself to faith—it is impossible to be saved. Not a small thing, therefore, along with making the way easy, He rooted out from this source, the not boasting nor thinking great things: "That every flesh should not glory." For from this is sin, that they strove to be wiser than the laws of God, not wishing to learn as He Himself legislated. For this reason, they did not learn at all. Thus also it happened from the beginning. He said to Adam, "Do this, and do not do that." He, thinking he might find something more, disobeyed, and lost what he had. He said to those following: "Do not remain in creation, but through it behold the Creator." They, as if finding something wiser than what was said, moved countless labyrinths. For this reason, they were dashed against both themselves and each other, and neither found God, nor knew anything clear about creation, nor had an appropriate and true opinion about it. Therefore, again, from much abundance, destroying their conceit, He introduced the unlettered first, showing that all need the wisdom from above. And not only in the matter of knowledge, but in all other things He placed humans C and all other creatures in great need of Him, that they might have the greatest occasion for this, namely, of subjection and belonging, lest, having leaped away, they perish. For this reason, He did not allow them to be sufficient for themselves. For if, even now, being in need, many are disdainful, if this were not the case, where would they not have gone out of arrogance? So that He removed such boasting not out of envy, but dragging them away from the destruction that comes from it. 30. "But of Him are you in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification and redemption." "Of Him," he says here, I think he refers not to the production into being, but to the faith; that is, to become children of God "not of bloods, nor of the will of the flesh." Do not, therefore, think that having taken away our boasting, He left it so; for He gave another, greater boast. For one ought not to boast before Him. You are His children, having become so through Christ. And since he said, "The foolish things of the world God chose, and the base," he shows that they are more noble than all, having God as Father. And of this nobility, not this person or that is the cause for us, but Christ, having made us wise and righteous and holy; for this is what it means: "He was made unto us wisdom."
3. Who then is wiser of us than those who do not have the wisdom of Plato, but Christ Himself, this having been the will of God? And what is, "From God"? When he says great things about the Only-Begotten, then he attaches the Father, lest any should think the Son to be unbegotten. Since, therefore, he said that He has so much power, and attributed the all to the Son, calling Him wisdom having been made unto us, and righteousness and sanctification and redemption, again through the Son attributing the all to the Father, he said, "From God." And why did he not say, "He made us wise," but, "He was made unto us wisdom"? Indicating the abundance of the gift; as if he were saying, "He gave Himself to us." And see how he proceeds on the way. For first He made us wise, having freed us from error, and then righteous and holy, having granted the Spirit, and thus He freed us from all evils, so that we might belong to Him. And this is not indicative of essence, but of faith. Elsewhere, indeed, he says that we became righteousness in Him, thus speaking: "Him who knew no sin, He made to be sin for us, that we might become the righteousness of God in Him"; but now he says that He was made righteousness unto us, so that it is possible for him who wills to partake abundantly. For not this person made us wise and that person, but Christ. Therefore, he who boasts, let him boast in Him, not in this one or that; by Christ all things have come to pass. Therefore, having said, "Who was made unto us wisdom and righteousness and sanctification and redemption," he added: 31. "That, according as it is written, He that glorieth, let him glory in the Lord" (Jer. 9:23). For this reason D also he was vehemently carried away against the wisdom of the Greeks, that by this very thing he might persuade men, as indeed it is just, to boast in God. For when we seek from ourselves things that are above ourselves, nothing becomes more foolish, nothing weaker than us. For it is possible to have a sharpened tongue, but to have solid dogmas is impossible; but the reasonings, being by themselves, are like the webs of spiders. For some have proceeded to such a point of madness as to say that nothing of the things that are is true, but to assert that all things are contrary to what is apparent. Do not, therefore, say anything of yourself, but in all things boast in God; do not attribute anything to any man. For if to Paul nothing should be attributed, much more to others; for, "I," he says, "planted, Apollos watered, but God gave the increase." He who has learned to boast in the Lord will never be puffed up, but will always be both moderate, and in all things will be thankful. But not so the things of the Greeks, but all things are attributed to themselves.
A And so, they make gods out of men; to such a degree has arrogance distorted them. It is now time to proceed to the battle against them. Where, then, did we leave the argument previously? We were saying that it was not possible for the philosophers to have been surpassed by the fishermen according to human consequence; and yet it did happen, from which it is clear that it happened by grace. We were saying that it was not possible for them to even conceive of such great achievements, and we showed that they not only thought of them, but also brought them to an end with great ease. By divine grace the apostles converted the world.
The same point we shall examine today in our discourse: from where did it come to their minds to expect that they could win over the world, if they had not seen Christ risen? For were they so deranged as to consider such a thing simply and thoughtlessly? It exceeds all madness to expect that such a thing could be achieved without divine grace. How could they have achieved this while mad and disoriented? But if they were of sound mind, as the facts themselves prove, how, without taking reliable pledges from heaven and obtaining grace from above, did they dare to go out into such wars, to be undertaken on land and on sea, and to transform the customs of the whole world that had been confirmed for so long a time, for twelve men to gird themselves and stand so bravely? And what is greater, calling them to heaven and the dwellings above, from where did they expect to persuade their listeners? And if indeed they had been reared in glory, wealth, power, and learning, not even so would they have seemed capable of raising themselves to such a mass of things; but still, by some reasoning, it might have been expected. But now, some were occupied with lakes, others with animal skins, others with the tax-collection. But there is nothing more inept than these pursuits for philosophy and for persuading anyone to imagine great things, especially when one has no example. B Rather, they not only had no examples, but they even had those that would ensure they would not succeed, and these were recent. For many who had attempted to innovate had been extinguished—I do not speak of the affairs of the Greeks, for they were not yet there, but of the Jews themselves at that same time—not with twelve men, but attacking things with a great multitude. For Theudas and Judas, having great bands of men, had perished along with their disciples. And from these examples, fear could have deterred them, had they not been fully persuaded that it was impossible for anyone to succeed without divine power. But if they did hope to succeed, what hope supported them in undertaking such dangers, had they not looked to the future? Let us assume, however, that they hoped they would succeed; what profit did they expect from the fact that they were bringing everyone to one who did not rise, as you say? Or why, if they were believing men, would they undertake such difficult dangers for the kingdom of heaven and for countless goods, if they were to suffer so many things in vain, or rather, to their own harm? For if those things that truly happened had not happened, and if Christ had not ascended into heaven, and they were contending to invent and persuade others of these things, they were about to offend God and expect a thousand bolts of lightning from above. Moreover, even if they had such enthusiasm while Christ was living, they would have extinguished it once He was dead. For if He had not risen, He would have been a deceiver and a simulator to them. Do you not know that armies, while their commander and general is alive, even if they are weak and not numerous, stand their ground; but when those are dead, even if they are strong, they are dissolved? With what reasonable arguments, I ask, were they to go about the preaching C and go out throughout the whole world? By how many obstacles would they not have been detained? For if they were mad (and I will not cease from saying this), they would have accomplished nothing at all correctly; for no one obeys madmen. But if they accomplished the matter well, as they indeed did, and the end shows, they were the wisest of all. If they were the wisest of all, it is clear that they did not come to the preaching rashly. Unless they had seen Him risen, what could have brought them out to this war? What would not have turned them away? He said to them, "After three days I will rise again," and promised the kingdom of heaven; He told them that they would conquer the world, having received the Holy Spirit; and in addition to these, He said countless other things exceeding all nature. Therefore, if none of these things had happened, even if they had trusted Him while He was alive, they would not have trusted further once He was dead, unless they had seen Him resurrected. For they would have said, "He said that He would rise after three days, and He did not rise; He promised that He would give the Spirit, and He did not send it; how then shall we believe in Him regarding future things, when the present things have been convicted of being false?" For what reason, if He had not risen, would they preach that He had risen? Because they loved Him, you will say. But they would eventually have come to hate Him, because He had deceived and betrayed them, and because, on account of a thousand promised deeds, He had induced them to leave their homes, parents, and everything, because He had incited the whole Jewish nation against them, and had betrayed Himself. And if that had been done out of weakness, they might have forgiven it; but now it would be thought to have been done out of wickedness. For it was necessary to tell the truth and not to promise heaven, being a man mortal as you say. D Wherefore, it is plausible that they would have done the opposite, preaching a fallacy and saying that He was a simulator and a trickster; for in this way they would have been freed from dangers, and in this way they would have resolved the war. For if the Jews gave money to the soldiers to say that they had stolen the body, if the disciples had come forward and said, "We stole Him, and He did not rise," what honor would they not have received? They could, therefore, have been honored and crowned. Why then did they prefer to be afflicted with insults and to be in danger, unless some divine power was more potent than all these things, which was persuading them of this? But if we are not yet persuading you, consider this also: if this were not the case, even if they had been well prepared, they would not have undertaken the preaching, but would have turned away from it. For you know that we do not even want to hear the names of those who have deceived us in such a way. Why then did they preach His name? Was it because...
the very struggle A served to inflame the conflict and the mockery all the more? From where, then, did it enter their minds to invent such things? For they lost whatever they had heard. And if, when there was no fear, they forgot many things and did not understand some, just as the Evangelist says, how would all of it not have flown away from them once such a great danger gripped them? And why do I speak of words, when even their affection for the Teacher Himself was quietly withering away due to the fear of what was to come? Which is a thing He even reproached them for. For since before this they were hanging upon Him, asking him constantly, "Where are You going?", but later, when He drew out long discourses, recounting the terrible things that would seize upon them B at the side of the cross, they then remained stuck and speechless with fear; hear how He brings this very thing up to them, saying: "None of you asks Me, 'Where are You going?' but because I have said these things to you, sorrow has filled your hearts" (John 16:5-6). If, therefore, they were in such a state while expecting Him to die and rise, would they not have perished, had they seen Him not rise, being besieged by the despondency of deceit and the fear of what was to come?
5. Whence, then, did they have such lofty teachings? For He said that they would hear higher things later: "I have many things to say to you," He says, "but you cannot bear them now" (John 16:12). So the things left behind were higher. But not one of the disciples wanted to go into Judea with Him because he heard of dangers, but one said: "Let us go, that we may die with Him" (John 11:16), being burdened because he expected Him to die. And if, while being with Him, he expected Him to die, and shrank back on account of this, what would he not have expected to suffer, left alone C without Him and the rest of the disciples? And great was the evidence of the shamelessness. But what could they say as they went out? For the whole world knew of the passion; for He was hanging on high on the gibbet, at midday, in the capital city, and at a great feast, in which it was especially impossible for anyone to be absent. But no one from the outside saw the resurrection, which was no small obstacle for them in trying to persuade. And that He was buried, everyone was gossiping; and that the disciples stole His body, the soldiers were saying, along with all the Jews; but that He rose, no one from outside saw. Whence, then, did they expect to persuade the world? For if, when wonders were happening, soldiers were persuaded to testify to the contrary, whence did these men expect to preach without wonders, and, not possessing even a penny, to persuade land and sea concerning the resurrection? But if they were doing this through a love of glory, each one would much more have claimed teachings for himself, and not for the One who had departed. But would the people not have been persuaded by them? And concerning whom would they more readily believe when they heard? Concerning the One who was arrested and crucified, or concerning those who escaped the Jewish hands? And for what reason, tell me, being about to do this, did they not immediately leave Judea and go to foreign cities, but continued to turn around there? And how did they persuade, if they did not perform signs? And if they were performing them (for they were performing them), it was the power of God that was taking place; but if they were not performing them and were prevailing, the event was far more wondrous. Did they not know the Jews, tell me, and their wicked schemes D and soul full of envy? For they even stoned Moses after the sea which they crossed on foot, after the victory and that wondrous trophy which they set up without bloodshed through his hands against the Egyptians who had enslaved them, after the manna, after the rocks and the fountains of rivers that burst forth from them, after the ten thousand wonders which took place in Egypt and at the Red Sea; Jeremiah they threw into a pit, and they slaughtered many of the prophets. Hear, at least, what Elijah says after that terrible famine and the wondrous rain and the lamp which he brought down from the heavens, and the paradoxical burnt offering, as he was being driven far from their territory: "Lord, they have killed Your prophets, they have torn down Your altars, and I alone am left, and they are seeking my life" (3 Kings 19:10). And yet they were not violating any of the lawful statutes. From where, then, were they to have any regard for these men? Tell me, for they were more insignificant than all those, and were introducing such innovations for which they had also crucified the Teacher. And, furthermore, it was not considered such a terrible thing for Christ to say these things, as for these men. For they perhaps thought that He was doing these things while gaining glory for Himself, but they would have hated these men even more, as if they were campaigning against them on behalf of another. But were the laws of the Romans helping them? But they were hindered even more by these; for they were saying: "Everyone who makes himself a king is not a friend of Caesar" (John 19:12). So this was enough alone to hinder them, that they were disciples of the one they considered a tyrant, and wanted to fortify his affairs. But what in the world incited them to fall into such dangers? And what were they saying about Him that made them seem persuasive? That He was crucified? That He was born of a poor Jewish woman, betrothed to a Jewish carpenter? That He was from a nation hated by the world? But all these things were sufficient not only to fail to persuade and attract the listeners, but to turn everyone away, and especially what was said by the tentmaker and the fisherman. Would the disciples not, then, have considered all these things? For cowardly natures are capable of inventing more things than are real; such were their natures. Whence, then, did they hope to succeed? Or rather, they did not hope, there being ten thousand things deterring them, had Christ not actually risen.
6. Is it not clear even to the very fools that, had they not enjoyed abundant and great grace, and received pledges of the resurrection, they would have been able not only not to do and attempt, but not even to conceive of these things? For if, when there were so many obstacles to planning—I do not say to succeeding—they both planned and brought to fruition and did things greater than every hope, it is clear to everyone that they were working everything not by human power, but by divine grace. Let us, then, exercise these arguments, not merely by ourselves, but also with one another; for in this way the finding of the rest would become easier for us. And do not think that, because you are a craftsman, this study is alien to you. For Paul was a tentmaker, but he was filled with much grace then, as he says, and from there he spoke everything. But he was also at the feet of Gamaliel before the grace; and he received the grace for this reason, because he displayed a disposition worthy of the grace, and after this he again handled the craft.
Let us therefore exercise ourselves in these discourses, not only among ourselves, but with others; so the discovery of the rest will be easier for us. And do not think, because you perform a trade with your hands, that this study is foreign to you. For Paul was a tentmaker; but even then he was full of much grace, and from that source he spoke all things. Indeed, even before grace, he was at the feet of Gamaliel; and he received grace because he showed a mind worthy of grace, and afterwards, in turn, he performed his trade. Let no artisan, therefore, be ashamed, but rather those who are fed in vain and are idle, who employ many servants and enjoy vast fame. For the life of one who is always working is a kind of philosophy; their souls are purer, their minds are firmer. For he who is idle speaks much that is reckless, and does much in vain, and works nothing throughout the day, being full of much sloth; but he who works will quickly find nothing superfluous, neither in works nor in words nor in his mind; for his whole soul is always intent upon a laborious life. Let us not, therefore, despise those who are fed by the labor of their hands, but rather let us pronounce them blessed for this reason. What kind of grace, I ask you, is yours, when, having received an inheritance from your father, you do nothing continuously, but dissipate all those goods in vain? Do you not know that we shall not all render the same account; but those who have lived here in greater license and abundance of things [will be treated] more severely; those, however, who have spent their lives in labors, in poverty, and in hardships, more mildly? These things are manifest from Lazarus and the rich man. You, certainly, who have not used your leisure for due duties, are rightly accused; but the poor man, who has applied the rest of his time to due duties, will enjoy great crowns.
Against the spectacles of the theaters.
But you allege military service, and that you are distracted by it? But such an excuse is not consonant with reason. For Cornelius was a centurion, and the belt did not hinder his way of life. You, however, give attention to dancers and mimes, and consume the whole time of your life in the theater, and you allege neither the necessity of military service nor the fear of magistrates; but when we call you to the church, then you bring forward countless impediments. And what will you say on that day, when you shall see the flame and the rivers of fire and the indissoluble chains, and shall hear the gnashing of teeth? Who will then intercede for you, when you shall see the artisan who has lived rightly enjoying all glory; while you, who now are clad in silken garments and smell of perfumes, endure things intolerable? What will riches and abundance of all things profit you? What detriment does poverty bring to the artisan? Let us not, therefore, suffer [these things] then; let us fear the things now being said, and consume all our labor in the works of necessary things. For thus, having appeased God for past sins, and having added future good works, we shall be able to attain the kingdom of heaven, by grace and kindness, etc.
HOMILY VI.
Chap. 2, v. 1. *And I, brethren, when I came to you, came not in the sublimity of speech or of wisdom, announcing to you the testimony of God.* 2. *For I did not judge myself to know anything among you, except Jesus Christ, and him crucified.*
A It is not, however, his soul—for he himself did not discover this; but there is nothing on a par with the grace working in him, which conquers all things. For the things said before will be enough to cast down the pride of those who boasted in wisdom; indeed, even a part of what was said was sufficient. But that the victory might be more brilliant, he adds struggles to the things already said, insulting the adversaries who have been overthrown. B Observe, however: he had brought forward the prophecy saying: *I will destroy the wisdom of the wise*; he had shown the wisdom of God, because through that which seemed to be foolishness, he overthrew the external philosophy; he had shown that the foolishness of God is wiser than men; he had shown that he had not only taught through the ignorant, but had also invited the ignorant and the illiterate. Now he shows that even the thing being preached, and his own way of preaching, were sufficient to disturb, and yet he did not disturb. For not only are the disciples illiterate, he says; but also I who preach. Therefore, he says, *And I, brethren* (again he calls them brethren, so that he may soften the harshness of the discourse), *came not in the sublimity of speech, announcing to you the testimony of God.* C For what, tell me, I pray, if you had wished to come in sublimity? Could you have? I indeed, if I had wished, could not have; but Christ, if he had wished, could have. But he did not wish, so that he might render the trophy more splendid. And therefore, showing above that this had been his work, and that it was his will that his word be preached so unlearnedly, he was saying: *For Christ did not send me to baptize, but to preach the gospel, not in wisdom of speech.* But it is much greater, indeed infinitely greater, that Christ should have willed this, than that Paul should have willed it. Do not, therefore, look for eloquence, he says, nor [a man] armed with external discourses, announcing the testimony of God. D Nor did he say, the preaching, but, *The testimony of God*, which itself was enough to avert [attention to externals]. For he wandered about announcing the death: therefore he subjoined: *For I did not judge myself to know anything among you, except Jesus Christ, and him crucified.* He was saying this, however, because he was entirely devoid of external wisdom, as he was also saying above: *I came not in the sublimity of speech.* For that he himself could have possessed this is evident. For of him whose garments raised the dead, and whose shadows expelled diseases, the soul could much more have received the eloquence of the tongue. For this indeed is of the disciples, but that surpasses every art. He who knows major things of an art, would be able [to do] the minor things much more. But Christ did not permit; for it was not consistent. Deservedly, therefore, he says, *For I did not judge myself to know anything*; for I also wish this which Christ wills. To me, however, it seems that he speaks more humbly with them than with others, so that he might compress their pride. That, therefore, *I judged myself to know nothing*, is said in contrast to external wisdom. For I did not come weaving syllogisms, or sophistries,
A of which there are also deceptive powers, such as those of the sorcerers, but this suspicion he also removed. For he did not say simply "of power," but first "of the Spirit," and then "of power," showing that the things which were happening were spiritual. It is therefore no diminution that the preaching was not announced by means of wisdom, but rather the greatest ornament. This, at any rate, most of all demonstrates it to be divine and to have its roots from above, from the heavens. Therefore he added: *That your faith might not be in the wisdom of men, but in the power of God.* Do you see how clearly he proved through everything the great gain of simplicity, and the great harm of wisdom? For the latter was claiming for itself the cross, while the former was proclaiming the power of God. The latter, besides finding nothing of what was required, was also preparing them to boast of themselves; the former, besides receiving the truth, was also bringing them to glory in God. Again, wisdom would have persuaded many to suspect the doctrine of being human; but this clearly proved it to be divine and to have descended from heaven. When, therefore, demonstration is made by wisdom of words, often even the inferior ones overcome the more reasonable, being more clever at speaking, and falsehood surpasses the truth. But here it is not so; for neither does the Holy Spirit enter into an unclean soul, nor can He, once entered, ever be vanquished, even if all the cleverness of words should come against Him. For the demonstration through works and signs is much clearer than that through words. But from those points, perhaps someone might say: If the preaching must prevail, and it does not need words so that the cross might not be made of no effect, for what reason have signs been withheld now? For what reason? You who say this are an unbeliever, and do not even admit that these things occurred in the time of the apostles, or else you are truly seeking to learn. For if you are an unbeliever, I will stand against this first. For if signs did not occur then, how did they—being driven, and persecuted, and trembling, and bound, and having become the common enemies of the world, and being exposed to all sorts of suffering, and having nothing from themselves to attract others, neither argument, nor reputation, nor wealth, nor city, nor nation, nor race, nor lifestyle, nor glory, nor any other such thing, but all the contrary things: simplicity, contemptibility, poverty, hatred, enmity, and standing against whole peoples and preaching such things—yet persuade them? For the commandments involved much toil, and the doctrines were full of dangers; and those who were hearing and preparing to be persuaded were brought up in luxury, drunkenness, and much wickedness. By what means, then, did they persuade them? Tell me, by what means did they obtain such credibility? For, as I have already said, if they persuaded without signs, the miracle appears so much the greater. Do not, therefore, make the fact that signs do not occur now a proof that they did not occur then. For even then they happened usefully, and now they do not happen usefully. Nor does the fact that we are persuaded by argument alone force the conclusion that the preaching is now in wisdom. For the ones who sowed the word from the beginning were simple and unlearned, and they did not say anything from themselves, but what they received from God, these things they distributed to the world; and we ourselves now do not bring in what is from ourselves, but what we received from them, these things we say to all. And not even now do we persuade by syllogisms; but from the divine Scriptures
and from those signs which were performed at that time, we establish faith in what we say. And they, too, at that time did not persuade by signs alone, but also by discoursing. Yet their words were rendered more efficacious by the signs, and also by the testimonies of the Old Testament, but not by the gravity or eloquence of the speech. Why then, you will say, were signs useful then, and not now? Let us suppose (for I am disputing with a Greek, and therefore I speak by hypothesis of that which is altogether to occur), let us suppose, therefore, and let the unbeliever at least allow himself for the time of the disputation to assent to the words, for example, that Christ is to come: when therefore Christ has come and all the angels with him, and he has been shown to be God, and all things have been made subject to him, will not the Greek himself believe? He will believe, of course, and will worship, and will call him God, even if he were exceedingly obstinate.
B 3. For who, seeing the heavens opened, and himself coming in the clouds, and the whole array of the supernal Powers surrounding him, and rivers of fire flowing, and all standing by and trembling, would not worship and judge him to be God? Would, then, tell me, I pray, that worship and that knowledge be reckoned to the Greek as faith? By no means. Why? Because this is not faith; for necessity, and the evidence of those things which appear, brought it about, and not the purpose of the will; but the mind was drawn by the magnitude of the things which are seen. Thus, by how much more clear and compelling to the necessity of believing those things are, by so much more is faith diminished. Therefore, signs do not happen now. And that the matter is so, hear what he said to Thomas: Blessed are those who have not seen, and yet have believed (John 20:29). Therefore, by how much more clearly a sign has been shown, by so much more is the reward of faith diminished. Thus, if signs were even now to take place, this very result would ensue. Moreover, that we shall no longer know him through faith then, Paul signified by saying: For we walk by faith, not by sight (2 Cor. 5:7). Just as then it would not be reckoned to you who believe, because the thing is clear and manifest; so too now, if such signs were performed as were done before. For when we shall have accepted those things which can in no way be discovered by any reasonings, then there is faith. For this reason he threatens hell, but it does not appear: for if it were to appear, this very consequence would happen again. Otherwise, if you seek signs, you will even now see signs, although they are not of that kind: such as the countless predictions concerning things that cannot be numbered, the conversion of the world, the philosophy of the barbarians, the transformation of wild manners, the extension of piety. What kind of predictions? you will say; for after the things have occurred, all those things which were listed above were predicted. When, where, and by whom? Tell me; and how many years ago? Do you want fifty, or a hundred years ago? Therefore, a hundred years ago they had nothing written at all. How, then, did the world retain the doctrines, and all other things, when memory does not suffice for this? Whence did they know that Peter was affixed to a cross? How did it come into their mind to predict to those who followed; for example, that the Gospel was to be preached throughout the whole world, that the Jewish things were to cease, and not be restored again? But those who surrendered their own souls for the preaching, how would they have endured to see the preaching adulterated? How would they have believed the writers, when the signs had ceased? How, moreover, would the writings have reached the lands of the barbarians and the Indians, and to the very ends of the Ocean, if those who spoke were not worthy of trust? Who then were the writers, and when, and where? For what cause did they write? Was it as if to reconcile glory to themselves? Why then did they inscribe the books with other names? But they did this to commend the doctrine. Or as true? Or as false? For if they held it as false, they did not seem to be about to approach; if as true, there was no need for fiction as you say. Otherwise, the predictions are of such a kind that, down to the present time, force could not be brought against the words. For Jerusalem was destroyed many years ago. There are also other predictions which extend from that time up to his advent, which examine as you will; as is that, I am with you always, even unto the end of the world (Matt. 28:20); and, Upon this rock I will build my Church, and the gates of hell shall not prevail against it (Ibid. 16:18); and, This Gospel shall be preached unto all the nations (Ibid. 24:14); and, It shall be said, wheresoever this Gospel shall be preached, there also shall be told what this woman did (Ibid. 26:13); and many others. Whence, therefore, the truth of this prediction, if it were a fiction? How did the gates of hell not prevail against the Church? How is Christ always with us? For neither, if he were not with us, would the Church have conquered. How has the Gospel been propagated everywhere in the world? Moreover, those who have disputed against us suffice as testimony to the antiquity of our books, indeed Celsus and the Bataneotes who was after him; for they did not contradict things which had been edited after them: otherwise, the whole world, which accepted it by one consent, would have done so. Nor surely, if the grace of the Spirit were not present, would there have been such a consensus from the ends to the ends of the earth; but they would have quickly been detected as deceivers, and such glorious deeds would not have consisted of fictions and lies. Do you not see the whole world approaching? The error extinguished? The philosophy of the monks shining more than the sun? The choirs of virgins? The pious religion among the barbarians? All serving under one yoke? For these things were not predicted by us only, but already of old by the prophets. For you will not refute those predictions as well: for the books are among our enemies; and also among the Greeks, by whose care they were translated into the Greek tongue. Many things also they predict concerning these, showing that he who is to come is God.
D 4. How therefore do not all people believe now? Because things have turned for the worse, and we are the cause: for the discourse finally turns to us. For they did not believe at that time from signs alone; but also from the life, many were induced to approach. For he says: Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Ibid. 5:16). At that time, the heart and soul of all was one, and none of them said that any of the things which they possessed was their own, but they had all things in common, and it was distributed to each, according as anyone had need, and a life essentially angelic. And why does this happen now,
and all that he had, said it was his own; but they had all things in common, and it was distributed to each as anyone had need (Acts 4.32, 35); and they lived an angelic life. If we were to do this now, we would convert the whole world without signs. But in the meantime, those who wish to be saved, let them attend to the Scriptures: for they will find there these things, and achievements greater than these. For the teachers themselves surpassed those men, living in hunger, and thirst, and nakedness. We, however, wish to enjoy much luxury, and rest, and security; but they did not—nay, they cried out: Even unto this present hour we both hunger and thirst and are naked and are buffeted and have no certain dwelling place (1 Cor. 4.11). And one ran from Jerusalem even unto Illyricum, another to the land of the Indians, another to the land of the Moors, another to other parts of the world; but we do not even dare to go out from our own country, but seek luxury and splendid houses and all other abundance. For who of us has ever hungered for the sake of the Word of God? Who has been in the desert? Who has taken a long journey? Who of the teachers has lived by the labor of his own hands and helped others? Who has endured daily death? Hence, those who are with us become more slothful. For if one saw soldiers and generals struggling with hunger, and thirst, and death, and all things terrible, and bearing frost and dangers and everything like lions, and achieving results; and then after this, relaxing that philosophy and becoming softer, and loving money, and attending to business dealings and peddling, and getting defeated by the enemy, it would be the height of madness to inquire into the cause of these things. Let us reason the same regarding ourselves and our ancestors: for we have become weaker than all, fastened to the present life. And if anyone is found having a trace of the ancient philosophy, having left the cities and the markets and being in the midst of things and moderating others, he takes to the mountains; and if anyone asks him the cause of his withdrawal, he finds an excuse that has no forgiveness. For, "Lest I perish," he says, "and become duller in virtue, I depart." And how much better to be duller and win others, than by remaining on high to behold brothers perishing? When, therefore, some neglect virtue, and those who take care of it are far from the line of battle, whence shall we overcome the enemies? For if there were even signs now, who would have been persuaded? Or who of those outside would have paid attention to us, when wickedness is so rampant? For our righteous life seems to be more credible to the many. Signs, indeed, will raise suspicion of deceit among shameless and wicked men; but a pure life will be able to stop the mouth of the devil himself with much abundance. These things I say to rulers and to the ruled, and before others to myself, that we might display a wonderful life, and having ordered ourselves, might despise all temporal things. Let us despise money, and not despise hell; let us despise glory, and not despise salvation; let us endure toil and labor here, so that we may not fall into punishment there. Thus let us war against the Greeks, thus let us take them captive with a captivity better than freedom. But these things are said by us constantly and often, yet occur rarely. Nevertheless, whether these things occur or do not occur, it is just through such reflections to remind you constantly. For if some deceive through deceptive speech, it is much more just for those who lead men back to the truth not to grow weary of saying what is beneficial. For if those who deceive use so many machinations—for they spend money, and apply arguments, and endure dangers, and show off leadings—much more ought we, who are leading men away from deceit, both to endure dangers, and deaths, and everything, so that having gained both ourselves and others, and having become unconquerable to the opposition, we may attain the promised goods, by the grace and loving-kindness, etc.
HOMILY VII
Cap. 2, v. 6. *But we speak wisdom among the perfect; yet a wisdom not of this world, nor of the rulers of this world, who are being brought to nothing; but we speak God's wisdom in a mystery, the hidden one, which God predestined before the ages for our glory.*
1. Darkness seems more suitable than light for those who have diseased eyes; for this reason they flee rather into a shaded room. This also happened in the case of spiritual wisdom: the wisdom of God seemed to be foolishness to those outside, and their own, which is truly foolishness, has been considered wisdom by them. And the same thing happened, as if someone using the art of navigation promised to cross an infinite sea without a ship and sails, then attempted to prove by reasonings that this is possible; while another, altogether unskilled, having entrusted himself to a ship and pilot and sailors, thus sailed with safety. For that which seems to be his ignorance is wiser than that other's wisdom. For the art of navigation is good, but when it promises greater things, it is a kind of foolishness; and every art, if it is not content with its own bounds, would be this. So also the outward wisdom would be wisdom, if it had used the Spirit; since, however, it entrusted everything to itself, and did not think it had any need of that help, it has become foolishness, even if it seemed to be wisdom. Wherefore having first convicted it of its own through the facts, then he called it foolishness; and having first called the wisdom of God foolishness according to their judgment, then he shows it to be wisdom (for after the proofs, it is possible most of all to put the gainsayers to shame); and he says: *But we speak wisdom among the perfect.* For when I, being considered a fool and preaching foolish things, prevail over the wise man, I do not prevail by foolish things or by foolish wisdom, but by a more perfect wisdom, and one so great and so much greater, as to make that one appear foolishness. For this reason, having first called it so, as they named it, then by the facts...
A we speak among the perfect. But he calls 'wisdom' the proclamation and the manner of salvation, namely, being saved through the cross; and by 'the perfect' he means those who have believed. For those indeed are perfect who, seeing that human things are very weak, and despising them, are persuaded that they contribute nothing to them, such as were the faithful. 'But not the wisdom of this world.' For where is worldly wisdom useful, which here indeed ceases and does not proceed further, nor can it benefit those who are endowed with it here? B 'But the princes of this world'—he does not mean by this certain demons, as some suspect, but those who are in positions of authority and magistracy, who deem that matter to be distinguished—philosophers, orators, writers: for these often commanded and were for the most part leaders of the people. But he called them 'princes of this world' because their empire does not proceed beyond the present age: wherefore he added, 'who are being destroyed' [1 Cor. 2:6]; confuting it by the very thing itself and by those who use it. For when he had shown that it is false and foolish, and able to find nothing, and is weak, he also showed that it consists for a small time. 'But we speak God's wisdom in a mystery' [1 Cor. 2:7]. In what mystery? Yet Christ says, 'What you have heard in the ear, preach upon the housetops' (Matt. 10:27). How then does he call it a mystery? Because neither angel nor archangel, nor any created power, had known it before it came to pass. Therefore he says, 'That the multiform wisdom of God might now be made known to the principalities and powers in heavenly places through the Church' (Eph. 3:10). C God did this to honor us, that they might hear the mysteries with us. For we also say to those whom we have made our friends, that this is the proof of our friendship, that we reveal secrets to no one before them. Let those hear who traduce the preaching and proclaim pearls and dogma indiscriminately to all, and cast holy things to dogs and swine and superfluous reasonings. For a mystery has no need of proof; but that which is, is announced. For it will not be the whole divine mystery, when you have added something from your own self. Otherwise, it is called a mystery because we do not believe what we see, but we see some things and believe others. For such is the nature of our mysteries. Therefore, I and the infidel are affected in different ways concerning these things. I hear that Christ was crucified, and I immediately admire His love toward men; he hears it, and thinks it weakness. I hear that He was made a servant, and I admire the providence; he hears it and thinks it a disgrace. I hear that He died, and I am astonished at His power, that He was not overcome by death, but even dissolved death; he hears it and suspects weakness. When he hears of the resurrection, he thinks it a fable; I, however, after having received demonstrations from the facts themselves, adore God’s economy. Hearing of the laver, he thinks it is only water; I, however, do not look only at what is seen, but also at the purification of the soul through the Spirit. He thinks that only my body has been washed; I, however, believe that the soul also has been made pure and holy, and I contemplate the tomb, the resurrection, the sanctification, the justice, D redemption, adoption, inheritance, the kingdom of heaven, the given Spirit. For I do not judge those things which appear by sight, but by the eyes of the mind. I hear 'the body of Christ'; I understand the saying one way, the infidel another. They do not know the power of letters, nor do they know those things which they see; indeed, even if a man be unlearned in letters, this same thing will happen to him; but he who is skilled will find much power embedded in the letters, whole lives and histories: and a man who is unlearned receiving an epistle will think it is paper and ink; but the one who is skilled will hear the voice, and converse with the absent, and say what he wishes through the letters again: so also it happens in the mystery: infidels, even if they hear, do not seem to hear; but the faithful, who have skill through the Spirit, see the hidden power. Declaring this, therefore, Paul said, that what is preached is still hidden: 'for to those who are perishing,' he says, 'it is hidden' (2 Cor. 4:3). Otherwise, he shows the preaching to be admirable. Scripture is wont to call those things which are beyond hope and above human reason by that name. Therefore it says elsewhere, 'My mystery is for me and mine' (Isa. 24:16); and again Paul: 'Behold, I tell you a mystery: we shall not all sleep, but we shall all be changed' (1 Cor. 15:51). It is a mystery. For as we were commanded to preach upon the housetops what we heard in the ear: so we were commanded not to give holy things to dogs, nor to cast pearls before swine. For some are animal, and do not understand; others have a veil covering their heart, and do not see. Therefore, that is a mystery in the highest degree, which, while it is preached everywhere, is not known by those who do not have the right mind; but it is revealed, not by wisdom, but by the Holy Spirit, as much as we are able to receive. Wherefore one would not err if he also called it a secret according to this mystery; for the full perception and accurate knowledge of it was not delivered to us faithful. On account of this Paul was saying, 'We know in part and we prophesy in part. For we see now through a mirror in an enigma, but then face to face' (1 Cor. 13:9, 12). Therefore he says, 'We speak wisdom in a mystery, which is hidden, which God predestined before the ages for our glory.' Hidden, that is, no one from the powers above learned it before us; or because many even now do not know it: for this is declared by that, 'which He predestined for our glory': although elsewhere he says, 'For His own glory' (Eph. 1:12). For He considers our salvation to be His own glory; just as He also calls them His own riches, even though He Himself is the riches of goods, and is in need of nothing to be rich. He predestined, he says, indicating His providence toward us. For they are considered to honor and love us most, who are prepared to confer goods upon us for a long time, which is what parents do for their children: for even if they give money at the end, they had premeditated it long since and from the beginning. Paul now tries to show this, that God always and long ago loved us, even when we had not yet been born. For if He had not loved, He would not have predestined riches for us.
A Do not, then, ponder the enmity that arose in the interval; for friendship was older than that. And the phrase, "Before the ages," denotes His eternity; for elsewhere he speaks thus: "Who is before the ages." The Son will therefore also be found to be eternal, being such as He is. For he says concerning Him, that "through Him He made the ages," which is the same as existing before the ages. For it is evident that the maker is before the things made. "Which none of the rulers of this age knew; for if they had known, they would not have crucified the Lord of glory." Consequently, they are not even worthy of accusation, if indeed they did not know, and crucified Him. And if they did not know, how did He say to them, "You both know Me, and you know where I am from"? For it is concerning Pilate that the Scripture says he did not know; and it is likely that even Herod did not know. One might say that these are called "the rulers of this age." And if someone were to say that this is spoken concerning the Jews and the priests, he would not be mistaken; for to them also He says, "You neither know Me, nor My Father." How then did He say above, "You both know Me, and you know where I am from"? But what the manner of this reading is, and what that of the other is, has already been stated in the Gospels; and, so as not to keep repeating the same thing, we refer those who encounter it to that place.
3. What then? Does he say that the sin concerning the cross was forgiven them? For He did say, "Forgive them." If they repented, it was forgiven. For Paul, who had attacked Stephen with ten thousand hands and had persecuted the Church, became a patron of the Church. So, therefore, it was forgiven to those among them who were willing to repent; which Paul also, crying out, said: "I say then, Did they stumble that they should fall? God forbid." And again, "Did God cast away His people whom He foreknew? God forbid." Then, showing that their repentance was not excluded, he brought forward his own conversion as evidence, saying, "For I also am an Israelite." The phrase, "They did not know," seems to me to be said here not concerning Christ, but concerning the very nature of the dispensation; for instance, they did not know what the death and the cross intended. For even there, He did not say that "they do not know Me," but, "They do not know what they are doing," that is, they are ignorant of the dispensation being fulfilled and of the mystery. For they did not know that the cross was thus to shine, that it was to become the salvation of the world and God's reconciliation with men, and that their city would be captured, and that they would suffer the most terrible things. He calls both Christ and the cross and the proclamation "wisdom." He fittingly called Him Lord of glory. For since the cross is thought to be a mark of dishonor, he shows that the cross was great glory. But it required great wisdom, not only to know God, but also to learn this dispensation of God; and the external wisdom became a hindrance not only to the former, but to this as well. But, as it is written, "Eye has not seen, and ear has not heard, and it has not entered into the heart of man, those things which God has prepared for those who love Him."
And where are these things written? For it is said to be written, and this is so even when they are not contained in the words themselves, but in the deeds themselves, as in the case of histories, or when the same meaning is present, though not in the very words, as in this instance. For the saying, "To whom he was not announced, they shall see, and they who have not heard shall understand," this is the same as "Eye has not seen, and ear has not heard." Either he means this, or it is likely that it was written in books, and the books were lost. For many books were indeed destroyed, and few were saved, even in the first captivity. And this is evident in the Chronicles; for the Apostle says that from Samuel and the prophets who followed, all have spoken about Him. And these things are not altogether carried down; but it is likely that Paul, being learned in the law and speaking by the Spirit, knew everything with accuracy. And why do I speak of the captivity? For even before the captivity many books had been lost, since the Jews had slipped into the extreme of impiety. And this is clear from the end of the fourth book of Kings; for Deuteronomy was only just found hidden in the dunghill. Moreover, there are also manifold prophecies in many places, easy to be grasped by those who are more intelligent, from which many of the obscure things can be found.
What then? Did the eye not see what God has prepared? No; for which of men saw the things that were about to be dispensed? Was it then that the ear did not hear, nor did it enter into the heart of man? And how so? For if the prophets spoke, how, he says, did it not reach the ear, nor enter into the heart of man? It did not enter; for he says this not only concerning them, but concerning the whole human nature. What then? Did the prophets not hear? They heard, indeed, but the prophetic ear was not a human ear; for they did not hear as men, but as prophets. Therefore he says, "He has added an ear for me to hear," by which he means the addition from the Spirit. Whence it is manifest that before they heard, it did not even enter into the heart of man. For after the giving of the Spirit, the heart was no longer a heart of man, but a spiritual heart, that of the prophets, just as he himself says: "We have the mind of Christ." And what he says is this: Before we enjoyed the Spirit and learned the hidden mysteries, neither we nor even the prophets understood them. For how could they, when not even angels knew them? For why, he says, should one speak of the rulers of this age, when no man knew these things, nor the powers above? What things are these? That by the seeming foolishness of the proclamation He will gain the world, and the nations will be brought in, and that there will be a reconciliation of God with men, and that so many good things will come to us. How then did we know? "But to us," he says, "God has revealed them through His Spirit." Not through external wisdom; for this, like some disgraced handmaid, was not permitted to enter within and pry into the Lord's mysteries.
4. Do you see how great the difference is between this wisdom and that? The things which angels did not know, this taught us. But the external wisdom did the opposite: it not only...
did not teach us, but even hindered and obstructed us, and A after those things had been brought to pass, it obscured them and rendered the cross void. It is not, therefore, from the fact that we have learned that the honor granted to us is shown, nor from the fact that we have learned along with the angels, but from the fact that we have learned through His Spirit. Then, after B showing the greatness, he says: "Unless the Spirit, who knows the secrets of God, had revealed it, we would not have learned." Thus God took care that He should be in the hidden things. Wherefore we needed that teacher who clearly knew these things. For the Spirit searches all things, even the deep things of God. 11. "For what man knows the things of a man, saving the spirit of man which is in him? Even so the things of God no man knows, but the Spirit of God." 12. "We have received not the spirit of the world, but the Spirit which is of God, that we may know the things that are given to us from God." For here the word "searches" indicates not ignorance, but accurate knowledge. Therefore, speaking also about God, he used this diction, saying: "He who searches the hearts knows what is the mind of the Spirit" (Rom. 8. 27). Then, when he had spoken accurately about the knowledge of the Spirit, and had shown it to be so equal to the knowledge of God as the knowledge of man is to himself; and had taught us that we had learned everything from that source, and from that of necessity, he added: 13. "Which things also we speak, not in the learned words of human wisdom; but in the doctrine of the holy Spirit, comparing spiritual things with spiritual." Do you see where he has C led us from the authority of our teacher? For we are so much wiser than those people as the difference between Plato and the Holy Spirit is great. For they have external orators as teachers, but we have the Holy Spirit. But what does "comparing spiritual things with spiritual" mean? When something spiritual and doubtful arises, we bring proofs from spiritual things: as, for example, Christ arose, because He was born of a Virgin. I bring forward testimonies, figures, and demonstrations: the keeping of Jonah in the whale, and the liberation which followed thereafter; the birth from the barren, of Sarah and Rebecca and the rest; the production of trees in paradise without seeds being sown, without rain being let down, without a furrow being made. For future things were being prefigured and described as if in a shadow by the former ones, so that they might be believed when they arrived. And I show again how man was made from the earth, and how woman was made from man alone without any intercourse; how the earth itself was made from nothing, the Creator’s power being everywhere sufficient for all things. Thus I compare spiritual things with spiritual, and I nowhere have need of external wisdom, neither of syllogisms nor of proofs. For they shake and disturb the infirm mind, and they cannot demonstrate any of the things they say; rather, they do the opposite: they disturb more, and fill one with darkness and much doubt. Therefore he says, "Comparing spiritual things with spiritual." Do you see how he shows that wisdom to be superfluous? And not only superfluous, but also contrary and harmful. For when he said, "That the cross of Christ might not be made void," and, "That our faith might not stand in the wisdom of men," he signified this. Here, however, he shows that those who trust in themselves and entrust everything to themselves D cannot learn anything useful. 14. "For the animal man," he says, "does not perceive the things that are of the Spirit." Must he, therefore, cast it aside, you will say, this external wisdom? And yet it is a work of God. Whence is that evident? For He did not make it, but you invented it: for here he calls wisdom "curious inquiry" and "superfluous eloquence." If, however, anyone says that human prudence is understood here, even so you are at fault. For you debase it, you who use it badly, who demand from it that which it does not possess, to the damage and offense of God. Because, therefore, you boast in it and attack God with war, he shows its weakness. For strength of body is also a good thing; but because Cain did not use it as he ought, God dissolved him, and caused him to tremble. Wine, too, is good; but because the Jews used it immoderately, God entirely forbade its use to the priests. Since, therefore, you have used wisdom for the contempt of God, and have demanded from it more than its strength could bear, leading you away from human hope, he shows its infirmity. For he is "animal" who gives everything to cold syllogisms, and does not think that he has need of any heavenly aid, which is certainly madness. For God gave it, so that one might learn and receive His help; not so that one might think it sufficient for oneself. For eyes are beautiful and useful; but if they wish to see without light, their beauty or their own virtue does not help them—indeed, it even harms them. Thus, therefore, the soul, if it wishes to see without the Spirit, is an impediment to itself. How, then, you will say, did it see all things by itself before? Never by itself, but it had the created thing proposed as a book in the midst: but because, having abandoned the way which God ordered men to walk, so that they might know the Creator through the beauty of visible things, they committed the scepters of knowledge to syllogisms, they were made infirm and were drowned in a sea of impiety, immediately introducing an abyss of evils, and saying that nothing is made from non-existence, but from unbegotten matter; whence they also produced innumerable heresies. And in those things that were very absurd, they agreed; but in those things where they seemed to dream of something sound, as if in a shadow, they were torn apart and divided, so that they might be mocked on both sides. For that nothing is made from non-existence, all almost said, and handed down in writing; and this with great zeal. Thus the devil drove them into absurdities. But in useful things, where they seemed as if in a riddle to find something from their inquiries, in these, I say, they fought against themselves: for example, that the soul is immortal, that virtue is in need of nothing external: and that men do not become good by necessity, nor by fate, nor otherwise. So that when the devil saw them saying something corrupt, he caused it so that all would agree: but whenever they brought forward anything sound, he stirred others against them themselves; so that the absurd things were confirmed without objection, and the useful things dissolved, being variously understood. See how the soul is everywhere weak, and does not suffice for itself. And that was done with good reason. For if, being made as it is, it contends that it needs nothing, and withdraws itself from God; if it had not been made such, in which...
A opinion it might have been said to be equal to God! If even this were something it had received from the beginning—to be immortal—from what would it have been overthrown? For it even went on to claim that it was unbegotten, and of the essence of God, through the mouth of the rotten Manichaeans; and it fashioned the gods of the Greeks from this disease of its hypothesis. For this reason, it seems to me, God made virtue something laborious, bending it down and leading it to moderation. And so that you may learn that this is true—just as one might infer great things from small ones—let us learn this from the Israelites. For when they were not leading a laborious life, but were enjoying ease, not having borne their prosperity, they lapsed into impiety. What then does God do after this? He imposed a multitude of ordinances, hindering their unrestricted liberty. And that you might learn that these ordinances did not contribute to any virtue, but were given to them instead of a bridle, providing a cause for being occupied, hear what the prophet says B concerning them: *I gave them statutes that were not good* (Ezek. 20:25). And what is, *not good*? Those contributing nothing great to virtue; wherefore he also adds: *Statutes wherein they shall not live* (Ezek. 20:25).
*But the natural man receiveth not the things of the Spirit.* And naturally so; for just as with these eyes no one could discern the things in the heavens, so neither could the soul alone discern the things of the Spirit. And why do I say the things in the heavens? Not even all the things on earth. For when we see a square tower from afar, we think it is round; but that is a deception of the eyes arising from such a supposition. So then, whenever someone examines things that are far from us by the intellect alone, much laughter will follow. For not only will he not touch upon what they really are, but he will deem them to be the opposite of what they are; wherefore he also added: *For it is foolishness unto him* (1 Cor. 2:14). This, however, belongs not to the nature of the thing, but to the weakness of him who C was unable to reach the magnitude of them through the eyes of the soul. Then he presents the cause in opposition, saying: *Because he does not know that it is spiritually discerned.* That is, because these things require faith, and it is not possible to grasp them with reasoning; for their magnitude far exceeds the pettiness of our intellect. Wherefore he says: *But he that is spiritual discerneth all things, yet he himself is discerned by no man* (1 Cor. 2:15). For the one who sees both discerns everything for himself, and [also discerns] the things of the one who does not see; but the things of that one are discerned by no one who does not see. So now, we know everything that is ours and that of the unbelievers, but they no longer [know] our things. For we know what is the nature of present things, and what is the worth of the things to come, and what sort of state the world will be in after this, and what the sinners will suffer, and what the righteous will enjoy; and that present things are worth nothing, we both know and we refute their pettiness (for to "discern" is also to "refute"), and that the things to come are immortal and immovable. D All these things the spiritual man knows, and what the natural man will suffer when he departs there, and what the believer will enjoy when he has migrated from here; of which the natural man knows nothing. Wherefore, also adding a clear proof of these things said, he said: *For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ* (1 Cor. 2:16). That is, these things which are in the mind of Christ, we know, and such things as he himself wills and has revealed. Then, because he said that the Spirit revealed them, so that no one might cast the Son aside, he adds that Christ also showed us these things—not saying this, that we know everything that He knows, but that all things which we know are not human, so as to be suspected, but are His and spiritual.
6. For we have the mind—concerning these things—which is Christ's; that is, the knowledge which we have concerning things of faith, we have it spiritual, so that naturally we are discerned by no one. For it is not possible for a natural man to know divine things; wherefore he also said: *For who hath known the mind of the Lord?* referring to our mind regarding these things as being His mind. And the phrase, *That he may instruct him*, he did not add simply, but with a view to what he had already said, that no one discerns the spiritual man. For if no one can know the mind of God, much less teach and correct him; for this is, *That he may instruct him*. Do you see how he pushes out the wisdom from without on all sides, and shows the spiritual man to be one who knows more and greater things? For since those causes (such as, *That no flesh should glory*; and that for this reason, *He chose the foolish things that He might put to shame the wise*; and, *That the cross of Christ should not be made void*) did not seem very trustworthy to the unbelievers, nor compelling and necessary and useful, he thereafter puts forward the most sovereign cause: that in this way most especially we are able to see, from which we shall be able to learn both the sublime and the ineffable, and the things that are beyond us. For the word was being made void by our inability to grasp things beyond us through the wisdom from without. Do you see that it was even advantageous to learn thus rather from the Spirit? For the instruction is also most easy and most clear. *But we have the mind of Christ.* That is, spiritual, divine, having nothing human. For it is not Plato's nor Pythagoras', but Christ has placed His own things into our intellect. Therefore, let us be ashamed of this, beloved, and show forth an excellent life; since He himself also performs this as a proof of great friendship—to reveal to us the things that were kept hidden—saying: *I no longer call you servants; for you all are my friends, because all things that I heard from the Father I have made known to you* (John 15:15); that is, I have trusted you. If this alone is a proof of friendship—to have trusted—when it appears that He has not only trusted [us with] the mysteries through words, but has also granted us these things themselves through deeds, consider of how much love this that is happening is! Therefore, let us be ashamed of this; and if we shall have no great account of hell, let it be more fearful than hell to be ungrateful and thankless toward such a friend and benefactor; and let us not act as hired servants, but as sons and free men, let us do all things for the sake of the Father's friendship, and let us at some point cease being fixed to the world, so that we may also put the Greeks to shame. Since even now, wishing to strike back at them, I shrink, lest by overcoming them with words and the truth of doctrines, we may bring upon ourselves great ridicule from the comparison of our lives; when they, while attending to error and persuaded of nothing of the sort, hold to philosophy, while we are entirely the opposite. Nevertheless, I will speak; for perhaps, perhaps by practicing to fight against them, we will struggle to become better than them even in our life itself. Previously, I was saying that the apostles would not have come to preach what they preached unless they had enjoyed divine grace; and that they not only would not have accomplished it, but would not have even deliberated any such thing; come now...
let us also examine this matter today, and show that they could not have undertaken or thought of it, B if they had not had that One with them; not because they were weak against the strong; not because they were few against many; not because they were poor against the rich; not because they were unlearned contending against the wise: but because the force of a preconceived opinion was great. For you know that there is nothing more powerful among men than the tyranny of old custom. Wherefore, even if they had not been twelve in number, and not so base and such as they were, but another world had been equal to this one, and they had had a multitude against them equal, or rather much greater, even so the matter would have been difficult. For on the side of those was custom, but to these, novelty was opposed. For nothing so disturbs the mind, even if it sets out to attempt something useful, as to innovate and introduce something foreign, especially when it concerns the worship of religion and the glory of God. And how great the power of this is, I will now make plain.
First, I will say that there was another difficulty concerning the Jews. For as far as the Gentiles are concerned, both their gods and their doctrines were all refuted; but with the Jews, they did not argue in this way, but they abrogated many things from their doctrines, yet commanded them to worship the God who had C fixed the Law; and when they said that it was necessary to honor the Lawgiver, they added: "Do not in all things comply with the law set down by Him," for example, in the observation of the Sabbath, or of circumcision, or of sacrifices, or other similar things. Therefore, not only was the sacrifice an impediment, but also the fact that, while commanding them to worship God, they prescribed the abrogation of many of His laws.
Among the Gentiles, however, the tyranny of custom was great. I say of such time; even if it were only of a few men, and I do not say that they had attacked the custom of the whole world: even so the change would have been difficult. Now, however, sophists and orators and fathers and grandfathers and great-grandfathers, and many who were more ancient, were preoccupied with error: and the earth, the sea, the mountains, the woods, all kinds of barbarians, all the peoples of the Greeks, the wise and the ignorant, the princes and the subjects, women and men, the young and the old, masters and slaves, farmers and craftsmen, all who inhabited the cities and those who inhabited the villages. And it would have been natural for them all to say: "What is this? Are all who inhabit the world deceived? Sophists, orators, philosophers, writers, both those who are now and those who have been before, Pythagoras and Plato, leaders, consuls, emperors, the citizens and founders of cities from the beginning, barbarians and Greeks? And twelve fishermen and tentmakers and publicans are wiser than all these? D And who could have endured this?"
Nevertheless, they did not say these things, nor did they think them, but they endured patiently; and they knew that they were the wisest of all: therefore they overcame everyone. And that you may learn how great is the power of custom, it has often overcome even God's precepts. And why do I say precepts? Even benefits themselves. For the Jews, when they had manna, sought leeks; and while enjoying liberty, they remembered servitude and frequently desired Egypt because of custom; so tyrannical is custom. And if you wish to learn this even from outsiders, it is said that Plato, even though he knew well that what was said about the gods was error, submitted himself to celebrating festivals and to all other things, as one who could not fight against custom, and he had learned this from his teacher by the fact itself. For he, when he fell under the suspicion of innovation, was so far from accomplishing what he wished that he even lost his life, although he had purged himself with an apology. How many men even now do we see held in impiety by a preconceived opinion, who cannot say anything consistent with reason, when they are accused of thinking like the Gentiles, and they cite their fathers, grandfathers, and great-grandfathers? Therefore, some of the outsiders call custom a second nature. But when custom is present in doctrines, it is firmer: for they would have changed all things more easily than their worship. And shame along with custom was enough to impede, and the fact that they seemed to be unlearning in extreme old age, and even from those who understood less. And why do you marvel if this happens in the soul, when custom also has great power in the body?
But in the time of the Apostles, there was another, greater impediment, because not only was such an ancient custom being changed, but also because that change was being made at the price of danger. For they were not only drawing them from custom to custom, but from a custom having security to things threatening dangers. It happened that a believer was immediately made public, cast out, fallen from his fatherland, held in hatred by all, the common enemy both to his own and to strangers. Therefore, even if they had called them from novelty to custom, even so the matter would have been difficult: but when they called them from custom to novelty, and these evils were present, think how great that impediment was.
Beyond those things which have been said, another, not lighter, was what made the change difficult. For to custom and to dangers, add this, that these precepts were more burdensome, and those from which they led them away were light and easy. For they called them from fornication to chastity, from the love of life to death, from drunkenness to fasting, from laughter to tears and compunction, from avarice to poverty, from security to dangers: and in all things they demanded extreme accuracy; for he says: "Let filthiness and foolish talking and jesting not proceed from your mouth" (Ephes. 5:4). And they said these things to those who knew nothing other than to get drunk, to indulge their belly, to those who spent their festivals in no other way than from filthiness, laughter, and general comedy. Therefore, not only because they required philosophy were those precepts burdensome; but because they were offered to men who had been educated in license, filthiness, foolish talking, laughter, and comic matters. For who, having lived a life in such things, when he hears, "Unless someone takes up his cross and follows me, he is not worthy of me" (Matth. 10:38); and, "I did not come to bring peace, but a sword, and to separate a man from his father, and a daughter from her mother" (Ibid. v. 34), would not shudder? But who, hearing, "Unless someone has renounced house, country, and riches, he is not worthy of me" (Luc. 14:
33), would not have hesitated, would not have repudiated it? Yet even so, they not only did not become numb, they not only did not reject these things when they heard them, but they even ran toward them, and leaped over the difficult obstacles, for they were seized by the things they were commanded to do. But to hear that "Everyone who is angry without cause shall fall into Gehenna" (Matth. 5:22), and "Whosoever looks on a woman to lust after her, has already committed adultery with her" (Matth. 5:28); and, "We shall render an account for every idle word" (Matth. 12:36); and, "Whosoever looks on a woman to lust after her, has already committed adultery with her" (Matth. 5:28); and, "He who is angry without cause, shall fall into Gehenna" — who of those at that time would he not have scared off? Yet, nevertheless, everyone ran to them, and many even leaped beyond the barriers. What, then, brought them on? Is it not clear that it was the power of the One being preached? For if this were not so, and the contrary were the case—if those were these, and these were those—would it have been easy to draw and drag in those who were opposing? It is impossible to say.
B 8. Thus, through everything, the divine power is shown to be that which achieved these things. For whence, tell me, did they persuade the soft and the drifting to bear the hard and rugged life? But the commands were such as these; let us see if the doctrine was enticing. And yet this was also enough to scare off the faithless. For what were those who preached saying? That the Crucified must be worshipped, and that He must be considered God, He who was born from a Judean woman. And who would have been persuaded by these things, if divine power had not led the way? For that He was crucified and buried, all saw; but that He rose and ascended, except for the apostles, no one beheld. But they urged them on with promises, you say, and deceived them with the vanity of footsteps. This very thing, then, most of all shows, even apart from all the things said, that our message is no deception. For all the difficult things happened here; but it was necessary for the good things to be promised after the resurrection. This very thing itself, then (for I will say it again), shows our preaching to be divine. For why did none of those who believed say, "I do not approach, nor do I tolerate; you threaten me with difficult things here, and you promise the good things after the resurrection? For whence is it clear that there will be a resurrection? Who of the departed has come? Who of those laid in the grave has risen? Who of these has said what will be after the departure from here?" But they pondered nothing of these things, but even gave up their souls for the Crucified. So this very thing was most of all an act of great power: that those who had never heard any such thing were suddenly persuaded concerning such great matters, and were prepared to accept the difficult things by experience, and to hold the good things in hope. But if they were deceiving, they would have done the opposite instead: they would have promised the good things here, and they would have kept silent about the fearful things, both present and future. For this is how those who deceive and flatter behave; they propose nothing rough, nor burdensome, nor heavy, but all the contrary; for this is what deception is. C But the foolishness, he says, of the many made them be persuaded to what was said. What are you saying? When they were under the Greeks, were they not foolish, but when they moved over to us, did they then become foolish? And yet the apostles did not take other men, nor from another world, whom they persuaded. And yet they held the things of the Greeks simply, but they accepted ours with dangers; so if they held them by a superior argument, having been nurtured in them for so much time, they would not have parted from them, and especially since it was not possible to depart without danger. But since they learned from the very nature of things that those were laughter and error, for this reason, even when deaths were threatened, they leaped away from the customary things, and deserted to the new, since this doctrine was according to nature, but that one contrary to nature.
But they were servants, he says, who were persuaded, and women and nurses and midwives and eunuchs. Most of all, the Church is not constituted for us only from these, and this is clear to all. But if it were from these, this is most of all what makes the preaching D wonderful: that such doctrines, which Plato and those following him were not able to conceive at all, the fishermen, the most unlearned race of all, were suddenly able to persuade [men] to accept. For it would not have been so wonderful a thing if they had persuaded only the sensible; but since they brought servants and nurses and eunuchs to such a degree of philosophy, as to make them equal to angels, they provided the greatest proof of divine inspiration. For if they were prescribing something petty, it would have had a reason perhaps to put forward their persuasion as proof of the pettiness of the things said; but if they were philosophizing on great and high things, nearly exceeding human nature, and needing a high intelligence, by as much as you show those who were persuaded to be foolish, by so much the more do you prove those who persuaded to be wise and filled with divine grace. But they persuaded, he says, by the excess of the promises. And are you not amazed, tell me, at this very thing, how they persuaded [men] to expect rewards and compensations after death? For I am struck by this very thing. But this, too, is from foolishness, he says. What kind of foolishness, tell me, is this: that the soul is immortal, and an uncorruptible tribunal will receive us after the life here, and we shall give an account of words and deeds and thoughts to God who knows the hidden things, and we shall see the wicked being punished, and the good being crowned? For these things are not of foolishness, but of the greatest philosophy.
9. This very thing, then, tell me, to despise the things present, to think virtue a great thing, not to seek the rewards here, but to proceed further in hopes, and to have a soul so taut and faithful, as not to be hindered in its hopes for the future by any of the present terrible things—of how great philosophy would this be? But do you wish also to learn the power of the very promises and the predictions, and the truth of those things before these, and those after these? Behold for me a golden chain woven variably from the beginning. He said something to them concerning himself and concerning the Churches and concerning future things, and while saying it, he worked miracles. Therefore, from the outcome of the things said, it is clear that both the miracles are true, and the future things promised. But that the thing said may be clearer, I will make it evident upon the things themselves. He raised Lazarus with a mere word, and showed him living; he said again, that "The gates of Hades shall not prevail against the Church" (Matth. 16:18); and, that "He who has left father or mother will receive a hundredfold in this age, and will inherit eternal life" (Matth. 19:29). Therefore the one miracle is that of Lazarus; the predictions are two, one shown here, the other in the future. Consider, then, how everything is built up through others. For if anyone were to disbelieve that Lazarus was raised, from the prediction concerning
(Matt. 19:29). Therefore, the miracle is one, namely that of Lazarus; but the predictions are two, of which the one has been shown here, and the other will be in the future. Consider how all things are proven when compared one with another. For if anyone did not believe that Lazarus was raised, let him believe in the miracle from the prediction which was made concerning the Church: for what had been predicted so many years before, then came to pass and reached its end. For the gates of hell did not prevail against the Church. He, therefore, who spoke the truth in the prediction, it is manifest that he also performed the miracle; but he who performed the miracle, and who brought to pass the things he had said, it is plain that he also speaks the truth in the prediction of future things, namely, "He shall receive a hundredfold, and shall possess eternal life," he who despises present things. For those things which have already been done and said, he gave as the greatest pledges of those which are to come. Gathering these and similar things, therefore, from the Gospels, let us say them to them, and stop their mouths. But if anyone says: How then did the error not become extinct? We shall say this: You yourselves are the cause, who stir up seditions against your own salvation: for God so dispensed matters, that not even the remnants of impiety might remain. Let us, then, briefly repeat those things which have been said. What is the nature of these matters? Is it that the weak are overcome by the strong, or otherwise? Those who speak of easy things, or those who speak of more difficult ones? Those who entice with dangers, or those who speak securely? Those who introduce innovations, or those who confirm custom? Those who lead into a rough path, or into an easy one? Those who lead away from ancestral customs, or those who do not establish foreign laws? Those who promise all good things after we have departed from here, or those who flatter in the present life? Many by few, or few by many? But you, you will say, also promised here. What did we promise here? The remission of sins and the laver of regeneration. Truly, baptism has more good in the future things. And Paul cries out, saying: "For you are dead, and your life is hidden with Christ in God. And when your life shall appear, then you also shall appear with him in glory" (Col. 3:3-4). But if it has goods here also, as it certainly does, and this too is a great miracle, that they were able to persuade those who had committed innumerable evils, and which no one else had done, that all things would be washed away, and that they would have to give an account for none of their crimes. Therefore, for this reason, one ought most to marvel that they persuaded barbarian men to accept such a faith, and to have good hope concerning the future, and, having laid down the burden of their former sins, to undertake thereafter with great alacrity labors for virtue, and to incline toward no sensible objects, and being become superior to all bodily things, they received spiritual gifts: and the Persian, the Sarmatian, the Moor, and the Indian, learned of the expiation of the soul, the power of God, and His ineffable kindness, the philosophy of the faith, the coming of the Holy Spirit, the resurrection of the bodies, and the dogmas of immortal life. These things, indeed, and more than these, did the fishermen persuade the barbarian nations, initiating them into the mysteries in baptism, to philosophize. Keeping these things accurately, therefore, let us say those things to them, and from our own life let us again exhibit a demonstration to them, so that on both sides we may both attain salvation and draw them to the glory of God: because to Him is glory forever. Amen.
HOMILY VIII.
Chapter 3, v. 1. And I, brethren, could not speak to you as to spiritual, but as to carnal, as to little ones in Christ. 2. I gave you milk to drink, not meat: for you were not able. But neither indeed are you now able: for you are yet carnal.
1. When he had confuted external wisdom, and had cast down all its pride, he comes to another argument. For it is likely that they would have said: If we were announcing the sayings of Plato, or Pythagoras, or some other philosopher, you would have rightly instituted such a long speech against us: if, however, we announce those things which are of the Spirit, why do you turn external wisdom upside down? But hear how he repels this: "And I, brethren, could not speak to you as to spiritual." Rightly, even if you were perfect, he says, and in spiritual things, not even so would there be reason to be puffed up; for you do not preach your own things, nor those which you yourselves discovered; but now you do not even know those things as one ought to know, but you are disciples and the last of all. Therefore, if you are wise in your own eyes concerning external wisdom, it is already proven that it is nothing, but also that it is contrary to us in spiritual things: if, however, concerning spiritual things, in these too you have what is less, and are among the last. Therefore he says, "I could not speak to you as to spiritual." He did not say, "I did not speak," lest he might seem to be doing the thing out of envy; but he overturns their mind in two ways: one way by showing that they do not know what is perfect; another by showing that they themselves are the cause that they do not know; and a third also, by showing that they are not able even now. For the fact that they were not able at the beginning was perhaps in the nature of the thing: although he did not leave this defense to them either. For he does not say that they did not receive sublime things because they were not able to receive them, but because they were carnal. Truly, in the beginning this would not have been worthy of reproach; but when so much time had elapsed, that they had not yet arrived at more perfect things, this was of extreme sloth. He accuses the Hebrews of this also, but not with such vehemence. For he says those are such on account of tribulations, but these on account of a desire for wickedness: but this and that are not equal among themselves. And he shows that he is rebuking those, but rather exciting these, when he said these things with truth. To them, indeed, he says, "But neither are you now able": to the others, "Wherefore, leaving the word of the beginning of Christ, let us go on to perfection" (Heb. 6:1); and again: "We are confident of you better things and nearer to salvation, although we speak thus." And how does he call them carnal, who had received so much Spirit, whom he had accompanied with such praises in the beginning? Because they, too, were carnal, to whom the Lord says: C
depart from me, I do not know you, you workers of iniquity (Matt. 7: 23); although they had cast out demons, and raised the dead, and performed prophecies. So it is possible even for one who has performed signs to be carnal. For God worked, indeed, through Balaam, and revealed the future to Pharaoh, and likewise to Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said; and others also cast out demons in His name, though they were not with Him, since this happens not because of those who perform them, but because of others. Frequently, this has happened even through the unworthy. And why do you wonder if, in the case of unworthy men, these things happen for the sake of others, when it happens even through saints? For Paul says: All things are yours, whether Paul, or Apollo, or Cephas, or life, or death (1 Cor. 3: 22); and again: He gave some as apostles, and some as prophets, and some as pastors and teachers, for the perfecting of the saints, for the work of the ministry (Ephes. 4: 12). For if this were not so, nothing would have prevented all from being destroyed. For it happens that rulers are base and wicked, while those under them are decent and moderate, and that the laity live in piety while the priests live in wickedness; and there would have been no baptism, nor body of Christ, nor offering through them, if grace everywhere sought worthiness. But now God is accustomed to work even through the unworthy, and the grace of baptism is in no way damaged by the life of the priest: for otherwise the recipient would be the loser. Thus, even if these things happen rarely, they do happen. I say this, however, so that none of those who are present, while scrutinizing the life of the priest, may be scandalized regarding what is being performed. For man introduces nothing into what is laid out, but the whole is the work of God’s power, and He is the one who initiates you into the mysteries. And I, brothers, could not speak to you as to spiritual, but as to carnal. I gave you milk to drink, not meat; for you were not yet able (1 Cor. 3: 1-2). For so that it might not appear that he had said these things out of ambition—that "the spiritual discerns all things," and that "he is discerned by no one," and that "we have the mind of Christ"—and by way of curbing their pride, see what he says: "I did not remain silent for this reason," he says, "as though I were unable to tell you more, but because you are carnal." Neither, however, because you are able now.
2. Why did he not say, "You are unwilling," but, "You are not able"? Because he has placed this in place of that. For being unable here proceeds from being unwilling; which brings accusation against them, but forgiveness for the teacher. For if they had been unable by nature, perhaps one might have excused them; but since it is from a matter of choice, they have been deprived of an excuse. Then he also states the type of thing that makes them carnal: For when there is among you strife and jealousy and dissension, are you not carnal, and walking according to man? (1 Cor. 3: 3). Although he could have mentioned their fornication and licentiousness, he posits rather that sin which he was most intent upon correcting for the time being. But if jealousy makes men carnal, then it is time for everyone to wail loudly, and to put on sackcloth, and to strew ashes. For who is pure from this passion? Unless I conjecture what is in others from my own self. If jealousy makes men carnal and does not allow them to be spiritual, even though they are prophesying and showing forth other marvelous things; when not even such grace is present, where shall we place our own cases, when we are caught in not only this, but also in other greater things? From this we learn that Christ said rightly that he who does evil does not come to the light (John 3: 20); and that an impure life is an impediment to sublime dogmas, not allowing the perspicacity of the mind to appear. Therefore, just as it is not possible for one who is in error and living rightly to remain in error, so it is not easy for one who is nurtured in wickedness to look up quickly toward the height of doctrines such as ours; but he who intends to hunt for the truth must be pure from all passions. For he who is delivered from these will be delivered also from error, and will attain to the truth. For do not think that not being greedy, or not being a fornicator, suffices for this for you; but everything must concur for the one seeking the truth. Therefore Peter says: In truth I comprehend that God is no respecter of persons; but in every nation he who fears Him, and works righteousness, is acceptable to Him (Acts 10: 34-35); that is, He calls and draws him to the truth. Do you not see Paul, that he was more vehement than all in warring and persecuting? Yet nevertheless, because he led an A irreproachable life, and did not act from human passion, he was both accepted and surpassed all. But if someone says, "How does such a one, a Greek, being good and benign and humane, remain in error?" I would say this: that he has another passion, vainglory or listlessness of soul, or not concerning himself about his own salvation, but thinking that the things that concern him are carried simply and at random. But Paul says that the one who works righteousness, the one who is irreproachable in all things, is he who became such according to the righteousness which is in the law (Philipp. 3: 6); and, I thank God, whom I serve from my ancestors with a pure conscience (2 Tim. 1: 3). How then, he says, were the impure counted worthy of the preaching? Because they desired and longed for it. For some, even those who are in error, He draws when they are free from passions; but those who come of their own accord, He does not turn away; many, too, received the piety from their ancestors. Where there is among you jealousy and strife. He finally strips for action against those who are being ruled. For in the former parts he cast down the rulers, saying that the wisdom of the word is of no value, whereas here he strikes those who are under them, saying: "For when one says, I indeed am of Paul, and I of Apollo, are you not carnal?" And he shows that this not only did not benefit them at all, nor caused them to receive anything, but actually prevented them from the benefit of greater things. For this begot jealousy; and jealousy made them carnal; and becoming carnal did not allow them to B hear of higher things. Who then is Paul, and who is Apollo? For after the construction and demonstration of the matters, he henceforth uses the accusation more plainly; and he sets down his own name, removing all harshness, and not allowing them to become angry at what is being said. For if Paul is nothing and does not take offense, much more was it not necessary for them to be annoyed. He consoles them therefore in a twofold way: by subjecting himself, and by not depriving them of everything as though they contributed nothing; rather, he gives them some small thing, but he gives it nevertheless. For having said, Who then is Paul, and who is Apollo? he added: but ministers through whom you believed? And this, while being great in itself and worthy of many rewards, compared to the archetype and the root of things that are good, is C not yet perfect. D
For he who ministers to the things that are given is not the one who both possesses them and gives them; the latter is the benefactor. And he did not say “Evangelists,” but “Ministers,” which is greater. For they did not only evangelize, but also ministered to us: the former is situated in word alone, the latter in deed. Since, therefore, even Christ is only a minister of good things, and not himself the root and the fountain as the Son, see whither this matter is led.
[71] C How then, one says, does he say that he has become a minister of the circumcision? He is speaking there of the dispensation according to the flesh, and not in the way we have now spoken. For there he calls him a minister who fulfilled it, not him who provided the good things from himself. Nor did he say, “Those who lead you to the faith,” but, “Through whom you believed,” again attributing more to them, and from this making clear who the ministers are. If, therefore, others were ministering, how do these snatch authority? But do you consider for me how he nowhere accuses them of snatching, but speaks of them as providing. For the cause of the fall was in the multitude; for if they had desisted, these would have desisted. D Therefore, he wisely established two things: whence it was necessary to take away the sin, by digging it out there, not being stirred up with hatred against them, nor rendering them more contentious. “And to each as the Lord gave.” For they did not even have this small thing from themselves, but from God who had granted it. Lest they should say, “What then? Shall we not cling to those who minister to us?” Yes, he says, but you must know how far; for they do not have even this from themselves, but from God who gave.
That is, I first inserted the word, but lest the seeds should be dried up by temptations, he added his own, Apollo; but the whole was of God.
8. “So then neither he that planteth is anything, nor he that watereth; but God that giveth the increase.” Do you see how he consoles them, so that they may not be more harsh because of what they heard: “Who is this, and who is that?” For both are burdensome—both that he said, “Who is this, and who is that?” and that he said, “neither he that planteth is anything, nor he that watereth.” How, then, did he bring consolation concerning these? A Because he brings the disparagement into his own person when he says: “Who then is Paul, and who is Apollo?” and because he refers the whole to the God who gives. For when he had said, “He planted,” and had added that he who plants is nothing, he added, “but God who giveth the increase.” Nor did he stop here, but he heals him again with another addition, saying:
“He that planteth and he that watereth are one.” For by this he also aims at another thing—so that one may not be puffed up against another. And he says they are one because they can do nothing without God who gives the increase. When he had said this, he permitted neither those who had labored much to be puffed up against those who had brought less, nor others to envy them. Then, because this rendered them more slothful, that all were thought to be one, both those who had labored much and those who had labored less, see how he corrected this, saying: “But each shall receive his own reward according to his own labor.” As if he said: Do not fear that I have said they are one; for if they are compared to the work of God, they are one; but according to their labors, they are not one, but each shall receive his own reward. Then he mitigates this even more, when he had accomplished what he desired: in which things he shows favor with liberality.
9. “For we are God's fellow workers: you are God's tillage, you are God's building.” B Do you see how he gave them no small work, when he had first proved that the whole is of God? Because he always admonishes that one must obey those set over them, he therefore does not altogether depress the teachers. “You are God's tillage.” Because he said, “I planted,” he persists in the metaphor. But if you are God's tillage, it is just that you be called not from those who cultivate you, but from God. For a field is not called by the name of the farmer, but of the master of the house. “You are God's building.” Again, building is the property not of the craftsman, but of the master. But if you are a building, it is not proper to be divided; otherwise this would not be a building. If you are a tillage, it is not proper to be divided, but to be protected by one fence of concord.
10. “According to the grace of God which is given to me, as a wise architect, I have laid the foundation.” Here he called himself wise, not exalting himself, but giving himself as a type to them, and showing that it is the part of a wise man to lay one foundation. For see how moderately he conducts himself. For when he had called himself wise, he did not allow this to be his own, but when he had first attributed himself entirely to God, then he called himself so: for “According to the grace of God, which is given to me,” he says. For at the same time he shows that the whole is God's, and that this is most especially grace, not to be divided, but to lie upon one foundation. “Another buildeth thereon; but let each man take heed how he buildeth.” C Here he seems to me to lead them to enter into a contest regarding the life to be instituted, because he had once and for all joined them and made them one.
11. “For other foundation can no man lay than that which is laid, which is Jesus Christ.” It is not possible, as long as he is an architect; but if it has been laid, he is no longer an architect. D He proves that the whole is set. That which he says is of this kind: I have announced Christ, I have delivered to you the foundation: look how you build upon it, whether for empty glory, or drawing disciples to men. Let us not, therefore, attend to heresies: for other foundation can no man lay than that which is laid. Let us therefore build upon it, and let us cling to the foundation, as a branch to the vine, and let there be nothing intermediate between us and Christ; for if something intermediate should be, we perish immediately. For the branch from the fact that it clings, draws the sap; and the building, because it is compact, stands: but if it is disjoined, it perishes, having nothing to lean upon. Let us not, therefore, only cling to Christ, but let us also be glued to him; for if we are disjoined, we perish. Indeed, those who distance themselves from thee will perish (Ps. lxxii, 27). Let us be glued by works: For he that keepeth my commandments, he abideth in me, he says (John xiv, 21). Indeed, by many examples he joins us. Consider, however: he himself is the head, and we are the body, with no space between; he is the foundation, we are the building; he is the vine, we are the branches; he is the bridegroom, we are the bride; he is the shepherd, we are the sheep; he is the way, we are those walking; he is the temple, and again he is the indweller; he is the first-born, we are the brethren; he is the heir, we are the co-heirs; he is the life, we are the living; he is the resurrection, we are those rising.
A All these things indicate union, and allow for no empty space between them, not even the smallest. For he who departs but a little, will eventually proceed to depart by a great distance. For even the body, if it receives a small separation from the blade, is destroyed; and a building, if it gapes even slightly, is brought down; and a branch, if it is cut even a little from the root, becomes useless. So this "little" is not little, but is almost everything. When, therefore, we commit some small offense or even grow slothful, let us not overlook the small thing; since this, if ignored, quickly becomes great. Just as a garment, having begun to tear and being neglected, has altogether furthered the rent; and a roof, having been neglected when a few tiles fell, brought down the whole house. Considering these things, then, let us never despise the small things, so that we may not fall into the great; but if, perchance, we have despised them and have come into the depth of evils, let us not despair even when we are there, so that we may not fall into a stupor of mind. B For it is henceforth difficult to ascend from there for one who is not strictly sober, not only because of the length of the way, but because of the position itself. For sin is a depth, and it weighs one down as it carries one lower. And just as those who have fallen into a well would not easily ascend, but will be in need of others to draw them up, so also is he who has come into the depth of sins. Let us, therefore, let down ropes to such people, and let us draw them up; or rather, it is not only others who are needed, but we ourselves, so that we may both give ourselves over and strap ourselves in, not just as much as we have descended, but by much more, if we wish. For God, too, helps; for he does not will the death of the sinner, as he wills his turning back. Let no one therefore despair, let no one suffer the plight of the impious; for such a sin belongs to them. "The impious man," it says, "when he comes into the depth of evils, despises." So it is not the multitude of sins that causes despair, but the disposition of the impious. Even if, therefore, you have run through all wickedness, say to yourself: "God is a lover of mankind, and he desires our salvation." For "if your sins be as scarlet, I will make them white as snow," he says, "and I will change them to the opposite state." Let us not, therefore, give up; for falling is not as grievous as lying after one has fallen; nor is being wounded as terrible as refusing to be healed after being wounded. For who will boast of having a pure heart? Or who will have the confidence to be pure from sins? I say these things, not to make you more slothful, but to prevent you from falling into despair.
5. Do you wish to learn how good our Master is? The publican went up, laden with ten thousand evils, and having simply said, "Be merciful to me," he went down justified. And through the prophet too, God says: "For a sin, I grieved him for a little while, and I saw that he was grieved and went away downcast, and I healed his ways." What is equal to this love for mankind? C Because he was only downcast, he says, I forgave the sins. But we do not even do this; for which reason we most of all provoke God to anger. For when he who became placable even through small things does not meet with these, he naturally is indignant and demands the final punishment of us; for this is characteristic of excessive contempt. Who, then, has ever been grieved *because* of sin? Who has groaned? Who has struck his breast? Who has been full of care? I think no one; but men mourn for ten thousand days for deceased servants, for the loss of money; yet, though they are losing their soul every day, we do not even cast it into our mind. How, then, will you be able to propitiate God, when you do not even know that you have sinned? "Yes," you say, "I have sinned." D Yes, you say it to me with your tongue; say it to me with your mind, and with the word groan, so that you may be continuously cheerful. For if we were in pain over our sins, if we were groaning over our transgressions, nothing else would have grieved us, as this painfulness would thrust away all sadness. So we would also reap another benefit together with confession: the not being steeped in the sorrowful things of the present life, nor being puffed up by the brilliant ones; and by this, again, we would have even more greatly propitiated God, just as now, by what we do, we provoke him. For tell me, if you have a servant, and he, after having suffered many evils at the hands of fellow-servants, cares nothing for the others, but only concerns himself with not provoking his master, is he not capable, from this alone, of dissolving your anger? And what if he took no care for the transgressions against you, but concerned himself for those against his fellow-servants, would you not inflict a greater punishment? So God also does: when we neglect his anger, he brings it more vehemently; but when we take care, he makes it milder; or rather, he does not even bring it anymore; for he wills that we ourselves demand the punishment from our transgressed deeds, and he no longer demands it himself [index: entries preserved]
things present to be nothing, and that all things are corrupt. Certainly, those who practiced external wisdom and knew nothing of future things, when they had discovered the great worthlessness of present things, withdrew from them for that reason alone. What pardon, therefore, will you receive, who creep on the ground, neither despising these small things that pass away, nor deserting them for the sake of things that are great and eternal, you who hear God Himself showing this to you and have such promises from Him? For that these are not sufficient to restrain a man, those who abstained from them without the promise of greater things have shown. For what riches were they expecting when they came to poverty? None; but because they knew well that such poverty is better than riches. What life were they hoping for when they left behind delights and gave themselves over to a life of hardship? None; but they were instructed by the very nature of things, and knew that this is more suitable both for the philosophy of the soul and for the health of the body. These things, therefore, considering in our mind, and keeping the future goods constantly in our thoughts, let us withdraw from present things, that we may attain those future ones, by the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and always, and for ever and ever. Amen.
HOMILY IX.
Chapter 3, v. 12. *If any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13. Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14. If any man's work abide which he hath built thereupon, he shall receive a reward. 15. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.*
1. This question which is proposed to us is no small matter, but concerns matters most necessary, and which all men seek, whether the fire of Gehenna has an end. For that it has none, Christ has pronounced, saying, *Their fire shall not be quenched, and their worm shall not die* (Mark 9.45). And I know indeed that you are numbed when you hear these things: but what am I to do? For God commands that these things be sounded frequently, saying, "Command this people"; and we have been appointed to the ministry of the word; and it is necessary that I be burdensome to the hearers, not willingly, but under compulsion. Nay, if you will, we shall not be burdensome: "For if you do that which is good," he says, "do not fear" (Rom. 13.3). And so it is permitted to you not only not to hear it with annoyance, but even with pleasure. That it has no end, therefore, Christ Himself has pronounced: and Paul says, showing that the punishment is immortal, that sinners will pay everlasting and eternal penalties (2 Thess. 1.9); and again, *Be not deceived: neither fornicators, nor adulterers, nor the effeminate shall inherit the kingdom of God* (1 Cor. 6.9, 10). He said also to the Hebrews: *Follow peace with all men, and holiness, without which no man shall see the Lord* (Heb. 12.14). And Christ, to those who said, "In thy name we have done many wonderful works," says: *Depart from me, ye that work iniquity; I know you not* (Matt. 7.22, 23). And the virgins were shut out, and did not enter; and of those who did not feed Him, He says: *They shall go away into eternal punishment* (Matt. 25.46).
The punishment of sinners has no end. And do not say to me: "Where is the account of equity preserved, if the punishment has no end?" For when God does anything, obey His judgment, and do not subject those things which are spoken to human reasoning. Otherwise, moreover, how would it not be just, when one who from the beginning received countless benefits, and then committed things worthy of punishment, and was made better by neither threats nor benefits, is punished? For if you seek what is just, we ought to have perished from the beginning, according to the account of equity and justice; or rather, not even then according to the account of equity and justice alone: for it would have been of kindness if we had suffered this. For when anyone injures one who has done him no harm, according to justice he pays the penalty; but when he injures a benefactor, who had received no benefit before, but he himself had brought a thousand benefits, who is the sole cause of his existence, who is God and inspired into him his soul and brought countless good things, and wished to bring him into heaven: if after so many benefits, he not only injures Him, but repeats the injuries daily through his deeds, of what pardon would he be worthy? Do you not see how He punished Adam for one sin? "Yes," you will say, "but He gave him paradise and caused him to enjoy great benevolence." And yet it is not the same thing for one who lives in security to sin, and for one who lives in many afflictions to do so. And this very thing is grave, that you sin not in paradise, but in the countless evils of this life, and do not become more cautious from misery: as if one who is bound should use wickedness. But to you He promised even greater things than paradise, and did not give them to you already, so that He might not make you softer in the time of struggles; and He did not keep silent, so that He might not cast you down too much in labors. And he indeed by that one sin drew upon himself all death; we, however, commit countless sins every day. If, then, he, when he had committed one, drew upon himself so great an evil, and brought about death; we who always live in sins, what shall we not suffer, who hope for heaven instead of paradise? These things are burdensome, and affect the hearer with sadness: I know this well from the things which I myself suffer; for my heart is troubled and palpitates: and the more I see what is said about Gehenna being proved, the more I tremble and flee from fear. But it is necessary to say these things, so that we do not fall into Gehenna. You did not receive paradise nor trees nor plants, but heaven and heavenly goods. And if he who received less was condemned, and no reasoning rescued him: much more shall we, who have sinned more and have been called to greater things, suffer intolerable things. Consider, therefore, how long a time our race remains in death because of one sin. Five hundred years and more have passed, and death has not yet been undone through one sin. We cannot say that he heard a prophet, nor did he see others being punished for sins, and it was likely that he would be brought to his senses by that example: for he was the first then and alone, yet he was punished. He who has been deemed worthy of so much Spirit, and not one or two and…
or three, but dragging along countless sins. For do not consider that because sins are committed in a brief moment, the punishment also must be of a brief moment. Do you not see men, who often for one theft or one adultery committed in a small moment, have spent their entire life in prisons and mines, struggling with perpetual hunger and ten thousand deaths? And no one has rescued them, nor said that since the sin was committed in a brief moment of time, the punishment also must be equal in weight and time to the sin.
B 2. But, you say, they are men who do these things, and God is philanthropic. First of all, not even men do these things out of cruelty, but out of philanthropy; and God, just as He is philanthropic, so He also exacts punishment: for according to His mercy, there is also His judgment. When, therefore, you call God philanthropic, you are giving me a greater occasion for punishment, because we sin against such a Being. For this reason also Paul was saying: "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31). Bear with me, I pray, in the fiery nature of these words; for perhaps, perhaps there will be some consolation for you from this. What man is capable of punishing so much as God, who caused the flood and the total destruction of such a race, and after a little while again rained down fire from above, and utterly wiped out everyone? What human punishment can be like that? Do you not see that the punishment from this is also almost immortal? Four thousand years have passed, and the punishment of the Sodomites remains flourishing. For just as His philanthropy is great, so also is His punishment. For if He had commanded some burdensome and impossible things, perhaps someone might have had the difficulty of the laws to put forward; but if they are very easy, what could we have to say if we do not take account even of these? Are you not able to fast, nor to practice virginity? And yet you are able, if you wish; and those who have been able accuse us. But nevertheless, God did not use this exactness toward us, nor did He command these things, nor did He legislate them, but left the choice to the mind of the hearers; but you are able to live temperately in marriage, and you are able not to be drunk. Are you not able to empty out all your wealth? And yet you are able, and those who have done so make it clear; but nevertheless, He did not command even this, but ordered one not to rob, and to aid those in need from one’s own resources. But if someone says that, "I am not able to be satisfied with my wife alone," he deceives himself and reasons falsely; and those who live temperately without a wife accuse him. What more, tell me, are you not able not to slander? Are you not able not to curse? And yet to do these things is burdensome, not to do them is not. What kind of excuse, therefore, have we, failing to keep things so light and easy? It is not possible to offer any. That the punishment is immortal, therefore, is clear from all that has been said; but since the word of Paul seems to clash with this, come, let us also examine it, bringing it into the middle. C For having said, "If any man’s work remains, which he has built thereon, he shall receive a reward; and if any man’s work shall be burned, he shall suffer loss," he added: "But he himself shall be saved, yet so as through fire." What then shall we say to this? Let us consider first who the foundation is, and who the gold, and who the precious stones, and who the hay, and who the stubble. The foundation, therefore, he clearly pointed out himself to be Christ, saying: "For other foundation can no man lay than that which is laid, which is Jesus Christ." The building to me seems to be actions. And yet some say that this very thing is said concerning teachers and disciples, and concerning corrupted heresies; but the argument does not admit of it. For if this is the case, how is the work destroyed, but the one building it saved, even if through fire? For it was more fitting for the one who caused it to be destroyed; but as it is, he who was built up will be found paying the greater penalty. For if the teacher has become the cause of the wickedness, he deserves to pay a greater penalty; how then shall he be saved? But if he is not the cause, but the disciples have become such because of their own perversity, he is not at all deserving of paying a penalty, nor even of undergoing loss, he who built well. How, therefore, does he say, "He shall suffer loss"? From which it is clear that the argument is concerning actions. For since he is about to extend his speech to the one who has committed fornication, from above and from long before he lays down the preludes. For it is his way, when discussing one thing, in that very discussion about another thing to prepare for another, toward which he is about to go. For indeed, while upbraiding them for not waiting for one another for the best things, he prepared the discourse concerning the mysteries. That he is also now hastening toward the one who has committed fornication, having spoken about the foundation, he added: "Do you not know that you are the temple of God, and the Spirit of God dwells in you? If any man destroys the temple of God, God will destroy him." But he was saying these things, already shaking the soul of the one who had committed fornication with fear. "If any man builds upon this foundation, gold, silver, precious stones, wood, hay, stubble." For after faith, building is necessary; for which reason also he says elsewhere: "Build one another up in these words." For indeed, both the craftsman and the disciple contribute to the building; for which reason he says: "But let each man take heed how he builds." D 3. But if these things had been said concerning faith, the saying would not make sense. For in faith it is necessary that all be equal, since there is one faith; but in excellence of life it is not possible for all to be the same. For faith is not one thing that is lesser and another that is better, but it is the same for all who truly believe; but in life, it is possible for some to be more zealous, and others more sluggish; and some to be more exact, and others more deficient; and some to have achieved greater things, and others lesser; and some to have committed more grievous sins, and others lesser ones. For this reason he said gold, silver, precious stones, wood, hay, stubble. "Each man’s work will become manifest." Here he means the action. "If any man’s work remains, which he has built thereon, he shall receive a reward; if any man’s work shall be burned, he shall suffer loss." And yet, if the thing said were concerning disciples and teachers, it would not have been necessary for him to suffer loss, if the disciples had not listened. For because of this he says: "Let each..."
one receive his own reward according to his own labor"; not according to the end, but according to the labor. For what, if the hearers have not attended? Wherefore it is clear from this that he is speaking here about works. This, moreover, he wishes to signify: if anyone, though having true faith, leads a wicked life, faith will not avail him to avoid punishment, once the work has burned. But that expression, "It shall be burned," means "it shall not withstand the force of the fire." Just as if someone having golden armor were crossing a river of fire, he would pass over nimbly; but if he crosses carrying hay, he not only gains nothing, but even perishes himself: so it is also in works. For he is not speaking here as if of persons literally scorched, but rather to strike fear, and to show that he who lives in wickedness is destitute of protection and security; wherefore he says, "He shall suffer loss." Behold one punishment. "He himself, however, shall be saved, yet so as through fire." Behold a second. This, moreover, he wishes to signify: not in such a way will he perish as his works, brought to nothing; but he will remain in the fire. He calls this state "salvation," then, but not without qualification; for he added, "as through fire." For we also are accustomed to say, "He is saved in the fire," concerning those things which are not consumed nor immediately vanish into ash. Do not, therefore, because you have heard "fire," think that those who are consumed are reduced to nothing. If, indeed, he calls such a punishment "salvation," do not marvel; for he is accustomed to use beautiful names for things that sound bad, and conversely for things that are good. For instance, the name of "captivity" seems to be the name of an evil thing; but the Apostle Paul used it for a good thing, saying: "Bringing into captivity every thought to the obedience of Christ" (2 Cor. x, 5). And he used a good-sounding name for an evil thing, saying, "Sin reigned" (Rom. v, 21): although the name of "reign" sounds rather good. Thus also in this place, when he says, "He shall be saved," he has indicated nothing else but an increase of punishment; as if he had said, "But he himself shall remain forever tormented." A Then he also brings in, saying: "Know you not that you are the temple of God?" Since he spoke above about those who rend the Church, he next reproves him who had committed fornication, not yet openly, but indefinitely, indicating his corrupt life and amplifying his sin by the gift already bestowed upon him. Then he also reproves the others from things they already possessed. For whether from future things, or from those that have already happened, both painful and good, he always does this: from future things indeed, "For the day will declare it," which is revealed in fire; but from the things that have already happened, "Know you not that you are the temple of God, and the Spirit of God dwells in you?" 17. B "If any man violate the temple of God, him shall God destroy." Do you see the vehemence of the speech? But as long as the person is unknown, what is said is not so severe, since all undergo the fear of the rebuke. "Him shall God destroy"; that is, He shall bring about his destruction. This, however, is not the language of one cursing, but of one prophesying. For the temple of God is holy. The fornicator, therefore, is profane. Then, lest he seem to look toward him when he had said, "For the temple of God is holy," he added, "Which you are." 18. "Let no man deceive himself." This also looks to him, as one who thought himself to be something, and boasted of his wisdom. Lest he seem, however, to pursue him too curiously and at too great length, C when he had cast him into distress and fear, he leads the speech back again to a common accusation, saying: "If any man among you seem to be wise in this world, let him become a fool, that he may be wise." This he does, moreover, with great freedom of speech, as one who had sufficiently conquered them. For even if anyone is rich, even if noble, he is the vilest of all base things, when he has been captured by sin. For just as if someone were a king, and afterwards should become a prisoner of barbarians, he is most wretched of all; so it is also in sin. For sin is a sort of barbarian, which knows not how to spare a soul once it is captured, but exercises its tyranny to the ruin of those who are captured.
4. D DESCRIPTION OF SIN. IMAGE OF THE MISER. For nothing is so inconsiderate as sin, nothing so foolish and stupid and violent: it overturns and confuses everything, and destroys, wherever it enters: in appearance it is deformed, burdensome, and troublesome. And if any painter were to portray it, it seems to me he would not have erred if he had shaped it thus: a woman, namely, of beastly form, barbarian, breathing fire, disagreeable, black, such as the poets from without portray the Scyllas. For with countless hands she seizes our thoughts, and enters unexpectedly, and tears and lacerates everything, just as dogs biting in secret. Furthermore, what need have we of a painting, when it is permitted to bring those who commit it into the midst? Whom, therefore, do you wish us to describe first? The miser and the extortioner? What is more shameless than those eyes? What more brazen, what more dog-like? For not even a dog stands so impudent as this man, when he seizes the goods of all. What is more detestable than his hands? What more petulant than the mouth of him who devours everything and is never satisfied? Do not gaze upon his face and eyes, because they are a man's: for human eyes do not look in this way. He does not look upon men as men: he does not look upon heaven as heaven, he does not incline toward the Lord with his desire, but thinks all things are money. Human eyes are accustomed to view afflicted men and to be broken; the eyes of the rapacious see the poor, and are puffed up; human eyes do not look upon what is alien as their own, but see their own as alien to them, and they do not covet what has been given to others, but even pour out their own to others, too. Those men, however, are not satisfied unless they carry off the goods of all: for they have not a human, but a beastly vision. Human eyes cannot bear to see their own body naked; for it is one's own, even if it belongs to others as far as the person is concerned; these men, however, unless they have stripped everything bare and stored everything away at home, are never satisfied, nay rather, they are never filled. Therefore, you would say that their hands are not merely the hands of wild beasts, but far more ferocious and savage. For bears and wolves, when they are satisfied, depart from such food: these men, however, are never satisfied. And yet for this reason God gave us hands, that we might bring aid to others, not that we might lie in wait for them. For if we were to use them for this, it would be better that they be cut off, and that they be without them. Are you a man who tears the beast, even if you are of the same race, and you think you are doing something terrible; and how could you be a man? Do you not see that even human
to be cut off, and we ourselves to be deprived of them. But if you do this to one of your own kind, do you not think you are doing something monstrous? And how could you be called a man? Do you not see how we describe our human nature as being full of mercy and loving-kindness? But when a man commits some savage and cruel act, we call him inhuman. Therefore, we define the character of a man by his mercy, and that of a beast by the opposite, saying always: "Is he not a man? He is a beast or a dog." For men amend wickedness, they do not increase it. Moreover, the mouths of such men are the mouths of beasts—or rather, they are even more savage than those; for they utter sounds more destructive than those teeth which work slaughter. And if one were to examine everything, he would then see clearly how inhumanity makes beasts out of men. And if one were also to examine the minds of such people, he would no longer call them beasts merely, but demons themselves. For they are full of great cruelty and hatred toward their fellow servants; and there is no love of the Kingdom there, nor fear of Gehenna, nor reverence for men, nor mercy, nor compassion, but shamelessness and petulance, and disdain for all things to come; and the words of God concerning punishment seem to them a myth, and the threat of it a subject for laughter. Such is the mind of the covetous man. When, therefore, they are demons within to begin with, and beasts on the outside—and worse than beasts—where, tell me, shall we place such people? That they are worse than beasts is evident from this: beasts are by nature such as they are, but these men, possessors of a mild nature, force themselves contrary to nature into that bestial state. B And indeed, demons have men who conspire with them working alongside them; as if those men did not conspire, the greater part of the conspiracies against us would have been taken away from those demons; but these men even attempt to hold power over those who are being abused even when they struggle against them. Again, a demon wars against a man, not against demons of his own kind; but this man hastens to harm his own kin and family in every way, and does not even respect nature itself. I know that many are offended by us because of these words; but I am not offended by them, rather I pity and weep for those who are so disposed; and even if they wish to strike me, I would gladly endure it, if only they would abstain from this bestial disposition. For it is not I alone, but the prophet also who with us casts such people out of the kinship of men, saying: "Man, being in honor, did not understand; he was compared to the senseless cattle" (Ps. 48.21). Let us, therefore, become men at last, and look up to heaven, and recover that which is in the image, and claim ourselves back, so that we may also attain to the good things that are to come, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY X
Ch. 3. v. 18. *Let no man deceive himself. If any man seem to be wise among you in this world, let him become a fool, that he may be wise.* 19. *For the wisdom of this world is foolishness with God.*
1. As I said before, and having been carried away to the accusation against the fornicator C before the proper time, and having enigmatically laid it open in a few words, and shaken his conscience, he hastens again to the battle against external wisdom, and the charges against those who are puffed up from that source and who rend the Church asunder; so that, having added what was lacking, and having completed the whole matter with accuracy, he might then finally let his tongue be carried with violent force against the fornicator, having first skirmished against him through what he said before. For the command, *Let no man deceive himself*, is aimed most of all at him, and prepares him by fear; and the argument concerning the stubble particularly alludes to him, as does the saying, *Do you not know that you are the temple of God, and the Spirit of God dwells in you?* For these two things are wont to draw us away from sin, when we consider the punishment laid up for sin, and when we reflect upon our own worth. He terrified him, then, by bringing the grass and the stubble into the middle; and he shamed him by speaking of the dignity of his own nobility, thereby making the more senseless better by the one, and the more reasonable by the other. *Let no man deceive himself. If any man seem to be wise among you in this world, let him become a fool.* Just as he commands a man to become dead to the world, and this death does no harm, but rather profits, becoming a cause of life; so also he commands one to become a fool to this world, by this means procuring for us true wisdom. And one becomes a fool to the world who dishonors external wisdom and is convinced that it contributes nothing to him for the apprehension of faith. Just as, therefore, poverty according to God is a cause of riches, and humility of exaltation, and the despising of glory is a cause of glory; so also, becoming a fool makes one wiser than all. For from opposites are the things we possess derived. D And why did he not say, "Put away wisdom," but, "Become a fool"? In order that he might dishonor external education by means of hyperbole. For it was not the same thing to say, "Put away your wisdom," and "Become a fool"; and besides, he also teaches not to be ashamed of the simplicity we possess; for he mocks those outside completely. Wherefore he does not even fear the names/terms, since he trusts in the power of the realities. Just as, therefore, the cross, though it seems ignominious, has become the cause of myriad goods, and the subject and root of unspeakable glory; so also that which seems to be foolishness has become the cause of wisdom for us. For just as one who has been poorly taught, unless he puts it all away and smooths out his soul and presents it clean to the one who is about to write, will know nothing clear of what is healthy; so also in regard to external wisdom, unless you extract it all, and sweep your mind, and present yourself to the faith equal to one without learning, you will know nothing noble with accuracy. For even those who look askance, unless they close their eyes and surrender themselves to others, but instead entrust their condition to the corrupted vision of their eyes, will sin much more than those who do not see at all.
A
External wisdom is rejected
. But how, you ask, can this external wisdom be put away? By not using its teachings. Then, after having so sternly commanded that we depart from it, he adds the reason in these words: "For the wisdom of this world is foolishness with God" (1 Cor. III, 19). For it not only contributes nothing, but even hinders. One must, therefore, withdraw from it, inasmuch as it does harm. Do you see how amply he has carried off the victory, showing that it not only does not help us at all, but is even against us? Not content with his own arguments, he brings forward again a testimony, saying: "For it is written: 'He catches the wise in their craftiness'" (1 Cor. III, 19). By "craftiness," he means that he takes them with their own weapons. Because they used craftiness so as not to have need of God, through this very craftiness he proved to them that they most especially have need of God. How? Because, having become foolish through it, they were deservedly taken by means of it. For those who thought they had no need of God were reduced to such destitution that they appeared inferior to fishermen and the unlettered, and in the end had need even of them. Therefore he says, "He catches them in their own craftiness." For when he says, "I will destroy the wisdom of the wise" (1 Cor. I, 19), he signifies that he is bringing it to be useful for nothing; but the passage, "He catches the wise in their craftiness," is said to demonstrate the power of God. Adding the testimony, he says: "20. The Lord knows the thoughts of the wise, that they are vain" (Ps. XCIII, 11). B When, moreover, that Wisdom which is infinite has pronounced this concerning them and has proven them to be such, what other proof of their extreme madness will you seek? For human judgments often fall away, but the sentence of God can neither be refuted nor corrupted.Having thus erected so splendid a trophy of the heavenly judgment, he turns his speech vehemently upon those subject to him, saying: "21. Let no one, therefore, glory in men; 22. for all things are yours." Again he repeats the previous points, showing that they ought not to think highly of themselves, even in spiritual matters, as those who have nothing of their own. Since, therefore, external wisdom is harmful, and spiritual gifts are not given by you, whence do you have reason to boast? And in external wisdom, let no man deceive himself, he says, because they were well-pleased with themselves in a harmful thing; here, however, because the matter has utility, let no one boast. And he uses a gentler mode of speech: "For all things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come—all things are yours, and you are Christ’s, and Christ is God’s" (1 Cor. III, 21-23). C Because he had severely scourged them, he now refreshes them again. And while he said earlier, "We are God’s fellow-workers," and consoled them with many other words, here he says, "All things are yours," removing the pride of the teachers and showing that they not only do not bestow anything upon them, but ought rather to give thanks to them; for it is for their sake that they have become such and have received grace. But since it was going to be that they would also glory in this, he foretells this sickness as well, saying: "To each as the Lord gave," and "God gave the increase"—so that neither those who have provided may think highly of themselves, nor these others, because they have heard "All things are yours," should exalt themselves. For even if it is for your sake, yet the whole has been done by God.
But I would have you consider how he perseveres to the end in setting down his own name and the name of Peter. What, then, is the meaning of "or death"? Even if they die, they die for your sake, struggling for your salvation. Do you see how he again depresses the pride of the disciples and raises up the teachers? For he addresses them as noble children who have tutors, and who are about to receive the inheritance. It is also possible to say otherwise: that the death of Adam was for our sake, so that we might return to our senses; but the death of Christ, so that we might be saved. "And you are Christ’s, and Christ is God’s." We are Christ’s in one way, and Christ is God’s in another, and the world is ours in another. We are indeed Christ’s as his work; but Christ is God’s as his genuine offspring, not as his work: which is why the world is not ours [in that same sense]. D Therefore, although the expression is one, the meaning is different. For the world is ours as having been made for us; but Christ is God’s, as having Him for his source, in that He is his Father; but we are Christ’s because we were fashioned by him. If they are yours, he says, why do you do the opposite, while allowing yourselves to be named after them, and not after Christ and God?
(Chap. IV) 1. "Let a man so consider us as ministers of Christ, and stewards of the mysteries of God." After he has depressed their arrogance, see now how he refreshes them, saying: "As ministers of Christ." Do not, therefore, letting the Lord go, receive your name from ministers and servants. He said "stewards," showing that these things are not to be given to all, but to whom it is proper, and to whom these things must be dispensed. 2. "Here, it is required among stewards that one be found faithful." That is, that he should not usurp what are the Lord’s for himself, nor claim them for himself as if he were the master, but as a steward should care for them. For it is the duty of a steward to manage well what has been entrusted to him, and not to call what belongs to the master his own; but on the contrary, to call what is his own the master’s. Let each one, thinking on these things—whether he has the faculty of speech or wealth—know that the things of the Lord have been entrusted to him, and not his own; and let him not keep them to himself or ascribe them to himself, but refer them back to God, who grants all. Do you wish to see faithful stewards? Hear what Peter says: "Why do you look at us, as though by our own power or piety we had made this man walk?" (Acts III, 12). And he said to Cornelius: "We also are men subject to the same passions as you" (Acts XIV, 15). And to Christ: "Behold, we have left all and followed you" (Matt. XIX, 27). And Paul, when he had said, "I have labored more than them all," added: "Yet not I, but the grace of God which is with me."
(1 Cor. 15. 10). And when addressing others elsewhere, he said: "For what do you have that you did not receive?" (1 Cor. 4. 7). For you have nothing of your own; not money, not speech, not even your own soul; for even that belongs to the Lord.
3. Since, therefore, the need arises, yield this also. If you love life, and when commanded to yield it you object, you are no longer a faithful steward. And how is it possible to resist when God calls? I say this too, and it is for this reason that I especially admire the philanthropy of God, that those things which He can take from you even against your will, He does not wish to have offered against your will, in order that you may have a reward. By way of example, He can take your soul against your will, but He wishes it from you willingly, so that you may say with Paul: "I die daily" (1 Cor. 15. 31). He can take your glory against your will and make you humble, but He desires it from you willingly, so that you may have a recompense. He can make you poor, even when you do not wish it, but He desires that you become such voluntarily, so that He may weave crowns for you. Have A you seen the philanthropy of God? Have you seen our lethargy?
You have attained to great dignity, and have you reached an ecclesiastical position? Do not think highly of yourself; you did not gain the glory, but God clothed you with it. Therefore, spare it as belonging to another; do not abuse it, nor use it for what is not fitting, nor be puffed up, nor usurp it, but consider yourself to be poor and inglorious. For if you were entrusted with a royal purple robe to guard, it would not be right to abuse and ruin the garment, but to keep it with more than usual care for the One who gave it. Did you receive the power of speech? Do not be puffed up, nor act arrogantly; for the gift is not yours. Do not be ungrateful regarding the Master’s things, but distribute them to your fellow servants, and neither be exalted as if they were your own, nor be stingy in distributing them. Even if you have children, you have them from God; if you think this way, both having them you will give thanks, and being deprived of them you will not grieve; such was Job when he said: "The Lord gave, the Lord took away" (Job 1. 21). For we possess everything from Christ; even our very being we have through Him, and life and breathing and light and air and earth; and if He were to withhold any of these, we would be destroyed and perish, for we are strangers and pilgrims. But this "mine" and "yours" are merely empty words; in reality, they do not stand. For if you say that your house is yours, it is a word devoid of reality. For both the air and the earth and the matter itself are the Creator’s, and you yourself the one who constructed it, and all the rest. And if the use is yours, yet even this is uncertain, not only because of death, but even before death, because of the instability of affairs. By writing these things constantly to ourselves, let us philosophize, and we shall gain two of the greatest things: we shall be grateful both when we have them and when we are deprived of them, and we shall not be slaves to things that pass away and are not ours. For if He takes money, He took what is His own; if honor, if glory, if the body, if the very soul; if He takes your son, He did not take your son, but His own servant. For you did not form him, but He made him; you only served in the process, but He wrought the whole thing. Let us therefore give thanks that we were deemed worthy to serve in the matter. But what? Did you wish to have it forever? This is again that of an ungrateful person, and one who does not know that you were holding what belonged to another, and not what was your own. Just as, therefore, those who readily relinquish things know that they do not possess their own, so those who grieve usurp royal B property. For if we are not our own, how are those things ours? For we belong to Him in a double way, by the logic of creation and by the logic of faith. It is for this reason that David says: "My substance is before Thee" (Ps. 38. 8); and Paul: "In Him we live and move and are" (Act. 17. 28). And when treating of faith, he says: "You are not your own, for you were bought with a price" (1 Cor. 6. 19, 20). All things, therefore, belong to God. When, therefore, He calls and wishes to take, let us not blurt out the word like ungrateful servants, nor let us hide the Master’s goods. Your soul is not your own, and how is your money yours? How, then, do you spend on nothing necessary what is not yours? Do you not know that we are about to be called to account for this, for having used them badly? Since they are not ours, but the Master’s, it was necessary to spend them on fellow servants. For this reason that rich man was indeed accused, because he did not do so, and those who did not feed the Lord. Do not, therefore, say that I am spending my own, and enjoying my own. Not from your own, but from the things of another; and I say "things of another" because you wish it so; since God wishes that what has been entrusted to you for your brothers be yours. Your "other things" become your own if you spend them on others; but if you spend them on yourself without restraint, your own have become "other things." Since you have used them for yourself, and you say, "It is right that my own things be spent only for my enjoyment," for this reason I call them "other things." For they are common to you and to your fellow servant, just as the sun is common and the air and the earth and all other things. And just as with the body, the service belongs to the whole body and to each single member; but when it becomes the concern of one member alone, it loses its own function; so it happens also in the case of money.
4. And so that what I am saying may be clearer, the food provided for the whole body, if it comes to one member, it becomes, as far as that one is concerned, foreign. For when it is not able to be digested or to nourish, it has become foreign even to it. But if it becomes common, it is proper both to that one and to all. So it is also with money: if you alone enjoy it, you have also ruined it. For you will not reap the reward of the things themselves; but if you possess it with others, then it will be all the more your own, and then you will reap the benefit. Do you not see that the hands serve, and the mouth grinds, and the stomach receives? Does the stomach say, "Since I received it, I must keep the whole"? Do not, therefore, say this even regarding money; for it belongs to the one receiving it, to distribute it. Just as, therefore, it is a vice of the stomach to keep the food and not distribute it—for it harms the whole body—so it is a vice of those who are wealthy to keep what they have to themselves; for this destroys both themselves and others. The eye, in turn, receives the whole light; but it does not keep this to itself alone, but it illuminates the whole body. For it does not even have the nature to keep it to itself, as long as it is an eye. The nostrils, in turn, perceive fragrance—but they do not keep it to themselves alone, but they send it to the brain, and they put the stomach in a state of fragrance, and they restore the whole human being through them. The feet alone walk; but they do not move only themselves, but they move the whole body along. So also with you, whatever you are entrusted with, do not keep it alone, since you harm the whole, and yourself before the others. And one would see this happening not only on the parts of the body. For even the iron-smith, if— C D
[LATIN COLUMN] 87 S JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. which refresh man. The feet walk alone; but they do not move themselves alone, but they move the whole body. So, too, do not you keep to yourself that which has been entrusted to you, because you will bring ruin upon others and first of all upon yourself. Do not observe this only in the members. For the blacksmith, if he wishes no one to enjoy his art, destroys both himself and other arts. The cobbler likewise, the farmer, the baker, and each one who exercises necessary arts, if they wish no one else to enjoy their art, they destroy not only others, but themselves along with others. And what do I say of the rich? For the poor also, if they should follow the wickedness of you misers and rich men, would greatly harm you and quickly make you poor; nay, they would even destroy you, if they were unwilling to offer their own to those who have need: for example, the farmer the labor of his hands, the sailor the commerce procured through navigation, the soldiers their bravery in war. Therefore, if nothing else, moved by shame, imitate their benevolent spirit. You bestow riches on no one? Do not therefore receive anything from another: but if it should happen so, all things will be overturned. For everywhere, giving and receiving is the beginning of many good things, in seeds, in disciples, in the arts. For if anyone wishes to keep an art to himself, he overturns both himself and the whole world. The farmer, if he should keep seeds buried at home, will induce a heavy famine. So too the rich man, if he does this with money, destroys himself before the poor, preparing a flame of Gehenna heavier for his own head. So therefore as teachers, even if they have many disciples, impart their art to each: so gain many 88 who are affected by your benefit: and let all say, "This man he freed from poverty, that man from dangers; and he would have perished, had he not been rescued by the protection of your grace": and because you have freed this one from disease, another from slander, have received another as a guest, have clothed another who was naked. These words are better than numberless riches and treasures; and they convert all to themselves more than golden garments, horses, and slaves. For these things cause that one appears grave and troublesome; and is hated as a common enemy: but those things cause him to be proclaimed as a common father and benefactor; and, which is the greatest of all, the benevolence of God will always follow your deeds. Therefore let this one say, "He placed my daughter with a dowry"; another, "He provided for my son to be brought into the number of men"; another, "He resolved my calamity"; another, "He snatched me from dangers." These words are better than golden crowns, indeed to have a thousand heralds of your own kindness in the city: these voices are far sweeter and more pleasant than the voices of the heralds who walk before the magistrate, namely to be called a savior, a benefactor, a patron, which are the names of God: and not to be called a miser, arrogant, insatiable, stingy. Do not, I pray, do not let us desire any such voice, but fully the opposites. For if these things, spoken on earth, make one so splendid and illustrious; when those things shall have been written in heaven, and in the future day God shall have brought them forth, think what brightness, what splendor you will enjoy: which may we all attain, by the grace and kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and for ages of ages. Amen.
HOMILY XI
4. v. 3. *But with me it is a very small thing that I should be judged of you, or of man’s day; yea, I judge not mine own self; 4. (For I know nothing by myself; yet am I not hereby justified); but he that judgeth me is the Lord.* After other evils, I do not know how the disease of curiosity and impertinent inquiry has crept into the nature of men: which even Christ chastised, saying: *Judge not, that ye be not judged* (Matt. 7:1). Which certainly has no pleasure, as other sins have, but only punishment and torment. For since we are filled with numberless evils, and carry beams in our eyes, we accurately examine the sins of our neighbor, even those which do not differ from motes: just as it happened also in Corinth. For they were disparaging and casting out men who were pious and dear to God on account of their lack of learning, whereas others, who were loaded with numberless vices, they held in high regard on account of their eloquence. Then, sitting as judges, they petulantly pronounced these things: "This one is worthy, that one is better than this other; and this one is inferior to that, and that one is better than this"; and not caring to mourn their own evils, they were the judges of others; and hence they stirred up grave wars. Paul therefore, removing this disease, see how prudently he corrects them. For after he said, "Here it is required in stewards that a man be found faithful," and it seemed to give them a way to judge and examine the life of each one; this indeed stirred up sedition: lest this should happen to them, he led them away from this altercation, saying: *But with me it is a very small thing that I should be judged of you*, again bringing forward language regarding his own person. But what does that mean, *But with me it is a very small thing that I should be judged of you, or of man’s day*? I judge myself unworthy, he says, to be judged by you; and what do I say by you? but even by anyone at all. Yet let no one accuse Paul of arrogance, if he says that no man is worthy to bear judgment against him. For first, he does not say this for his own sake, but that he might snatch others from that annoyance: then, the matter does not regard the Corinthians only; but he also removed himself from such judgment, saying that it is for the mind of God to bear judgment concerning such things: he subjoined therefore, *Yea, I judge not mine own self*. To these things, indeed, the cause also must be examined, which moved him to say these things: for he is wont often to speak magnificently, not from pride or arrogance, but from the best dispensation: since he does not speak these things now to exalt himself, but to cast others down, that he may add dignity to the holy. For how very humble he was, hear what he says, bringing into the middle the testimony of his enemies concerning this matter: *His bodily presence is weak, and his speech contemptible* (2 Cor. 10:10); and again, *And last of all he was seen of me also, as of one born out of due time* (1 Cor. 15:8). Nevertheless, that humble man, in time
of need, observe where he lifted up the mental state of the disciples—not teaching arrogance, but inducing a sound spirit. For addressing these very people, he said: *And if the world is judged by you, are you unworthy to judge the smallest matters?* (1 Cor. 6:2). A For just as the Christian ought to be far from arrogance, so too [ought he to be far] from servility and an ignoble spirit. For even if someone should say that "I deem money to be nothing, and all present things are to me but shadow, a dream, and children's toys," we shall not mark him down as arrogant; since, by this measure, we would also denounce Solomon as arrogant, he who philosophized about these things and said: *Vanity of vanities, and all is vanity* (Eccles. 1:2). But God forbid that we should call philosophy by the name of arrogance. It is no madness to despise these things, but greatness of soul, even though we see kings and rulers and potentates clinging to them; but often the poor man who philosophizes despises them, and we shall not for this reason claim that he is arrogant, but rather great-souled; just as we would not call the one who clings firmly to them humble and moderate, but weak, small-minded, and ignoble. For if a son despised things that belonged to his father but admired the things of slaves, we would not have praised him as humble, but would have faulted him as ignoble and slavish; whereas we would have admired him had he despised the latter and set great store by his father's things. For it is a sign of madness to deem oneself better than one's fellow servants; however, to render the judgment that actually exists concerning things is not a matter of arrogance, but of philosophy.
2. For this reason, Paul—not exalting himself, but humbling others and restraining those who were puffed up, and persuading them to be moderate—said: *But to me it is a very small thing that I should be judged of you, or of man’s day* (1 Cor. 4:3). Do you see how he also B comforted them? For he who heard that he despised all men equally, and did not deem himself worthy to be judged by anyone, will no longer feel pained as if he alone were cast out. For if he had said only, "By you," and remained silent, this would perhaps have been enough to sting them as if they were despised; but now, by adding, "or of man’s day," he brought a soothing medicine to the wound, by granting them partners in this contempt. But he also treats this very thing again, saying: *Yet I do not judge myself* (1 Cor. 4:3). Observe how what was said is not of madness; for he does not say he is sufficient for such strictness. Then, because this statement seemed to be one of someone highly exalting himself, he corrected that too, saying: *But in this I am not justified* (1 Cor. 4:4). What then? Ought we not to judge ourselves and our sins? Indeed, we surely ought to do this when we sin; but Paul did not say this: *For I know nothing against myself*, he says. What sin then was he about to judge, knowing nothing against himself? Yet he says he is not justified. C What then could we say of those who have a conscience filled with ten thousand wounds and who know of no good in themselves, but on the contrary, everything [bad]? And why is it, if he knows nothing against himself, that he is not justified? Because it happened that he had committed some sins without being aware that they were sins. From this, judge how great the strictness of the future judgment shall be. He says, therefore, that he is not unworthy to be judged by them, not as if he thought himself impeccable, but to silence those who were doing these things irrationally. For elsewhere, even when sins are manifest, he permits others to judge, since the time demanded it. *Why do you judge your brother?* he says, *or why do you despise your brother?* (Rom. 14:10). For you were not commanded, O man, to judge others, but to test your own conduct. Why then do you seize the rank of the Master? Judging belongs to Him, not to you. Therefore he added: *So do not judge anything before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts; and then each one’s praise will come from God* (1 Cor. 4:5). What then, ought teachers not to do this? They certainly ought to do so regarding manifest and confessed sins—and this at the proper time, and even then with pain and bitterness, not as D these men were then doing, out of vainglory and madness. For here too, he is not speaking of confessed sins, but of placing one person before another and making comparisons of lives. For He alone knows how to judge these things with accuracy—He who is going to judge our secrets, [knowing] which are worthy of greater or lesser punishment or honor; whereas we perform these [judgments] according to our whim. For if in the things I have committed, he says, I know nothing clearly, how could I be worthy to pass judgment on others? And how, if I do not understand my own deeds with accuracy, will I be able to judge the deeds of others? And if Paul suffered this, much more do we. For he said these things not to show himself impeccable, but to show that if even such a person were among them, having committed no sin, he would not be worthy to judge the lives of others; and that if this man, who knows nothing against himself, says he is accountable, much more so are those who know of ten thousand things against themselves. Having thus silenced those who made such judgments, he proceeds to break forth the indignation that he had long laboured to bring upon the fornicator; and just as when a storm is coming on, certain dark, gloomy clouds run on ahead, and then when the thunder-clap happens and the sky is made into one single cloud, then the rain suddenly bursts upon the earth; so it was happening then, too. For though he had the ability to use great indignation against the fornicator, he does not do so, but first restrains the man’s puffing up with fearsome words; for the occurrence was a two-fold sin: fornication, and, worse than fornication, not to mourn over what had been committed. *For I will mourn for many*, he says, *not of those who have sinned before, but of those who have not repented* of their uncleanness and filthiness which they have committed (2 Cor. 12:21). For the man who has used repentance after sinning is worthy not of mourning, but of blessedness, having passed over into the choir of the just. *For you, speak of your iniquities first, that you may be justified* (Is. 43:26). But if after sinning he is shameless, he is not so pitiable for his fall as he is for lying where he fell.
3. But if it is grievous not to repent for sins, [it is even more so regarding the committed sins, how much punishment does he deserve?]
A If, therefore, he who is puffed up at his good deeds is unclean, if one is puffed up at his sins, what forgiveness shall he obtain? Since, then, he who had committed fornication was such, and had made his soul so petulant and stubborn through sin, he necessarily casts down his pride first. Neither does he place this crime first, so that he might not lose his shame from being accused before others; nor does he place it last, so that he might not think that his matter was being treated as something of lighter moment, as if it were a different thing; but when he had first struck great fear into him by his freedom of speech, which he used against others, then he attacks him, after he had first agitated his arrogance through the correction of others. For these very words, "I know nothing against myself, yet I am not thereby justified," and, "He who judges me is the Lord, who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts," condemn both him and those who applauded him and despised the saints, not lightly. For what, he says, if some from without appear endowed with virtue and to be admired? B He who is the judge does not judge only from outward appearances, but he also brings hidden things into the midst. Therefore, for two, or rather for three reasons, our judgment is not accurate; first, because even if we are conscious to ourselves of nothing, we still have need of Him who accurately refutes our sins; second, because most of the things that happen escape us; thirdly, because many of the deeds of others seem good to us indeed, but do not proceed from a right intention. Why, then, do you say, "This one or that one has not sinned at all, and is better than the other"? For this is not permitted to be pronounced, neither concerning him who is conscious to himself of nothing: for He who judges the hidden things, He is the one who judges accurately. Behold, therefore, "I know nothing against myself; yet am I not hereby justified": that is, I am not delivered from giving an account and from accusations. For he does not say this, "I am not in the number and order of the righteous," but, "I am not clean from sin." For he says elsewhere, "For he who has died has been justified from sin" (Rom. 6:7): that is, he has been delivered. Yet we do many things which are indeed good, but do not proceed from a right intention. For we praise many, not that we might render them splendid, but that through them we might bite certain others. And the deed itself is good in its own nature; for he who did the right thing is praised; but the mind of the one who praises is corrupt: C for it proceeds from a satanic intention. For one often does this not by congratulating a brother, but by wishing to strike another. Again, someone has committed a great sin; another, wishing to trip him up, says he has done nothing, and consoles him while he is sinning, taking refuge in the common use of nature; truly he often does this not because he wishes to forgive, but that he might make him more sluggish. Again, he often reproves, not to refute and admonish, but to publicly bring out and traduce the sin of his neighbor. But men do not know the counsels; but He who searches the hearts knows accurately, and will then bring all those things into the midst. And for this reason he said: "Who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." How greatly are men deceived in their judgments! D Since, therefore, when even we are conscious to ourselves of nothing, we cannot be clean from crime, and when we do something good, we do not do it from a right intention of mind, we are liable to punishment: consider how much men are deceived in their judgments. For men cannot attain to all these things, but only that eye which never sleeps; even if we deceive men, we shall never deceive Him. Therefore, do not say, "Darkness and walls are in the circuit, who sees me?" For He who fashioned their hearts individually, He knows all things: for darkness will not be darkened before Him. But he who sins says rightly, "Darkness and walls are in my circuit." For unless there were darkness in his mind, he would not have done this with liberty, having cast away the fear of God. For unless the leading spirit of the mind is first darkened, sin cannot enter with confidence. Therefore do not say, "Who sees me?" for there is One who pierces even to the soul and spirit, the joints and marrow: but you do not see yourself, nor can you cut through the cloud; truly, as if you had a wall built around you on every side, you cannot look up to heaven. Shall we first examine the power of sin? And thus you will see it had been admitted and done. For as thieves and wall-breakers, when they wish to carry off something precious, do this with the lamp extinguished: so the corrupt reason acts in sins. For in us also there is a reasonable light always burning. If, however, the spirit of fornication, rushing in with great force, extinguishes that flame, it immediately darkens the soul, takes it by storm, and immediately plunders all that is present. For when the soul is taken by lascivious concupiscence, as clouds and mist the eyes of the body, so it occupies the capacity of the mind to look forward, it suffers nothing to be seen further, not a precipice, not hell, not fear, but being tyrannically occupied by those snares, it finally becomes easy to be taken by sin: and as a wall without windows built before the eyes does not allow the ray of justice to shine to the mind, with the absurd thoughts of lust surrounding it on every side; and then the harlot occurs to it, standing and appearing before the eyes, before the mind, before the thoughts; and as the blind, standing under the middle of the sky in the very noon, do not receive the light, with their eyes closed to them: so also these, even if numberless salutary dogmas resound to them from every side, with the soul seized by this disease, they obstruct their ears to all those words. And those who have experienced the matter know this well. But far be it that you should have learned this by experience. Nor does this sin alone do this, but also any other perverse love. Let us transfer, if it pleases, the discourse from the harlot to money, and here too we shall see dense darkness. For there, because there is only one woman, and she confined in one place, the disease is not so vehement: but in money, which appears everywhere, in banking offices, in inns, in goldsmiths' shops, in the houses of the rich, a vehement love breathes. When, therefore, he who is held by this disease sees boys acting arrogantly in the forum, horses laden with gold, men adorned with magnificent and sumptuous garments, moved by concupiscence...
A and becoming wild, so that the darkness gathers about them from every side. For even if they look upon a royal image, they do not admire the beauty of the stones, nor the gold, nor the purple garment, but they waste away. And just as that man consumed by hopeless love, if he sees the image of the woman he loves, is fixed upon the inanimate thing, so too this man, seeing an inanimate image of wealth, suffers the same thing more intensely, inasmuch as he is held by a more tyrannical disease. And it is necessary henceforth either to remain in the house, or, having ventured into the forum, to return home having received a thousand blows; for there are many things that grieve his eyes. And just as that man sees nothing else but the woman, so too this man passes by the needy and all other things, so that he might not receive even any consolation; but he directs his eyes toward the wealthy, bringing much and intense fire into his own soul from the sight of them. For fire it is, B consuming severely him who has fallen into it, and even if hell were not threatened nor punishment, the present things themselves were a punishment—to be perpetually tormented and never to find an end to the disease. And these things alone would suffice to persuade one to flee the infirmity; but nothing is worse than folly, which causes one to be fixed even to things that bring despondency and no profit. Wherefore I urge you to cut off the passion at its beginning. For just as a fever, having attacked at the beginning, does not strongly burn the sufferers with thirst, but having increased and raised its flame, it thereafter causes them to thirst incurably; and even if someone provides them with an abundance of drink, it does not quench, but ignites the furnace: so too it happens in the case of this passion; if, at the beginning, when it is invading our soul, we do not restrain it and close the doors, once it has entered it produces C an incurable disease for those who have received it. For both good and evil things, when they abide with us for a longer time, become more powerful.
5. And one may see this happening in all other things. For a plant recently set in the earth is easily rooted out; but having been rooted for a long time, it is not, but requires much labor. And a building, being newly constructed, is easily toppled by those who disturb it; but having been firmly set, it provides many difficulties for those who attempt to pull it down. And a wild beast that has frequented a place for a long time is driven away with difficulty. To those, therefore, who are not yet seized by the passion, I urge them not to be captured; for it is easier D to avoid falling into it, or having fallen, to depart from it. To those who have been seized and broken, if they wish to surrender themselves to the doctor who is the Word, I promise great hope of salvation by the grace of God. For if they reflect on those who have suffered and fallen into the disease, and have recovered, they will have good hopes regarding deliverance from the disease. Who, therefore, fell into this disease and was easily delivered? That Zacchaeus. For what could be more money-loving than a tax-collector? But he suddenly became a philosopher and extinguished the entire fire. Matthew likewise; for he too was a tax-collector, living in perpetual rapacity. But even he suddenly stripped off the injury, extinguished the thirst, and pursued a spiritual transaction. Reflecting, therefore, on these men and those like them, do not you despair. For if you wish, you can quickly recover. And if you wish, according to the law of physicians, I will accurately prescribe to you the things that must be done. It is necessary, therefore, above all other things to accomplish this: not to despair nor to lose hope of one's own salvation; after this, to look not only upon the examples of those who have attained success, but also upon the sufferings of those who remained [in the passion]. For just as we have considered Zacchaeus and Matthew, so too it is necessary to consider Judas, and Gehazi, and Achan, and Ahab, and Ananias, and Sapphira; so that through the former we might cast away despair, and through the latter we might cut off sloth, and the soul might not become listless toward the exhortation of what is prescribed. And let us teach ourselves to say what the Jews who approached Peter said at that time: "What must we do to be saved?" (Acts 2:37). And let them hear what they must do. What, then, must they do? To know the worthlessness A of these things, and how wealth is a fugitive and ungrateful slave, and wraps its possessors in unnumbered evils; and let us constantly chant such words to them. And just as physicians comfort the sick who are demanding cold water, saying that they will provide it, and pretending to point to a fountain or a vessel or an opportune time or many such things (for if they were- to deny it all at once, they cause them to become wild from madness)—so too let us act toward those who are lovers of money. And when they say, "We wish to be rich," let us not say immediately that wealth is an evil, but let us agree, and say that we too wish for this, but at the appropriate time—but for true wealth, but for that which has immortal pleasure, but for that which is collected for you, and not for others, and often even for enemies. And let us bring into the midst discussions about philosophy B and say that we do not command them not to be rich, but not to be rich wickedly; for it is possible to be rich, but without avarice, without rapacity and violence and being spoken ill of by all men. And soothing them with these words, let us not yet discourse about hell; for the sufferer does not immediately endure such words. Wherefore let us frame all our arguments concerning these matters from the present things, and let us say: "Why do you wish to be rich through avarice? So that the gold and silver might be stored up for others, but for you unnumbered curses and accusations? And that the one stripped may be bitten by the need of necessities, and lament, and drag a thousand accusers against you, and upon the arrival of evening, wander about the forum, encountering everyone in the narrow lanes, and being at a loss and not having even the confidence to trust on behalf of the night? For how could he sleep any longer, being bitten by hunger C and besieged by famine, when there is often ice and rain falling? And you, indeed, return bathed from the bath, warmed by soft garments, rejoicing and glad, and running to a prepared dinner; but he is everywhere throughout the forum, driven constantly by the cold and famine, wandering about stooped and stretching out his hands; and not even daring to bring steps boldly toward him who is filled and resting for the sake of the necessary food, and often having been insulted, he has retreated. When, therefore, you return home, when you lie down upon your bed, when there is bright light about the house, when the table is ready and abundant, then remember that miserable and wretched man, who wanders about like the dogs in the narrow lanes and in the darkness and in the mud, D and not even having the confidence, even if he feared, to...
A and frequently, when someone is leaving their house, they do not go to their wife, nor to their bed, but to a pallet of straw, just as we see dogs raging through the night. And you indeed, if you see a small drop fallen from the roof, you turn the whole house upside down, calling the servants, moving everything; yet he, lying in rags, on straw and mud, endures all the cold. B What kind of beast would not be softened by these things; how would one not become mild toward these, being so savage and inhuman? But there are some who have reached such a level of inhumanity that they say they deserve to suffer these things. For when it was necessary to have mercy, and to weep, and to solve the calamity together, they instead inhumanly accuse them. Whom I would gladly ask: Tell me, why do they deserve to suffer? Is it because they wish to live and not be consumed by hunger? No, you say, but because they are idle. But are you not yourself idle in your luxuries? Or what, do you not often engage in work more idle than idleness itself, while you plunder, practice violence, and study greed? It would be better if you also gave yourself to such idleness: for it is better to be idle than to study greed. But now you even insult others' calamities, not only living in idleness, and not only committing deeds more idle than idleness, but even accusing those who live in misery. C Let us also tell them about others' calamities, untimely orphanhoods, those who live in prison, those who are torn apart in courts, those who fear for their lives, the unexpected widowhoods of women, the sudden changes of the rich, and with this fear let us soften their minds. For through those foreign narratives we will persuade them to fear the same things for themselves. For when they hear that the son of some greedy man and plunderer, and the wife of someone who had done many tyrannical things, suffered countless evils after the death of the spouse, when those who had been unjustly harmed had fallen upon the wife and children, and a common war had been raised against that house from everywhere; even if he is most bereft of sense, D awaiting that he himself will suffer such things, and fearing for his own lest they suffer similar, he will be more temperate. Our whole life is full of many such histories, and this method of correction will not fail us. But when we say these things, let us not speak as if persuading or as if consulting, that the speech might not become more burdensome, but let us bring it forth as a narrative; and from one point of succession let us always proceed to a similar narrative, and frequently set such examples before them, not allowing them to speak of anything else: How the splendid and illustrious house of so-and-so fell; how it is so desolate that all its goods have fallen into others' hands; how many trials are established daily concerning these properties, how many disputes; how many of his servants are begging, others have died shut up in prison. And let us say all these things as if mourning him who has migrated from this life, and as if despising present things; so that we may soften that ungentle mind through both fear and pity. And when we see them depressed by these narratives, then finally let us bring the discourse of Gehenna to them, not as scaring them, but as pitying others; and let us say: And what is the need to speak of present things? For our affairs are not limited to these boundaries; but a more grievous punishment will overtake such men, and a river of fire and a venomous worm and interminable darkness and immortal punishments. If we charm them with these narratives, we will correct both ourselves and them, and will quickly free them from the sickness, and on that day we will have God as a praiser, as even Paul says: And then the praise of each shall be from God. For the praise that proceeds from men both scatters and sometimes does not proceed from a good mind: but that which is from God, both remains perpetually and shines clearly. For when He who knows all things before they happen and is devoid of all passion praises, then the demonstration of virtue is indubitable. Knowing these things, therefore, let us perform such deeds that we may be praised by God, and obtain the greatest goods: which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XII
A These things, brethren, I have transfigured in myself and Apollo for your sake, that in us you may learn not to think beyond what is written. He did not reveal the tent; but as if he himself were the one hearing these things, he spoke thus, so that the dignity of the persons who were being accused, standing against the accusers, would not permit them to be moved to anger: but when it was necessary thereafter to remit something, then having put off the mask, he showed the hidden persons by bringing forward the names of Paul and Apollo. Therefore he said: These things, brethren, I have transfigured in myself and Apollo. And as in the case of those who are sick, when a small child is sick and kicks with his heels, and turns away from the food offered by the physicians, those who sit by command the father or the pedagogue who has been summoned to take the food from the physician’s hand and bring it, B so that from fear of them the children might receive it and be quiet: so also Paul, when he was about to accuse on behalf of others, to them indeed as those who had been injured, to these indeed as those who were honored beyond measure, he did not bring forth their persons, but applied the discourse in his own name and Apollo’s, so that, having revered them, they might receive the remedy: but after they received it, then finally he revealed about whom he was speaking these things. These things were not simulation, but attemperation and economy. For if he had said openly, You judge holy and admirable men, they certainly would have taken it ill and recoiled: but now, having said, But to me it is a very small thing that I should be judged by you; and again, Who is Paul? who is Apollo?, he made the speech acceptable. Therefore he said: These things I have transfigured in myself for your sake, that in us you may learn not to think beyond what is written; showing that if he had made words about them, they would not have learned those things which it was necessary to learn, nor would they have accepted the correction, taking the things said ill. But now
reverencing those around Paul, they bore the rebuke easily.
What is, *Not to think beyond what is written*? It is written: *Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?* (Matt. 7:3, 5); and, *Do not judge, so that you may not be judged* (Matt. 7:1). For if we are one and are bound to one another, it is not necessary to rise up against one another. For *he who humbles himself will be exalted*, he says; and, *He who wishes to be the first of all, let him be the servant of all* (Mark 10:44). These are the things that are written. A That one may not be puffed up for one against another. Again, leaving the teachers, he rebukes the disciples; for they were the ones who were lifting them up. And in any case, the leaders would not have easily accepted such a word, due to their desiring external glory; for indeed they were blinded by that passion. But the others, not reaping glory themselves but bestowing it upon others, would have borne the admonition more easily, and they were more capable than the leaders of resolving the disease. Therefore, this also is a matter of puffing up—to be lifted up for another, even if one does not suffer this regarding one’s own things. For just as one who thinks highly of another’s wealth does so out of senselessness, so too one who thinks highly of the glory of another. And well did he call it "puffing up." For when one member rises up, it is nothing other than an inflammation and a disease; for one member does not become higher than another otherwise than when a swelling occurs. So then, also in the body of the Church, the one who is inflamed and puffed up is the one himself who is diseased; for he swells beyond the common proportion. B For this is what a swelling is. Thus it also happens in the body, when a bastard and evil humor flows in, instead of the accustomed nourishment. Thus also arrogance is born, as alien thoughts steal in upon us. And see how properly he said: *Do not be puffed up*. For that which is puffed up has a mass filled with air and corrupted humor. But he says these things, not faulting the healing, but the healing upon an evil. Do you wish to heal such and such a person? I do not forbid it; but [do not do it] to the injury of another. For we are not marshaled against one another; teachers were given to us not for that, but so that we might all be joined to one another. For the general is appointed over the army for this reason, that he might work those who are separated into one body; if, however, he intends to tear the army apart, he has filled the role of an enemy C rather than a general.
*For who makes you distinct? And what do you have that you did not receive?* Finally, leaving those who are led, he turns to the leaders. What he is saying is this: Whence is it clear that you are worthy of being praised? For has a judgment taken place? Has an examination proceeded? A testing, an accurate trial? But you would not be able to say. But if men cast their votes, yet the judgment of these is not right. But let us assume that you are worthy of praises, and you truly have the gift, and the judgment of men has not been corrupted—not even so ought one to think highly of himself. For you have nothing from yourself, but having received from God. Why then do you pretend to have that which you do not have? But you have this, and others with you. Therefore, having received, you have, not this and that, but all things that you have.
D For these are not achievements, but of the grace of God. Even if you speak of faith, it has come from the calling; even if you speak of the remission of sins, even if the gifts, even if the word of teaching, even if the powers, you received all things from thence. What then, tell me, do you have which you do not have by receiving, but have achieved yourself from your own self? You would not be able to say. But you have received, and because of this you think highly of yourself? For this very reason one ought to have been humbled; for the thing given is not yours, but the Giver’s. For if you received, you received from Him; and if you received from Him, you did not receive your own; and if you did not receive your own, why do you think highly of yourself as having your own? Therefore he also added: *But if you also received, why do you boast as if you had not received?* Having thus constructed the word by way of implication, he shows that they are also in need of many things, and says that, In the first place, if you had received all things, you ought not to have boasted; for nothing is yours; but now you are also deprived of many things. And in the beginning he hinted at this by saying: *I could not speak to you as to spiritual* people; and, *I decided to know nothing among you, except Jesus Christ, and him crucified*; but here, he does it in a way that puts them to shame, saying: *Already you are filled, already you have become rich*; that is, You are in need of nothing anymore, you have become perfect, you hold the very summit, you think you are in need of nothing, neither of apostles nor of teachers. *Already you are filled.* And well did he use the *Already*, from the time showing their implausibility and their irrational conceit. Therefore he was also mocking them, saying: You have reached the end so quickly, which was impossible to happen given the time. For the more perfect things remain in the future; but to be filled from few things is characteristic of a weak soul; and to think one is rich from a few things is characteristic of a nauseated and wretched one; for piety is insatiable; and it is characteristic of a childish mind to think one has received the whole from the first things, and while not yet even in the preludes, to think highly of oneself as having apprehended the end. Then he also puts them to shame more by what follows. For having said, *Already you are filled*, he added: *Already you have become rich; you have reigned without us; and would that you had reigned, so that we also might reign with you.* The word is full of much heaviness. Therefore he also added it in the end after much rebuke. For thus the admonition becomes dignified and acceptable, when the shaming words are brought in after the accusations. For this is sufficient to restrain the shameless soul, and to strike it more than a manifest accusation, and to correct the pain and shamelessness that was about to come from the accusation. For this is most of all the wonderful thing about shaming words, that they possess two opposites: they both give a deeper cut than manifest reproach, and prepare the one being reproved to endure being cut more severely. *You have reigned without us.* There is much emphasis here, both toward the teachers and toward the disciples. And their lack of conscience is shown, and their utter foolishness. For what he says is this:
"We are fools for Christ's sake, but you are wise in Christ." He says this again in a way intended to put them to shame, showing that it is impossible for such opposites to occur, and that things so far removed from one another cannot coincide. For how is it possible, he says, that you are wise while we are fools in the affairs of Christ? Since they were themselves struck and despised and held in low esteem and thought to be things of nought, while they were enjoying honor, and were suspected by many to be wise and prudent, for this reason he says these things. Or, how can it be that those who preach such things are suspected of being in the opposite state? B "We are weak, but you are strong." That is: We are being hunted and persecuted; you are enjoying security and much pampering. But the nature of the preaching does not allow for this. "We are held in dishonor, but you are glorious." Here he directs his words to the noble-minded who were puffed up about external things. "Up to this hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, 12. and labor, working with our own hands." This is to say: I am not relating old things, but what the present time itself attests. For there is no consideration of human affairs for us, nor of external splendor; but we look to God alone: which is necessary for us to do everywhere. C For not only do angels watch us, but even before them, the Prize-giver Himself. Let us not, therefore, have need of other applauders. For this is to offer Him an insult, when, as if He were not sufficient to applaud us, we go rushing past to our fellow-servants. For just as those who struggle in a small theater seek an audience, as if that were not enough for display: so too those who struggle before the eyes of God, if they then seek the praise of men, and, leaving behind the greater, pursue the lesser, they bring upon themselves great punishment. Therefore, he has turned all things upside down and inside out and has shaken the whole world, because we do all things with an eye to men; and in good deeds we count it nothing to have God as our witness, but seek fame and glory from fellow-servants; and in things that are opposite, again, we slight God and fear men. D Yet they will stand with us before that tribunal, helping us not at all; but God, whom we now disregard, will pass judgment upon us. Yet, knowing these things, we gape after men, which is the first sin. For even if a man were to wish to commit adultery while someone is watching, he would not dare, but even if he were burning with that vice, the tyranny of that passion is overcome by the reverence for men; yet when God is looking, they not only break out into adultery and fornication, but they dare and have dared things far more grievous. Are these things, then, alone not enough to bring down a thousand thunderbolts from heaven? And what do I say of adultery and fornication? For we are afraid to commit things far less than these before men, but not so when God is watching. Hence all evils are born, because in matters that are truly wicked we do not fear God, but men. And therefore, even things that are truly good, and which to many do not seem to be good, we flee, not examining the nature of things, but looking to the glory of the multitude. For even those things that are not truly good, but seem to be so to many, we pursue as good out of that same habit; so that we are corrupted on both sides. Perhaps to many this is obscure.
A It is necessary, then, to explain it more clearly. When we commit fornication (for we must begin with what has already been said), we fear men more than God. Since, therefore, we have thus subjected ourselves to them and have made them our masters, and since many things seem to these masters of ours to be bad which are not bad, we flee from those things in like manner. For example, living in poverty seems to many to be shameful; and we flee from poverty, not because it is shameful, nor because we have been persuaded that it is, but because it seems shameful to our masters, and we fear them. Again, to be dishonored and held in contempt and to be outside of all authority seems to the many to be likewise a matter of great shame and worthlessness. This, too, we flee, not because we judge it to be so ourselves, but because of the judgment of our masters. Again, from the opposite side, we suffer the same injury; for to be wealthy seems to be a good, as do pride, and glory, and being conspicuous; and this, too, we pursue, not because we have examined the nature of things to see that it is good, but because we are persuaded by the opinion of our masters. B For the populace is our master, and the great multitude is a cruel master and a grievous tyrant. For it does not even need a command to be heard by us; it suffices only for us to know what it desires, and we yield without an order; such is the goodwill we employ toward it. And God, though threatening and admonishing every day, is not heard; but the great multitude, disorderly and rabble-like, has no need even of a command; it suffices only to show what it is pleased with, and we obey in everything immediately. And how, one might ask, can someone escape these masters? If he were to receive a greater mind than theirs, if he were to examine the nature of things, if he were to condemn the judgment of the many, if before all else he were to train himself in those things that are truly shameful, not to fear men, but to fear the unsleeping eye, and in good things, again, to seek the crowns from Him. For thus we will not endure them in other things either. For he who, whenever he performs some noble deed, decides that they are not worthy to know of his achievements, but is content with the judgment of God, will not even have any regard for them in their opposing judgments. And how, he asks, will this come to pass? Reflect on what man is, and what God is, and whom you have left and whom you are fleeing to, and you will quickly correct the whole matter. Man is subject to the same sin as you, and the same judgment and punishment; man is made like unto vanity, and has no upright judgment, and has need of correction from above; man is earth and ash, and if he praises, he will often praise simply, either for favor or for enmity; and if he slanders and accuses, he will do this again from the same mind. But God is not so; but His judgment is unassailable, and His verdict is pure. And for these reasons one must always flee to Him; not for these reasons alone, but because He also created you, and spares you above all else, and loves you more than you yourself do. Why, therefore, leaving behind such an admirable praiser, do we flee to man—the nothing, the vain, the simple one? Does he call you wicked and corrupt when you are not such? By this, pity him all the more, and weep that he is corrupted, and hold his opinion in contempt, because the eyes of his understanding have been blinded; for the apostles also heard these things, C and laughed at those who slandered them. But does he call you good and upright? If you are indeed such, do not be puffed up at all by the glory; but if you are not such, disdain it all the more, and consider the matter to be a mockery. Do you wish to learn how the judgments of the many are corrupted and useless and worthy of laughter, and some are of the mad and deranged, and others of suckling children? Hear from the beginning. I will speak to you of judgments, not only those of the populace, but also those of who appear to be the wisest, the legislators from of old. For who among the many would appear to be wiser than the one who is considered worthy to legislate for cities and peoples? Yet, nevertheless, to these wise men, to commit fornication seems to be nothing evil or worthy of punishment. No one, at least, of the external laws punished it, nor dragged anyone to court because of it; but if someone were to summon them for these things, the many laugh, and the judge will not endure it. Gambling, again, is free from punishment by them, and no one has ever paid a penalty for these things among them. To get drunk and to be a glutton is not only not a crime, but has been considered by many to be an achievement; and in military dinners there is great competition in this matter, and those who are most in need of a sound mind and a robust body, these are most given over to the tyranny of drunkenness, and dissolving the body and darkening the soul, and not one of the legislators punished this sin. D v. What is worse than this madness? Do you desire the praise of men who are so disposed, and do you not bury yourself? For even if all such men admired you, ought you not to be ashamed and hide your face at being applauded by men whose judgments are so corrupted? Again, blasphemy seems to the legislators to be nothing fearful; no one, at least, who has blasphemed God has been dragged into court and paid a penalty. But if someone steals a cloak or cuts a purse, he is beaten and often delivered to death; but he who blasphemes God is not called to account by the external legislators. And if someone corrupts a woman who has a husband, it seems to not be anything to the external laws nor to the many. Do you wish to hear other things also that show their ignorance? For these things they do not punish, but other things they even legislate. What, then, are those? They assemble theaters, and by introducing there choirs of harlots and boys who have been prostituted and who insult nature itself, they seat the whole populace above, thus entertaining the city, thus crowning those great kings, whom they always admire for trophies and victories. And yet, what is more cold than this honor? What is more disgusting than that pleasure? Do you seek, then, from these the praisers of your deeds? And do you wish, tell me, to enjoy the applause of dancers and soft-living men and mimes and harlot women? And how would this not be of the utmost madness? For I would gladly ask them: "Is it terrible that the laws of nature be overturned, and that unlawful unions be introduced?" Surely they will say that it is terrible; for they seem, at least, to punish this transgression. Why, then, do you introduce those who have prostituted themselves? And do you not only introduce them, but also honor them with countless and unspeakable gifts? While punishing elsewhere those who dare such things, here you treat them even as common benefactors of...
A the city, and support them at public expense. But they are infamous, you say. Why then do you establish them? Why do you honor kings through these infamous people? Why do you destroy cities? Why do you spend so much on them? For if they are infamous, they ought to be expelled. Why then have you made them infamous? Is it to praise them, or to condemn them? To condemn them, surely. Do you then make them infamous as if to condemn them, and yet, when you see them as honorable, you rush, marvel, praise, and applaud? What is the need to speak of the deceptions B that are admitted in the hippodromes and in the combats of wild beasts? For these are full of every kind of stupor, and they teach the people to be unmerciful, cruel, and inhuman; they exercise them to see men torn to pieces, blood poured out, and the savagery of wild beasts confounding all things. And those wise legislators from the beginning introduced all these maladies, while the cities applaud and wonder at them. But if it pleases you, leaving aside these things which are openly absurd, even if it might not have seemed so to external legislators, let us come to the honorable precepts, C and you will see that even those have been corrupted by the opinion of the many. For marriage seems to be an honorable thing, both to us and to outsiders; and it is truly honorable; but in the celebration of weddings, so many ridiculous things happen, as many as you are about to hear. For many, occupied and deceived by custom, do not discern their absurdity, but need others to teach them. For dances, cymbals, pipes, shameful words and songs, drunkenness, and revellings, and much of the devil's refuse are then introduced. And I know indeed that I seem ridiculous D for criticizing these things, and am considered by the common people to be foolish for overturning ancient laws; for, as I said before, great deception is born from custom: nevertheless, I will not make an end of saying these things. For perhaps, perhaps, if not all, yet a few will receive us, and will prefer to be laughed at with us, rather than laugh with those who are worthy of tears and great punishments and tortures. For how would it not be worthy of extreme condemnation, a virgin who has lived continually in the marriage chamber, and who has learned modesty from a tender age, to be suddenly compelled to lay aside her shame, and to be taught impudence at the very beginning of her marriage, and to be produced in the midst by lascivious and petulant men, fornicators, and effeminate ones? For what evil will not be sown in a new bride from that day? Impudence, petulance, shamelessness, love of empty glory; for she will want all her days to be like these. Hence women become extravagant and expensive; hence impudent; hence countless evils for them. And do not tell me of custom. For if it is an evil, let it not happen even once; if it is good, let it always happen. Tell me, is fornication not an evil? Shall we therefore concede that it be practiced even once? By no means. Why? Because even if it is done only once, it is nevertheless an evil. Therefore, if it is an evil for a new bride to be thus entertained, let it not happen even once; if it is a good, let it always happen. Why then, I ask you, do you say that I accuse marriage? God forbid: I am not so insane; but I accuse those things which are added to marriage, the pigments, the cosmetics, and other superfluous things of the same kind. For thus she will attract many lovers from that day before she is even with the bridegroom. But many will admire the appearance of the woman. And what then? Even if she has been chaste, she will strictly avoid evil suspicion; if she has been negligent, she will quickly be caught, having received from that day an occasion for licentiousness. A Yet even though so many evils arise from this, if they ever abstain from these things, those who are no better than cattle call this an affront, and think it a disgraceful thing if that woman is not brought forth to many, and does not prostitute herself to those who look upon her in a common theater. Yet it ought to have been thought that those accustomed things bring insult, derision, and comedy. For now also I know it will come to pass that many will disapprove of us as foolish and worthy of derision; but I will suffer to be ridiculed, so long as some profit is gained from this. For I would be ridiculous, if while I exhort that the B glory of the masses should be despised, I myself were caught by this malady before others. See what follows hereafter: not only during the day, but even in the evening, drunken men, burning with delights, who prepare themselves to see the form of the virgin's face. And not only at home, but they even parade through the forum for ostentation, bringing her out late in the evening with torches, so that she may be seen by everyone, persuading nothing else from this than that she may henceforth lay aside all modesty. Nor do they stop here, but they lead her with C shameful words: and this also has passed into law among many. And fugitives, countless wretches, and pernicious men finally bring forth everything with license for their own lust, whether towards her or towards the bridegroom who will live with her; and nothing is honest, but all things are base and full of obscenity. Will the bride not perceive a sound doctrine of chastity, seeing such things, hearing such things? And there is a certain diabolical contest among those who exhort to such things, so that they may surpass one another with reproaches and impure words, with which they defile those present: D and those depart as victors who have cast forth reproaches and more shameful words. I know indeed that I am annoying, burdensome, and importunate, who cut away a certain pleasure of life. Therefore I grieve that such unpleasant things are thought to be pleasure. How, I ask, would it not be unpleasant to be afflicted with insults and reproaches, and to be marked by all who emulate the bride with disgrace and ignominy? And if someone from the forum were to curse your spouse, you would move countless lawsuits and think that the life is not worth living; and while the whole city is present, while you act basely with your future spouse, you rejoice and show yourself off? And how great are these insanities? But, you say, these things happen by custom. And 106 therefore it is most of all to be mourned that the devil has concluded this thing in custom. For since marriage is an honorable thing, which preserves and increases our race, and is the cause of many good things, that evil one, being stung, and knowing that it is a bulwark against fornication, he introduces all fornication in another way. For in such gatherings many virgins have been afflicted with disgrace. But if not always, at least meanwhile it is enough for the demon that those words and wicked songs have disgraced the bride, and have conducted the bridegroom via a parade through the market. Then because these things happen in the evening, so that darkness is a veil for these evils.
A For what does the great crowd want? And why the drunkenness? And why the flutes? Is it not plain that this is done so that not even those who are in their houses, and even those buried in deep sleep, might be ignorant of these things, but rather, awakened by the flute and leaning down from the lattices, might become witnesses of that comedy? What can one say of the songs themselves, which are full of every form of licentiousness, introducing absurd loves, unlawful unions, the subversion of households, and ten thousand tragedies, and possessing much of the name of the friend and the lover, and the name of the friend and the beloved? And what is more grievous is that virgins are present at these things, having stripped off all modesty in honor of the bride—or rather, for her insult—and betraying their own salvation, and acting indecently among licentious young men with disorderly songs, with shameful steps, and with satanic orchestration. Do you still ask me, tell me, whence come adulteries? Whence fornications? Whence the destruction of marriages? But "nobles and well-bred persons do not do these things," you say. How then do you mock me, when you yourself know this law before I do? For if the things being done are good, allow them to do these things as well. Does it not matter that because they live in poverty, they are not also virgins, and that they ought not also to take care of their own modesty? But now a virgin dances in the public theater among licentious young men, and does she not seem to you to be more dishonored than the harlot? And if you say that it is servant girls who perform these things, not even so do I release you from the accusation; for it was not fitting that this should be entrusted even to them. Tell me.
For from these things all evils are born, because we take no account of the household; but it suffices for contempt to say that "he is a servant" and "they are servant girls"; although we hear every day that "In Christ Jesus there is neither bond nor free" (Gal. 3:28). You do not despise a horse or an ass, but you do everything so that they do not become ruined; yet do you overlook your fellow-souls, your servants? And why do I speak of servants, when it is also a matter of children and daughters? What then follows these things? The necessity of sorrow follows immediately, when all those things are dissipated; and often a great loss is born, when, in the crowd and the tumult, certain precious gold pieces are lost. Then after the marriage, if ever a child should be born, there too we shall see again the same B folly, and many symptoms full of laughter. For when it is necessary for the child to be named, abandoning the practice of naming him after the saints, as the ancients did at first, they light lamps and, giving them names, make the child namesake to that which has lasted the longest, imagining from this that he will live for a long time. Then when it often happens that he suffers an untimely death (and it happens often), a great laugh will follow from the devil, because he toyed with them as if they were senseless children. What would one say of the amulets, and the bells hung from the hand, and the scarlet thread, and the other things full of great folly, when it is necessary that nothing else be placed upon the child, but only the protection from the cross? But now, this [the cross] has been treated with contempt, which turned the whole world around and gave a grievous wound to the devil and destroyed all his power; while the thread and the yarn and other such amulets are entrusted with the safety of the child.
Shall I say something even more ridiculous than this? Do not let anyone judge us untimely, if the discourse proceeds even to these points. For he who wishes to cleanse a wound will not refuse to soil his own hands first. What, then, is this thing that is ridiculous? That which seems to be nothing (for this reason I groan), but is the beginning of madness and extreme insanity. C When women—nurses and servant girls—take mud in the bath, and anointing it with their finger, imprint it on the forehead of the child; and if anyone asks, "What does the mud mean, and what the clay?" they say, "It turns away the evil eye, and envy, and malice." Oh, the power of the mud and the strength of the clay, how much power it has! It turns away the whole battle array of the devil. Will you not hide yourselves, tell me? Will you not ever understand the devilish snares, how the devil introduces from earliest infancy, little by little, his own machines? For if the mud does this, why do you not do this on your own forehead—being a man and having arrived at a mature age, and having those who envy you more than the child does? Why not also slather your whole body with mud? For if it has such great power on the forehead, for what reason do you not anoint yourself entirely with mud? These things are laughter and a satanic comedy, leading the deceived not only to mockery, but even to hell. And D that these things take place among the Greeks is nothing surprising; but that this shame should prevail among those who worship the cross, and who have participated in the secret mysteries, and who philosophize about such great things, this is what is worthy of many tears. God honored you with spiritual myrrh, and do you defile the child with mud? God honored you, and do you dishonor yourself? And whereas you ought to be inscribing the cross upon the forehead, which provides an invincible protection, you abandon these things and fall into satanic madness? And if to some these things seem small, let them learn that they are the causes of great evils, and that it did not seem right to Paul to overlook small things. For what, tell me, is smaller than a man covering his head? But see how much zeal he exerts regarding this, and with what great severity he forbids it, saying many other things, and that he dishonors his own head (1 Cor. 11:4). If then he who covers his head dishonors his head, he who anoints it with mud, how does he not also make the child abominable? For how, tell me, do you bring him to the hands of the priest? How do you deem it worthy that a seal be imprinted upon the forehead by the hand of the presbyter, where you have smeared mud? Do not do this, do not, brothers, but from earliest infancy fence them around with spiritual armor, and train them to seal the forehead with their hand; and before they are able to do this with their own hand, you yourselves imprint the cross upon them.
What could one say of the other satanic observations in the pains of the womb and in childbirth, which midwives introduce to the detriment of their own heads? The wailings at the time of death and regarding each funeral procession, the irrational lamentations, the folly in the tombs, the preoccupation with the monuments, the untimely and ridiculous swarm of mourning women, the observations of days, of entries and of exits? These things, therefore, tell me, do you seek the glory of…
the ultimate degree of madness, for men so corrupt in their minds to act so rashly and seek glory, when they ought always to seek refuge in that unsleeping eye, and in looking to His judgment to say and do all things? For these men, even if they praise us, A can profit us nothing; but He, if our deeds be acceptable to Him, will make us splendid here and will grant us in the coming day those hidden goods, which may we all attain by the grace and loving-kindness of our Lord Jesus Christ, together with whom to the Father and the Holy Spirit be glory, honor, and power, now and always, and for ever and ever. Amen.
HOMILY XIII
B Nos. stulti propter Christum (for it is necessary from this point to take up the discourse again); vos autem prudentes in Christo; nos infirmi, vos autem fortes; vos gloriosi, nos autem inglorii.
1. Having filled his discourse with much gravity—a thing that brought a greater blow than any accusation—he here treats the matter with the dignity that becomes it; and having said, "You have reigned without us," and, "God has set us forth last, as devoted to death," he shows by what follows how they were devoted to death, saying: "We are fools and weak and inglorious," 11. "and we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling, 12. and we labor, working with our own hands"—which were demonstrations of true teachers C and apostles. But those others were puffed up over the opposite things: over wisdom, over glory, over riches, over being honored. Desiring, therefore, to cast down their pride and to show that they ought not only not to glory in those things, but even to be ashamed of them, he first exposes them, saying, "You have reigned without us." For I say, he means, that the present time is not one of honor or glory, of the sort you enjoy; but one of persecution and the outrages that we suffer. But if this be not so, and if indeed this is already the time of remuneration, as I see—and this he says by irony—you then, as disciples, have already reigned; while we, the teachers and apostles, who ought to have received the reward before all others, are not only behind you, but are even "as those devoted to death," that is, condemned, D always living in ignominy, in perils, in famine, treated with outrage like fools, driven out, and suffering intolerable things. This indeed he was saying, in order to persuade them from these things that they ought to emulate the deeds of the apostles, namely, the perils and outrages, and not honor and glory; for it is not the former, but the latter, that preaching requires. But he does not say this directly, so as not to appear burdensome to them; but as it befitted him, so he handles this rebuke. For if he had introduced the discourse directly, he would have said: You are in error and are deceived and are far removed from apostolic admonition: for it behooves the apostle and minister of Christ to appear a fool, and to live in affliction and contempt, as we live; but you are in the opposite state. But in this way these words would have moved them more because they carried the praise of the apostles before them, and would have made them the more audacious, as those who were accused of sloth, empty glory, and riches. Therefore the words do not proceed in this way, but by another, which indeed stings more, but is less offensive. Wherefore he thus brings forth the speech by irony, saying: You are strong and glorious. For if he had not used irony, he would have said: It is impossible that one should be thought a fool, another wise, one strong, another weak, since preaching does not require both. For if it were allowed for such men to be one thing [alt-version omitted] and another, what is brought forward by us might perhaps have some reason; but now it is not allowed, forsooth, to appear wise or glorious and to live without peril. If not, it is necessary that God has preferred you over us, you the disciples over the teachers, who have suffered innumerable things. But if no one has said this, it remains that you are pursuing our things. And lest any one think, he says, that I am only commemorating the past: "Even unto this present hour we hunger and thirst and are naked." Do you see that the whole life of Christians ought to be of this sort, not for one or two days? For neither is an athlete who has been crowned for having won in one contest only, crowned again when he has succumbed. "And we hunger," he says, against those who live in luxury; "and we are buffeted," against those who are puffed up; "and we have no certain dwelling," being driven out, against those who are slipping; "and we are naked," against those who are rich; "and we labor," now against the false apostles, who cannot endure either to labor or to be in peril, yet they themselves receive the fruit. But we are not so, he says; but with external perils we also constantly exercise ourselves in labor. And what is greater, no one could say that we suffer these things grudgingly or that we accuse those who persecute us: for those who vex us, we remunerate with the opposite. For this indeed is great, not to suffer evil; which is common to all; but to suffer and yet not to bear it with grief or indignity.
2. We not only do not bear it with grief, but we even exult. And of this fact this is the sign, that we remunerate those who bring evils upon us with the opposite things. But that they did this, hear what follows: "Being reviled, we bless; being persecuted, we endure; 13. being defamed, we entreat; we have been made as the filth of the world," which is equivalent to: fools for Christ's sake. For he who has been badly treated and neither avenges himself nor grieves, appears to be a fool to those outside, and inglorious and weak. And lest he make the discourse more burdensome, leading back the trials to their city, what does he say? "Filth," not of your city, but we have been made of the world; and again, the "peripsema" of all, not of yours only, but of all. Just, therefore, as when he speaks of the care of Christ, heaven, earth, and all creation being left aside, he puts the cross in the middle: so also when he wishes to draw them to himself, signs being set aside, he speaks of what he has suffered on their account. Thus also we are accustomed, when we are treated with injury or are despised by some, to bring forward in the middle what we have suffered on their behalf.
A *“As the filth of the world, even until now”* (1 Cor. 4:13). He deals a forceful blow at the end. By *“of all,”* he says, he means not those who persecute, but those for whose sake we suffer these things—that is to say, “I hold them in great gratitude.” It is the remark of one who is deeply grieved, not because he is suffering in his own person, but because he wishes to strike them. For one who has ten thousand things to complain of to continue to embrace them is a mark of one who deeply cares. For this reason Christ also commands us to bear injuries with meekness, that we might ourselves philosophize and put them to greater shame. For one does not achieve this result by reviling, as one does by remaining silent. Then, since he saw that the blow was unbearable, he healed it quickly, saying: *“I do not write these things to shame you, but as my beloved children I admonish you”* (1 Cor. 4:14). He says that he is not speaking these things in order to put them to shame. What he had done through his words, he says he has not done; or rather, he says that he has done it, but not with a wicked and hateful intent. For this is the best form of relief, if one adds to the entire discourse the apology that comes from one’s own intent. For it was not possible for him not to speak, lest they should remain uncorrected; yet to speak and then leave the wound incurable would have been harsh. Wherefore, he apologizes with gravity. This, in fact, not only does not remove the sting, but even makes it penetrate deeper, while at the same time soothing all the pain of the wound. For one who hears that he says these things not to reproach but because he loves, accepts the correction all the more.
B There is great gravity and shame intended here as well. He did not say this as a teacher, nor as an apostle, nor as one having disciples—which would have been in accordance with his dignity—but, *“I admonish you as my beloved children.”* And not simply children, but children who are longed for. “Forgive me,” he says, “and if anything burdensome has been said, these things come from love.” And he did not say, “I rebuke,” but, “I admonish.” And who would not bear with a father who is pained and gives the necessary counsel? This is why he did not say this before, but only when he had dealt the blow. “What then?” one says. “Do the other teachers have no care for us?” I do not mean this, but they do not have the same level of care. Yet he did not express this abruptly; rather, through his practices and titles he brought it to light, having placed before them the pedagogue and the father. *“For if,”* he says, *“you have ten thousand pedagogues in Christ, yet you do not have many fathers”* (1 Cor. 4:15). He does not indicate dignity here, but the abundance of his love. Nor did he strike those others, having added, *“in Christ,”* but he even comforted them, calling those who toil and endure the labors not flatterers, but pedagogues, and he demonstrated his own care. C Therefore, he did not say, “not many teachers,” but, *“not many fathers.”* Thus, he did not wish to assert his dignity, nor to teach that they had received more benefit from him, but having conceded that those others had labored much for them (for such is the pedagogue), he stores up for himself the abundance of love. For such is the nature of a father. And he does not merely say, “No one loves you as I do,” which would be irresponsible, but he brings a proven fact into the middle. What is this? *“For in Christ Jesus through the Gospel I have begotten you”* (1 Cor. 4:15). *“In Christ Jesus”*—I do not attribute this to myself, he says. Again, he strikes at those who attributed the teaching to themselves. *“For you are,”* he says, *“the seal of my apostleship”* (1 Cor. 9:2). And again, *“I planted,”* and here, *“I begat.”* He did not say, “I proclaimed the word,” but, *“I begat,”* using the names of nature. For he was eager for one thing: to demonstrate the love he had for them. Those others, having received from me, brought you forward; but that you are believers happened through me. Since he said, *“as children,”* in order that you might not think the word is flattery, he presents the deed as well. *“I beseech you therefore, follow my example, as I do Christ”* (1 Cor. 4:16). O the confidence of the teacher! How precise his language is, when he encourages others to this same thing! He does not do this to exalt himself, but to show that virtue is easy.
For do not say to me, “I cannot imitate you; you are a teacher and great.” For the distance between me and you is not as great as that between Christ and me; yet, I have imitated Him. Therefore, when he writes to the Ephesians, he does not place himself in the middle, but leads them all directly to Him, saying, *“Be imitators of God”* (Eph. 5:1); but here, since his discourse was to the weak, he interposed himself. And in another way he shows that it is possible to imitate Christ even thus. For one who has imitated the well-wrought seal has imitated the archetype. D Let us see, then, how he himself imitated Christ. For this imitation does not require time and art, but only intent. For upon entering a painter’s workshop, we would not be able to imitate the image, even if we saw it ten thousand times; but this one, it is possible to imitate even from mere hearing. Therefore, do you wish that, having brought the painting into the middle, we should sketch before you the life of Paul? Let the painting, then, be set forth, being much more brilliant than royal images. For the underlying reality is not joined boards nor laid-out linens, but the work of God is the underlying reality; for it is soul and body. Soul is the work of God, not of men, and body likewise. Have you applauded here? But it is not the time for applause here, but for seizing and being zealous for what follows. For as yet the material lies subject, being common to all. For soul does not differ from soul, as far as it is soul—but the intent shows the difference. For just as body does not differ from body, as far as it is body, and Paul’s is similar to that of the many, yet the dangers render this one more radiant than that one; so truly it is also with the soul. Let the soul of Paul, then, be set before us as our painting. This painting formerly lay blackened, full of cobwebs; for nothing is worse than blasphemy. But since He who transforms all things came, and saw it not so described through sloth and stupidity, but through inexperience and the lack of having the flowers of piety (for it had zeal, but the colors were not present; for it did not have zeal *according to knowledge*), He gives to it the flower of truth, that is to say, grace; and suddenly He revealed the royal image. For having taken the colors, and having learned what he was once ignorant of, he did not await time, but was immediately shown to be an excellent craftsman. And first he shows the royal head, proclaiming Christ; then both the remaining body and the life of precise conduct. Painters, therefore, having shut themselves in, perform everything with much precision and quiet, revealing the doors to no one; but he, having set the painting in the middle of the inhabited world, while all were opposing, making noise, and disturbing, he thus worked on this royal image, and was not impeded. Wherefore he also said, *“We have become a spectacle to the world.”*
A in the midst of the earth and the sea and the heavens and the whole world, and this world both sensible and spiritual, delineating its image. Do you also wish to see its exterior parts from head to toe? Or do you wish that we lead the discourse from the lower part upwards? Contemplate, therefore, the golden statue, or rather one more precious than that, as it is fitting that it should stand in the world; not bound with lead, nor placed in one spot; but running from Jerusalem as far as Illyricum and departing into Spain, and being carried through the world as if winged. What could be more beautiful than these feet, which have traversed the entire earth lying under the sun? The prophet already proclaimed this beauty long ago, saying: B *“How beautiful are the feet of those who bring glad tidings of peace”* (Isa. 52:7). Do you see how beautiful the feet are? Do you wish also to see the chest? Draw near, I will show this also to you, and you will see it much more splendid than those feet, and than the very chest of the ancient legislator. For Moses carried stone tablets; but this man had Christ within, carried the royal image itself and that of the propitiatory. Therefore he was more honorable than the Cherubim. For such a voice was not carried thence as from hence; but there he discoursed more about sensible things, but from the tongue of Paul about things above the heavens: and from the propitiatory he uttered oracles for the Jews only, but from here to the whole world: and there indeed through lifeless things, but here through a soul endowed with virtue; rising C not by the variety of the stars nor by solar rays, but having the very Sun of justice sending forth rays from thence. And this indeed, when a cloud underwent it, sometimes rendered it sadder; but that chest never underwent such a storm; nay, rather, many storms often ran under it, but did not obscure the light; but in the midst of temptation and in dangers that light shone forth. For which reason he himself, bound in chains, cried out: *“The word of God is not bound”* (2 Tim. 2:9). Thus he always sent forth rays through that tongue; neither fear nor danger rendered that chest obscure. Perhaps that chest seems to leave the feet far behind: but yet those are beautiful feet, and this also is beautiful in like manner. Do you wish to see also a beautiful belly? Hear what he says about it. *“If food scandalizes my brother, I will not eat flesh forever, nor drink wine, nor anything in which thy brother is offended or scandalized, or is made weak. Food for the belly, and the belly for food”* (1 Cor. 8:13; 6:13). What could be more beautiful than this belly, which was so taught to be quiet, and to exhibit all temperance, which knew how to be full, to suffer hunger, and to thirst? For just as a well-trained horse, having golden reins, so also this one walked orderly when it had overcome the necessity of nature: for Christ walked in him. But this one acting so temperately, it is manifest that every other vice was dissolved. Do you wish also to see the hands which are his? Or do you wish first to see their former wickedness? D Entering those houses, he was lately dragging men and women, not having the hands of a man, but of a savage beast. But after he received the colors of truth, and spiritual skill, those hands were no longer of a man, but spiritual, daily bound with chains; and they never struck anyone, but were struck a thousand times. A viper once revered these hands: for they were no longer the hands of a man; and therefore it did not touch them. Do you wish also to see his back, leaving the other members? Hear what he says about it: *“Five times I received forty stripes save one from the Jews. Thrice I was beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I was in the depth of the sea”* (2 Cor. 11:24-25). But lest we, cast into an immense depth, be led around much, following his individual members; come now, departing from the body, let us see another beauty, namely from the garments, which demons revered; and therefore they fled, and cured diseases. And wherever Paul appeared, all things yielded and were removed, as one who had arrived as the prize-fighter of the whole world. And just as they, who have received many blows in war, if they see the weapons of him who struck them, shudder: so also the demons, seeing only the semicinctia, departed. Where are the rich now, who think on high in riches? Where are those who have counted their dignities and sumptuous garments? Comparing themselves with these, they will see that all their own are mud and clay. And what do I say of garments and gold? For if anyone should give me the empire of the whole world, I would judge the thumb alone of Paul to be stronger than that empire, his poverty than all pleasure, his dishonor than all glory, his nakedness than all wealth, the blows which he received on that holy head than every diadem. Let us desire this crown, beloved; and even if there is no persecution, in the meantime let us prepare ourselves. For not by persecutions alone was this man splendid: for he said: *“I chastise my body”* (1 Cor. 9:27); this indeed can be done rightly without persecution. And he warned that the *“care of the flesh should not be made for the lusts”* (Rom. 13:14), and again, *“Having food and covering, let us be content”* (1 Tim. 6:8). For these things there is no need of persecutions. And he called the wealthy also to temperance saying: *“Those who wish to be rich, fall into temptation”* (1 Tim. 6:9). If therefore we also so exercise ourselves, having entered the struggle we shall be crowned; and if there is no persecution, we shall receive many rewards for these things. But if we fatten the body, and lead the life of swine, even in peace we will commit many sins and bring on disgrace. Do you not see against whom our wrestling is? Against incorporeal powers. How then, since we are flesh, shall we overcome them? For if one who is about to fight with a man ought to eat temperately, much more if against demons. But when, with the fatness of the flesh, we have also been bound by riches, whence shall we overcome the adversaries? For riches are a bond, a heavy bond to those who do not know how to use them, a cruel and inhuman tyrant, commanding all things to his servants for destruction. But, if we will, we shall cast down this bitter tyranny from the throne, and compel it to yield to us.
(5) Poverty is not an evil, if we use it well. It is a sin not to distribute money to the poor, and to use it badly. For God made nothing evil, but all things very good; so money, too, is good, provided it does not take possession of those who possess it, and provided it relieves the poverty of neighbors. For A that light is not good which does not dispel darkness, but even increases it; nor would I call anyone rich who does not relieve poverty, but increases it. For he who is rich does not seek to receive from others, but to help others; but he who seeks to receive from others is no longer rich, but is himself poor. So it is not money that is an evil, but the needy mind that leads wealth into poverty.
Those who are clad in silken and splendid garments are more wretched than those who beg in the narrow streets, those who have physical infirmities and are maimed, those who are clothed in rags; those who swagger in the marketplace are more pitiful than those who walk along the lanes and enter courtyards and shout from below and beg. For the latter praise God, and utter words of mercy and great philosophy; B wherefore we pity them, and reach out a hand, and never blame them. But those who are wickedly rich vomit forth words of cruelty and inhumanity, of rapine and satanic desire; wherefore they are hateful and ridiculous to all. Consider, what seems shameful to all men: to beg from the rich, or from the poor? Everywhere it is surely clear that it is [to beg] from the poor. This, then, the rich do, for they would not dare to approach those who are wealthier. But beggars [do not] beg from beggars, but from the well-to-do; but the rich man tears the poor man apart. Again, tell me, what is more dignified: to receive from those who are willing and grateful, or to constrain and harass those who are unwilling? It is clear that it is not to harass those who are unwilling. C But the rich do this too. For the poor receive from those who are willing and grateful, but the rich [receive] from those who are unwilling and reluctant, which is a proof of a greater poverty. For if no one would even choose to come to a meal unless the host were grateful to the guest, how is it good to take money by force? Is it not for this that we turn away from dogs and flee from those that bark, because they force themselves upon us with much persistence? This the rich also do. But to have fear attached to the giving is more dignified. D This, then, is more shameful than all things; for what would he not be more ridiculous than he who moves everything for the sake of receiving? For, terrified by dogs, we have often surrendered what we held. What again is more shameful, tell me: for one clothed in rags to beg, or one wearing silk? When a rich man fawns upon aged poor people so as to take their possessions, and that too, while they have children, what excuse will he be worthy of?
But if you wish, let us examine the very words themselves, what those who are rich say when they demand, and what the poor say. What, then, does the poor man say? That he who gives alms shall never be in need, that he gives from God’s property, that God is a lover of mankind and gives back greater things—all of which are things upon the steps of philosophy and of exhortation and counsel. For he deems you worthy to look toward the Master and takes away from you the fear of future poverty, and one might see much instruction in the words of those who beg. But what are the words of the rich? Those of swine, and dogs, and wolves, and other such beasts. For some of them talk entirely about tables, and dishes, and seasonings, and wine of every kind, and perfumes, and clothing, and other such debauchery; while others [talk] about interest and loans, and framing documents, and heaving up an unbearable mass of debts, which they have taken a start from fathers or grandfathers, and they seize the house of one, the land of another, the slave of a third, and all their possessions. What, then, could one say of the wills, which instead of ink have been written in blood? For either by surrounding them with unbearable danger, or by bewitching them with some small promises, they have persuaded those whom they see possessing a few things to bypass all their relatives, who are often perishing in poverty, and to write themselves in their place. What kind of beasts would not hide/conceal the madness and ferocity of these? Wherefore, I beseech you, let us flee from all such wealth, which is shameful and full of murders; and let us acquire spiritual wealth, and seek the treasures in the heavens. For those who have these are the true rich, they are the ones who are well-to-do, and they enjoy all things both here and there. For he who does not wish to be poor according to the word of God has the houses of all open to him. For the one who possesses nothing for the sake of God, each one would contribute his own; but he who wishes to have small things with injustice has closed the doors of all. In order, therefore, that we may attain the goods both here and there, let us choose the wealth that cannot be moved, the immortal abundance; of which may we all be counted worthy to attain by the grace and loving-kindness of our Lord Jesus Christ.
HOMILY XIV
(4) 17. *For this cause I have sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ.*
1. See with me here also the noble soul, more fervent and swifter than fire. For he indeed wished to be present himself with the Corinthians, who were so sick and seditious. For he knew clearly how much his presence benefited the disciples, and how much his absence harmed them. And he indicated the former in the Epistle to the Philippians, saying, *Not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling* (Phil. 2:12); and he shows the latter in this Epistle, saying, *Now some are puffed up, as though I would not come to you. But I will come.* He was struggling and desired to be present with them; but since this was not possible for the time being, he corrects them by the promise of his presence; and not by this alone, but also by the sending of his disciple.
A For this reason, he says: "I sent Timothy to you." For what reason? Because I care for you as for children, as one who has begotten you. And the epistle is with a commendation of his person: "Who is my beloved son, and faithful in the Lord." But he said this both to show his own love and to prepare them to see him with reverence. And he does not just call him faithful, but "in the Lord," that is, in things pertaining to the Lord. And if it is a matter of praise to be faithful in worldly affairs, much more so in spiritual ones. If, therefore, he is his beloved son, consider how great is the love of Paul for the Corinthians, for whose sake he desired to be separated from him. And if he is faithful, he will administer these things without blame. "Who will remind you." He does not say, "He will teach you," lest they should take it ill, as if they were learning from him. And therefore he says at the end: "For he works the work of the Lord as I also do (1 Cor. 16:10)," so that no one might despise him. For there was no envy among the apostles, but they looked to one thing, namely the edification of the Church: and if he who was working was less than the others, they fostered and helped him with all eagerness. Wherefore it was not enough for him to say, "He will remind you," but wishing to cut off their envy more thoroughly (for Timothy was young), he therefore subjoined, "of my ways." Not his own, but "my ways," that is, my plans, my dangers, my customs, my laws, my statutes, my apostolic canons, and all other things. B For because he said, "We are naked and buffeted and unstable," he says: "He will remind you of all these things, and of the laws of Christ," so as to eradicate heresies. Then, repeating the former things, he subjoined, "which are in Christ," referring all things, as is his custom, to the Lord, and rendering the following matters worthy of faith: wherefore he adds: "As I teach everywhere in every Church." I have said nothing new among you: all the other Churches are witnesses of these things to me. But he calls those ways "in Christ," showing that they have nothing human in them, and that he manages everything rightly with His help. But after he said these things and healed them, he prepares to touch upon the accusation of the fornicator, and again he utters words full of anger, not that he himself was so affected, but so that he might correct them; and leaving the fornicator aside, he speaks to the others, not deeming that man worthy of his own words; which is what we are accustomed to do in the case of servants who have offended greatly. And because he said, "I am sending Timothy," lest they should for that reason become more slothful, see what he says: "As if I were not coming to you, some are puffed up." For by these words he both strikes at them and at certain others, agitating their high-minded thoughts. For the crime of desiring authority is to use the absence of the teacher for arrogance. For when he addresses the common people, weigh for me how he leads them to shame; but when he speaks to those who are the cause of the evil, he acts more vehemently. For to the others he says, "I am the offscouring of all," and while softening them he adds, "I do not write these things to confound you": but to these, "As if I were not coming to you, some are puffed up," showing that arrogance is of a childish mind. For children become more slothful in the absence of their teacher. This, therefore, is indicated, and that his presence is enough for correction. C Just as animals are terrified by a lion, so, with Paul present, those who were corrupting the Church were terrified. Therefore he subjoined: "But to say this alone seemed to be the act of one threatening; but to promise a demonstration of works, and to demand it of them, this was the mark of a great and sublime mind." Wherefore he also subjoined this, saying: "And I will know, not the speech of those who are puffed up, but the power." For their arrogance had sprung up not from their own right deeds, but from the absence of the teacher: which itself was also the mark of a mind that felt contempt. Therefore when he had said, "I have sent Timothy," he did not immediately say, "I will come," but when he had first accused them because they were puffed up, then he says, "I will come." For if he had placed that before the accusation, it would have seemed like an excuse, as if he had not been lacking, and not a threat, nor would the word have been credible; but now, placed after the accusation, it rendered the statement both worthy of faith and terrible. And behold his firmness and security. For he did not simply say, "I will come," but, "If the Lord wills"; nor does he set a fixed time. Because it happened that he arrived later, he wishes to keep them uncertain in mind and in suspense. And lest they should fall down again because of this, he added, "Quickly." "And I will know, not the speech of those who are puffed up, but the power." He did not say, "I will know their wisdom, nor their signs"; but what? "Not the speech"; and by using that term, he depresses the one, and by the other, he exalts. And in the meantime he directs his speech to those who were fostering the fornicator. For if he were addressing him, he would not say "power," but "works," which were corrupted. And why do you not seek speech? Not because I am in need of words, but because our affairs consist in power. And therefore, in war, the great deeds are not of those who speak much, but of those who perform much: so here too, the victory is not of those who speak, but of those who perform. You are high-minded because of your eloquence, he says; but if this were a contest of rhetoricians and the time for it, you would rightly be pleased; D but if it is a matter of the apostles, who are announcing the truth and confirming it with signs, why are you puffed up about a superfluous thing, which is nothing, and can contribute nothing to what is present? For what could a display of words do toward raising the dead, or casting out demons, or performing any other miracle? There is need of these now, and our affairs consist in these. Therefore he subjoined: "For the kingdom of God is not in speech, but in power." By signs, he says, not by eloquence, we have conquered, and we have provided the greatest proof that our teaching is divine and that we announce the kingdom of heaven: namely, the signs which we perform by the power of the Spirit. If, therefore, those who are now puffed up wish to be thought some great men, let them show, when I arrive, if they have any such power; and let them not hold out to me the pomp of words: for that art is nothing to us. "What do you wish? Shall I come to you with a rod, or in love and a spirit of meekness?" This saying carries with it much terror and much leniency. For to say, "I will know," was the mark of one exercising restraint; but to say, "What do you wish? Shall I come to you with a rod?" is the mark of one who has ascended the throne of teaching, and from there discourses, and has received all authority.
It is that which Peter did in the case of Sapphira, and which he himself did in the case of Elymas the sorcerer. For he no longer speaks as one comparing himself to them, but with authority. And in the second Epistle this same thing appears, when he says: "Since you seek a proof of Christ speaking in me." "Shall I come to you with a rod, or in love?" Why, was coming with a rod not an act of love? It was indeed an act of love; but because, for all his great love, he shrinks from inflicting punishment, he speaks in this way. When, then, he was speaking of punishment, he did not say, "In the spirit of meekness," but "With a rod." And yet that too was done in the Spirit; for there is a spirit of meekness and a spirit of severity; but he does not wish to call it by that name, but rather by the one more kindly. Therefore, God also, although He punishes, is often said to be merciful, long-suffering, and rich in mercy and compassion; but that He is punitive is said only once or twice, and rarely, and that when the necessity of the case compels it. And consider the wisdom of Paul. While possessing the authority himself, he makes others masters of the matter, saying, "What do you wish?" For the thing rests with you. For we are masters of both this and that, both of falling into hell and of attaining the kingdom; since God has so willed it. "For behold," he says, "fire and water; reach out your hand to whichever you wish." And, "If you are willing and listen to me, you shall eat the good things of the earth."
3. *How the kingdom of heaven is to be acquired.* — But perhaps someone will say, "I am willing." And no one is so senseless as not to be willing; but simply wishing is not enough for me. And yet, it is enough if you wish as one ought, and do the works of one who is wishing; but as it is, you do not wish very much. Let us examine this in the case of others as well, if you agree. For tell me, does the man who wishes to take a wife content himself with the mere wishing? Not at all; but he also seeks out matchmakers, and deems it worthy for friends to keep watch with him, and gathers money. Again, the merchant does not just sit at home content with wishing, but also charters a ship, and recruits sailors and rowers, and borrows money, and investigates the land and the prices of wares. How then is it not absurd to show such diligence in the things of the earth, but when about to trade for heaven, to be content with mere wishing? Or rather, not even to show that with the diligence that is fitting? For he who wishes as he ought, also lays hold of the things that lead to what he wishes. For when hunger compels you to be fed, you do not wait for food to come to you of its own accord, but you do everything to gather sustenance; and in the case of thirst, and cold, and all other things likewise, you are energetic and arrayed for the care of the body. Do this, therefore, in the case of the kingdom, and you will certainly attain it. For it is for this reason that God made you self-governing, so that you would not later blame God as if bound by necessity. But as for you, do you show indignation for the things of which you have reaped the honor? For I have heard many saying, "Why did He make me master of virtue?" But how was He to lead to heaven one who is asleep and dozing and desiring wickedness and indulging in luxury and gluttonous? But you would not have desisted from wickedness. For if now, with the threat hanging over you, you do not even so desist from evil, if He had added heaven to you as a prize, when would you have ceased, having become more slothful and far worse? For you would not even have that to say, namely, that "He showed me the good things, but did not help me," for He promises you much of His alliance. But virtue, you say, is burdensome and onerous, while to wickedness much pleasure is mingled; and the one is broad and wide, whereas the other is narrow and constricted. Tell me, are they both like this all the way through, or from the beginning? For you are saying these things that you say about virtue even against your will; so strong is the truth. For if there were two roads, one leading to a furnace and the other to paradise, and the one leading to the furnace were broad, and the one to paradise were narrow, which road would you choose? For even if you contradict me now out of contentiousness, yet regarding things that are well-acknowledged, even if you are very shameless, you will not be able to gainsay. But that this road, which has a difficult beginning but not a difficult ending, is more to be chosen, I shall try to teach you from things present. And, if you wish, let us first look at the crafts; for these have a beginning full of strain, but a profitable ending. But no one, you say, has taken up a craft without having someone forcing him. For when a young man is master of himself, he says, he will choose rather to indulge in luxury at the beginning and suffer a thousand evils at the end, than to be distressed at the preliminaries and reap the benefits from those labors afterward. Therefore, to choose such things is the mark of an infantile mind and childish sloth; but to choose the opposite is of understanding and manliness. So, then, we too, if we were not children in mind, would not have been likened to that orphan and senseless man, but to one who has a father. It is necessary, therefore, to cast off the childish mind, and not blame the circumstances; and to set the charioteer over the conscience, who will not permit one to be gluttonous, but to run and to contend. For how is it not absurd to lead children from the beginning, with trouble, into tasks that have arduous preliminaries but a good end, while we ourselves remain in the opposite state regarding spiritual matters? And yet it is not clear at all, even in worldly matters, that the end will be good. For premature death and poverty and slander and change of circumstances and many other such things have caused men, after many labors, to be deprived of the fruits. And even if they do succeed, those who pursue them will gain nothing great; for all those things are dissolved along with the present life. But here we do not run for such cold and ephemeral things, nor do we fear for the end, but the hope is greater and more secure after the departure from here. What excuse, then, will there be? What defense for those who are unwilling to strip for the toils on behalf of virtue? But they still ask, "Why is the road narrow?" And if you do not deem it worthy for anyone to enter earthly palaces who is a fornicator, or a drunkard, or a lecher, do you deem it worthy for men to be introduced into heaven itself with impunity and luxury and drunkenness and greed and every wickedness? And where are these things worthy of excuse?
4. "But this," he says, "is not what I am saying, but why is virtue not wide?" But indeed, if we are willing, it is very easy; for tell me, what is easier, to dig through a wall and, having taken the goods of others, later to fall into prison, or, being content with what one has, to be rid of every fear? And yet I have not even said the whole of it. For tell me, what is easier, to steal the things of all and to indulge in them for a short time, to be tortured...
eternally, or to live in moderate poverty for a short time and to indulge in them forever afterward? Let us not for the time being examine which is more profitable, but for the intermediate time, which is easier. Virtue is not A harsh. For what is more pleasant than to see a good dream and to be in truth punished, or to have seen a troublesome dream and in truth to be indulging? Is it not clear that the latter is more pleasant? How then, tell me, do you call virtue harsh? Harsh it is, if it be compared with our negligence. For that it is easy and sweet, hear what Christ says: *My yoke is sweet, and my burden is light* (Matt. XI, 30). But if you do not perceive the lightness, it is clear that you do not have a robust soul. For just as when you have such a soul, heavy things are light, so when you do not have it, light things are heavy. For what, I ask, was sweeter than the table of manna, or what was easier to prepare? But the Jews bore it ill while enjoying such delicacies. What is more bitter than hunger, and the other laborious things which Paul suffered? But he exulted and rejoiced and said: B *Now I rejoice in my sufferings* (Col. I, 24). What then is the cause? The difference of the mind. If, therefore, you have adorned the mind as it ought to be, you shall see the ease of virtue. What then, you say, is it made such from the affection of those who undertake it? Not only from the affection of the mind, but by its own nature it is such. For if it were always laborious, and vice entirely the opposite, one might justly say of those who have fallen that vice is easier than virtue; but if the former have had a hard beginning, and this a sweet one, but the end of the former is sweet and of the latter heavy, which, I ask, would you choose as easier? Why then do many not choose what is easier? Because some do not believe, and others, though they believe, have a corrupted mind and have preferred temporary pleasure to the eternal. Is this therefore easy? C It is not easy, but this comes from a weak soul. And just as those suffering from fever, not because it is more pleasant to indulge for a short time than to be burned forever, do they therefore love the drink of cold water—but because they cannot restrain their absurd desire—so also are these. But if anyone were to lead them to punishment with pleasure, they would never choose it. Do you see how vice is not easy? But if you wish, let us examine this again in the things themselves. For what, I ask, is sweeter, what is easier? But let us not judge the matter again from the cupidity of many; for it is not necessary to take the reckoning from the sick, but from those who are in good health. For even if you were to show me a thousand feverish men who seek things contrary to their health and prefer to be punished afterward, I would never admit such an option. What is easier, I say, tell me, to covet much money or to be superior to this desire? D This latter, as it seems to me; but if you yourself do not believe, let us lead the argument to the matters themselves. And let there be someone who covets much, and another who none at all: what then is better, tell me, what is more honorable? But let this be passed over: for it is confessed that this latter is more honorable than the former; and the question is no longer about this, but which of them leads an easier and sweeter life. The covetous man certainly does not enjoy even the things he has; for he would not be willing to spend what he loves, but would more willingly cut himself and throw away his flesh than his gold; but he who despises money gains this meanwhile, that he enjoys what he has freely and securely, and puts himself above them. What, therefore, is sweeter, to enjoy goods freely, or living under the mastership of riches, to dare to touch none of one's own? For it seems to me to be the same as if certain men having two wives, and loving them very much, did not use them in the same way, but to one it were allowed to touch the wife and to be with her, but to the other it were not allowed to approach even near. I will say even another thing, through which I may show the pleasure of the one and the grief of the other. The covetous man will never stop this desire, not only because he cannot invade the goods of all, but also because, however much he may possess, he will think he has nothing; but he who despises money will think all things are superfluous, and will not torture his soul with infinite desires. For there is nothing that has the nature of punishment so much as concupiscence deprived of use and enjoyment, which especially makes the mind perverse. Consider, moreover: he who covets money and possesses much is affected just as if he had nothing. What can be more perplexed with this disease? Nor is this alone grave, but also that he who has, seems not to have the things which he holds; even if he receives the goods of all, he is tormented more; even if he possesses a hundred talents, he grieves that he does not have a thousand; if he has a thousand, he is bitten that he does not have ten thousand; if he has received ten thousand, he is distressed that he has not obtained ten times more; and the greater acquisition becomes an increase of poverty to him; for the more he receives, the more he desires. Therefore, the more he receives, the more poor he becomes; for he who desires more is poorer. When, therefore, he has a hundred talents, he is not yet so much a beggar; for he desires a thousand; when he has received a thousand, then he becomes more poor; for he does not seek a thousand as he did before, but says he needs ten thousand. But if you were to say that to desire and not to attain is pleasure, you would seem to be entirely ignorant of the nature of pleasure. For that this is not pleasure, but punishment, let us examine by leading the matter again to another thing. When we are thirsty, we are not delighted to drink because we quench our thirst, and therefore is the pleasure, but because it frees us from a great torture, the desire of drinking, namely? This is clear to everyone. But if we were to remain always in such an appetite, we would be in no better condition than that rich man who did not have mercy on Lazarus, in so far as it pertains to the account of punishment; for even for him this was punishment and torment, that when he desired a small drop, he did not attain it. This is what the covetous seem to suffer perpetually, and to be similar to him who asked to enjoy a drop, and did not attain it; nay, the soul of the covetous is burned more than that of that rich man. And he well said
...possesses, produces no annoyance; and if someone gives to him again, he is not puffed up. But there is a certain freedom with him which has all security; and the former is forced to flatter and dissimulate before everyone, while the latter is not before anyone. If, therefore, the lover of money is also a poor man, and cowardly, and a dissembler, and a hypocrite, and full of fears and of much punishment and torment, while he who despises money enjoys everything to the contrary, is it not evident that virtue is more pleasant? And if we were to go through the remaining evils, it would be shown that nothing is an evil that possesses pleasure, unless it had been said by us much before this. Knowing these things, therefore, let us choose virtue, so that we may both enjoy the pleasure here and attain the good things to come, by the grace and love of mankind, etc.
HOMILY XV
A *It is actually reported that there is fornication among you, and such fornication as is not even named among the Gentiles, that one should have his father’s wife. And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you.*
1. When he was discourses regarding their being split into factions, he did not immediately use a vehement tone, but first acted more gently, and only later concluded with an accusation, saying thus: *For it has been declared to me concerning you, my brethren, by those of Chloe, that there are contentions among you* (1 Cor. 1:11). But here it is not so, but rather directly stinging, and he makes the disgrace of the crime common to all. For he did not say, "Why has such-and-such a person committed fornication?" but, *It is actually reported that there is fornication among you*: so that they might not become slothful as being altogether outside the accusation, but, as the community having been struck and the Church slandered, might thus become anxious. For no one, he says, will say, "So-and-so has committed fornication," but, "The sin has occurred in the Church of the Corinthians." B And he did not say, "Fornication is being committed," but, *It is reported, which is not even named among the Gentiles.* For he is always reproaching the faithful by means of the Gentiles; and writing to the Thessalonians he said: *That every one of you should know how to possess his vessel in sanctification and honor, not in the passion of lust, even as the Gentiles* (1 Thess. 4:4, 5); and to the Colossians and Ephesians: *That you should no longer walk as the rest of the Gentiles walk* (Eph. 4:17). And if it is unpardonable for them to commit the same sins, where shall we place it, tell me, if they even surpass the Gentiles? For among them, he says, not only is such a thing not dared, but it is not even named. Do you see where he has raised the crime? For when they are seen finding such ways of debauchery, which the faithless not only do not dare, but do not even know of, the excess of the sin is unspeakable. And the *among you* is said emphatically—that is, among you the faithful, who have enjoyed such mysteries, who have partaken of the unspeakable things, who have been called to heaven. Do you see of how much heaviness the speech is full? Of how much anger against all? For if it were not filled with much wrath and not directed C against everyone, he would have said, "Since I have heard that such-and-such a person has committed fornication, punish him." But now it is not so, but he prepares himself against everyone. And indeed, if they had written first, he would have said those things; but since they not only did not write, but even covered up the fault, for this reason he makes use of a more vehement tone. *That one should have his father’s wife.* Why did he not say, "That one should commit fornication with a woman?" He avoided the very shameful thing. Wherefore he passed over it more decently, as having been declared in what came before, and in this he again increases the crime, and shows that such things are dared among them, which it is not even tolerable for Paul to say clearly. For this reason, even going forward, he uses the same manner, saying, *Him who has so wrought this thing;* and again he is ashamed and blushes to say it clearly, which is our custom to do in matters that are very shameful. And he did not say, "Step-mother," but, *father’s wife*, in order to strike it much more severely. For when names begin the accusation, he proceeds through them, adding nothing more. And do not tell me, he says, that it is one person who has committed fornication; the crime has become common to all. D Therefore he also added: *And you are puffed up.* He did not say, "over the sin" (for that is a matter of madness), but over the teaching that came from him. Yet he himself did not put this, but left it in the middle, so that he might strike them more heavily. And consider the wisdom of Paul. Having first pulled down the outside wisdom, and shown it to be nothing in itself, even if the sin were not added, then from that point on he discusses the sin itself. For if he had said that the spiritual gift was great while comparing it to the fornicator, who was perhaps someone wise, he would have made nothing of it; but to pull down the outside wisdom even without the sin, and to declare it to be nothing, this was to show it to be very base. Wherefore, having first made the comparison in this way, he then also makes mention of the fault itself. And he does not deign to discuss it with that man (and in this he shows the excess of the dishonor); but to them, he says, You ought to have mourned and lamented and covered your faces; but now you do the opposite; wherefore he also added, *And you are puffed up, and have not rather mourned.* And what has happened, he says, that we should mourn? Because the slander of the Church has advanced to the public. And for what goal should we achieve this by mourning? That such a one might be taken away from among you. And not even there does he place his name, or rather, nowhere at all, which is our custom to do in the case of very absurd things. And he did not say, "Why did you not cast him out rather?", but, as if regarding some disease and
pestilence, there is need of grief and intense supplication A, "that it might be taken away," he says; and one must use prayer for this, and leave nothing undone so that he might be cut off. And he does not accuse them for not having informed him of this, but because they did not lament, so that he might be removed from the midst; showing that this ought to have been performed without a teacher because of the evidence of the transgression.
3. "For I indeed as absent in body, but present in spirit." Look at his mind: he does not even permit them to wait for his arrival, so that he himself might bind him, but as if about to drive out some pestilence, before it spreads to the rest of the body, he is eager to restrain it; and therefore he adds: "I have already judged as though present." He said these things, not only urging them to the passing of sentence, and not allowing them to take any other counsel, but also striking them with fear, as one who knew the things that were to happen there. For that is what it is to be present in spirit; just as Elisha was present to Gehazi and said: "Did not my heart go with thee?" (4 Kings 5:26). Amazing! How great is the power of the gift, since it makes all to be gathered together at once, and makes known B things that happen far away! "I have already judged as though present." He does not allow them to think anything else: "For I have passed judgment as though present": do not tell me of delays and procrastinations; for nothing else ought to happen. Then, so that his authority might not appear great, nor it be thought that the word was spoken too arrogantly, see how he makes them too fellow-participants in the judgment. For having said, "I have judged," he added: "Him who has so acted," C in the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ." "In the name of our Lord Jesus Christ"? According to God, not led by any human prejudice. And some read it thus: "Him who has so acted in the name of our Lord Jesus Christ," and having placed a comma here, they proceed with these words: "gathering together you and my spirit to deliver such a one to Satan." And they say that the sense of this reading is: "Him who has done this in the name of Christ, deliver to Satan"; that is, the one who insulted the name of Christ, who after becoming a believer, and receiving a surname from that name, dared such things, deliver this man to Satan. But the former reading seems to me more true. What is that? "In the name of the Lord, when you are gathered together"; that is, with His name gathering you, for whose sake you convene. "And my spirit." Again he identifies himself with them, so that when they have judged as though he were present, they might thus cut him off, and no one might dare to consider him worthy of pardon, knowing that Paul will know the things that have been done. Then, to make the matter more terrible, he says: "With the power of our Lord Jesus Christ." That is, either because Christ is able to give you such grace, that you may be able to deliver him to the devil; or because He himself will be with you in passing the sentence. He did not say, however, "deliver him to Satan," but "deliver," opening for him the doors of repentance, and handing over such a person to him as if to a pedagogue. And again, "such a one," and he never wants to call him by his own name. "For the destruction of the flesh." Just as was done in the case of blessed Job, but D not for the same cause. For there it was for more splendid crowns, here it is for the remission of sins; so that He might strike him with a malignant ulcer or some other disease. And yet elsewhere he says: "We are judged by the Lord, being chastened" (1 Cor. 11:32). But here, wishing to prick him more, he delivers him to Satan. And this indeed was acceptable to God, so that his flesh might be chastened. For because from gluttony and carnal delights desires are born, He chastens the flesh. "That the spirit may be saved in the day of the Lord Jesus." That is, the soul: not that it may be saved alone, but as if it were taken for granted, that it being saved, without any contradiction the body will be a participant in salvation. For it was made mortal on account of it, the soul, which had sinned; and if it performs righteousness, again and the body itself will enjoy great glory. Some, however, say that the spirit is the charisma or gift, which is extinguished by our sinning. Lest this therefore happen, he says, let him be punished, so that having been made better, he might draw to himself the grace, and be found exhibiting it saved in that day. Therefore it is more the act of one having care and healing, than of one cutting or punishing rashly and inconsiderately. For the gain of the punishment is greater: for that is temporal, but the gain is perpetual. And he did not say simply, "That the spirit may be saved," but "In that day." He reminds them well and opportunely of that day, so that they themselves might approach the medicine with a more ready mind, and he might accept it better, not as words of wrath, but as the providence of a father having care. For therefore he said, "For the destruction of the flesh," now setting laws for the devil, and not allowing him to proceed further: as the Lord said regarding Job, "Behold, his soul take not" (Job 2:6).
After having completed the sentence, and not having lingered on it, he brings in again an admonition, addressing those others: 6. "Your glorying is not good." Showing that they had not allowed him until this time to repent, glorying over the matter. Then he declares that he is doing this not only sparing him, but also them: and therefore he adds: "Do you not know that a little leaven leavens the whole lump?" For even if his is the sin, he says, yet if neglected, it can corrupt the rest of the body of the Church. For when he who first sinned did not suffer punishment, quickly others too will perpetrate the same things. He says these things, showing that for the whole Church, not for one, the struggle and the danger is present: wherefore he had need of the likeness of leaven. For as leaven, he says, although it is small, yet it transforms the whole mass into itself; so also here, if he remains unpunished and the sin is great, he will corrupt the others. 7. "Purge out the old leaven." That is, this wicked one; nay rather, he does not speak only of this one, but also hints at others. For not only is fornication the old leaven, but also every wickedness. And he did not say, "Purge," but "Purge out"; purge with accuracy, so that neither a residue nor a shadow of such a thing may remain. When he says, therefore, "Purge out," he shows that wickedness is still among them; but when he says, "That you may be a new lump, as you are unleavened," he declares and indicates that vice does not rule over so many. But if he says, "As you are unleavened," he does not speak as if all were pure, but as it is fitting for you to be. "For even our passover has been sacrificed for us, Christ."
A Therefore let us keep the feast not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. Thus also Christ called his doctrine leaven. And he himself persists in the metaphor, reminding them of ancient history, and of the passover and the unleavened bread, and of the benefits of that time and of the present, and of the punishments and the retributions. The present time, therefore, is a time of festival. For having said, "Let us keep the feast," he meant it not because the Passover was present, nor because it was Pentecost, but he was showing that all time is a time of festival for Christians because of the abundance of the goods granted to them. For what good has not come to pass? The Son of God has become man for your sake; he has delivered you from death, he has called you to a kingdom. You, therefore, who have attained and are attaining such things, how ought you not to keep festival all your life? B Let no one, therefore, be downcast on account of poverty and sickness and treachery; for our whole time is a time of festival. Therefore Paul says: "Rejoice in the Lord; again I will say, rejoice" (Philip. 4:4). At festivals, no one is clothed in filthy garments; let us not be either; for marriages have taken place, spiritual marriages. "For the kingdom of heaven," he says, "is likened to a king who wished to make marriages for his son." And where a king makes a marriage, and a marriage for his son, what could be greater than this festival? Let no one, therefore, enter clothed in rags. Our discourse is not about garments, but about impure deeds. For if, when all were clothed in bright attire, one who was found at the wedding having filthy garments was cast out with ignominy, consider how great a strictness and purity the entry into that wedding requires. He does not remind them of the unleavened bread for these reasons only, but also to show the connection of the Old with the New, and to show that it is not possible after the unleavened bread to enter again into Egypt, but if one should wish to return, he will suffer the same things as them; for those were shadows of these things, even if the Jew behaves impudently. Therefore, even if you ask him, he will say nothing great; or rather, he will say something great, but nothing such as we do, because he does not know the truth. For he will say that God so changed the Egyptians who were holding us, as to force them to cast out us who were being held by them before this, and who did not permit us to leaven the dough. But if anyone asks me, he will hear not of Egypt nor of Pharaoh, but of the freedom from the error of the demons and the darkness of the devil; not of Moses, but of the Son of God; not of the Red Sea, but of baptism full of ten thousand goods, where the old man was choked. Again, if you ask the Jew for what reason he casts out leaven from all his borders, he will here be silent and will not even state a cause. For since those things were types of things to come, and had causes for what was done, these no longer do, so that it may not be possible for the Jews to behave wickedly, and so that they may not persist in the shadow. For tell me, what does the male, and the unblemished, and the yearling, and the "bone shall not be broken" mean? And what does the duty to call the neighbors, or the standing, or eating in the evening, or to be walled around with the blood signify? He will say nothing else, but up and down [only] Egypt. But I will say what both the blood means, and the evening, and that all eat together, and that all remain standing.
4. C But let us first say why leaven is driven out from all borders. What then is the enigma? The believer must be stripped of all wickedness. For just as that one perishes, wherever old leaven is found, so also with us, wherever wickedness is found. For surely, the punishment is not so great in the case of the shadow, but would be much greater in our case. D For if they so purify their houses of leaven, and search through mouse holes, much more does it behoove us to search our soul, so as to cast out every impure thought. But this was done among them formerly, but now no longer; for leaven is everywhere where a Jew is. For unleavened bread is being made in the middle of cities, which is an amusement rather than a law at this point. For since the truth has come, the types no longer have a place. Therefore, even by this example, he strongly drives the fornicator out of the Church. For he says, not only does he gain nothing by being present, but he also harms, by again polluting the common body. For one does not know where the stench comes from, as the rotting part is hidden, but he attributes it to the whole. Therefore he urges them strongly to purge out the leaven: "That you may be," he says, "a new lump, as you are unleavened; for even our passover has been sacrificed for us, Christ." He did not say, "He died," but, more appropriate to the subject, "He was sacrificed." Do not therefore seek such unleavened bread, since you do not have such a lamb; do not seek such leaven, since your unleavened bread is not such. For in the case of sensible leaven, the unleavened could become leavened, but the leavened could not again become unleavened; but here, it is possible for the opposite of this to happen again—but yet he did not make that clear. And behold the wisdom: In the first Epistle he gives no hope of return to the fornicator, but commands his whole life to be in repentance, so as not to make him more sluggish by a promise. For he did not say, "Deliver him to Satan, that having repented he may again be delivered to the Church," but what? "That he might be saved in the last day." For he sends him off to that time, that he might make him earnest; and what he was going to grant him after repentance, he does not reveal, imitating his own Master. For just as God says, "Yet three days, and Nineveh shall be overthrown," and did not add, "And if it repents, it shall be saved"; so also this man did not say, "And if he repents worthily, we will confirm love to him"; but he waits for him to perform the work, and then to receive the grace. For if he had said this from the beginning, he would have unstrung his fear; therefore, he not only does not do this, but by the example of the leaven he does not even let him hope for a return, but preserves him for that day, saying, "Purge out the old leaven," and, "Let us not keep the feast with old leaven." But since he did repent, he brought him back again with all earnestness. But why does he call it old? Either because our former life was like that; or because the old is near to destruction, and is both foul and shameful, which sin is; for neither is the old simply disparaged, nor the new simply praised, but the underlying things. For he says elsewhere: "New wine, new friend; and if he grows old, then..."
thou shalt drink him with pleasure" (Eccli. IX, 15); in friendship, praising old age more than newness. And again, "The Ancient of days did sit" (Dan. VII, 9); here too taking "ancient" as an encomium of greater glory. Elsewhere, however, Scripture takes "ancient" as a reproach. For because things are varied and composed of many parts, it uses those same terms in both good and evil contexts, though not in the same sense. See, therefore, where the old is elsewhere given over to reproach: "They have grown old and have halted from their paths"; and again, "I have grown old among all my enemies" (Ps. XVII, 46; VI, 8); and again, "O thou that art grown old in evil days" (Dan. XIII, 52). Thus, also, leaven is often taken for the kingdom of heaven; even if here it is disparaged: yet there it relates to one thing, and here to another.
B
5. How avarice is the old leaven.
To me, indeed, it seems especially that what is said concerning leaven also refers to the priests, who allow a great deal of old leaven to be inside, not purging from the boundaries—that is, from the Church—the avaricious, the rapacious, and whatever excludes one from the kingdom of heaven. For avarice is the old leaven, and wherever it falls, and into whatever house it enters, it makes it unclean. Even if you gain but a little from injustice, it has fermented your entire substance. Therefore, it often happens that small amounts, badly introduced, have cast out many things that were well gathered. For there is nothing more putrid than avarice; for even if you should attach a key to the storeroom, C even if a door and a bolt, you do these things in vain, enclosing within a most ruinous thief, who can carry everything away. What, then, you will say, since many avaricious people do not suffer these things? They will certainly suffer, even if it does not happen to them immediately; but if they escape now, then fear even more; for they are reserved for a greater punishment. Or rather, if they escape themselves, then their heirs will suffer these very things. And how, you will say, would this be just? It is certainly very just. For someone who has received an inheritance full of injustice, even if he himself has not robbed, still retains what is another's; and he is fully persuaded of this, and therefore it is fair that he should suffer. For if you received what he had stolen, and then he to whom it truly belonged comes and claims it back, is it enough for your clearing that you did not steal it? By no means; for what, I ask, will you say when accused? That another despoiled him? But you retain it. That he stole it? But you enjoy it. These things, moreover, even the laws of outsiders know; which, having dismissed those who stole and carried away, order that claims be made against those with whom all their possessions were found deposited. Therefore, if you know those who have suffered injustice, make restitution and do what Zacchæus did, D with a large addition; but if you are ignorant, I give you another way, nor do I exclude you from the remedy: distribute all these things to the poor, and thus you will cure the evil. But if any have passed these things on to their children and grandchildren; yet they have suffered other evils for these. And why do I speak of things that happen here? For these things will not be said on that day, when both will appear naked: those from whom it was stolen, and those who stole: or rather, not naked in the same way; for both will be equally naked of money; but one will be full of the crimes that sprang from them. What, then, shall we do on that day, when before that dreadful tribunal he who was treated badly and lost all his own will be brought into the middle, with you having no patron? What will you say to the Judge? For now you might be able to corrupt the judgment of men, but that judgment not so; or rather, not even now; for even now that judgment is present. For God sees all that is done, and is near those who are affected by injury, even if he be not called. For he who is treated badly, even if he be unworthy to obtain vengeance, yet because the things done do not please God, he certainly has an avenger. How then, you will say, does such a person fare well, even though he is evil? Not until the end. Hear what the prophet says: "Be not emulous of evildoers, for they shall quickly wither as the hay" (Ps. XXXVI, 1, 2). Where, I ask, is he who stole, after he was taken away from here? Where is the conspicuous hope? Where is the honorable name? Have not all things passed away? Is not everything that looked upon him a dream and a shadow? Expect this very thing concerning each of those who are of this sort, concerning the living, and concerning him who is to be hereafter. But such are not the things which pertain to holy men; nor will you be able to say the same about them, that the things which pertain to them are a shadow and a dream and a fable. And if you wish, let us bring into the middle him who said these things, the tentmaker, the Cilician, whose father we do not even know for certain. And how, you will say, can it be possible that anyone should be of such a kind? Do you therefore desire at all, do you want at all to be of such a kind? Yes, you say. Therefore, enter the way which he entered, and those who were with him. And what way did he come upon? He himself says, "In hunger and thirst and nakedness" (II Cor. XI, 27); he indeed, "Silver and gold I have none" (Acts III, 6). Thus they had nothing, and yet they possessed all things.6. What is more honorable than this voice? What could be more blessed and wealthy? For some indeed gloried in contrary things, saying: "I have so many talents of gold, and immense acres of land, and houses and slaves": but this man, in that he was stripped of all things: neither does he hide himself because of poverty, which fools do, nor is he ashamed, but even boasts. Where are the rich now, who count usuries, and the usuries of usuries, who invade all men's goods and are never satisfied? You have heard the voice of Peter, which shows poverty to be the mother of riches, which has nothing, and is more affluent than those who are adorned with a diadem? For this, having nothing, was raising the dead, raising the lame, driving out demons, and dispensing such things as those who are clothed in purple and lead great and dreadful armies were never able to provide. This is the voice of those who have already been translated into heaven, and have occupied that summit. Thus it is possible for him who has nothing to possess the goods of all; and to possess what are all men's. If, however, we possess those things which are all men's, we have been deprived of all. Perhaps it may seem that this is a riddle, what has been said. But it is not. But how, you will say, can he who...
and she, like a handmaid, offered her own; and to the jailer, and he opened his whole house to them; and to countless others. Thus they had all things, and they had nothing. For they said that nothing of what they possessed was their own; therefore, all things were theirs. For he who considers things common will use not only his own things, but also the things of others as his own; but he who cuts them off, and makes himself master of his own alone, will not be master even of these. And this is evident from an example. He who possesses nothing at all, neither house nor table nor superfluous garment, but is stripped of all things for God’s sake, uses common things as his own, and will receive from all whatever he wishes; and thus he who has nothing holds the things of all. But he who has something will not be master even of these; for no one will give to the possessor, and his things will be more at the mercy of robbers, thieves, false accusers, and the changing of circumstances, and of everyone else, than of him. Paul, therefore, ran through the whole world, carrying nothing with him, going neither to friends nor to acquaintances—for he was in the beginning a common enemy to all; yet he possessed the things of all after he entered. But Ananias and Sapphira, because they hastened to gain a little of their own, fell from all things along with their very lives. Depart, therefore, from your own, so that you may use the things of others as your own. But I do not know how I have been carried away to such an excess, speaking such things to men for whom it is a great thing even to share a small portion of what they have. D
HOMILY XVI
A*“I wrote unto you in an epistle not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.”*
1. Since he said, “*Do ye not rather mourn, that he that hath done this deed might be taken away from among you?*” and, “*Purge out the old leaven,*” and it was likely that they would suspect that they must avoid all fornicators (for if the offender imparts his own contagion to those who have not sinned, much more is it necessary to turn away from those without; for if one ought not to spare his own kin because such harm comes from him, much more should one avoid others)—since this was being surmised, it was necessary to be separated from even the fornicators among the Greeks, and thus, the matter resulting in an impossibility, they would have been still more distressed; therefore, he uses this correction, saying: “*I wrote unto you not to company with fornicators: yet not altogether with the fornicators of this world*”—putting “altogether” as though it were a matter B agreed upon. For, lest they think that he did not command this to them because they were “less perfect,” and so they might attempt to do it as though they were “perfect,” he shows that this is not possible to happen, not even if they truly wanted to; for they would have needed to seek another world. Therefore, he also added: “*For then must ye needs go out of the world.*” Do you see how he is unobjectionable, and everywhere considers not only what is possible, but also what is easy in legislation? For how is it possible, he says, for a man to be—one who provides for a house and children, and manages the affairs of the city, or is a craftsman, or a soldier, while the majority are Greeks—to avoid fornicators everywhere? For by “fornicators of the world” he means those among the Greeks. “*But now I have written unto you, if any man that is called a brother be such, with such an one no not to eat.*” Here he also hints at others who live in wickedness. And how, being a brother, can he be an idolater? As happened once with the Samaritans, who chose piety only in part; but otherwise, he is also laying the foundation for the discourse concerning things sacrificed to idols, which he intends to examine after this. C “*Or covetous.*” For he is also stripping for combat against these; for which reason he said: “*Why do ye not rather take wrong? Why are ye not rather defrauded? Nay, ye do wrong, and defraud.*” “*Or a drunkard.*” For he also finds fault with this later on, as when he says: “*One is hungry, and another is drunken;*” and, “*Meats for the belly, and the belly for meats.*” “*Or a railer, or an extortioner.*” For he also rebuked these previously. Then he also adds the reason for which he does not forbid companying with such as are without: showing that it is not only impossible, but also superfluous: “*For what have I to do to judge them that are without?*” calling those within and those without, the Christians and the Greeks, just as he says elsewhere: “*Moreover he must have a good report of them which are without.*” And in the Epistle to the Thessalonians, he says the same thing, saying: “*Note that man, and have no company with him, that he may be ashamed; and count him not as an enemy, but admonish him as a brother.*” Here, however, he does not set down the reason. Why is this?
Because there he wished to console, but here he does not; for the sin is not the same now as it was there: that there was lesser, for there he was accusing of idleness, but here of fornication and other most grievous sins. And if anyone wishes to approach the Greeks, he does not forbid eating with them, for the same reason, clearly. And we also do the same: for children and brothers we do everything, but for outsiders we do not have great concern. What then? Did Paul not care for outsiders? He did care, but after they had received the preaching and had subjected themselves to the doctrine of Christ, then he gave them laws; but as long as they despised Him, it would have been superfluous to offer the precepts of Christ to those who did not even know Christ. B "Do not you judge them that are within? whereas them that are without God will judge." After having said, "For what have I to do to judge them that are without?" lest any should think that they were left unpunished, he sets another terrible tribunal for them. He said this, however, both to terrify the ones and to console the others, and he shows that this temporal punishment delivers from the eternal and perpetual; which he declared also elsewhere with these words: "But when we are judged, we are chastised of the Lord, that we should not be condemned with the world" (1 Cor. 11:32), and, "Put away the evil from among yourselves" (Deut. 17:7).
2. He makes mention of the saying which is recorded in the old Law, C at once showing that they themselves will greatly profit, as being delivered from a certain grave plague; and at the same time showing that this is no innovation, and that it had already been seen by the legislator long ago, that such as these should be cut off: but there indeed more vehemently, here however more mildly. Wherefore one might rightly ask, why then he allowed him who had sinned to be punished and stoned, but here not so, but calls him to repentance. Why then were those things ordered one way, and these another? For these two causes; first, because they were being led to a greater struggle, and had need of greater courage and patience; but the second and truer cause is that these indeed were more easily corrected toward repentance coming from impunity, whereas those were about to creep toward greater wickedness. For if after they had seen the first ones punished, they persevered in the same things, if they had seen no one punished, they would have done so much the more. Therefore there, to the adulterer and murderer, death is immediately inflicted, but here, if they are absolved through repentance, they have escaped punishment. D Moreover, even here you may see more vehement punishments, and in the Old milder ones, so that it might be shown through everything that the Testaments are joined by kindred and are of one and the same legislator; and that both here and there punishments follow immediately; and often after a long time in both, and often also not after a long time; but that God is content with repentance alone. For in the Old, when David had fallen into adultery and committed murder, he was saved through repentance; and in the New, when Ananias had purloined a little from the price of the field, he perished with his wife. But if more things of this kind are observed in the Old, and more contrary things in the New, the difference of persons produces the difference of such an economy. § 1.
Homily XVI
“Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?” He introduces here also the accusation of those things which were in confession. For indeed there he was saying, A "It is reported commonly that there is fornication among you," and here, "Dare any of you?" at once from the beginning indicating anger, and showing them that it is an audacious and iniquitous act. And why did he cast in the discourse about avarice and that it is not right to be judged outside? Fulfilling his own custom: for it was his habit to amend the things that happen; just as when, discoursing about common tables, he digressed into the discourse about the mysteries. And here therefore, because he mentioned avaricious brothers, fervent because of the care for the correction of sinners, he does not endure to keep to the order; but the sin which had been brought into the middle from the consequence, he amends again, and thus returns to the former [subject]. Let us hear therefore what he says about this also: "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?" Meanwhile, from the names he reveals the matter, and turns away, and accuses. And from the beginning, indeed, he does not overthrow the judgment B which is held among the faithful: but after he had terrified them with many things, then altogether he did away with judgment of this kind. Most of all, he says, if one must be judged, it was not right to be judged before the unjust; but altogether it is not right to be judged at all. But he places this afterwards: meanwhile, however, he first removes that from the middle, so that they may not be judged outside. For how would it not have been absurd, having a matter against a friend, to accept an enemy as a reconciler, he says? How are you not ashamed and do not blush, when a Greek sits judging a Christian? C But if it is not right to be judged by Greeks concerning private matters, how shall we entrust greater things to them? And see how he speaks: he did not say, "Before the infidels," but, "Before the unjust," using that word which he most needed in the proposed argument, in order to turn them away and divert them. Because the discourse was to him about judgment; and those who are being judged seek nothing so much as that there should be much care and reason for justice from those who judge: thence he turns them away, saying almost: Where are you going and what are you doing, O man, suffering the contrary of what you desire, and that you might obtain justice, you turn yourself to unjust men? And because it would have been immediately troublesome to hear that one must not be judged at all, he did not immediately introduce this, but only changed the judges, D leading those who were to be judged from outsiders into the Church. Then, because it seemed to be worthy of contempt to be judged by those who were inside, and then especially (for they were not perhaps fit to understand the matter, nor such as the outside judges were, skilled in laws and eloquent, inasmuch as the majority of them were from private and unlearned men)—see how he makes them worthy, first calling them saints. But because this testified to purity of life, but not to accurate knowledge for hearing; see how he also amends this part, saying thus: "Or know ye not that the saints shall judge the world?"B Thou, therefore, who art one day to judge them, how dost thou endure to be judged by them? But they will not judge by sitting and demanding an account; rather, they shall condemn. He was indicating this when he said: "And if the world is judged by you, are ye unworthy to judge the smallest matters?" For he did not say, "by you" [as agents], but "in you" [as a standard]; just as when he says, "The Queen of the South shall rise up and shall condemn this generation," and, "The men of Nineveh shall rise up and shall condemn this generation." For when we, seeing the same sun and participating in all the same things, are found to have believed, while they have disbelieved, they will not be able to take refuge in ignorance; for we shall accuse them by what we have done. And one will find many such judgment-seats there.
Then, that he might not seem to be speaking about others, see how he makes the argument common: "And if the world is judged C in you, are ye unworthy to judge the smallest matters?" The matter, he says, brings shame upon you and ineffable disgrace. For since it was likely that they would be ashamed at being judged by those within, the contrary, he says, is the shame, when you are judged by those without; for those are the smallest matters, not these. "Know ye not that we shall judge angels, how much more things that pertain to this life?" Some here say he refers to the priests; but away with such a thought; for his argument is about demons. For if he were speaking of corrupt priests, he would have hinted at them above by saying, "The world is judged in you;" for Scripture knows how to call wicked men "the world"; and he would not have said the same thing a second time, nor would he have placed it afterwards as if saying something greater. But he speaks of those angels of whom Christ says: "Depart into the fire prepared for the devil and his angels;" and Paul, that "his angels are transformed as ministers of righteousness." For when these bodiless powers are found to have less than us, who are clothed in flesh, they shall pay a more severe penalty. But if any should still contend that he means priests, we shall ask, what kind of priests? Those who have surely walked in a worldly manner. How then does he say, "We shall judge angels, much less things that pertain to this life," placing angels in contrast D to worldly matters? Reasonably, as they have become outside the need of such things because of the superiority of their nature.
"If then you have judgments for things pertaining to this life, set those who are of least account in the Church to judge." Wishing to teach us with hyperbole that, no matter what happens, one should not give oneself over to those who are outside, he moved the objection that seemed to exist and solved it primarily. For what he says is this: Perhaps someone will say that there is no one among you wise or able to judge, but all are contemptible. And what of it? Even if there is no one wise, he says, entrust it to the least. "I say this to your shame." He is refuting their objection as being an unnecessary excuse; for which reason he added: "Is it so, that there is not a wise man among you, not even one?" Is there, he says, such a poverty, such a scarcity of men of understanding among you? And the continuation carries a greater sting; for having said, "Is it so, that there is not a wise man among you, not even one?" he added, "Who shall be able to judge between his brother?" For when a brother goes to law with a brother, there is no need for much wisdom or cleverness in the one acting as mediator in the dispute, since the disposition and the kinship contribute much toward the resolution of such a contention. But a brother is judged with a brother, and this before the unbelievers. Dost thou see how at the beginning he usefully reproached those who judge, having called them unjust; but here, by way of shame, having called them unbelievers? For it is indeed a great disgrace if it is not possible for the priest to be the cause of reconciliation even for brothers, but there is a necessity to run to those outside. So, having said, "Those who are of least account," he did not mean primarily that it is necessary to seat the cast-offs [in judgment], but he was striking at them. For that it is necessary to entrust [the matter] to those who are able to judge, he indicated by saying: "Is it so, that there is not a wise man among you, not even one?" both stifling them out of abundance and saying that even if there were no wise man among you, it was necessary to entrust the hearing to those without sense, rather than to have those from outside as judges. For how is it not absurd that, when a fight occurs in a house, one calls none of those from outside, but is ashamed if what happens inside were to be spread to those outside; but where there is the Church, the treasury of unspeakable mysteries, for all things to be carried outside?
"But brother is judged with brother, and this before unbelievers." Double is the crime, that he is judged, and before unbelievers. For if even the act of being judged with a brother is in itself a sin, what indulgence does it have, and that before outsiders? "Actually, then, it is already a defeat for you, that you have judgments with one another." Dost thou see where he kept it, and how opportunely he abolished it? For "I do not yet say," he says, "who is doing harm, or who is being harmed; for the time being, by the very fact of being judged, each is reproached, and neither is better than the other in this regard." A If, however, one is judged justly or unjustly, that is a matter for another argument. Do not then say: "Who did the harm?" For from this point I already condemn thee, from the act of going to law. But if being unable to endure one who does harm is a crime, how much is the act of doing harm worthy of accusation? Why not rather be wronged? Why not rather be defrauded? But you yourselves do wrong and defraud, and these things to brothers. Again, the crime is double, or perhaps even triple and quadruple. One: the inability to bear being wronged; second: the act of also doing wrong; third: the act of entrusting these things to the unjust; fourth: that it is a brother. For sins are not judged in the same way when they happen to a casual person and when they happen to one's own limb. For this is dared from greater insolence; and in the former case, the nature of the matter alone is trampled upon, but in this case, also the quality of the person.
Having, therefore, shamed them from these new lines of reasoning, and before these, from the rewards set before them, he concludes the exhortation with a threat, making the argument stronger, and saying thus: "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 mankind, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."
What are you saying? In speaking of the covetous, have you brought such a great crowd of wicked men upon us? Yes, he says; but I do not do this by confusing my discourse, but by proceeding in order. For just as when he was speaking of fornicators, he remembered them all together, so again, in mentioning the covetous, he brings them all into the midst, habituating those who are conscious of these things and similar ones in themselves to reproof. For hearing repeatedly that the punishment is reserved for them in the commemoration of others makes it easier for the reproof to be heard, while each person is preparing to fight against his own sins. For he does not threaten these things as if knowing they fit those people, nor as if personally chiding them; this is what is most able to restrain the listener and prevent him from slipping away, since the discourse does not address him directly, but, being delivered indeterminately, it secretly stings his conscience. A *Be not deceived.* Here he hints at those who say, as many say now, that since God is benign and merciful, He does not punish transgressions; let us not fear; for He will not exact punishment from anyone for anything at all. And therefore he says, *Be not deceived.* For it is the ultimate error and delusion to hope for good things while achieving the contrary, and to suspect that of God which one would not even think of a man. Therefore the prophet says from His person: *You thought wickedness, that I would be like you; I will reprove you and set your iniquities before your face* (Ps. XLIX, 21); and Paul here, *Be not deceived; neither fornicators* (he puts the one who had already been condemned first), *nor adulterers, nor the effeminate, nor drunkards, nor revilers, shall inherit the kingdom of God.*
B *Against revilers.* Many have criticized this passage as being very harsh, since it puts the drunkard and the reviler along with the adulterer and the one who has suffered womanly degradation and the sodomite. But the sins are not equal; how, therefore, are the punishments the same? What, then, shall we say? That drunkenness and reviling are certainly not small things, for Christ delivered to Gehenna him who called his brother a fool. For often death has followed from this; and the people of the Jews committed most grievous sins from drunkenness. Furthermore, his discourse here is not about punishment, but about the loss of the kingdom. From the kingdom, therefore, both this one and that one fall away alike; but whether they are to have any difference in Gehenna, it was not for the present time to inquire; for this is not our present intention. C *And such were some of you; but you are washed, but you are sanctified.* Inflicting great shame, he added, saying: Consider from how many evils God rescued you, how great an experience and demonstration of His own kindness He provided you; and He did not extend the reward to mere liberation alone, but increased the benefit far more; for He made you clean and pure. Was this only it? By no means, but He also sanctified you; and not only this, but He also justified you. Yet even to be freed from sins is a great gift; but now He has filled you with countless good things. And this was done *In the name of our Lord Jesus Christ*—not in this or that, but *And in the Spirit of our God.* Knowing these things, therefore, beloved, and considering the magnitude of the benefit received, let us remain living temperately, cleansed from all those things which have been enumerated, and let us flee the tribunals that are in the outer forums, and let us guard the nobility which God has bestowed upon us. For consider how great is the shame for a Greek to sit judging you.
5. What then, you will say, if the one who is inside judges unjustly? Why, I ask? According to what laws does the Greek judge, and according to what laws does the Christian? Is it not manifest that the Greek judges according to the laws of men, and the Christian according to the laws of God? Here, therefore, greater justice is found, because the laws were sent from heaven. For in the outer [tribunals], besides what has been said, many other things are suspect: the power of the rhetoricians' speech, the corruption of the rulers, and many other things that undermine justice; here, however, there is nothing of this. What then, you will say, if the adversary is a powerful man? And for that reason it is most fitting to judge here; for in the external tribunals he will be altogether superior to you. But if he does not acquiesce, and if he despises the judgment that is within and drags you out by force? It is better to endure willingly what you are about to suffer of necessity, and not to enter into judgment, so that you may also have a reward. For *If anyone*, he says, *wills to contend with you in judgment and take your tunic, you shall let him have your cloak also; and, Be well-disposed to your adversary while you are in the way with him* (Matt. V, 40, 25). And what need is there to say our own [words]? For the very advocates of the external tribunals themselves say these things very often, that it is better to settle disputes outside.
D Money-loving subverts all things. But, O money! Or rather, O the absurd love of money! Which subverts and casts down all things, and all things to the multitude are trifles and fables for the sake of money. And that those who are addicted to secular affairs should stir up lawsuits in the tribunals is nothing surprising; but that many of those who have renounced the world should do the very same things — this is certainly beyond all excuse. For if you wish to see how much Scripture has commanded you to stay away from this practice—namely, the tribunals—and to learn for whom the laws were laid down, listen to what Paul says: *The law is not laid down for the just, but for the unjust and disobedient* (1 Tim. I, 9). But if he says this about the Mosaic [law], much more about the external laws. If, therefore, you have done an injury, it is plain that you are not just; but if you are injured and bear it (for this is most characteristic of the just), you have no need of external laws. And how, you will say, can I bear being injured? But Christ commanded something even more. For He did not only command one to bear being injured, but also to bestow abundantly upon him who does the injury, and to overcome the greed of the one doing evil with the disposition and mind of enduring. For He did not say, To him who wills to contend with you in judgment and take away your tunic, give up the tunic; but with that, give the cloak also. Overcome him, He says, by suffering evil, not by doing evil; for this is the clear and splendid victory. And therefore Paul said later: *Now indeed it is a total defeat for you, that you have lawsuits among yourselves. And why not rather suffer injury?* That the one who is injured wins more than the one who does not bear the injury, I will make plain to you. Even if he who does not bear the injury has dragged [the other] into the tribunal, and even if he has prevailed, then he is most of all defeated. For because he did not want to [faint?], he suffered [what he did]; for he forced his adversary to be aggrieved and to go to law. For what good is it that you have conquered? And why is it that money...
That which you did not want, you endured for a time, having been compelled to go to law. But if you bear the injustice, you conquer while being deprived of money, but not [of] the victory, not that [victory] which is in this philosophy; for he A had no power to compel you to do what you did not want. And that this is true, tell me, who conquered, the envious man, or he who [sat] upon the dunghill? Who was defeated, he who was stripped of everything, Job, or the devil who stripped him of everything? It is clear that it was the devil who stripped him of everything. Whom then do we admire for the victory, the devil who struck, or Job who was struck? It is clear that Job; and yet he had no power to keep the money that was perishing, nor to save his own children. And why do I speak of money and children? He had no power to gain the salvation of his body. But nevertheless, this is the one who conquered, he who cast away all the things that existed. For he had no power to keep [his] money, but he kept his piety with all accuracy. But he did not defend [his] children when they were perishing. And what of that? For B even those [whom he lost] he made more glorious by the event, and he himself remained in the same state while being wronged. And if he had not suffered misfortune and been wronged by the devil, he would not have won that brilliant victory. If it were evil to be wronged, God would not have commanded us to do it; for God does not command evil things; or do you not know that He is the God of glory? And He would not have wanted to involve us in shame, and ridicule, and loss, but instead to procure the opposite for us. For this reason He commands us to be wronged, and does everything so as to lead us away from worldly things, and to persuade us what is glory and what is shame, what is loss and what is gain.
6. But it is a terrible thing to be wronged and insulted. It is not a terrible thing; it is not, O man. Until when will you be alarmed at the present things? For neither would God have commanded it, if it were a terrible thing. But consider: he who did the wrong went away having [the] money, but also an evil conscience; but he who was wronged, being deprived of money but having acquired boldness toward God, [has] a possession more precious than ten thousand treasures. Knowing these things, therefore, let us philosophize by [our own] choice, and let us not suffer the [fate] of the foolish ones, who think that they are not wronged at that time when they suffer this from a court of law. On the contrary, that is the greatest loss, and entirely so, when we do not philosophize about these things willingly, but having been defeated from there. For there is no profit in having been defeated by a court of law; for the matter happens by necessity thereafter. What then is the brilliant victory? When you despise [it], when you do not go to law. What do you say? I have been stripped of all [my] belongings, he says, and you command me to be silent? I have been insulted, and you advise me to bear it gently? And how shall I be able? Most easily, indeed, if you look up to heaven, if you see this beauty, and [the prize] which God promised you would receive if you bear injustice bravely. Therefore do this, and having looked up to heaven, consider that you have become like Him who sits there upon the Cherubim. For even He was insulted and endured [it], and was mocked and did not retaliate, and was spat upon and did not take action; but on the contrary, He repaid with ten thousand benefits those who had done such things, and commanded us to become His imitators. Consider that you came forth naked from your mother’s womb; naked C indeed you shall depart, and you and he who has wronged you; or rather, he [shall depart] with ten thousand wounds breeding worms. Consider that the present things are temporary; reckon the tombs of your ancestors, examine clearly those things which have happened, and you will see that he who wronged you has made you stronger. For he made his own passion more severe—I speak of the love of money—but [he made] the weaker [one stronger], having taken the food of the beast. And still, besides these things, he has relieved you of cares, of anxiety, of the envy of sycophants, of noise, of disturbance, of continuous fear; and he has heaped up the rubbish of evils upon his own head. What then, if I struggle with famine, he says? Together with Paul you suffer this, who says: *Even unto this present hour we both hunger and thirst and are naked* (1 Cor. 4:11). But he [did so] for God, he says. And you [do so] for God; for when you do not retaliate, you do this for God. But he who wronged [me] lives in luxury with the wealthy. Rather, with the devil; but you are being crowned with Paul. So do not fear famine; *for the Lord will not kill with famine the souls of the righteous* (Prov. 10:3). And another again says: *Cast your care upon the Lord, and He will nourish you* (Ps. 54:23). For if He nourishes the birds of the air, how will He not nourish you? Let us not, therefore, become of little faith nor faint-hearted, O beloved. For He who promised the kingdom of heaven and such great good things, how will He not give the present things? Let us not desire things that are beyond [measure], but let us hold to sufficiency, and we shall always be wealthy; let us seek clothing and food, and we shall attain all things, both these and things by far greater. But if you are still pained and look downward, I would have wished to show you the soul of him who wronged you after the victory, how it becomes ashes. For sin is something of this sort: as long as it is being worked, it provides some pleasure; D but when it is accomplished, then that small pleasure departs, and despondency enters in. These things we suffer also when we insult some; for later, at least, we accuse ourselves. So also when we take advantage, we rejoice; but after these things we are stung by the conscience.
Do you see at someone’s house the home of the poor man? Weep, not for the one who was deprived, but for the one who has received; for he did not give, but received a bad [thing]. For he deprived the other of present things, but cast himself out of the ineffable good things. For if he who does not [give] to those who are in need goes away into hell, he who takes the things of those who are in need, what will he suffer? And what is the gain, he says, when I suffer evil? Great, indeed, is the gain. For God does not base your recompense upon the punishment of the one who has done the evil; since that would not be anything great. For what is the benefit, when I suffer evil, that he also suffers evil? And yet I know many who think this is the greatest consolation, and who think they have received everything, when they see those who insulted them being punished. But nevertheless, God does not base the reward on these things. But do you want to learn how many good things will await you? He opens the whole heaven to you, He makes you a fellow-citizen of the saints, He prepares you to be numbered in their choir, He releases [you] from sins, He crowns [you] with righteousness. For if those who forgive those who have sinned obtain forgiveness, [those] who not only forgive, but also lavish [good things]—what blessing will they not attain? Do not, therefore, bear it ignobly, but also yield for the sake of the one who has wronged you; for on his behalf [you have—]
remission will obtain; but those who not only forgive but also abundantly bestow upon them, what benediction will they not obtain? Do not therefore bear it with a pusillanimous spirit, but even pray for him who harmed you. Did he take your money? But he also took your sins, as happened in the case of Naaman and Gehiezi. How much wealth would you not have been willing to give so that your sins might be forgiven you? This, therefore, happens now as well: if you bear it C generously and do not curse, you have been adorned with a splendid crown. It is not my word, but you have heard Christ saying: “Pray for those who molest you.” And consider how great the reward is, “That you may be like your Father who is in heaven” (Matt. v, 45, 46). Thus you have been deprived of nothing, but have even received; you have not been injured, but crowned, having become more of a philosopher in spirit and similar to God, freed from the care of money, having attained the kingdom of heaven. Considering all these things with us, therefore, let us philosophize amid injuries, beloved, that we may be liberated from the disturbance of the present life, and cast aside useless sorrow, and attain future joy, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XVII
D “All things are lawful for me, but not all things are beneficial; all things are lawful for me, but I will not be brought under the power of any.”
1. Here he indicates the gluttons. For since he is about to return to the subject of the fornicator, and fornication arises from luxuries and immoderate food, he severely chastises that vice. And he does not say these things about forbidden things—for those are not lawful—but about those things which seem to be indifferent. For example, he says: It is lawful to eat and drink; but with excessive abundance it is not beneficial. And what is wonderful and unexpected—which he nevertheless is accustomed to do often, turning the speech to the contrary—he performs this here as well; and he shows that to do so in one’s own power not only is not beneficial, but is not even a matter of power, but of slavery. And first indeed he diverts from it by saying that it is not beneficial, saying: “They are not beneficial”; but secondly from the contrary, saying: “I will not be brought under the power of any.” This is what he means: It is in your power to eat, he says: therefore remain in that power, and beware lest you become a slave to this passion. For he who uses it as is proper is its master; but he who exceeds the measure is no longer master, but becomes its slave, with gluttony exercising tyranny within him. Do you see how he shows him, who thought he had power, to be under power? For Paul is accustomed to do this, as I have already said, to turn objections to the contrary: which he has also done here. Observe, however: each of them was saying, “It is lawful for me to indulge”; but he says, You do not do this as one who has it in his power, but as one who has been reduced under this power. For you do not have power over your belly, as long as you are overly indulgent to the belly, but it has you in its power. And this can also be said regarding money and other things. “13. Foods for the belly.” He calls not the belly, but gluttony, the belly here: as when he says, “Whose god is their belly” (Phil. iii, 19); speaking not of this member, but of voracity. For that this is so, hear the following: “And the belly for foods; but the body is not for fornication, but for the Lord.” And yet the belly is also the body. But he placed two conjunctions, foods and gluttony, which he indeed called the belly, Christ and the body.
A And it confirms this, especially now. For if our body is a member of Christ, and Christ has risen, then the body will certainly follow the head. By His power. Since he stated a thing that is disbelieved and cannot be conceived by reasoning, he attributed the events of Christ’s resurrection to the incomprehensibility of His power, providing this as no small proof against them. And in the case of Christ’s resurrection, he did not state it; for he did not say, "But God will also raise up the Lord"—for the event was clear—but how? "God has raised up the Lord"; and it needed no demonstration. 147 But regarding our own resurrection, since it has not yet happened, he did not say it thus, but how? "He will also raise us up through His power," muzzling the objectors by the trustworthiness of the power of Him who does it. And if the resurrection of Christ is attributed to the Father, let this not disturb you. For he did not state this as if Christ were powerless; for He is the one who says, "Destroy this temple, and in three days I will raise it up"; and again, "I have the power to lay down my soul, and I have the power to take it again"; and Luke also says in the Acts, "To whom He presented Himself living." Why then does Paul speak thus? Because the things of the Son are attributed to the Father, and the things of the Father to the Son; for "Whatever He does," he says, "these things the Son also does in like manner." And he was very timely in bringing to mind the resurrection here, curbing the tyranny of gluttony with those hopes, and as if saying, "You ate, you drank dissolutely, and what is the end? Nothing, but destruction alone. You have been joined to Christ, and what is the end? The future resurrection is great and marvelous, that glorious one that surpasses all speech."
B ...or rather, just as it is easy for you to conceive of a city and infinite worlds, so it is easy for God to make them, or rather, even much easier than this. For you spend even a short time in the conception; but God not even that, but by as much as the heaviest stones are lighter than some of the lightest things, 148 or rather, than our own mind, by so much does our mind fall short of the speed of God in creating. Have you marveled at His power on earth? Consider again how the heaven was made when it was not, how the infinite stars, how the sun, how the moon; and all these things when they were not. Again, tell me, how did it stand after it came to be, and on what? What foundation does it have, and the earth what? And what is after the earth? And after that again, that which is after the earth, what is it? Do you see into what a chasm the eye of your mind falls, if you do not quickly run to faith and the incomprehensible power of the Creator? And if you wish to conjecture from human things, you will be able to plume your mind little by little. From what human things? He says. Do you not see the potters, how they fashion the vessel that was broken and became shapeless? Those who refine metallic earth, how they reveal the earth to be gold, and iron and brass? Again others who work with glass, how they transform sand into a single, solid and translucent body? Shall I mention the tanners, those who dye garments purple, how they show one thing instead of another after it has received the dye? Shall I mention our own birth? Is not a small seed, first shapeless and unformed, sent into the womb that receives it? Whence then the such great formation of the living being? What of wheat? Is not a naked grain cast into the earth? Does it not rot after being cast? Whence the ear of corn and the stalks and the straw and all the rest? Does not a small fig seed, having fallen into the earth many times, bring forth both root and branches and fruit? And then you accept each of these and do not scrutinize, but demand accounts from God alone when He transforms our body? And are these things worthy of pardon?
C Let us say these things to the Greeks and things like these; D for those who are persuaded by the Scriptures, no word is needed from me. For if you intend to scrutinize all of His things, what more will God have than men? Although we do not scrutinize many men. And if we do this in the case of men, and do not scrutinize, then much more should we not bother or demand reasonings concerning the wisdom of God; first, because He who declares is trustworthy, and second, because the things do not admit of an investigation of reasonings. For God is not so poor as to do only such things as can be grasped by the weakness of your reasonings. For if you do not understand the work of a carpenter, much more that of the master-artisan God. Do not, therefore, disbelieve the resurrection; since you will be far from the future hope. But what is the wisdom of the objectors, or rather their extreme foolishness? And how will the body rise, he says, when it is mixed with the earth and becomes earth, and this is again transferred in another way? This seems to you to be a difficulty, but...
not to that sleepless eye, for to Him all things are manifest. And you, indeed, do not see the division that is in the confusion; but He knows everything, since you are ignorant of what is in the heart of your neighbor, but He knows all things. If, therefore, because you are ignorant of how God raises up, you do not believe that He raises up, you will not believe also that He knows the things that are in the mind; for neither do those appear. And yet, in the body, matter is visible, even if it is dissolved; but those thoughts are invisible. He, then, who knows invisible things with all accuracy, will He not see visible things, and will He not easily divide the body? It is clear to everyone. Do not, therefore, deny faith in the resurrection; for such is a diabolical dogma. The devil is concerned for this, not only that there should be no belief in the resurrection, but also A that the works of virtue should be destroyed and perish. For a man who does not expect to rise again and give an account of his deeds will not quickly approach virtue; and by not giving heed to virtue, he will again not believe that he shall rise; for both are tested by one another—wickedness by unbelief, and unbelief by wickedness. For a conscience filled with many evils, fearing and trembling at the future retribution, because it does not wish to obtain consolation from a change for the better, wishes to find respite from unbelief. For when you say there is no resurrection and no judgment, he too will say, "Therefore, neither will I give an account of my crimes." But what says Christ? "You err, not knowing the Scriptures nor the power of God" (Matt. 22:29). For God would not have wrought so many things if He were not to raise us up, but rather to dissolve and reduce us to nothing: He would not have extended the heaven, nor spread out the earth, nor made all other things solely for the sake of this short life. If, however, He made these for the present, what will He not do for the future? B But if there is no future, we are far viler than the things that were made for our sake. For the heaven, the earth, the sea, and the rivers are more stable than we; indeed, some of the beasts also—for both the crow and the genus of elephants and many others enjoy a longer life than the present one. To us, life is both short and laborious; but not to them: for their life is long and free from sorrows and cares. What then, tell me, has He made the servants of a better condition than the masters? Do not, I beseech you, think such things; nor be mentally destitute, O man, and ignore the riches of God, when you have such a Master. For from the beginning God wished to make you immortal; but you did not wish it. For those were the enigmas of immortality: the colloquy with God, a life not laborious, being immune from grief, care, and toils and other temporary afflictions. For Adam had no need of a garment, nor of a roof, C nor of any other such apparatus; but he was more like the angels, he knew many of the things to come, and was full of much wisdom. And what God did secretly, he knew, concerning the wife, that is; therefore he said: "This now is bone of my bones, and flesh of my flesh" (Gen. 2:23). But labor arose afterward, then sweat, then shame and fear and difficulty in speaking freely; for then there was no sorrow, no pain, no groaning. But he did not remain in that dignity. Am I then to perish? Not at all because of him, for you have not remained without sin, but even if not the same sin, you have committed some other. Otherwise, you have not received loss from your punishment, but have gained. For if you had been destined to remain mortal always, what was said might perhaps have had some reason; but now you are immortal, and if you wish, you will be able to shine more than the sun itself. "But if I had not," you say, "received a mortal body, I would not have sinned." What then? Did he, I beseech you, sin by having a mortal body? Never; for if it had been mortal, it would not have suffered death afterward as a place of torment. But that a mortal body is no impediment to virtue, D but rather both renders one temperate and contributes much, is clear from this. For if the expectation of immortality alone so exalted Adam, if he had truly remained immortal, into how great an arrogance would he not have proceeded? And now, indeed, after sin, you can loose your sins, since the body is humble, abject, and dissolving; for these thoughts are able to render one temperate: but if you had sinned while immortal, the sins would have been perhaps more stable. Therefore, the mortal nature is not the cause of sin, do not accuse it; but the evil purpose of the will is the root of evils. For why did the body not harm Abel? Why did it profit the demons nothing that they were incorporeal? Do you wish to know how a mortal body did not harm, but even helps? Hear how much you gain from this, if you are vigilant. It withdraws you from sorrows, pains, and toils, and other such things, and tears you away from vice. "But it also leads to fornication," you say? Not the body, but incontinence; for all these things that I have mentioned, they belong entirely to the body. Wherefore, it is impossible for a man coming into this life not to grieve, labor, and sorrow; but not to fornicate is possible. Therefore, if the things that pertain to vice were of the nature of the body, they would be universal; for such are natural things; but it is not such a thing to fornicate: to grieve results from nature, but to fornicate from the purpose of the will. Do not, therefore, accuse the body; do not let the devil take away from you the honor which God gave you. For if we wish, the body will be an excellent bridle [151] to restrain the impulses of the soul, to tear away arrogance, to repress pride, and to minister to us in excellent works. Do not cite to me some who are raging; for we often see horses overturning the charioteer even with the bridle, and casting themselves headlong; but we do not blame the bridle; for that abject thing is not the cause, but the charioteer, who did not restrain it, and lost everything. Thus, consider here also: if you see a young man orphaned and perpetrating countless evils, do not accuse the body, but the charioteer who is being dragged, namely, the reason. For just as reins do not make the business of the charioteer, but he is the cause of all who does not hold the reins properly; and therefore they demand punishment from him, when the reins are entangled with him and drag him and compel him to be a participant in his misfortune: thus...
[...and] if you let them go, you have destroyed and lost everything. Let us therefore be sober, and let us not accuse the body, but our evil intent. For this is the work of the devil—to cause the foolish to accuse the body, and God, and one's neighbor rather than their own corrupted mind; so that, having found a cause, they might be freed from the root of all evils. But do you, cognizant of the plot, direct your anger against him, and having placed the charioteer in the chariot, strain the eye of your mind toward God. For in other things, he who sets the contest contributes nothing, but awaits the end; but here, the contest-giver himself is God. Let us therefore have him propitious, and we shall certainly attain the coming good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.
HOMILY XVIII
Cap. 6. v. 15. *Know you not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid.*
1. Having passed from the fornicator to the covetous man, he again comes to the former, no longer discoursing to him, but to the others who have not committed fornication; and fortifying them, lest they fall into the same sins, he attacks the other again. For he who has sinned, even if you direct your discourse to another, is stung even so, his conscience being awakened and scourging him. Fear of punishment was indeed sufficient to hold them in chastity; but since he does not wish to correct such things by fear alone, he brings in both threats and arguments. For having spoken of the sin, and defined the punishment, and shown the harm arising to all from the intercourse of the fornicator A he departed, and moved on to covetousness, and having threatened the loss of the kingdom to him and to all the others he had enumerated, he thus finished his discourse; but here he treats the exhortation more dreadfully. For he who only punishes sin, and does not show it to be most lawless, does not accomplish so much by the punishment; and he who only puts to shame, and does not frighten by means of punishment, does not strongly attack those who are insensibly affected. Wherefore Paul does both, and puts to shame, saying: *Know you not that we shall judge angels?* And he frightens, saying: *Know you not that the covetous shall not inherit the kingdom of God?* And in the case of the fornicator, he again uses the same method of discourse; for having frightened them by what he said before, and having cut him off and delivered him to Satan, and having reminded them of the coming day, he puts them to shame again, saying: *Know you not that your bodies are the members of Christ?* As if conversing with high-born children. For since he had said, *The body is for the Lord*, he now shows this more clearly; and elsewhere he does this same thing, saying: *Now you are the body of Christ, and members in particular* (1 Cor. 12: 27). And he places the same example in many places, not for the sake of the same end, but sometimes to show love, and sometimes to increase fear; here, however, he has placed it with intent to terrify, and expanding it: *Shall I then take the members of Christ, and make them the members of an harlot? God forbid.* Nothing is more dreadful than this expression. And he did not say, "Shall I then take the members of Christ, and join them to a harlot?" but what? *Make them members of an harlot?* something which was more striking. Then he constructs how this comes to pass for the one who commits fornication, saying thus: *Or know you not that he which is joined to an harlot is one body?* Whence is this manifest? *For two, says he, shall be in one flesh* (17). *But he that is joined unto the Lord is one spirit.* For intercourse no longer allows the two to be two, but makes them both one. And see again how he proceeds by naked terms, advancing the accusation through the harlot and through Christ. *Flee fornication.* He did not say, "Abstain from fornication," but, *Flee*, that is, With haste make your departure from the evil. *Every sin that a man does is without the body; but he that commits fornication sins against his own body.* This is less than the former; nevertheless, since his argument was about fornicators, he takes it from all sides, increasing the crime from both greater and lesser points. That former thing was said to the more devout, but this to the weaker. And indeed this too is part of Paul's wisdom, not to put to shame from the great things only, but also from the lesser, and from the shameful and unbecoming. What then? The murderer, he says, does he not defile his hand? What of the covetous man, and the extortioner? [155] It is manifest to everyone; but since it was not possible to say that there is nothing worse than the fornicator, he increased it in another way, saying that in fornication the whole body becomes unclean. For just as if it were falling into a cauldron of filth and being dyed with the pollution, so it is defiled. And this is a custom with us. For from covetousness and extortion, no one would hasten to go to a bath, but goes up to his house indiscriminately; but after intercourse with a harlot, as if having become wholly unclean, he comes to be washed; so much of a more shameful impression does the conscience have from this sin. Both, therefore, are grievous, and covetousness and fornication, and both cast into hell; but since Paul does everything with administrative wisdom, he increased the crime of fornication by the resources he had. *Or know you not that your body is the temple of the Holy Ghost which is in you?*
2. He did not simply say, *Of the Spirit*, but, *Which is in you*, which was also meant to comfort; and again, explaining, he brought in, *Which you have of God.* And he has placed the Giver, at once making the hearer lofty, and frightening him both by the magnitude of the trust and by the generosity of the Giver. *And you are not your own.* This is not only for putting to shame, but also for compelling toward virtue. For what? You do what you wish, he says; you are not master of yourself. And he said these things, not destroying free will; for having said, *All things are lawful for me, but all things are not expedient*, he did not take away our freedom;
A but in writing here, *You are not your own*, he does not overthrow the intention of the will, but leads us away from wickedness and shows the care of the Lord: therefore he subjoins, *For you were bought with a price*. If then I am not my own, how do you demand of me what must be done? How in what follows do you say again, *Glorify God in your body and in your spirit, which are God’s*?
Man has the capacity not to sin. What then does this mean, *You are not your own*? And what does he wish to prove by this? To establish us in security, that we may not sin, nor follow the absurd concupiscentias of the mind. For we desire many absurd and grievous things, but we must repress them; for we can; for if we could not, the admonition would be superfluous. See then how he has confirmed it. For B when he had said, *You are not your own*, he did not add, "But you are under necessity," but, *You were bought with a price*. Why do you say this? For one might say perhaps that it is necessary to exhort from other sources, by showing that we have a Lord. But this indeed is common to us with the Greeks; but that, *You were bought with a price*, is special to us. For he calls back into memory the magnitude of the benefit and the mode of salvation, showing that when we had been alienated, we were bought; and not simply, but with a price. *Glorify therefore, carry God in your body and in your spirit*. Further, he says this so that we might not flee fornication in body alone, but also in the spirit of the soul, that we might think nothing evil and not drive away grace. *Which are of God*. Because he said, *Yours*, therefore he adds, *Which are of God*, frequently recalling to our memory that all things are the Lord's—body, soul, and spirit. Indeed, C some say that that expression, *In the spirit*, is said as if in a gift. For if that is in us, God is glorified; and it will be, if we have a pure heart. He said those things are of God, not only because He produced them, but because, when they had been alienated, He acquired them a second time, laying down as the price the blood of the Son. See how He perfected everything in Christ: how He led us to heaven. *You are members of Christ*, he says, *you are the temple of the Spirit*: do not therefore be members of a harlot; for your body is not affected with insult; nor is it your body, but Christ's. These things he says, at the same time showing His kindness, that our body is His own, and that He may snatch us from the malignant power. For if D the body is alien, you have not the power of affecting an alien body with insult, he says, especially when it is the Lord's, nor of defiling the temple of the Spirit. For if anyone having entered a private house acts petulantly in it, he will pay the ultimate penalties: if one has made the temple of a king the receptacle of a thief, consider how many evils he is about to suffer. Therefore, thinking on these things, revere Him who inhabits it; for He is the Paraclete; fear Him who is folded together with you and adheres to you; for Christ is He. Did you make yourself a member of Christ? So think and remain chaste: whose members they were and whose they have become. Before, they were members of a harlot, and Christ made them members of His own body. Therefore, you do not have them in your power now: serve Him who freed you. For if you had a daughter and through folly had hired her out to a pimp to be a harlot, and then the son of a king passing by had taken her as wife, freed from servitude, it would not be in your power afterward to lead her to a brothel; for once you gave and sold her. Our case stands so: we hired out our flesh to the devil, a grievous pimp; Christ, seeing this, snatched it and freed it from that bitter tyranny. It is, therefore, no longer ours, but the Savior's. If you wish to use it as the bride of a king, no one forbids; but if you lead it to the former things, you will suffer the same things that it is right for those who are insulting to suffer. Therefore, it is rather to be adorned than to be affected with shame. For you do not have the power of the flesh in wicked desires, but in those things alone which God has commanded. Think therefore from how great an insult God has freed it: for our nature used to be worse than any harlot. For robberies, homicides, and every iniquitous thought entering into it, kept company with the soul, for a small and vile price, namely, of present pleasure. The soul indeed being mixed with evil thoughts and acts, received this alone as its wage.
A Watching him who lives in virtue. For who will not be struck with wonder when a man, sharing in the common nature and moving in the midst of men, does not bend—like an adamant—toward the swarm of passions? When, being in the midst of fire and iron and wild beasts, he is stronger than adamant and overcomes everything by the word of piety? When he is insulted and offers blessing? When he is spoken ill of and gives praise? When he suffers vexation and prays for those who act unjustly? When he is plotted against and bestows benefits upon those who war against him and conspire? For these things and things like these will far more glorify God in the heavens. B For the Greeks, when they see the heaven, are not ashamed; but when they see a holy man displaying philosophy with precision, they are brought low and condemn themselves. For when one who shares the same nature as they, is so much superior—far more, indeed, than the heaven is to the earth—even unwillingly they perceive that a divine power works these things; wherefore He says, "And let them glorify your Father who is in heaven."
Do you wish to learn also from elsewhere, how God is glorified by the lives of his servants, and how by miracles? Nebuchadnezzar once cast the three youths into the furnace. Then, when he saw that the fire did not prevail over them, he says: "Blessed be the God who sent his angel, and rescued his servants from the furnace, because they trusted in him, and they changed the word of the king" (Dan. 3. 95). What do you say? You were despised, and you wonder at those who spat upon you? Yes, he says, and for this very reason, that I was despised; and he sets this as the cause of the miracle. So that glory was not given to God at that time only because of the sign, but also because of the purpose of those who were cast in. And if one were to examine this and that on its own merit, this is no less than that. For to persuade souls to dare the furnace is no less a matter of wonder than to quench the furnace. For how is it not worthy of astonishment when the king of the world, having about him so many arms and camps and generals and toparchs and consuls, and earth and sea subject to him, is despised by captive youths, and those who are bound overcome the one who bound them, and win against that whole army? For they did not prevail—those around the king—in what they wished, and this even though they had the alliance from the furnace; but the naked, and servants, and strangers, and few (for what is fewer than three?) overcame an infinite army while in bonds. For death was already being despised, since finally Christ was about to appear; and just as when the sun is about to rise, and before the rays appear, the light of the day becomes bright; so also with the Sun of righteousness about to come, death was finally giving way. What could be more brilliant than that theater? What more manifest than that victory? What more famous than those new trophies?
4. This happens also in our time. And now there is the king of the Babylonian furnace, and now also he lights a flame more severe than that one; there is even now he who commands one to wonder at such an image; there are present with him satraps and soldiers and enchanting music; and many wonder at this image, the intricate, the great. C For such a thing is covetousness, like that image, not even despising iron, but composed of unlike things, yet commanding all to wonder, both copper and iron and what is much more worthless than these. But just as these things are, so also are the imitators of those youths even now, who say: "We do not worship your gods, and we do not bow down to your image, but we endure also the furnace of poverty, and all other hardship for the sake of the laws of God." And those who have much, just as those people then, often bow down to this and are burned; but those who possess nothing despise even this, and being in poverty, they are in dew rather than those who live in abundance; just as even then those who cast them in were burned, while those who were in the midst were as if in water and dew. And that tyrant then was burned more by the flame, the anger igniting him more fiercely, than those youths. For the fire could not touch even the tip of the three; but this fire—the anger—burned his mind more fiercely. For consider how much it was, in the sight of so many, to be spat upon by captive youths. For he showed that he had taken their city, not by his own strength, but by the sin of the many. For if he could not prevail over those in bonds, and this while they were cast in a furnace, how would he have prevailed over them by the law of war, if all were such as these? Whence it is clear that the sins of the many delivered up the city.
See also the lack of vainglory of the youths. For they did not leap into the furnace, but kept the command of Christ from above, who says: "Pray that you do not enter into temptation" (Matth. 26. 41); nor did they flee when they were led, but stood in the midst bravely, neither contending when not called, nor acting weakly when called, but were ready and brave towards all, and filled with all boldness. Let us hear also what they say, that we may learn from thence their philosophical mind: "There is a God in the heavens powerful to deliver us" (Dan. 3. 17). They do not care for themselves, but even being about to be burned, they are concerned for the glory of God. For, "Lest," he says, "when we are burned, you condemn the power of God, we already report to you accurately our entire dogma: There is a God in the heavens, not such as this image on earth, the soulless and voiceless, but one able D to snatch us from the midst of the burning furnace." Do not therefore condemn his power, because he allows us to fall in. He is so powerful, as to be able, after we have fallen in, to snatch us again from the flame. "And if not, let it be known to you, O king, that we do not worship your gods, and do not bow down to the golden image which you have set up" (Ibid. v. 18). See them economically ignoring what was to come. For if they had foreknown, they would not even have been admirable, having done what they did; for what is admirable, if having pledged assurances of safety, they dared the terrors? But God was glorified, having had the power to cast them out of the furnace; but they would not have been admired, as not having cast themselves into dangers. Therefore he let them be ignorant of the future, that he might glorify them more. And even as they were securing the king not to condemn the power of God if they were burned; so God did both things, and showed his own power, and made the readiness of the youths appear more brilliant.
the cruelty of the punishment rendered the spirit of the young men more illustrious. Whence then, you will ask, this doubt in them, that they did not feel confident they would escape safe? Because they deemed themselves altogether more lowly, and unworthy of such a benefit. And that I do not say this by conjecture, when cast into the furnace they lamented, saying these things: We have sinned, we have acted unjustly: it is not permitted us to open our mouth (Dan. 3. 29). Therefore they said, *And if not*. For if they did not clearly say, *God can deliver us*; if, however, He shall not deliver, He doth not deliver because of our sins, do not marvel: for they would have seemed among the barbarians to be cloaking the weakness of God under the pretext of their own sins. Therefore, having spoken only of His power, they do not assign the cause. Otherwise, they had been well instructed not to curiously inquire into the judgments of God. Having therefore said these things, they entered into the fire, and neither heaped contumely upon the king, nor overturned the statue. For a brave man it behooves to be such, moderate and gentle, especially in dangers, so that he may not appear to engage in such contests out of anger and vainglory, but out of courage and temperance. For he who offers affronts comes under suspicion of those crimes; but he who sustains and is dragged along and struggles with gentleness, is not only held in admiration as brave, but is also celebrated no less for his moderation and gentleness. Which is what they too did then, when they exhibited both courage and all gentleness: nor did they anything for the sake of hire and reward. *And if He will not*, they say, *we serve not thy gods*: for we already have remuneration, in that we were deemed worthy to be freed from impiety, and that our bodies were burned for this cause. Let us then, having already our reward—for we have it, being deemed worthy to know Him, and to be made members of Christ—not make those members of a harlot. For in this so-dreadful a saying must the discourse end: that having obtained a powerful [motive of] fear of the threat, we may remain, rendered by this fear, purer than gold. For so shall we be able, snatched from fornication, to see Christ: whom may we see with confidence in that day, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit [be] glory, honor, dominion, now and always, and unto the ages of ages. Amen.
HOMILY XIX
A [1 Cor. 7:1] *Concerning those things, however, about which you wrote to me: It is good for a man not to touch a woman; but because of fornication, let each man have his own wife, and each woman her own husband.* [St. Paul] having corrected three most grievous accusations, the first being that the Church was being torn asunder, the second concerning the fornicator, the third concerning the covetous man; afterward he uses a milder tone and interposes admonition and counsel concerning marriage and virginity, leading the hearer away from the more burdensome matters to those that are quiet. In the second epistle, however, he does the contrary: for he begins from the milder matters, but ends in the sadder ones. Here, however, after he finished the discourse concerning virginity, he again goes out to those things which prick and wound more, not placing all things continuously, but varying the discourse in both [ways], as the time required, and as the use of the present matters [demanded]. Therefore he says: *Concerning those things, however, about which you wrote to me.* For they had written to him, whether one ought to abstain from a wife or not. And answering these things, and establishing a law concerning marriage, he introduces the discourse concerning virginity: *It is good for a man not to touch a woman.* For if, he says, you seek that which is good and highly excellent, it is better to have no intercourse with a woman; if [you seek] that which is safe, and which may help your infirmity, use marriage. But because it was probable, as is also even now usual, that the husband should be willing, but the wife not; or even contrariwise, see how he discourses concerning both. And some say that this was said by him to the priests: but I, examining the matter from those things which follow, would not say the matter is so; for he would not have established the admonition universally. If, however, he had written these things only to the priests, he would surely have said: It is good for a doctor not to touch a wife; now, however, he placed this universally: *It is good for a man*, saying, not only for a priest; and again, *Art thou loosed from a wife? do not seek a wife.* He did not say, Thou priest and doctor, but indefinitely; and the whole discourse altogether proceeds thus. And when he said, *Because of fornications let each man have his own wife*, out of the very cause of concession he led [them] to continence. B [7:3] *Let the husband render the due honor to the wife; likewise also the wife to the husband.* What, however, is the due honor? The wife does not have power of her own body, but she is both a handmaid and a mistress of the husband. If you shall fail from the service that is fitting, you offend God: but if you wish to depart, when the husband has permitted this, let it be at least for a short time. Therefore he also called it a "due" thing, so as to show that no one is master of himself, but that one is the servant of another. When, therefore, you shall see a harlot alluring you to sin, say: It is not my body, but the wife's. Let the wife say the same things to those who are eager to violate their chastity: My body is not mine, but the husband's. If, however, neither husband nor wife have power of the body, much less of money. Hear, whatever women have husbands, and whoever [have] wives. For if it is not permitted to have one's own body, much less money. Elsewhere, indeed, he gives the husband great prerogative both in the New and in the Old Testament, saying, *Thy conversion shall be to thy husband, and he shall rule over thee* (Gen. 3. 16); Paul, however, so dividing and writing: *Husbands, love your wives; but let the wife fear the husband* (Ephes. 5. 25): here, however, he places no further major or minor, but one power. Why? Because the discourse to him was about chastity. In other things, indeed, let the husband have prerogative, he says: where, however, there is [question] of continence, not so. The husband has not power of his own body, nor the wife. Great is the equality, and there is no prerogative. C [7:5] *Defraud not one another, unless by consent.* What is this? Let not the wife contain herself, the husband being unwilling, nor the husband, the wife being unwilling. Why? Because great evils are born from such continence: for adultery and fornication and the overthrowing of households have often arisen thence. For if, having their own wives, they fornicate, much more if you deprive them of this comfort. And well did he say, *Defraud not...*
mentioning here deprivation [of the debt], and *due* earlier, in order to show the intensity of the lordship. For one person to practice continence while the other is unwilling is to defraud; but if they are willing, it is no longer so. For I do not say that I am defrauded if you take some of my property having persuaded me. A For he who takes against the will and by force of another, defrauds; which many women do, committing a sin greater than the justice, and becoming liable for the husband's licentiousness by this means, and tearing everything apart. But it is necessary to prefer harmony above all, since this is more lordly than all—and if you wish, let us examine it in the very reality of things. For let there be a woman and a man, and let the woman practice continence against the husband's will; what then, if he fornicates because of this, or if he does not fornicate, but is in pain, and is troubled, and is inflamed, and fights, and provides ten thousand troubles for the wife? What is the gain of fasting and continence, with love being torn asunder? Nothing. For how many reproaches arise thence, how many troubles, and how much war is it necessary to become? 2. For when in a house a husband and wife are at variance, the house will be in no better state than a ship being tossed in a storm, with the pilot being in disagreement with the helmsman. For this reason he says: *Defraud not one another, unless it be by consent for a time, that you may give yourselves to fasting and prayer*—meaning by this, B prayer with greater earnestness. For if he forbids those joined to one another from praying, how could the [command] to pray unceasingly have any place? It is possible, therefore, both to have relations with a wife, and to be attentive to prayer; but through stricter continence this becomes [more effective]. For he did not say simply, "that you may pray," but, *that you may have leisure*, as if the thing brings a distraction, but not impurity. *And come together again, that Satan might not tempt you.* For that it might not seem a matter of legislation, he adds the cause. And what is this? *That Satan might not tempt you.* And that you may learn that the devil is not the only one who works this matter of adultery, he added: *Because of your incontinence.* But I say this as a concession, not as a command. For I wish all men to be, as also myself, in continence. This he does often, when he provides counsel about difficult matters; he puts himself in the middle, and says: *Become mimics of me.* But *each has his own gift from God, one thus, and another thus.* C Since he severely accused them, saying, *Because of your incontinence*, he again comforted them, having added, *each has his own gift from God*; not declaring this, that the achievement does not need our zeal, but as I said before, comforting them. For if it is a gift, and man brings nothing to this, how do you add: *I say to the unmarried and to the widows: it is good for them if they remain even as I. But if they do not practice continence, let them marry?* Have you seen the wisdom of Paul, how he shows continence to be the better way, and does not force the one who does not attain to it, fearing lest some fall occurs? *For it is better to marry than to be inflamed.* He revealed how great is the tyranny of desire. And what he says is like this: If you endure much violence, he says, and inflammation, rid yourself of labors and sweat, lest you also be overturned. *But to those having married I command, not I, but the Lord.* D Since he is about to read a law explicitly given by Christ concerning not dismissing a wife except for fornication, for this reason he says: *Not I*; for what was said before, even if it was not said explicitly, yet it seems to be his opinion also; this, however, he handed down explicitly. So that the "I," and the "Not I," has this difference. For that you might not deem even his own things to be human, for this reason he added: *For I think that I also have the Spirit of God.* What then is it, which the Lord commanded those having married, *that the wife should not be separated from the husband; but if she is also separated, let her remain unmarried, or be reconciled to her husband; and that the husband should not leave the wife?* Since, because of continence and other pretexts and pettiness, divisions were happening, he says that it is better that there be no division at the beginning; but if it should even happen, let the woman remain with the husband, if not in sexual union, then by introducing no other man. *But to the rest I say, not the Lord: If any brother has an unbelieving wife, and she consents to live with him, let him not leave her. And if any woman has an unbelieving husband, and he consents to live with her, let her not leave him.* Just as when discoursing about being separated from fornicators, he made the matter easy by the correction, saying, *And not altogether with the fornicators of this world*; so also here he provided for much ease, saying: *If any man has an unbelieving wife, or a woman an unbelieving husband, let him not leave her.* What do you say? If one is an unbeliever, let him remain with the wife; if she is a fornicator, no longer? And yet fornication is less than infidelity. Fornication is indeed less, but God cares very much for yours. This he does also in the sacrifice, saying: *Leave the sacrifice, and be reconciled to your brother* (Matt. 5:24); this he also [does] in the case of the one owing the ten thousand talents. For he did not punish him for owing ten thousand talents, but he punished him for demanding the hundred denarii from his fellow servant. Then, that the woman might not fear, as becoming unclean through the union, he says: *For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband.* And yet, if he who is joined to a harlot is one body, it is clear that she who is joined to an idolater is one body; she is indeed one body, but she does not become unclean, but the purity of the woman conquers the uncleanness of the man, and the purity of the faithful man again conquers what is unclean in the unbelieving woman. 3. How then is the unclean conquered here, so that physical union is permitted; but in the case of the fornicating woman, does the husband not justify casting her away? Because here there is a hope that the lost part may be saved through the marriage, but there the marriage is already dissolved; and there both are corrupted, but here it is the crime of the other. What do I mean? A woman who has committed fornication once is defiled. Therefore, if he who is joined to a harlot is one body, he also becomes defiled by mixing with a fornicating woman, for this reason all purity flies away. But here it is not so; but how? The idolater is unclean, but the woman is not unclean. For if she were partaking with him in that which he was unclean—I mean in the impiety—she would also be about to become unclean; but as it is, the idolater is unclean in one way, [and] in another...
way the wife is joined to him, in which he is not unclean. For matrimony is a mixing of bodies, in which there is a communion. A Furthermore, there is hope that he will be recalled by his wife, to whom he is joined. But the other man [i.e., the one who has committed adultery] is not so easily [cured]. How could that wife, who previously disgraced him and gave herself to another and abolished the rights of marriage, be able to recall the one she has injured, especially since he remains as a stranger? Besides, after fornication, the husband is no longer a husband; but in this case, the woman, even if she pays homage to idols, does not lose the right of the husband. Nor does he live with the infidel without cause, but because the other is willing; therefore he said: "And he himself consents to dwell with her." B For what detriment, I ask, will there be, when the things that pertain to religion remain intact, and there is a good hope concerning the infidel, if they remain [as they are] already joined; and [if] no occasion for superfluous war is introduced? For he is not speaking here of those who have not yet been joined, but of those who are already married. For he did not say: "If anyone wishes to take an infidel," but, "If anyone has an infidel"; that is, if anyone, after he has been joined in matrimony, receives the word of pious religion, and then the other part remains in infidelity, and is willing to dwell together, let him not be separated. C For the unbelieving husband, he says, is sanctified by the wife. So great is the abundance of your purity. What then, is the [pagan] holy? By no means. For he did not say, "He is holy," but, "He is sanctified by the wife." Furthermore, he said this not to declare that he is holy, but that from this he might more [effectively] drive out the wife’s fear, and lead him to a desire for the truth. For the uncleanness is not in the bodies that are joined, but in the free will and the thoughts. Then here is [the following] proof: if you were to give birth while remaining unclean—and the infant is not from you alone—the infant, therefore, would be unclean, or else clean in half part; but now he is not unclean. And therefore he subjoins: "Otherwise your children would be unclean; but now they are holy"—that is, not unclean. But he called them holy to eliminate the fear of such a suspicion by the force of his words. D "If, however, the infidel departs, let him depart." For here there is no fornication. But what does that mean: "If the infidel departs, or is separated"? For example, if he orders you to offer sacrifice or to be a companion in impiety for the sake of matrimony, or to depart; it is better that the marriage be broken than the pious religion. Therefore he subjoins: "For the brother or sister is not bound in such cases." If they fight daily for this cause, he says, and stir up war, it is better to be separated. For he sub-indicates this when he says: "But God has called us in peace." For he has already provided the cause, just as he who has committed fornication has. 16. "For how do you know, O wife, if you will save your husband?" This refers to that saying: "Let him not dismiss him." For if he does not stir up disturbances, remain, he says; for from this a profit is brought; remain, exhort, give counsel, and persuade; for no teacher will be able to do as much as a wife. Nor does he impose a necessity upon her, nor does he exact the thing from her, lest he impose a heavier burden, and he commands her not to despair; but he leaves the matter in the future, uncertain and suspended, saying: "For what do you know, O wife, if you will save your husband? Or what do you know, O husband, if you will save your wife?" And again: 17. "Except as God has distributed to everyone, as the Lord has called everyone, so let him walk." 18. Was anyone called circumcised? Let him not bring on uncircumcision. Was anyone called in uncircumcision? Let him not be circumcised. 19. "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God." 20. "Let everyone remain in the vocation in which he was called." 21. "Were you called a slave? Do not let it be a concern to you." These things, he says, contribute nothing to faith; therefore do not contend nor be troubled; for faith has cast out all these things. "Let everyone remain in the vocation in which he was called." Were you called having an infidel wife? Remain with her; do not cast out your wife because of faith. Were you called a slave? Do not let it be a concern to you; remain a slave. Did you believe while having uncircumcision? Remain with uncircumcision. Did you believe circumcised? Remain circumcised. For this is what that means: "Everyone as God has distributed." For these things are not impediments to piety. You were called when you were a slave; another, having an infidel wife; another [was called] circumcised. Circumcision [is] nothing, and uncircumcision does no harm; so neither does slavery nor liberty. And in order to show that more clearly from abundance, he says: "But if you can become free, use it rather"—that is, use [freedom] more. And why does he command him who can be made free to remain a slave? To show that slavery does not harm [one], but rather benefits. Nor do I indeed ignore that there are some who think that the [words] "use it rather" were said concerning liberty, saying: "If you can, obtain liberty." But this saying would be greatly opposed to Paul’s purpose if it indicated this. For he would not, while consoling a slave and saying he is harmed by nothing, command him to obtain liberty—for perhaps someone would say: "What then, if I cannot, am I affected by injury or damage?" In those things which pertain to Christ, the slave and the free are equal. This, therefore, is not what he says; rather, as I have explained above, wishing to show that nothing more is added if he is made free, he says: "Even if it were in your power to receive freedom, remain a slave rather." Then he subjoins the cause: "[For he who is called in the Lord is a free man of the Lord]. Likewise, he who is called free is a slave of Christ." For in those things which pertain to Christ, he says, both are equal; likewise, your master is also a slave of Christ. How then is the slave a freedman? Because He has freed you, not only from sin, but also from external slavery, while you remain a slave. For He does not allow the slave to be a slave, nor man to remain in slavery; for this is the wondrous thing. And how is the slave free, remaining a slave? When he is freed from the diseases and affections of the soul; when he contemns wealth, anger, and the other movements of the soul. 23. "You were bought with a price; do not become slaves of men." This is said not only to slaves, but also to the free. For it is possible for him who is a slave not to be a slave, and for him who is free to be a slave. And how is he who is a slave not a slave? When he does all things for God, when he does not act with pretense,
but is more free than those who are free. At any rate, he did not yield to his mistress in those things which she, the one who possessed him, desired. Again, she was free, yet she was more enslaved than any slave, flattering and beseeching her servant; but she did not persuade the free man to do what he did not wish to do. A It was not slavery, then, that the matter was, but the most perfect freedom. For what was that man hindered from toward virtue by his slavery? Let slaves and free men hear: Who was enslaved? The one who was deemed worthy, or the one who deemed him worthy, or she who was beseeching, or he who despised her as she begged? For there are also laws of slaves laid down by God; and up to what point one must keep them is also legislated, and one must not overstep them. For whenever a master commands nothing of the things that do not seem good to God, one must follow and obey; but beyond that, no longer; for in this way the slave becomes free. But if you proceed beyond that, even if you are free, you have become a slave. This, at any rate, he hints at by saying: "Do not become slaves of men." But if this is not the case, but he ordered them to leave their masters, and to contend to be free, how does he continue B by saying: "Each in that in which he was called, let him remain"? And elsewhere, "As many as are slaves under the yoke, let them deem their own masters worthy of all honor, and let those who have faithful masters not despise them, because they are brothers who receive the benefit"? And writing to the Ephesians and Colossians, he ordains and legislates the same things. From which it is clear that he is not abolishing this slavery, but the one which comes from wickedness even for those who are free, which is the most grievous, even if one who is free should be a slave to it. For what did Joseph's brothers gain by being free? Was it not that they were more servile than any slave, lying to their father, and telling the merchants things that were not true, and [lying] to their brother? But the free man is not such, but is truthful everywhere and in all things; and nothing could enslave him, not bonds, not slavery, not the love of a mistress, not being in a foreign land; C but he remained free everywhere. For this is freedom most of all, when it shines even in slavery.
5. Such is Christianity: it bestows freedom in slavery. D And just as the body, which is by nature invulnerable, is then shown to be invulnerable when, having received an arrow, it suffers nothing terrible, so too he who is truly free appears [as such] when, even having masters, he is not enslaved. For this reason, he orders one to remain a slave. But if it is not possible for one who is a slave to be a Christian as he ought, they [the Greeks] accuse piety of great weakness; just as, if they learn that slavery harms piety in no way, they will marvel at the preaching. For if death does not harm us, nor scourges, nor bonds, much more does slavery, fire and sword and ten thousand tyrannies and diseases and poverties and wild beasts, and ten thousand things more grievous than these, not harm the faithful, but even make them more powerful. And how, he says, will slavery be able to harm? This slavery does not harm, beloved, but the slavery by nature, that of sin. Even if you are not a slave to this slavery, take heart and be glad; no one will be able to treat you unjustly, having a character that cannot be enslaved; but if you are a slave to this, even if you are free ten thousand times over, there is no benefit to you from your freedom. For what is the benefit, tell me, when you are not a slave to a man, but you subject yourself to the passions? For man, at any rate, knows how to have mercy many times, but those masters [the passions] are never sated with your ruin. Are you a slave to a man? But the Master is also a slave to you, managing for you the things of food, taking care of your health and garments and shoes, and providing for all other things. And you do not fear so much that you might offend the Master as that one [the slave] fears that he might lack any of the necessities for you. But that one lies down, and you stand. And what of this? For this is not only on his part, but also on yours. Many times, then, while you are lying down and sleeping pleasantly, that one does not only stand, but also endures ten thousand acts of violence in the marketplace, and stays awake more painfully than you. What then? Did Joseph suffer such a thing from his mistress, as she did from passion? For this man did not do what she wanted to command; but she did everything that her mistress, passion I mean, commanded, and did not desist before she had disgraced herself. What master commands such things? What cruel tyrant? Beseech your own slave, he says, entreat the captive, flatter the one bought with money; even if he spits [on these words], persevere again, and even if you speak many times and he does not endure it, watch for solitude, and use force, and become ridiculous. What is more dishonorable, and what is more shameful than these words? And if you accomplish nothing even so, then also slander and deceive the one living with you. See how unfree, how shameful the commands are, how harsh and cruel and maddening. What does the Master command that is similar to the things which passion commanded that royal woman then? But he did not dare to disobey. And Joseph did not endure anything of the sort, but all the contrary things, which brought glory and honor. Do you wish to see another man commanded many things by a harsh mistress, and daring nothing to disobey? Consider Cain, all that he was commanded by envy. She commanded him to slaughter his brother, to lie to God, to grieve his father, to be shameless, and he did everything, and did not disobey at all. And why do you marvel if this mistress has such power over one? She has often destroyed entire peoples. At any rate, the women of the Midianites took the Jews bound, almost as captives, having conquered them all by the desire of their own beauty. Paul, therefore, casting out this slavery, said: "Do not become slaves of men"; that is, Do not obey men who command absurd things, but not even yourselves. Then, lifting up his mind, and making it lofty, he says: "Now concerning the virgins, I have no commandment of the Lord; but I give an opinion, as one who has received mercy from the Lord to be faithful." Proceeding in way and order, he now makes mention of virginity. For since he had exercised them and regulated them with words about temperance, he goes forth also to the greater, saying, "I have no commandment," but I think it is good. Why? For the same reason which he laid down regarding temperance. "Are you bound to a wife? Do not seek a release. Are you loosed from a wife? Do not seek a wife." These things are not of one opposing the former, but also strongly agreeing with them. For he also says there: "Unless it be by consent"; and here again, "Are you bound to a wife? Do not seek a release." And this is not contradictory; for that which is against one's will is a release; but if both were to practice temperance according to their will, it is not a release.
HOMILY XX
have; but I think it is a good thing. Why? For the same cause that he set forth regarding continence. 27. "Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife." These things are not repugnant to the former, but rather they give full assent to them. For even there he says: "Unless it be with consent"; here, in truth, he says: "Art thou bound unto a wife? seek not to be loosed." Furthermore, this is not a contradiction; for that which is beside intention and will is a loosing; but if they abstain by mutual consent, there is no loosing. He brings forward the cause of the present, the "instant necessity," the "time contracted," and the "tribulation." For marriage draws many things along with it, which he hinted at here, and in the discourse on continence. There indeed he said, "The wife hath not power of her own body"; here, in truth, "Art thou loosed." "But if thou take a wife, thou hast not sinned"; not speaking of her who has chosen virginity; for she has already sinned. For if widows are called into judgment when they contract a second marriage, if they have once chosen widowhood; much more so virgins. "Nevertheless, such shall have tribulation of the flesh." Yet you might say, also pleasure. But see how he has contracted it by the brevity of time, saying: 29. "The time is short." That is, we are commanded to be pilgrims and to depart finally; but you are running inward. Even if marriage had nothing troublesome, one ought to hasten toward the future; but since it draws trouble along with it, what need is there to take on a burden? Why lift such a mass, when after having lifted it, one must use it as if one had it not? For he says: "They that have wives [may be] as though they had none." Then, when he had interposed something concerning the future, he again leads the discourse back to the present time. For there are other things, spiritual: those things indeed, which are the husband's; these, in truth, which are of God, he cares for. Other things, in truth, belong to the present life; that, namely, 32. "But I would have you without carefulness." Yet that, too, he remits to their own power. For he who, after having shown that which is to be chosen, again constrains them, seems not to trust in his own words. Wherefore, he brought them in and restrained them more by way of concession, saying: 35. "And this I speak for your own profit; not that I may cast a snare upon you, but for that which is honest, and that which may afford facility." Let the virgins hear, that virginity does not terminate here: for she who cares for the things of the world will be neither a virgin nor honest. For when he had said, "The wife and the virgin are divided," he set this difference, and said in what matter they differ. And when he gave the definition of the virgin and the one not a virgin, he spoke not of marriages, not of continence, but of the absence of care and great care. For coitus is not evil, but the impediment to philosophy is evil. 36. "But if any man think that he behaveth himself uncomely toward his virgin." Here he seems indeed to speak of marriage, but he says the whole concerning virginity; for he also concedes marriage, but only "in the Lord." What is that, "In the Lord"? With chastity, with honesty. For this is needed everywhere, and one ought to follow it; otherwise, it is not even permitted to see God. But if we have passed over those things which were to be said concerning virginity, let no one condemn us of negligence. For we have edited an entire book on that matter, and since we have treated it there as accurately as we were able, we deemed it superfluous to repeat the same things here. Wherefore, remitting the hearer there, here we will say this: that continence is to be followed; for he says: "Follow peace with all men, and holiness, without which no man shall see the Lord." In order, therefore, that we may be deemed worthy to see Him, whether we abide in virginity, or in first or in second marriages, let us follow this, that we may attain the kingdom of heaven, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and ever, and unto the ages of ages. Amen.
HOMILY XX
"Now concerning the things whereof he wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife." A It is necessary first to say what he intends for you in this passage; for so the discourse will be easily understood by us. For he who sees someone being accused, unless he first knows the nature of the sin, will not understand what is said. Regarding what, therefore, was he at that time accusing the Corinthians? The crime was great, and the cause of many evils. What was that? Many among them, having learned that "not that which entereth into the mouth defileth a man, but that which cometh out," and that idols, namely wood, stones, and demons, can neither harm nor help, were using this perfect knowledge of the matter without limit, both to their own detriment and that of others. B For they were entering into the idols [temples], and were participants of the tables there, and from this they were bringing in great destruction. For those who still feared the idols, and had not learned that they were to be held in contempt, were participants of such suppers, when they saw the more perfect ones doing the very thing (for they were not partaking with the same mind as they, but as if they had been sacrificed to idols: and that thing was a path to idolatry); and those also who were more perfect were not affected with light damage, while they were enjoying the demonic tables. And this, indeed, was the crime. But the blessed man, in order to amend that, does not immediately use vehement speech; for it was marked more by ignorance than by malice. Wherefore, in the beginning, there was more need of exhortation than of vehement rebuke and indignation. C Observe, therefore, his prudence, how he at once begins the admonition: "Now concerning the things whereof ye wrote: It is good for a man not to touch a woman." Leaving the weaker ones, which he always does, he first attacks the more valiant. For this he also did in the epistle to the Romans, saying: "But why dost thou judge thy brother?" D That is, he who can easily receive a reprimand. This, indeed, he does here; and he makes empty the arrogance of those who thought they had perfect knowledge, by this common reasoning: "We know that we all have knowledge." For as he says they were priding themselves, having shown to them that the thing itself did not profit them that were others, nothing he gained. For a vainglorious soul, when it is being adorned in something, even if it harms others by this, clings very tightly to it for the sake of the tyranny of vainglory. Therefore Paul first...
examines the matter in itself, just as he also did earlier regarding secular wisdom, casting it down with vehemence. But there, he did this quite rightly, for its whole nature was worthy of accusation and the ease of refutation was great; wherefore he shows it to be not only superfluous, but even contrary to the proclamation. A Here, however, it was not possible to do this, for the subject matter was knowledge—and perfect knowledge, at that. Therefore, it was not safe to cast it down, and there was no other way to cast out the pride over it. What does he do, then? First, by showing that their knowledge is common, he humbles their inflation. For those who possess something great and fine, when they possess it alone, are more puffed up; but if they appear to possess it along with others, they no longer suffer this in the same way. Therefore, first he makes it common, since they thought it belonged to them alone; then, having made it common, he does not place himself in the fellowship alone, since even then you might have puffed them up all the more. For just as possessing it alone puffs one up, so too having one or two others as sharers of prominent things does not make this any less the case. For this reason he does not place himself [alone], but all. For he did not say, "that I also have knowledge," but, "We know that we all have knowledge." By this first point, then, he cast down their opinion of themselves, and by a second [point] he does so more vehemently. What is this point? B By showing that the matter itself is not finished, but is even very imperfect; and not only imperfect, but also harmful, if it is not joined to something else. For having said, "We all have knowledge," he added: "Knowledge puffs up, but love edifies." So that when it is without love, it even raises a person to arrogance. But does not love, you say, also have some gain without knowledge? He did not say this; but leaving it as something agreed upon, he shows that the former stands in great need of the latter. For the one who loves—since he is fulfilling the most sovereign commandment—even if he is lacking in some things, will quickly 170 attain to knowledge through love, just as Cornelius and many others have; but he who has knowledge, yet does not have love, not only will gain nothing, but will fall away even from what he has, often having fallen into arrogance. So that knowledge is not productive of love, but on the contrary, it cuts off the one who is not careful, puffing up and exalting him. For arrogance is accustomed to divide, but love both gathers and leads to knowledge. Because of this, also, he was saying, clearly: "But if anyone loves God, this one is known by Him." So he says: I do not forbid this—the having of perfect knowledge—but I command that one have it with love; since otherwise there is no gain, but rather damage.
Homily XX
2. Do you see how he is already prefacing his argument concerning love? Since all these evils were happening because of this, and not from perfect knowledge, but from not loving and sparing their neighbors intensely—whence also their fracturing came to be, and their being puffed up, and all the other things for which he blamed them, both before this and after this—he is constantly caring for this, correcting the source of all good things. Why, then, are you puffed up, he says, over knowledge? For if you do not have love, you will be harmed from this; for what is worse than arrogance? But if that [love] is present, then this [knowledge] will also be in safety. For even if you know something more than your neighbor, by loving him you do not exalt yourself, but you lead him also to this. C Whence, even having said, "Knowledge puffs up," he added, "But love edifies." He did not say, "It moderates," but rather something much greater and more profitable; for knowledge did not only puff up, but it also divided. Therefore he set this off against that. Then he also sets down a third thing capable of casting them down. What is this? That even if love is joined to it, this knowledge is not even then finished; wherefore he also added: "But if anyone thinks that he knows anything, he has known nothing yet as he ought to know." This is the fatal blow. For I do not say, he says, that knowledge is common to all; I do not say that by hating your neighbor and being arrogant, you are harming yourself most of all. For even if you alone have it, and even if you are temperate, and even if you love your brother, even so you are imperfect according to knowledge; for you do not yet know anything as you ought to know. D And if we do not yet have accurate knowledge of anything, how have some proceeded to such a degree of madness as to say that they know God with all accuracy? Where, even if we had accurate knowledge of all other things, it was not possible to have this [knowledge of God] in such a way. For how great the distance is between Him and all things, it is not possible even to speak. And see how he has pulled down their puffing up. For he did not say, "You do not have the proper knowledge concerning the matters proposed," but concerning every matter. And he did not say, "You," but, "not even whoever it may be, even if it be Peter, even if it be Paul, even if it be whoever it may be." 171 For with this he also comforted them, and humbled them with accuracy. "But if anyone loves God, this one is known by Him." He did not say, "He has known Him," but, "He is known by Him." For we have not known Him, but He has known us. Wherefore also Christ said, "You did not choose Me, but I chose you" (John 15:16); and Paul elsewhere, "Then I shall fully know, just as also I have been fully known" (1 Cor. 13:12). Consider, therefore, through how many things he has brought down their opinion of themselves. First, he showed that they are not the only ones who understand what they know; for "We all," he says, "have knowledge." Then, that the matter is harmful, being without love; for "Knowledge," he says, "puffs up." Then, that even being with love, it is not finished nor perfect; "For if anyone thinks that he knows anything," he says, "he has known nothing yet as he ought to know." In addition to these, that they do not even have this same thing of their own accord, but because God has viewed them; for he did not say, "He has known God," but, "He is known by Him." Then, that this same thing comes from love, which they do not have as is necessary; "For if anyone," he says, "loves God, this one is known by Him." Having therefore softened their inflammation through so many things, he begins to lay down doctrine, saying thus: "Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God except one." See into what straitness he has fallen. For indeed, he wishes to establish both: that one must abstain from such a table, and that it has no power to harm those who partake; which were not greatly in concurrence with one another. For having learned that
these things bring no harm, they were about to approach them as indifferent things; but when they were prevented from touching them, they suspected again that they were prohibited because those things had the power to harm. Therefore, having removed the suspicion of the idols, he brings in the primary cause for abstaining: the stumbling-blocks for the brethren, speaking thus: "As concerning things sacrificed to idols, we know that no idol is in the world." B Again, he makes it common, and does not concede that this is theirs alone, but extends the knowledge throughout the whole world. For not only among you, he says, but everywhere in the world this dogma holds force. What is this? That no idol is in the world, and that there is no other God except one. Are there not then idols? Are there not statues? They exist indeed, but they have no power; nor are they gods, but stones and demons. For he directs his speech now to both, to the simpler ones and to those who seem to philosophize. For since some know nothing more than stones, but others say that certain powers dwell in them, which they even call gods; to the former he says that no idol is in the world, to the latter, that there is no God in the world except one. C 172 You see how he does not write these things as dogmatizing simply, but with a distinction against those outside; for this is to be observed everywhere, whether he says anything absolutely, or opposing others. For this contributes not a little to the accuracy of our doctrines and to the understanding of what is said. 5. "For although there are those called gods, whether in heaven or on earth; as there are many gods and many lords: to us there is one God the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, through whom are all things, and we through Him." Because he had said that no idol is in the world and no other God, and there were, however, idols, and there were those who were called gods, lest he appear to fight against what is manifest, he subjoins (if they are so called gods, as in reality they are not, they are not truly so, but are so called; having this not in reality, but in the word): "Whether in heaven or on earth," calling the sun and moon and the rest of the choir of stars "in heaven"; for the Gentiles used to worship these also; "on earth," the demons, and those from among men who were deified. D But to us one God, the Father. Although he had previously placed it without that name "Father," and had said, "There is no other God except one," now he adds this, after he had entirely excluded them. Then he adds that which is the greatest judgment of divinity: "Of whom are all things." For this shows that they are not gods. "For the gods," he says, "who have not made the heaven and the earth, shall perish." Then, which is no less, he adds: "And we in Him." When he had said, "Of whom are all things," he mentions creation and the production from non-existence to existence; but when he says, "And we in Him," he brings forth the word of faith and conjunction: which he was saying also before: "And you are in Christ Jesus" (1 Cor. 1:30). For in a twofold way we are from Him, both because when we were not, we were made, and because we have become faithful: for this also is a creation: which he says also elsewhere: "That He might create the two in Himself into one new man" (Eph. 2:15). "And one Lord Jesus Christ, through whom are all things, and we through Him." And also this must be thought of similarly concerning Christ. For through Him the race of men was produced from non-existence to existence, and was led back from error to truth. Therefore, that "Of whom" is not without Christ; for from Him through Christ we were created. Neither therefore did he divide the names as if distributed by lot, attributing "Lord" to the Son, and "God" to the Father. For Scripture is accustomed to change these often, as when it says, "The Lord said to my Lord"; and again, "Therefore God, your God, has anointed you" (Ps. 109:1; 44:8); and, "Of whom is Christ according to the flesh, who is over all, God" (Rom. 9:5). And you will often see these names changed. But if they were as if assigned by lot to each nature, neither would the Son be God, nor the Father remain God; when he said, "But to us one God," he would have superfluously added that, "the Father," wishing to signify the unbegotten—for that, "God," would have sufficed, if it exhibited the knowledge of Him alone, to signify this. But not this alone, but another thing also can be said. For if you should say, because God is called one, that "God" does not befit the Son; observe that this can be said also of the Son. For the Son also is called "one Lord"; nor yet do we say for that reason that "Lord" belongs to Him alone. Wherefore, what power that "one" has toward the Son, it has the same toward the Father: and just as it does not hinder the Father from being Lord, in that way in which the Son is Lord, because the Son is called one Lord; so neither does it hinder the Son from being God, in that way in which the Father is God, because the Father is called one God. But if some should say, why did he not mention the Spirit? We shall say that, namely, because he is addressing idolaters, and the contention was about many gods and many lords. Therefore, having called the Father "God," he called the Son "Lord." If, therefore, he did not dare now to call the Father "Lord" with the Son, lest he might come into suspicion of saying there are two Lords, nor the Son "God" with the Father, lest he might be thought to say there are two Gods, why do you wonder if he did not mention the Spirit? For at that time he was contending against them, to show that there is no multiplicity of gods among us. Therefore he assiduously keeps that "one," saying, "There is no other God except one," and, "To us there is one God and one Lord." Whence it is manifest that he, sparing the infirmity of the hearers, used this mode of argument, and therefore did not mention the Spirit. For if this were not so, there would have been no need elsewhere to mention the Spirit, nor to join Him with the Father and the Son. For if He were excluded from the Father and the Son, much more in baptism ought He not to have been joined with them.
A 4. I have, therefore, stated the reason why He is passed over in silence here; but you, if this is not the explanation, tell me why He is joined [to them] in baptism. But you can adduce no other cause than that He is of equal honor. Since, therefore, there is no such necessity, observe how he joins Him, saying: *The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit be with you all* (2 Cor. 13:13); and again, *Now there are diversities of gifts, but the same Spirit; and there are diversities of ministrations, but the same Lord; and there are diversities of operations, but the same God* (1 Cor. 12:4-6). But because his discourse was now directed against the Greeks, and against those from among the Greeks who were weaker, he therefore reserves this for the time being; which indeed the prophets also do in the case of the Son, nowhere mentioning Him clearly because of the weakness of those who were hearing.
*But there is not in all men the knowledge*, he says. What knowledge? That which is of God, or that which is of things sacrificed to idols? For either he is hinting here at the Greeks, who say there are many gods and lords, and do not know the true God; or at those from among the Greeks who were still weaker, who as yet did not clearly know that one should not fear idols, and that no idol is anything in the world. Having said this, he gently consoled and lifted them up. For it was not necessary to strike at everything, especially when he was about to attack them again more vehemently.
*Some, however, by their conscience of the idol, even until now eat as of a thing sacrificed to an idol; and their conscience, being weak, is defiled.* They still tremble, he says, at the idols. Do not speak to me of the present state, and that you have inherited piety from your ancestors; but transfer your mind to those times, and consider that, just as the preaching was being established and impiety still prevailed, and altars were being burned, and sacrifices and libations were being performed, and the majority were Greeks, and [those who were believers] had inherited impiety from their ancestors, and were descendants of such fathers and grandfathers and great-grandfathers, and had suffered many evils at the hands of the demons, and had transitioned all at once, how was it likely that they should be disposed? How were they likely to fear and tremble at the machinations of the demons? B And it is these to whom he was alluding when he said: *Some, however, by their conscience of the idol*. For he neither reveals them clearly, so as not to strike them, nor does he pass over them entirely, but mentions them indefinitely, saying: *Some, however, by their conscience of the idol, even until now eat as of a thing sacrificed to an idol*; that is, with the same state of mind as before; *and their conscience, being weak, is defiled*; not yet being able to despise them nor to laugh at them entirely, but still being in doubt. Just as if someone would think it defiles him to touch a dead body according to Jewish custom, and then, seeing others touching it with a pure conscience, he, not touching it with the same conviction, were defiled; so those people were suffering at that time. For *Some*, he says, *by their conscience of the idol, even until now*. He has not added *even until now* without a reason, but to show that they have accomplished nothing by not condescending to them.
166 For they ought not to have led them in this way, but rather in some other way, persuading them by word and teaching. *And their conscience, being weak, is defiled* (1 Cor. 8:7). No where for the moment does he fix his discourse on the nature of the thing, but he turns it up and down regarding the conscience of the one participating. For he fears lest, wishing to correct the weak, he might strike the strong, and make even him weak. Therefore he spares the latter no less than the former. And he does not allow it to be thought to be anything, but builds up a long argument so that this might not be suspected. *But food does not present us to God.* For neither if we eat, do we abound; nor if we do not eat, are we lacking (1 Cor. 8:8). Do you see how he again lowered their conceit? For having said that not only they, but we all C have knowledge, and that no one has known anything as he ought to know, and that knowledge puffs up; then having consoled them, and having said that knowledge is not in all, and that because of weakness these are defiled; that they might not say, "What is that to us if knowledge is not in all? Why does so-and-so not have knowledge? Why is he weak?" — so that they might not make these counter-objections, he did not come straight to showing clearly that one must abstain for the sake of the other's harm; but having skirmished on his own, he first shows them something more. And what is this? That even if no one were being harmed, nor were one’s neighbor's perversion being brought about, not even so should one do this; for it is labor in vain. For one who has heard that another is being harmed, but that he himself has the advantage, does not greatly distance himself; but then [he does so] rather, when he learns that he takes no benefit from the thing. For this reason he puts this first, saying: *But food does not present us to God.* Did you see how he belittles that which seemed to come from perfect knowledge? For *neither if we eat, do we abound*; that is, we receive approval before God as having done some good and great thing; *nor if we do not eat, are we lacking*; that is, we have nothing less. For the time being, therefore, he showed it to be superfluous and nothing; for that which neither benefits when it is done, nor harms when it is not done, would be superfluous; but as he proceeds, he also reveals all the harm of the matter. D Now, however, he speaks of that which occurs in relation to the brothers: *For consider*, he says, *lest perhaps this liberty of yours become a stumbling block to those who are weak among the brothers* (1 Cor. 8:9). He did not say, "That your liberty becomes a stumbling block," nor did he make an authoritative pronouncement, that he might not make them more shameless; but how? *Consider*, as he strikes fear into them and makes them bashful, and leads them to a denial of doing it. And he did not say, "This knowledge of yours," which would have been more of a compliment; nor, "This perfection of yours," but, "*This liberty*"; which seemed to be more of a matter of rashness, stubbornness, and arrogance. And he did not say, "To the brothers," but, "*To those who are weak among the brothers*," increasing the accusation, [showing] that they do not even spare those who are weak, and these being brothers at that. For let it be granted that you do not correct or lift them up; why do you also trip them and cause them to stumble, when you ought to be reaching out a hand? But you do not wish for this; well then, do not cast them down either. For if he were wicked, he would have need of punishment; but if he is weak, [he has need] of medical treatment—and now he is not only weak, but also a brother. For when anyone sees you who have knowledge in
A the idol’s temple reclining, will not his conscience, since he is weak, be emboldened to eat idol-sacrifices? Having said, "See that your liberty does not become a stumbling block," he states how this happens, and refers everywhere to infirmity, so that the damage might not seem to be from the nature of the thing, nor that the demons might seem terrible. For now, he says, he is near to entirely departing from idols; but seeing you gladly associating with them, he takes your behavior as an admonition, and he himself also engages in the matter. Thus, the snare arises not only from his weakness, but from your intemperate action; for you make him weaker.
11. "And the weak brother shall perish because of your food, for whom Christ died." For there are two things which deprive you of pardon for this damage caused: because he is weak, and because he is a brother; nay, a third is also added, which is the most terrible of all. What is that? That Christ did not refuse to die for him; yet you do not even accommodate yourself to his weakness. By these things he reminds him what he himself was formerly, and that He died even for him. And he did not say, "For whom it was fitting for you to die," but what was much greater: that even Christ died for his sake. Thus, your Lord indeed did not refuse to die for him; but you do not take any account of him, so as not to abstain from a wicked table even for his sake; but you allow him to perish after such a salvation provided; and, what is most grievous, by means of food! For he did not say, "Because of your perfection," or "because of your knowledge," but "Because of your food." There are, therefore, four crimes, and those the greatest: that he is a brother, and weak, and one whom Christ esteemed so highly that He died for him; and that after all these things, he perishes because of food.
12. Thus, in sinning against the brothers, and in striking their weak conscience, you sin against Christ. Do you see how slowly and little by little he has brought that sin to the summit of iniquity? And again he remembers their weakness. For what they thought was for their own advantage, this he everywhere turns upon their own head. He did not say "scandalizing," but "striking," so that by the emphasis of the word he might show the cruelty. For what could be more savage than a man who strikes one who is sick? For it is more grievous than any wound to scandalize, or to place a stumbling block: for often this has brought about death. And how do they sin against Christ? In one way, because He attributes the things of His servants as His own; in the second, because those who are struck belong to His own body and members; in the third, because they destroy by their own ambition the work of His own, B which was built by His own slaughter.
13. "Therefore, if food causes my brother to stumble, I will not eat meat forever." This, as an excellent master, whose way is to teach by his own example what he says. He did not say, "Whether justly or unjustly," but simply, in whatever way. "And I do not mean," he says, "things offered to idols, which are even prohibited for another reason; but if any of those things which are within one’s power and permitted should cause a stumbling block, I will abstain even from those, not for one or two days, but for my whole life." For he says, "I will not eat meat forever." And he did not say, "Lest I destroy my brother," but simply, "Lest I be a stumbling block to my brother." For it would be of extreme madness that things which were so close to Christ's heart, and of such a nature that for their sake He chose death, we should so lightly esteem that we would not even abstain from those foods for their sake. These things, moreover, should be said opportunely not only to them, but also to us, who despise the salvation of our neighbor and utter those satanic words. For to say, "What concern is it of mine if he is offended and if he perishes?" is a statement of satanic cruelty and inhumanity. C And yet, at that time it was the infirmity of those for whom these things were a stumbling block; but with us, it is not so. For we admit those sins which would be a stumbling block even to the strong. For when we strike, rob, and study avarice, and treat free men like slaves, to whom would these things not be a stumbling block? For do not say, "This one is a cobbler, that one is a dyer"; neither say, "Another is a coppersmith": but consider him to be a believer and a brother. For we are disciples of that former group—of the fishermen, of the publicans, of the tentmakers; of Him who was nourished in the house of a carpenter, who deemed it worthy to have his bride as mother, who wrapped in swaddling clothes lay in a manger, who had nowhere to lay His head, who took such journeys that He was weary from the way, who was nourished by others. Be not puffed up, and do not think your status is something; but consider the tentmaker, and him who is carried on a chariot, and has a thousand servants, and shoves those he meets in the marketplace, as a brother; nay, that one more than this one. For he is more properly called a brother, who is more similar. Who, then, is similar to the fishermen? He who is nourished by daily work, having no servant nor dwelling place, but in all things crucified; or he, who is surrounded by such pride, and works contrary to divine laws? Do not, therefore, despise him who is more your brother: for he is more like the apostolic image. "But not gladly, but unwillingly," you will say: "for he does not do this of his own will." Whence this? Have you not heard, "Do not judge, so that you may not be judged" (Matt. 7:1)? But that you may learn that he does not work unwillingly, approach and give him ten thousand talents of gold, and you will see him refuse these things. Thus, even if he did not receive riches from his ancestors, but even when it was permitted to receive them, he did not accept them, nor add to his own, he brings great evidence that he despises money. For even John, the son of Zebedee, was the son of a very poor man; but we shall not for that reason say that his poverty was forced. When, therefore, you see him chopping wood, beating with a hammer, stained with soot, do not for this reason think little of him, but for this reason admire him. For even Peter was girded, he handled a net and fished after the resurrection of the Lord. And what do I say of Peter? Paul himself, after traversing such spaces of the earth, after so many miracles performed, standing in the tentmaker’s workshop, bound skins, and the angels revered him and the trembling demons feared him: nor was he ashamed to say: "These hands have ministered to my necessities, and to them that were with me" (Acts 20:34). What do I say, he was not ashamed? In this, surely, he gloried. "Who is there, you say, now equal in virtue to Paul?" I know D that there is no one.
be such that they are worthy of being honored. For if both a general and a common soldier were to appear, both being friends of the emperor, and you opened your house to both, through which of the two would you seem to have honored the emperor more? Clearly, through the soldier. For the general, even without the emperor’s friendship, had many resources sufficient to procure that honor for himself; but the soldier had nothing other than the emperor’s friendship. For B this reason, God commanded that the lame, the crippled, and those who have nothing to give in return be invited to our dinners and banquets, because these are most strictly the favors done for God’s sake. If you entertain someone great and prominent, what is done is not so pure an act of alms; rather, it is divided—partly toward you, often for your own vainglory—that you might be treated well and become more distinguished in the eyes of many through him. I could, at any rate, show many who for this reason attend to the most prominent of the saints, so that they might also enjoy greater boldness before rulers through them, and become more useful in their own affairs and households from then on; and they ask those saints for many such favors, which harms the reward of their hospitality when they approach it with such a mindset. And what is necessary to say regarding the saints who do this? For he who seeks the C rewards of his labors from God here, and performs virtue for the sake of present things, has lessened his own reward; but he who expects to receive crowns in full there appears much more admirable—like that Lazarus who receives all good things there, like the three children who, when they were about to be cast into the furnace, said, "There is a God in heaven able to deliver us; and if not, be it known to you, O king, that we serve not thy gods, and do not worship the golden image which thou hast set up" (Dan. 3: 17, 18); like Abraham, who brought his son and sacrificed him, and did not do these things for a wage, but considering one thing the greatest reward—to obey the Master. Let us also imitate these. For thus we, too, shall have an abundant restoration of good things, because we do all things with such a mindset, and shall attain more splendid crowns; which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the D Father together with the Holy Spirit be glory, power, honor, now and always, and unto the ages of ages. Amen.
HOMILY XXI
A *Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not you my work in the Lord?* (1 Cor. 9: 1).
1. Since he had said, "If meat makes my brother to offend, I will eat no flesh for ever," a resolve he had not yet put into practice, but had promised to do if necessity should demand it—so that no one might say, "You are boasting in vain, and you philosophize in words, and promise by utterances what is easy for me and for this person and that; but if you say these things from the heart, show by actions of what you have made light in order not to scandalize your brother"—for this reason he is constrained, then, to lower himself to the proof of these things, and to show how he abstained even from things permitted in order not to scandalize, although no law was compelling him to this. And this is not yet amazing, even though it is amazing, that he abstained from things permitted B not only in order not to scandalize, but that he did this with much labor and danger. "For what is necessary to say," he says, "concerning things sacrificed to idols?" For although Christ had commanded those who preach the Gospel to live from those who were instructed [by them], I did not do this; but I chose, if it were necessary, even to end my life by famine, and to suffer the bitterest death, so as not to receive from the catechumens; not because they were destined to be scandalized if he took, but because they were to be edified, which was far greater. And he brings into the midst as witnesses those themselves, among whom he lived while working and famishing, and [was] fed by others, and [was] straitened, so as not to scandalize them; and yet they were scandalized in vain; for he was fulfilling the law; but nonetheless, out of superabundance he spared them. But if he himself did [this] above the law, so that they might not be scandalized, and abstained from things entrusted [to him] for the edification of others, of what would those be worthy who do not abstain from things sacrificed to idols, and this when many are perishing from it, which it was necessary to flee even without the scandal on account of the table of the demons being what it was? This, then, is the whole summary, which he works out through many verses. But it is necessary to go back to the things set before us. For he did not set it out clearly, just as I said, nor does he jump at it immediately, but starts from elsewhere, saying thus: *Am I not an apostle?* For among the things said, this is also no small difference, that it is Paul himself who does these things. For in order that they might not say, "It is allowed to taste while sealing," he does not stand on this for the moment, but says that if it were allowed, it was not necessary to do this because of the injury of the brothers; but later he shows that it is not even allowed. Now, however, C he constructs the former from the things concerning himself; and being about to say that he took nothing from them, he does not set this out immediately, but says his dignity first: *Am I not an apostle? am I not free?* For in order that they might not say, "Even if you did not take, because it was not allowed, you did not take," for this reason he first sets out the causes for which he would have legitimately received, if he had wished to receive. Then, so that he might not seem to be disparaging those around Peter by saying these things (for they were receiving), he first shows what it was allowed for them to receive; then, so that no one might say that it was allowed for Peter to receive, but not for you, he takes anticipation over the listener with the praises concerning himself. And seeing that there was a necessity D to praise himself (for thus the Corinthians were being corrected), and being unwilling to say anything great concerning himself, see how he uses both for the purpose, praising himself not as much as he was conscious of in himself, but as much as the need of the proposed subject required. For being able to say that "I, more than all, ought to receive; and more than those, because I labored more than them," this, indeed, he does not say, which was his superiority; but from the things of which they were great, and from those which they justly received, these he sets out alone, saying thus: *Am I not an apostle? am I not free?* That is, do I not have power over myself? Am I not under some one who constrains me and prevents me from receiving? But if those have something more,
for having been with Christ, not even of this have I been deprived; wherefore he says, "Have I not seen Jesus Christ our Lord? Last of all," he says, "as to one untimely born, he was seen also by me" (1 Cor. 15:8). And this was no small dignity. "For many prophets and righteous men," he says, "desired to see the things which you see, and did not see them" (Matt. 13:17); and, "The days will come when you will desire to see one of these days" (Luke 17:22). What then, even if you are an apostle and free, and have seen Christ; if you have exhibited no work of an apostle, how ought you to receive? Therefore he subsequently added, "Are not you my work in the Lord?" For this is a great thing; for those without this do not aid at all. For Judas was an apostle and free, and had seen Christ; but because he had not the work of an apostle, these things profited him nothing. Therefore he also adds this, and calls them themselves as witnesses. And because he had spoken a great thing, see how he corrects it by saying, "In the Lord": that is, it is the work of God, not mine. A
2. "If to others I am not an apostle, yet at least I am to you." He might have mentioned the whole world, and barbarian nations, and land and sea; but he says none of these things, but rather conquers from concession and from abundance. For what need is there, he says, of superfluous things, when these are sufficient for the present argument? I do not mention, therefore, those brilliant things which have been done by me among others, but those of which you are witnesses. So that, even if not from elsewhere, from you most of all it was fitting that I should receive: yet from those whom it was most fitting that I should receive (for I was your doctor), from them I did not receive. "If to others I am not an apostle, yet at least I am to you." Again he speaks from what is conceded: for he was an apostle of the world. Yet I do not say this, he says, nor do I fight and contend, but I put forward what is yours. "For the seal of my apostleship you are" (2 Cor. 12:12): that is, the demonstration. And if anyone wishes to know whence I am an apostle, I produce you: for all things which are of an apostle, I exhibited in you and omitted nothing; as he says also in the second epistle, "Although I am nothing, yet the signs of an apostle were wrought among you in all power, in signs and wonders and mighty works" (Ibid. vv. 11, 12). For what is it that you had less than the other Churches? Therefore he says, "The seal of my apostleship you are." For I also showed signs, and taught by word, and endured perils, and led an irreproachable life. And it is possible to see all these things through these two epistles, how accurately he demonstrates these individual points. B
3. "My defense to those who examine me is this." What is, "My defense to those who examine me is this"? To those who wish to learn whence I am an apostle, or to those who accuse me as one who receives money, or to those who seek the cause why I do not receive, or to those who wish to show that I am not an apostle, your instruction, those things which I am about to say, are brought forward for demonstration and defense. And what are these? 4. "Have we not power to eat and to drink? 5. Have we not power to lead about a sister, a woman?" And how are these a defense? Because, when it shall have appeared that I even abstain from what is conceded, I may not come into suspicion that I am a deceiver, or that I do anything for the sake of money. Those things, therefore, which were previously said, and your teaching, and those things which I have now said, are sufficient for your defense; and against all who examine me, here I now stand, and saying both these and those things: "Have we not power to eat and to drink? Have we not power to lead about a sister, a woman?" Yet although I have it, I abstain. What then? Did he not eat? Did he not drink? He certainly often neither ate nor drank: for he says, "In hunger and thirst, in cold and nakedness" (2 Cor. 11:27) we remained. But here he does not say this; but what? "We do not eat nor drink, receiving from the disciples, even if we have the power of receiving." "Have we not power to lead about a sister, a woman, as also the other apostles and the brothers of the Lord and Cephas?" C
— Paul's wisdom. — See the wisdom: he placed the leader last: for what is stronger among the heads, that he puts then. For it was not so wonderful to show others doing this, as the first and he to whom the keys of the kingdom of heaven were entrusted. Moreover, he not only puts him, but all, as if he were saying: Whether you seek those who are inferior or those who are superior, the examples of all have been put forward. For the brothers of the Lord, freed from their former unbelief, were among the more illustrious, even if they had not reached the apostles: and therefore he placed them in the middle, having placed the highest on both sides. 6. "Or I only and Barnabas have we not power not to work?" See the humility and the soul free from all envy, how he did not leave out him whom he knew to be a companion of his cares. For if other things were common, why should not this be common? They are apostles and we, and free; and we saw Christ and we exhibited what belonged to the apostles. Therefore we also have the power to live in leisure, and to receive sustenance from the disciples. 7. "Who ever serves as a soldier at his own charges?" D For because, from the apostles, he showed what was most valid, that it is allowed to do this; at length he comes to examples and to common usage, as is his custom to do. "Who," he says, "serves as a soldier at his own charges?" But I would have you consider how appropriate the examples of the subject matter are, and how in the first place he remembers that which is dangerous, that of military service, and arms, and wars. For of this kind is the apostleship, nay, far greater than these. For the war they had was not against men only, but also against demons and their prince was the battle line drawn up. This, however, is what he says: Not even external princes demand this, though they be cruel and unjust, that soldiers should wage war and encounter perils, and be supported from their own resources: how then could Christ ever have demanded this? Nor is he content with one example. For he also calms and placates the simpler and duller person most by this, when he sees common custom agreeing with the laws of God.
A 3. Therefore he proceeds to another matter, and says: "Who plants a vineyard, and does not eat of its fruit?" By the former he indicated dangers; by this, he indicates labor and much toil and care. And again, he adds a third example, saying: "Who shepherds a flock, and does not eat of its milk?" He shows the great care becoming to a teacher for those under his charge. For the apostles were soldiers and farmers and shepherds; not of the earth, nor of irrational creatures, nor of sensible wars, but of rational souls and the battle array against demons. It must be noted also here, how he everywhere preserved moderation, seeking only what is necessary, not what is superfluous. For he did not say, "Who serves as a soldier, and does not get rich?" but, "Who serves as a soldier at his own expense at any time?" Nor did he say, "Who plants a vineyard, and does not gather gold, or does not harvest all its fruit?" but, "Does he not eat of its fruit?" Nor did he say, "Who herds a flock, and does not trade the lambs?" but how? "And does he not eat of its milk?" Not of the lambs, but "of the milk," showing that a teacher ought to be content with a small consolation, and with necessary food alone. These things are for those who wish to devour everything and harvest the fruit in its entirety. Thus the Lord also ordained, saying: "The laborer is worthy of his food" (Matt. 10.10). He establishes this not only through examples, but he also shows what kind of man B a priest ought to be. For he needs to possess the bravery of a soldier, the care of a farmer, and the solicitude of a shepherd, and after all these things to seek nothing more than what is necessary. Having shown, therefore, both from the apostles that it is not forbidden for a teacher to receive, and also from examples of daily life, he comes to a third point, speaking thus: "Do I speak these things according to man? Or does not the Law also say these things?" For since he had said nothing from the Scriptures thus far, but had put forward common custom, "Do not think," he says, "that I rely on these things alone, nor that I am ordaining these things based on what seems right to men. For I have it in my power to show that these things also seem right to God, and I read an old law commanding these things." Therefore he brings the argument forward by way of question, which happens in the case of matters very much acknowledged, speaking thus: "Do I speak these things according to man?" That is, "Do I rely only on human examples? Or does not the Law also say these things?" For it is written in the Law of Moses: "You shall not muzzle an ox that treads out the grain." And for what reason did he mention this, having the example of the priests? Wishing to establish it from a position of great abundance. Then, lest anyone should say, "And what is it to us, what is said about the oxen?" he works it out with precision, C saying: "Is it the oxen that God cares for?" Does God, then, tell me, not care for oxen? He does indeed care, but not in such a way as to provide a law about it. So that if he were not hinting at something great, exercising the Jews with irrational creatures for the sake of becoming humane, and arguing from these things about teachers to them, he would not have taken such pains, as even to write a law that the oxen should not be muzzled. Hence he also shows another thing, that the labor of teachers is great and both exists and ought to exist for another reason again. What is this, then? That whatever is said in the Old Testament for the care of irrational animals contributes primarily to the instruction of men; just as also all the others, such as those regarding variegated garments, those regarding vineyards and seeds and the not making the earth undifferentiated, those regarding leprosy, and the others, so to speak, all of them. For he was discoursing to those who were duller in understanding, raising them up little by little. And see how he no longer proves it, as it is self-evident and plain from the start. For having said, "Is it the oxen that God cares for?" he added, "Or does for our sake He altogether say it?" not having added "altogether" simply, but so that he might not allow the hearer to contradict even in the slightest. And he insists on the metaphor, saying and declaring: "For our sake it was written, because he who is plowing ought to plow in hope"; that is, the teacher ought to have the rewards for his labors. "And he who is threshing [his part] of his hope D to participate in hope." And observe the discernment. For he transferred the matter from the seed to the threshing floor, again here indicating the many sweats of the teachers, that they themselves both plow and thresh the floor. And at the plowing, since there was nothing to harvest, but only labor, he placed "hope"; but at the threshing of the floor, he already granted the enjoyment, saying: "and he who threshes, to participate in his hope."
4. Then, lest anyone should say, "Is this, then, the reward for so many sweats?" he added, "In hope," that is, in the future one. For nothing else does the muzzle-free mouth of this animal cry out than that the teachers who labor ought also to enjoy a reward. "If we have sown spiritual things for you, is it a great thing if we shall reap your carnal things?" See, also a fourth argument he adds regarding the need to provide. For since he said, "Who serves as a soldier at his own expense at any time?" and, "Who plants a vineyard?" and, "Who shepherds a flock?" and brought forward the ox treading out the grain, he shows also another most reasonable cause, for which they were just to receive, as having provided much greater things, no longer as having only labored. What, then, is it? "If we have sown spiritual things for you, is it a great thing if we shall reap your carnal things?" Have you seen the most just cause, and more reasonable than the former ones? For there, he says, the seed is carnal, and the fruit is carnal; but here it is not so, but the seed is spiritual, and the return is carnal. For so that those providing to the teachers might not think highly of themselves, he showed that the others receive more than they give. For the farmers, whatever they sow, this they also receive; but we, sowing spiritual things into your souls, reap carnal—for such is the food given by them. Then also more shamefully: "If others participate in this power over you, do so not much rather we?" See also another argument again, and it too from examples, but not similar ones. For he does not mention Peter here, nor the apostles, but some other base ones, against whom he later strips for battle, and about whom he says: "If anyone devours you, if anyone receives, if anyone exalts themselves, if anyone strikes you in the face"; and he already begins the war against them. Therefore he did not even say, "If others provide from you,"
A but rather, "If others have a share in your authority"—that is, if they exercise power over you—they treat you as servants, and not only do they take, but they do so with great eagerness and authority. Therefore he added, "Do we not rather?"—which, had the discourse been concerning the apostles, he would not have said. But it is clear that he is hinting at certain destructive people who were deceiving them. Therefore, besides the law of Moses, you yourselves have enacted a law as to what ought to be provided. But when he said, "Do we not rather?" he does not demonstrate why it is "much more" (theirs), but leaves it to their own conscience to provide the proof, at once wishing to awe them and to strike them with greater shame. "But we have not used this power." That is, we did not accept. Do you see how, after having first proved by so many arguments that it is not against the law to accept, he then said, "We do not accept," so that he might not appear to be abstaining as if from something prohibited? For we do not say, he implies, that I do not accept because it is not licit; for it is licit, and we have demonstrated this from many sources: from the apostles, from the things that happen in life, from the soldier, the farmer, the shepherd, from the law of Moses, from the very nature of the case, because we have sown spiritual things for you; from those things which you yourselves have done toward others. But just as he placed these things there—so that he might not appear to be shaming the apostles who were accepting—striking them with shame and showing that he was not abstaining because the thing was prohibited; so B again, lest by that great demonstration and the frequent examples with which he showed that he ought to accept, he might seem to be seeking to accept and therefore putting forth such arguments, he now corrects this; and he finally set this forth more clearly when he says: "I have not written these things that it may be so in my case." Here, furthermore, he says, "We have not used this power." And what is greater: no one will be able to say even this, that while we had ample means, we did not use them; for when necessity pressed, we did not yield to necessity—which he also says in the second Epistle: "I robbed other churches, taking wages to minister to you; and when I was with you and in need, I was burdensome to no one" (2 Cor. 11:8); and here again: "And we hunger and thirst and are naked and are buffeted" (1 Cor. 4:11). And here again he intimates the very same thing, saying, "But we endure all things." For by saying, "We endure all things," he intimates hunger and much distress, and all other things. But not even so, he says, were we forced to loosen the law which we have imposed upon ourselves. Why? "Lest we should give any hindrance to the gospel of Christ." For because the Corinthians were weaker, he says, "Lest we should offend you by accepting, we preferred to do more than was commanded rather than bring some obstacle to the gospel," that is, to your instruction. If then we, even if it were licit for us and we were suffering great force and had the apostles as an example, did not do this, C "Lest we should give an obstacle" (and he did not say "a destruction," but "an obstacle," and not simply an obstacle, but "a certain obstacle," so that we might not bring even the slightest delay to the course of the Word): if therefore we used such diligence, he says, how much more you, who are far from the apostles and cannot say there is a law to permit this—but on the contrary, you are even touching things that are forbidden, and things that bring great harm to the gospel—it is necessary to abstain, not only for the sake of avoiding an obstacle, but also because you see no pressing necessity. For he moved this entire discourse because of those who, through the eating of idol-offerings, were a stumbling block to the weaker brothers.
[186] Let us also hear these things, beloved, so that we may not despise those who are scandalized, nor place a stumbling block for the gospel of Christ, nor betray our own salvation. For do not tell me, when a brother is offended, "This or that, in which he is offended, is not prohibited and is licit." For I tell you greater things: even if Christ Himself permitted it, if you see someone offended, abstain and do not use the permission. For even Paul did this: who, since it was permitted by Christ to accept, did not accept. For since the Lord is kind, He mingled much gentleness with His precepts, so that we do not only act out of command, but many things out of free choice of mind. For He could have, if He had not wished this, increased the precepts more and said: "He who does not always fast, let him be punished; he who does not preserve virginity, let him be subjected to punishment; he who does not strip himself of all his goods, let him pay the final penalties." But He did not do this, giving you license, if you wish, to undertake greater things. Therefore, when He was speaking about virginity, He was saying: "He who is able to receive it, let him receive it" (Matt. 19:12); and to the rich man He commanded some things, while He permitted others to his own will. For He did not say, "Sell what you have"; but, "If you wish to be perfect, sell" (Ib. v. 21). But we not only do not undertake greater things nor surpass what is commanded, but we are far from fulfilling the measure of the precepts. And Paul, indeed, was hungering, so that he might not provide an obstacle to the gospel; D but we do not even dare to touch the things stored up for us, while seeing countless souls destroyed. "Let the moth eat," he says, "and not the poor; let the worm eat, and let the naked not be clothed." Let all things be consumed by time, and let Christ not be nourished, while He hungers. Against the avaricious. Who says this? you will ask. For this is very grave, that these things are said not by words, but by deeds. For it would be less grave if it were said by words than when it is done in fact. For does not avarice, that savage and cruel tyranny, cry this out daily to its captives? Let your goods be put out to be eaten by sycophants, by thieves and conspirators, but not by the famished and the needy. Do you not make yourselves thieves? Do you not provide food for the fire of the envious? Do you not make yourselves fugitives and conspirators while you set before them your riches as if they were food? What is this madness? For it is madness and manifest folly to fill chests with clothes, and to look down upon him who was made in the image and likeness of God, naked, trembling from the cold, and scarcely able to stand upright. "But he," you will say, "is fawning as if he had tremors and infirmity?" Do you not fear that lightning, kindled by this word, might be cast down from on high? For I am torn apart by anger, forgive me. You, indeed, indulging your belly and fat, and extending your drinking until deep evening, and kept warm by soft blankets, do you not think that you will pay the penalty, when you use the gifts of God so unfairly (for wine was not given so that we might get drunk, nor was food granted so that we might distend and burst our bellies): while the poor man, wretched, in no better condition than the dead—him, I say, you force to give an account for his need; and do you not fear that terrifying and formidable tribunal of Christ? For if he is fawning, he is fawning out of necessity and poverty, on account of their savage...
savagery and inhumanity which require such masks, and which are not softened to mercy. For who is so miserable and unhappy as, with no pressing necessity, to engage in such indecency for the sake of a single loaf of bread, and to lament and suffer such punishment? Thus, his hypocrisy serves as a herald of your inhumanity. For since he is supplicating and entreating and uttering pitiful words, and wailing and weeping and going about all day long, he cannot even provide for his necessary food, so he has perhaps devised this mechanism—a device which brings not so much shame and accusation upon him, as upon you. For he is worthy of mercy, since he has descended into such necessity, but we are worthy of ten thousand punishments, because we force the poor to suffer such things. For if we were easily softened, he would never have chosen to endure such things. And why do I speak of nudity and trembling? For I will tell you something more chilling than this: some even have been forced to maim children of tender age, so that they might touch our lack of feeling. For since they saw people walking about naked, and neither because of their age nor their misfortune did they draw [the gaze of] the heartless, they added to those many evils another, more grievous tragedy, so that they might solve their hunger, deeming it lighter to be deprived of this common light and the beam granted to all, than to struggle with hunger and endure the most pitiable death. Since you have not learned to show mercy toward poverty, but to take pleasure in calamities, they satisfy your insatiable desire, kindling for both themselves and you a flame more grievous than hell. And that you may learn that for this reason these and such things happen, I will tell you a proof everyone agrees upon, against which no one will contend. There are other poor people, light and airy of soul, and who do not know how to bear hunger, but [to bear] all things rather than endure this. These, having often met you with pitiful appearances and steps, since they gained nothing by abandoning those supplications, finally paraded before you the wonder-workers: some gnawing on leather that had been made into shoes, others piercing their own heads with sharp nails, others dwelling on frozen waters through the frost with bare stomachs, others enduring things even more absurd than these, so that they might set up a wretched theater, B marveling and flaunting the evils of others, while the common nature is shamed. And what more could a savage demon do than this? Then, to make him do these things more eagerly, you give him silver more lavishly. And to him who is praying and calling upon God and approaching with moderation, you do not think it worth your while to answer or even to look at him, but you even utter those burdensome steps toward him whenever he might annoy you— “Should this one live? Should he breathe at all, or see this sun?”—but toward those others, you are cheerful and generous, as if you were some manager of that ridiculous and satanic C indecency. Therefore, it would be more reasonable for those who set up these contests, and who do not let go of anything until they see others being punished, for these words to be spoken: “Should these live, and breathe at all? Should those who transgress against the common nature, who insult God, see this sun?” And when God says, “Give alms, and I will give you the kingdom of heaven,” you did not listen; but when the devil shows a head pierced with nails, suddenly you have become generous! And the device of the wicked demon, carrying such harm, has moved you more than the promise of God bringing ten thousand goods. It was necessary, even if it were required to lay down gold in order that these things not happen, nor that you see them happening, to do and endure all things so as to abolish this great madness; but you do and manage everything so that they might both happen and that you might see them happening. Do you still ask me, tell me, why hell? But no longer ask this, but rather why there is only one hell. For how many punishments are not deserved by those who set up this harsh and cruel theater, and who laugh at those things over which they themselves, and you yourselves, ought to be weeping? Or rather, [they are deserved by] you who force them to act indecently! “But I do not force them,” he says. How do you not force them, tell me, when you do not even deign to pay attention to the more moderate ones who are weeping and asking God's favor, but to these [others] you provide lavish silver and draw crowds to marvel at them? “And let us stop,” he says, “showing them mercy.” And do you command this? This is not showing mercy, man, to demand such a penalty for a few obols, to command that for the sake of necessary food one be cut to pieces, and that the skin of the head be so bitterly and piteously sliced into many parts. “Speak well,” he says; “for we are not the ones piercing those heads.” If only you were! And thus that terrible thing would be [less] terrible. For the one who slaughters someone is much more grievous than the one commanding him to slaughter himself, which is exactly what happens in these cases. For they endure more bitter pains when they are forced to be the self-executors of these wicked orders; and this in Antioch, in which they were first called Christians, D in which the people have become the tamest of all, in which a great fruit of almsgiving once flourished. For they sent not only to those present, but even to those afar off, from a great distance, and this while a famine was expected. What then, he says, must be done? To relax this beastliness, and to persuade all who are in need that, by doing these things, they will receive nothing, but that by approaching with moderation, they will enjoy much generosity. And if they learn this, even if they are the most miserable of all, I guarantee; they will never choose to be punished in such a way. But they will even be grateful to you, that you have delivered them from that mockery and pain. But now, for the sake of charioteers you would even hand over your own children, and for the sake of dancers you would even cast away your own souls; yet for the sake of Christ, who is hungry, you do not cast away even a small part of your substance; but if you give a little silver, you are so disposed as if you have spent your all—not knowing that it is not the giving, but the giving with lavishness, that is, for the most part, almsgiving. On account of this, the prophet does not simply proclaim and declare blessed those who give, but those who provide abundantly. For he did not simply say, “He gave,” but how? “He scattered, he gave to the poor” (Ps. CXVII, 20). For what benefit is it when, being so wealthy, you give as much as one might give
from a sea and imitate not the magnanimity of a widow? How will you say, "Lord, have mercy on me according to your great mercy, and according to the multitude of your mercies blot out my iniquity" (Ps. L, 3), when you do not show mercy yourself according to your great mercy, or perhaps not even according to a small one? For I am greatly ashamed when I see many of the wealthy carried in carriages with golden bits, drawing along with them servants who carry gold, and having silver beds and much other luxury; yet when there is need to donate to the poor, they become poorer than the very needy. But what is this great argument of theirs? "The Church," he says, "has a common treasury." And what is this to you? For not even if I were to give will you be saved, nor if the Church were to give have you blotted out your own sins. Because you do not give, because the Church ought to give to the needy, because the priests pray, will you never pray? And because others fast, will you be perpetually drunk? Do you not know that God did not establish the law of almsgiving for the sake of the poor as much as for the sake of those who give? Or is the priest suspect to you? To be sure, this is a grave sin; but I shall not dispute this with precision: perform everything for your own sake, and thus you will receive a double reward. For whatever we say about almsgiving, we do not say so that you might offer it to us, but in order that you might minister through yourself. For if you offer it to me, perhaps you will be seized by vainglory, and often you will depart offended, having suspected evil things; but if you do everything yourselves, you will be free from both offenses and absurd suspicions, and the reward will be greater for you.
B Therefore, I am not rebuking you to bring money here, nor am I angry on account of the priests who are ill-spoken of. For if one ought to be indignant and grieve, one ought to grieve for your sake who speak ill of them. For to those who are ill-spoken of in vain and rashly, the reward is greater; but for those who speak, the judgment and punishment will be more severe. Therefore I do not say these things for their sake, but because I have care and concern for you. For what is strange if in our generation some come under suspicion, when even in the time of those saints who imitated angels, who possessed nothing of their own—the apostles, I mean—there was murmuring regarding the service of the widows, because the poor were being overlooked, at a time when no one said that anything of his possessions was his own, but all things were common to them? Let us not put forth such pretenses, nor think that the fact that the Church possesses much is a defense to offer. For when you see the magnitude of her properties, consider also the troop of the registered poor, the multitude of the infirm, the occasions for countless expenses: investigate and scrutinize with care; no one hinders, indeed we are ready to render accounts to you. But I want to use a hyperbole. For when we have rendered accounts, and have shown that the expense is not less than the revenue, but rather sometimes even greater: I would gladly ask you this, when we have migrated there, and we hear Christ saying, "I was hungry and you did not feed me, naked and you did not clothe me" (Matth. XXV, 42): what shall we say? What defense shall we offer? Shall we bring this person or that one into the middle—one who did not comply with these things—and certain of the suspected priests? And what is this to you? He will say; for I am calling you to account for the sins which you committed. The purgation consists in washing away your own sins, not in showing that others have fallen into the same. For the Church is forced to retain what she now has because of your stinginess. But if all things were acting according to the apostolic laws, your heart ought to be her revenue: which C would indeed be a safe chest and an inexhaustible treasure. But as it is, while you indeed store up on the earth, and lock everything in your own chests; the Church, however, must spend on the gatherings of widows, the choirs of virgins, the arrivals of guests, the hardships of travelers, the calamities of those in chains, the necessities of the infirm and the destitute, and other occasions of this kind: what is to be done? To turn away all these, and to obstruct so many harbors? Who would be sufficient for the shipwrecks arriving from here, for the tears, the laments, the wailings brought from every side? Therefore let us not speak rashly, whatever comes into our mind. For now, as I have already said, we are prepared to render accounts to you. But even if the situation were otherwise, and if you had corrupt teachers who were snatching everything and were greedy, not even so would the purgation of your wickedness be established. For that kind and most wise only-begotten Son of God, seeing all things, and knowing that it happens that in the long time and the such vast span of the world there are corrupt priests; so that through their negligence the sloth of those who are subject to them might not be increased, removing every excuse for negligence, says: "The scribes and the Pharisees have sat on the chair of Moses. All things therefore as many as they say to you to do, do: but according to their works do not" (Matth. XXIII, 2–3); showing that even if you have a bad teacher, nothing of this will avail you, if you do not pay attention to the things being said. For God will not hold you to account from the things which the teacher performed, but from the things which you heard and did not follow. So if you do the things that have been commanded, you will stand with much confidence; but if you have not followed the commands, even if you show a thousand corrupt priests, this will profit you nothing. For Judas also was an apostle; yet this will never excuse those who plunder sacred things and are avaricious. Nor will anyone who is accused be able to say: "But indeed, the apostle was a thief, a plunderer of sacred things, and a traitor"—but this very thing will most of all deliver us to punishment and condemn us, that we were not brought to a sound mind by the evils of others. D For those things were written so that we might flee the imitation of them. Therefore, leaving this one and that one, let us pay attention to ourselves: for each one of us will give an account for himself to God. In order, therefore, that we might render this account with good purgation, let us order our life, and stretch out a generous hand to the needy: knowing that this alone is our defense, if we show that we have correctly followed the commandments; and there is no other. If we are able to exhibit this, we shall escape those intolerable pains of the Gehenna, and shall obtain the future goods: which may it be granted to all of us to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, honor, now and always, and for the ages of ages. Amen.
HOMILY XXII.
CHAP. 9. v. 13. Do you not know that those who perform the sacred rites eat from the sanctuary? Those who minister at the altar share with the altar? 14. So also the Lord commanded those who preach the gospel to live from the gospel.
1. He exerts much effort to show that it is not forbidden to receive. Wherefore, having said so much before, he was not satisfied, but proceeds even to the Law, offering an example more appropriate than the former. For it was not equal to bring the oxen into the middle, and to bring into the middle the law explicitly laid down concerning the priests. And observe in this also the prudence of Paul, how he mentions the matter magnanimously. For he did not say, "Those who perform the sacred rites receive from those who offer;" but what? They eat from the sanctuary, so that neither those who receive might be reproached, nor those who provide might be puffed up. Wherefore he also set down what follows in this way. For he did not say even here, "Those who minister at the altar receive from those who offer," but, They share with the altar. For the things offered were no longer the property of those who offered, but of the sanctuary and the altar. And he did not say that they receive the sacred things, but, They eat from the sanctuary, showing again the measure, and that one ought not to be making money or growing rich. But if he says, They share with the altar, he does not mean a distribution on equal terms, but the consolation given to them by right. And yet the affairs of the apostles were far greater. For there the priesthood was a mark of honor; but here, dangers, slaughter, and murders. Wherefore, of all the other examples, it was much greater to say: If we have sown spiritual things for you. For when he says, "We have sown," he indicates the winters, and the dangers, and the plots, and the unspeakable evils which those who were preaching endured. But nevertheless, even when the superiority was so great, he did not wish either to humble the things of the Old Testament, or to exalt his own; but he even lowers his own, giving the superiority not from the dangers, but from the magnitude of the gift. For he did not say, "If we have endangered ourselves or have been plotted against," but, "If we have sown spiritual things for you;" and he exalts the things of the priests, as far as is possible, by saying, "Those who perform the sacred rites, and those who minister at the altar," wishing to indicate their continual service and perseverance through these terms. And having mentioned the priests who were among the Jews, and the Levites, and the high priests, he indicated both orders, both the lower and the higher; the former by saying, "Those who perform the sacred rites," the latter by saying, "Those who minister at the altar." For it was not that one task was commanded to all; but some were entrusted with the grosser things, others with the more sublime. B Having thus embraced all these, so that no one might say, "Why do you remind us of the Old Testament? Do you not know that the time for us is of more perfect precepts?"—after all those things, he puts the strongest of all, saying: So also the Lord commanded those who preach the gospel to live from the gospel. And not even here does he say to be nourished by men, but as with the priests, "From the sanctuary," and "From the altar," so also here, "From the gospel," he says; and as there, "To eat," so here, "To live," not to traffic nor to treasure up. For the laborer, he says, is worthy of his wages. But I have used none of these. What then, if you have not used them, he says, but you wish to use them in the future, and for this reason you say these things? Far from it; for it was for this reason that he quickly employed the correction, speaking thus: "But I have written these things, not that it should be so in my case." And see with what force he denies and parries the matter: For it is better for me to die, than that anyone should make void my glory. And not once nor twice, but he has used this sentiment many times; for he even said above, "We have not used this authority;" and after this again, "That I might not abuse my authority;" and here, "But I have used none of these." Of these, what? Of these many examples. For although many, the soldier, the farmer, the shepherd, the apostles, the law, those things done by us for you, those done by you for others, the priests, the command of Christ, offered me authority, yet I was not persuaded by any of these to abolish my own law, and to receive. And do not speak to me of the past; although I am able to say that I endured many things in the past for this reason; but nevertheless I do not rely on those alone, but I promise even regarding the future, that I choose rather to die of hunger, than to be deprived of these crowns. For it is good for me rather to die, he says, than that anyone should make void my glory. He did not say, "Than that anyone should abolish my law," but, "My glory." For lest any one should say that he does it, but not rejoicing, but groaning and grieving, desiring to show the excess of his joy and the abundance of his zeal, he calls the matter glory. So far was he from grieving, that he even boasts and chooses rather to die than to fall from this glory. Thus even than life, what was happening was sweeter to him.
2. Then he also exalts it from elsewhere, and shows it to be great, not that he may render himself brilliant—for he is far removed from that passion—but that he may show that he rejoices, and may remove every suspicion from the excess. For it was for this reason, as I have already said, that he also called it glory. And what does he say? For if I preach the gospel, there is no glory for me; for necessity is laid upon me; and woe is me if I do not preach the gospel! For if I do this willingly, I have a reward; but if unwillingly, I have been entrusted with a stewardship. What then is my reward? That in preaching the gospel, I may make the gospel of Christ without charge, so as not to abuse my authority in the gospel. What are you saying, tell me? If you preach the gospel, there is no glory for you, but if you make the gospel without charge, then this is greater than the former? By no means; but it has something more from another source; because the former is a commandment, but the latter is an achievement of my own choice. For what is done above the commandment has a great reward on this account; but what is in the order of a commandment is not so much. So he says that this is more than that, not by the nature of the matter itself. For what is equal to preaching? For this is to contend even against the angels themselves. C
A And yet, since the command is one thing and the debt another, but the ambition is a matter of choice, it follows that this is more than that. He says, as I was interpreting just now: "If I do this willingly, I have a reward; but if unwillingly, a stewardship has been entrusted to me." The "willing" and "unwilling" here relate to whether it was committed to one as a command or not. Thus also the phrase, "Necessity is laid upon me," is to be understood, not as if he were doing any of these things unwillingly—far from it—but as one who is subject to the things commanded, and by way of distinction from the liberty mentioned regarding receiving. And therefore Christ used to say to the disciples: "When you have done all things, say, We are unprofitable servants; for we have done what we ought to have done." (Luke XVII, 10). What, then, is my reward? "That, preaching the gospel, I may make the gospel without charge." What then, I ask you, does Peter have no reward? And who has ever had such a reward as he? But what of the other apostles? How, then, did he say, "If I do this willingly, I have a reward; if unwillingly, a stewardship has been entrusted to me"? Do you see the prudence here too? For he did not say, "But if unwillingly, I do not have a reward"; but, "A stewardship has been entrusted to me," showing that he has a reward even in this way, but such a one as he who has executed what was commanded, not such a one as he who, out of his own zeal, has surpassed the precept. What then is the reward? "That as I preach the gospel," he says, "I may make the gospel without charge; that I may not abuse my power in the gospel." Do you see how he always uses the name of power, B showing that, which I have often said, that not even those who receive are worthy of blame? He added, "In the gospel," both indicating the gospel and prohibiting anywhere the misuse of the matter. For one who is teaching ought to receive, but not an idle man. "For though I was free from all, I made myself a slave to all, that I might gain the more." Here again he sets another hyperbole. For it is a great thing not to receive; but this which he is about to say is far greater than that. And what is it that he says? "Not only did I not receive," he says, "neither did I only not use this power, but I even subjected myself to slavery, and that to various and every kind of slavery." For not only in money, but what is far greater than money, I exhibited this very thing in many and various affairs: and I subjected myself to slavery, when I was subject to nothing, nor driven by any necessity. For this is what "though I was free from all" means; and I did not subject myself to one only, but to the whole world; therefore he subjoined, "I made myself a slave to all." For I was ordered to preach and to announce the things that had been entrusted to me; but to contrive and devise countless things proceeded from my own zeal. For I was only liable for the paying out of funds; but I, for their exaction, was doing everything, attempting more than I was commanded. Because he was doing all things out of choice, readiness, and love toward Christ, he had a desire for the salvation of men that could not be satisfied. C Wherefore, out of excessive readiness, he was leaping over the field, by all things transcending even heaven itself. And when he had mentioned slavery, he then proceeds to recount the various modes of it. Which ones are they? "And I became," he says, "to the Jews as a Jew, that I might gain the Jews." And how did this come about? When he circumcised, in order to abolish circumcision. Therefore he did not say, "Jew," but, "As a Jew," which was a dispensation. What do you say? The herald of the world, who touched the very heavens and shone so much in grace, does he suddenly descend so far? Yes; for this is what it means to ascend. For you should not look only at this, that he descends, but that he also raises up him who lies below, and brings him to himself. "To those who are under the law, as though under the law, when I was not under the law, that I might gain those who were under the law." He designates, besides that former group: saying "Jews" were those who were such from the beginning; but "under the law," proselytes, or those who were already believers and still clung to the law. For they were no longer as Jews, but under the law. And when did he become under the law? When he was shaved, when he sacrificed. These things, moreover, were done not because he had changed his opinion—for that would have been an evil thing—but because charity was adapting itself. For in order to lead those who were truly followers of these things, he himself also became (a Jew), not in truth, but only putting on that appearance, though he was not such, nor was he doing this from the heart. For how would he have done this, who was taking care to transfer others? And he was doing this so that he might free those who were doing this from such humility. "To those who were without the law, as though without the law." They were neither Jews nor Christians nor Greeks, but were without the law, as was Cornelius, and if there were any others like him. For when entering unto those, he pretended many things pertaining to them. But some say that he is designating the disputation which he had with the Athenians concerning the inscription placed on the altar, and therefore says, "To those who are without the law, as though without the law." Then, lest anyone should think that that matter was a change of opinion, he added: "When I was not without the law of God, but was in the law of Christ." That is, when I was not only not without the law, but was not only under the law, but also had a law far more sublime than the old one, that is, of the Spirit and of grace; therefore he subjoined, "of Christ." Afterward, when he had effected this, that they might be confident regarding his opinion, he then sets the gain of such his adaptation, saying: "That I might gain those who were without the law." And everywhere he brings forward the cause of that adaptation. Nor does he stop his step there, but, 22. "And I became weak, that I might gain the weak": D saying this finally as it pertains to them, on account of which all these things have been said. Yet those were far greater, but this is more convenient; wherefore he puts this last. He did the same thing also among the Romans, when he was accusing (themselves) regarding foods, and in many other places. Then, lest he should dwell longer by pursuing individual points and all things, he says: "I have become all things to all, that I might by all means save some." Do you see the hyperbole? "I have become all things to all," not that I hoped to save all, but that I might save at least a few. And this endeavor, indeed, and such a ministry I have undergone, as much as was fitting for one who would save all, not, however, hoping that I myself should surpass all: which truly was a great thing, and of a fervent mind. For he who was sowing, was sowing everywhere, nor
can it happen that all the seed remained safe; yet it cannot be that all of it perishes. Therefore he says, *Wholly:* because it was absolutely necessary, and because he who cares for the matter fervently, even strives for this. A *But I do all things for the sake of the Gospel, that I may become a partaker of it.* That is, that I may appear to have contributed something myself, and may be a partaker of the crowns which are laid up for the faithful. For just as he said, *To live by the Gospel*, that is, from those who believe: so here also, *That I may become a partaker of the Gospel*, that I may be enabled to share with those who have believed in the Gospel. Do you see his humility, how in the giving of rewards he places himself as one of the many, although he had surpassed them all in his labors? Whence it is plain, that he has done so regarding the prizes, too. Yet he does not deem himself worthy to enjoy the first fruits, but is content if he may share with others in the crowns that are laid up. These things, moreover, he said, not because he did these things for some reward, but that he might draw those men also from hence, and persuade them by these hopes to do all things for the sake of the brethren. B Do you see his prudence? Do you see the excellence of his diligence, how he did more than was commanded, taking nothing, when it was permitted to take? Do you see the excess of his condescension, how he, who was under the law of Christ and kept the highest law, was to those without law as without law, to the Jews as a Jew, appearing eminent in both, and conquering all? Do you do this also, and do not think that you are falling, being eminent, if you endure anything humble for the sake of your brother; for this is not to fall, but to descend. For he who has fallen, lies there and scarcely rises again; but he who has descended, will also ascend with much gain; just as Paul also descended alone, but ascended with the world, not feigning; for he would not have sought the gain of those who are saved, if he were feigning. For the hypocrite seeks destruction, and feigns in order to take, not in order to give. But he was not so, but as a physician, as a teacher, as a father, C the one to the sick, the other to the disciple, the other to the child, he descends for correction, not for harm; so also did he.
4. For that the things said were not make-believe, when he is under no compulsion to do or say anything of this kind, but desires to show his disposition and his boldness, hear him saying: *Neither life nor death, neither angels nor principalities nor powers, neither things present nor things to come, neither 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* (Rom. VIII, 38, 39). Do you see a love hotter than fire? So let us also love Christ; for it is easy, if we are willing. For neither was he such by nature. Because of this, his former deeds, contrary to these, were recorded, that we might learn that the work is of choice, and to those who desire, all things are easy. D Let us not, therefore, despair; but, even if you are a railer, or a covetous man, or whatever you may be, consider that Paul was a blasphemer and a persecutor and an insolent man, and the first of sinners, and suddenly he ascended to the very summit of virtue, and his former deeds were no hindrance to him; although no one is so possessed by such madness of wickedness, as he was with the war against the Church. For he surrendered his own soul then, and he was grieved that he did not have a thousand hands, so that he might strike Stephen with all of them. Yet even so he found how he might strike him with more hands, those of the false witnesses, whose garments he kept; and when he entered into houses, just like a wild beast he so leaped in, dragging and tearing men and women, filling everything with tumult and confusion and ten thousand wars. So indeed he was fearful, that the apostles, even after his excellent change, did not yet dare to associate with him. But nevertheless after all those things he became such as he became; for there is no need to say more. Where, then, are those who fortify the necessity of fate against the freedom of the will? Let them hear these things, and be stopped in their mouths. For there is nothing that hinders him who wishes to become good, even if he be in the presence of the most wicked. For we are even more naturally disposed to this, inasmuch as virtue is with us by nature, and wickedness is against nature, just as surely as being sick and being healthy. For God gave us eyes, not that we might look licentiously, but that, admiring His creations, we might worship the Maker. And that this is the need for eyes, it is clear from the things seen. For we see the beauty of the sun and of heaven from an infinite distance; but the beauty of a woman one would not discern from so far. Do you see that the eye was made for this rather? Again, He made hearing, not that we might receive blasphemous words, but saving doctrines. Because of this, when it receives something discordant, even the soul and the body are numbed; for he says, *A man of many oaths shall have his hair stand on end.* And even for us, if we hear something harsh, we shudder again; but if something harmonious and kindly, we both brighten and rejoice. And our mouth also makes us ashamed and to cover ourselves when speaking base things; but if they are solemn, it utters these with boldness and all freedom. But for things according to nature no one would be ashamed, but for those against nature. And hands, when they steal, are hidden and seek apologies; but if they give alms, they even glory. So if we are willing, we have much inclination toward virtue from every side. But if you tell me of the pleasure that comes from vice, consider that we reap this more from virtue. For to have a good conscience, and to be admired by all, and to expect good hopes, is sweeter than everything to one who has examined the nature of pleasure; just as the opposites are more painful than everything to one who knows the nature of grief, such as being reproached by all, being accused from within one's own self, trembling and fearing both things to come and things present.
5. And that what I say may become clearer, let us suppose in our argument a certain man having a wife, and also coveting his neighbor’s marriage, and finding pleasure in this wicked theft, enjoying his beloved; then let us set against this man another one who loves his own wife; and that the victory may be greater and clearer, let this man who enjoys his own wife, not only have possession of that one who is being treated adulterously, but let him hold back from the love and do nothing wicked; although this is not pure temperance; but nevertheless, for the sake of abundance, that you may learn how great is the pleasure of virtue, for this reason we have fashioned the drama thus. Setting them together, then, let us ask both, whose life is sweeter; and you shall hear of the one both boasting and leaping for joy at the victory over his desire; of the other—or rather, it is not even necessary to remain to learn anything from him; for he tortures himself, even if he denies it a thousand times, and is in a state more wretched than prisoners. For he fears and suspects everyone, both his own wife and the husband of the woman being committed adultery with.
[The following is a continuation of the scholarly translation of the Homilies on 1 Corinthians, starting from the beginning of the text as presented:]
A and let victory be clearer, let this man who enjoys only his own wife also love the one who is being seduced, but let him restrain his love and do nothing evil, although not even this is pure temperance; but at our pleasure, that you may learn how great is the pleasure of virtue, we have set forth a drama of this kind. These, therefore, being compared together, let us question both, whose life is sweeter: and you will hear one indeed boasting and exulting in the victory which he has won over lust; the other, however—no, rather, there is no need to wait for us to learn anything from him: for you will see him, even if he denies it a thousand times, more miserably affected than those who are in chains. For he fears everyone and holds them under suspicion: his own wife, and the husband of the adulteress, and the adulteress herself, his acquaintances, his friends, his relatives, the walls, shadows, himself; and what is most grievous of all, he has a conscience protesting and barking daily. If, indeed, even the tribunal of God comes into his mind, he will not even be able to stand. And pleasure is short, but the pain born from it is perpetual. For in the evening and in the night, in solitude, in the city, and everywhere, the accuser follows him, showing a sharp sword and B intolerable punishments, consuming him with fear. That temperate man, however, being free from all these, is in liberty, and safely sees his wife, his children, his friends, and looks upon all things with free eyes. If, however, he who loves and yet restrains himself enjoys such great pleasure, he who does not love, but is purely temperate, in what harbor, in what tranquility will he not possess a sweeter and more placid soul? For this reason, certainly, you will see few adulterers, but more who are temperate. But if this were sweeter, many would choose this very thing. Neither tell me of the fear of the laws; for this does not restrain them, but the magnitude of the absurdity, and the fact that there are more sad things there than sweet, and also the calculation of the conscience. And the adulterer, indeed, is such. But if it pleases, let us also bring the C miser into the middle, uncovering another transition to unjust love. For we shall see him also dreading the same things, and not able to enjoy pleasure purely. For revolving in his mind those who are afflicted with injury, and those who are led by compassion, and the common estimation of all regarding him, he is agitated by a thousand anxieties. And this alone is not troublesome to him, but neither is he able to enjoy his beloved object. For such is the character of the wealthy: they have, not that they may enjoy, but that they may not enjoy. But if this seems to you to be a riddle, which is yet worse and more perplexing, hear: namely, that they are deprived of pleasure not only because they do not dare to enjoy goods as they wish, but also because they are never filled, and are always in thirst: than which what could be more troublesome and heavy? But the just man is not like this, but is free from trembling, hatred, fear, and this incurable D thirst. And just as everyone curses the one, so everyone prays for good things for this one; and as the former has no friend, so this one has no enemy. What then, these things being confessed, could be less pleasant than wickedness, or sweeter than virtue? Nay, indeed, even if we should say countless things, no one could express in words either the sorrow of vice or the pleasure of virtue, until we enjoy them. For then we shall find vice more bitter than gall, when we have tasted the honey of virtue. For even now vice is unpleasant, burdensome, and troublesome; which even those who serve it do not deny: when, however, we have departed from it, then we shall more accurately perceive its bitter commands. But if many run to it, it is no wonder; since even children often, choosing less sweet things, despise those which delight more, and the sick have lost a perpetual and safer joy for the sake of a fleeting and brief gratification. This, however, comes from the weakness and foolishness of those who love, not from the nature of things themselves. For he who lives with pleasure is he who pursues virtue, he who is truly rich and truly free. But if one should indeed concede to virtue liberty, security, and being free from cares, that he fears no one, that he has no one under suspicion; but does not concede pleasure to it, this will make me laugh profusely. For what else is pleasure than to be freed from cares, from fear, from sorrow, and to be able to be bound by nothing? For who, I ask, is in pleasure: is it he who rages, is agitated, and is pierced by many desires, and does not stand within himself; or he who, free from all these waves, sits in philosophy as in a harbor? Is it not plain that this is he? But this is seen to be proper to virtue. Therefore, vice has only the name of pleasure, but in reality, it is empty: and before you enjoy it, it is madness, not pleasure; after it has happened that you enjoy it, it is immediately extinguished. If, therefore, it is not permitted to see its pleasure either at the beginning or at the end, where is it seen and when? But that you may learn more clearly what I say, let us treat the matter with an example: pay attention. Someone is captured by the love of a beautiful and shapely woman: this one, until he attains his desire, is like those who are raging and insane; but after he has attained it, he has extinguished the desire. If, therefore, he has no pleasure at the beginning—for it is madness at that time—nor at the end, for with the intercourse he has extinguished the sting: where shall we find it? But our affairs are not so, but at the beginning they are void of perturbation, and the pleasure remains vigorous until the end; or rather, there is no end of pleasure in us, nor do our goods have a term, nor is this pleasure ever dissolved. Considering all these things, therefore, if we love pleasure, let us embrace virtue, that we may attain both present and future goods: which may it fall to all of us to attain, by the grace and loving-kindness, etc.
HOMILY XXIII
Cap. 9, v. 24. Know you not that they that run in the race, all run indeed, but one receiveth the prize?
4. When he had shown that it is a matter of great utility to accommodate oneself, and that this is the highest perfection and [what it is for him (Paul), when he had ascended to perfection more than all, nay, had transcended it, in that he did not receive (what was necessary for sustenance), later descended more than all, and the times of both matters...]
A destroying the brethren, and no profit comes to them from perfect knowledge, if love be not present, he comes again to a common example, and says: "Know you not that they that run in the race, all run indeed, but one receives the prize?" B This he says, not as though here too only one of all is to be saved—far be it!—but as of those who are obligated to bring much zeal. For just as there, though many descend into the stadium, not many are crowned, but it comes down to one, and it is not sufficient to have entered into the contest, nor to have anointed oneself and wrestled; so also here, it is not sufficient to have believed and to have struggled as it happened; but unless we run in such a way as to keep ourselves unassailable until the end, and to get near to the prize, it will not be of any advantage to us. For if you think yourself to be perfect, he says, according to knowledge, [201] yet you have not yet attained the whole, which he was hinting at when he said: "So run, that you may attain." They had not, therefore, attained it yet. And having said "so," he teaches the manner also: "And every one that strives for the mastery refrains himself from all things." What is "from all things"? Not that he abstains from this and fails in another, but he masters gluttony, and lust, and drunkenness, and simply all the passions. For this, he says, happens also in the contests of those outside. For it is not permitted to them that are contending to be drunk at the time of the contest, nor to commit fornication, lest they dissolve their strength, nor to be occupied with anything else whatsoever; but having once removed themselves from all things, they give heed only to their exercises. And if these things are so there, where the crown is for one, much more here, where the competition is greater. For here it is not one who is crowned, and the rewards far exceed the labors. C Therefore he puts it also in a way of shame, saying: "They indeed, that they may receive a corruptible crown; but we an incorruptible." "I therefore so run, not as uncertainly." For having shamed them from those outside, he finally brings himself into the midst, which is an excellent method of teaching. For which reason he is seen everywhere doing this. And what is "not as uncertainly"? Looking to some goal, he says, not in vain and to no purpose, as you do. For what more comes to you from entering into the idols' temples, D and displaying that perfection, as it were? Nothing. But I am not such a one, but all things that I do, I do for the sake of the salvation of my neighbors; even if I display perfection, it is for their sake; if condescension, for their sake; if I surpass Peter in not receiving (sustenance), so that they may not be offended; if I descend more than all, by being circumcised and shaved, so that they may not be tripped. This is, "not as uncertainly." But why do you eat in the idols' temples, tell me? You would not be able to offer any reasonable cause. "For meat does not commend us to God: for neither if we eat, are we the better; neither if we eat not, are we the worse." So you run simply and as it happens; for this is, "uncertainly." "So fight I, not as one beating the air." Again, hinting that it is not in vain and to no purpose, he says this: "For I have one whom I strike, that is, the devil; but you do not strike him, but you simply dissipate your own strength." A For the time being, therefore, he sustains them, saying this. For since he had used them more vehemently in the above, he again holds back the reprimand, reserving the deep incision for the end of the discourse. For here indeed he says that they do these things in vain and to no purpose; but later he shows that it is even to the great destruction of their own head, and that even without the harm of the brethren, they themselves are not irresponsible in daring these things. "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway" [909]. Here he shows that they are mastered by the desire of the stomach, and are relaxing the reins of it, and under the pretext of perfection are filling their own gluttony; which he had hinted at above, when he said: "Meats for the belly, and the belly for meats." B Since, then, luxury produces fornication, and this gave birth to idolatry, he deservedly touches upon the disease in many places; and showing how much he suffered for the sake of the Gospel, he puts this also with those things. For just as, he says, I transcended the commandments, and this, not being a light thing for me—for, he says, "We endure all things"—so also in this matter I endure much labor, so as to live temperately. For even if desire is hard-yielding, and the tyranny of the stomach, yet I bridle it, and I do not surrender myself to the passion, but I endure every labor, so as not to be carried away. C
Homily XXIII
2. For do not think that I accomplish these things effortlessly. For it is a running, and a pancratium, and a tyranny of nature, constantly opposing and wishing to be free; but I do not allow it, but I subdue and subject it with much sweating. D He says these things so that no one should despair of the struggles for virtue, since the matter is laborious; for which reason he says, "I keep under and bring into subjection." He did not say, "I destroy," nor, "I punish"; for the flesh is not an enemy; but, "I keep under and bring into subjection," which is what a master does, not an enemy; a trainer, not a foe. "Lest that by any means, when I have preached to others, I myself should be a castaway." And if Paul fears this, he who taught so many, and fears it after having preached and become an angel, and having received the guardianship of the world, what should we say? Do not, he says, think that because you have believed, this is sufficient for you for salvation. For if to me the preaching, the teaching, the bringing of countless people, is not sufficient for salvation, unless I also present the matters concerning myself unassailable, much more is it not for you. Then he comes again to other examples; and just as above he had set the things of the apostles, and those of common custom, and those of the priests, and those of himself; so here he sets the things of the Olympic contests. And having set those from himself, he again proceeds to the histories of the Old (Testament). And since he is about to make the discourse more burdensome, he makes the admonition common, and discourses not only about the things proposed, but also about all the diseases among the Corinthians. And in the case of the contests outside: "Know you not," he says; but here, "I would not have you ignorant, brethren." He was saying this, showing that they had not been very well instructed in these things. And what is this, which you do not wish us to be ignorant of? "That our fathers," he says, "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 that spiritual Rock that followed them: and the Rock was...).Christ). But with many of them God was not well pleased. And for what reason, he says, does he say these things? To show that just as it did not profit them that they enjoyed such a great gift, so neither will it profit these to have received baptism and to have been partakers of spiritual mysteries, if they do not exhibit a life worthy of such grace. And therefore he brings forward the types of baptism and the mysteries. What does this mean, *In Moses they were baptized*? Just as we, believing in Christ and his resurrection, are baptized, as being about to be partakers of the same mysteries ourselves—for *we are baptized*, he says, *for the dead* (1 Cor. 15.29), that is, our bodies—so also they, trusting in Moses, that is, seeing him first passing through, dared themselves also to enter into the waters. But because he wants to bring the figure near to the truth, he does not speak thus, but uses the names of the truth also in the type. And this indeed is the symbol of the laver; what follows, however, is of the holy table. For as you eat the Lord’s body, so they did the manna; and as you drink the blood, so they did the water from the rock. For even if those things that were happening were perceptible to the senses, yet they were provided spiritually, not according to the sequence of nature, but by the grace of the gift; and they nourished the soul along with the body, leading them toward faith. Therefore, concerning the food he said nothing; for it was changed, not in mode only, but even in nature; for it was manna; but concerning the drink, because the mode of giving alone was beyond expectation, it even had need of proof. Therefore, when he had said, *They drank the same spiritual drink*, he subjoined: *For they drank of that spiritual Rock that followed them*; and he added: *And the Rock was Christ*. For it was not the nature of the rock that poured forth the water, he says, otherwise it would have gushed before; but some other spiritual rock was doing all this; that is, Christ, who was always present to them and working all things miraculously. For this reason he says, *followed*. Do you see Paul's wisdom, how he shows that he provided both, and by this reasoning brought the type near to the truth? For he who, he says, provided those things to them, he himself prepared this table; and the same one led them through the sea, and you through baptism; and to them he provided manna and water, but to you his body and blood. And such are those things which regard his gift. B Let us see, however, also the following verses, and let us consider whether, when they appeared unworthy of the gift, he spared them. But this you cannot say; therefore he subjoined: *But with many of them God was not well pleased*, even though he thought them worthy of such honor. But nothing of this profited them; but more of them perished. And yet all perished; but that he might not seem to prophesy final destruction to them, therefore he said, *many*. And yet they were numberless, but the multitude profited nothing; and all those things were proofs of love; but neither did this profit them, because they had not repaid what belonged to love. For because many do not believe the things that are said about hell, as being things that do not appear or are not seen, from the things that had already happened he shows that God punishes sinners, even if he has bestowed upon them numberless benefits; for if you do not believe in the future, he says, you will certainly not deny faith to those things which have already occurred.
C Consider, therefore, how many benefits he bestowed upon them: he delivered them from Egypt and from the servitude there, he divided the sea, he brought down manna from heaven, he caused fountains of water to gush from the rock unexpectedly; he was present to them everywhere, working miracles, and protecting them on all sides. Nevertheless, because they exhibited nothing worthy of such a gift, he did not spare them, but destroyed them all. For they were overthrown, he says, in the desert; declaring by this word the suddenness of their destruction, the penalties and the punishments divinely sent, and that they had not attained to the proposed rewards. For he did not do these things to them in the land of promise; but outside and far from that region, afflicting them with a twofold punishment, both that he did not grant them to see the land which he had promised them, and that he afflicted them with a severe punishment. And what, you will say, are these to us? They concern you; therefore he subjoined: *Now these things were done in a figure for us*. For as the gifts are figures, so also the punishments are figures; and just as baptism and the table were described beforehand, so also in what follows it was prefigured for our sake, that those who have been unworthy of such a gift are to be afflicted with punishment, so that being warned by such examples we may be more temperate. Therefore he added: *That we should not be lusters after evil things, as they also lusted*. For just as in the benefits the types preceded and the truth followed; so also in the punishments it will follow. Do you see how he shows not only that they are to be punished, but also that they are to be more than they? For if that indeed is a type, but this is the truth, it is necessary that in punishments there should be a great intensity, just as also in the gifts. D And consider against whom he first inveighs; namely, against those who were eating in the temples of the idols. For when he had said, *That we should not be lusters after evil things*, which was universal, he subjoined that which was in particular, showing that every sin has come from an evil desire; and first he said this: *Neither be ye idolaters, as some of them; as it is written: The people sat down to eat and to drink, and rose up to play*. Have you heard how at last he calls them idolaters? But here indeed he is declaring it, but afterward he is also proving it. He gives, however, the cause for which they were running to those tables; it was gluttony. Wherefore, when he had said, *That we should not be lusters after evil things*, and had added, *Neither be ye idolaters*, he gave the cause of this iniquity; and this was gluttony. *For the people sat*, he says, *to eat and to drink*. And he adds the end following from it, namely, *And rose up to play*. As they, he says, from delicacies came down to idolatry; so it is to be feared lest you from there fall into that. Do you see how he shows these supposed perfect ones to be more imperfect than them? Whom he was stinging, not because they were not enduring, but because they indeed were sinning out of ignorance, whereas others out of gluttony; and he attributes the punishment of the perishing of the former to these; but he does not permit these to refer the cause of their sin to another, but accounts them accountable for both their own and others' [destruction].
A For this, indeed, God was doing in the Old Testament, calling to the Jews' remembrance each of their trespasses, and bringing that sin into the midst. Paul, therefore, does this very thing here, at once reminding them of that sin, and teaching that this evil also was born from thence, from luxury and gluttony. Wherefore he added: *Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.* And why do you not place here also the punishment for idolatry? Because it was evident and more manifest; or because there had not been such a blow at that time as that which occurred in the time of Balaam, when they were initiated to Beelphegor, the Midianitish women appearing in the line of battle and drawing them into lasciviousness according to the counsel of Balaam. For that this evil counsel was Balaam's, Moses declares afterwards, saying thus at the end of the book of Numbers: *And they slew Balaam the son of Beor in the war of Midian with the wounded, and they took the spoils. And Moses was angry, and said, Why have ye saved every female? For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart and to despise the word of the Lord by reason of Phogor.* *Neither let us tempt Christ, as some of them tempted, and perished by the serpents.*
4. By this, he again hints at another crime, which he also sets down at the end, accusing them because they strove about signs, and on account of temptations were murmuring, saying, When will the good things come? when the rewards? Wherefore he also adds, correcting them by reason of these and striking fear: *Neither murmur ye, as some of them murmured, and perished by the destroyer. B For not this alone is what is required—to suffer for Christ—but also to bear what befalls one bravely, and with all pleasure. For this is the entire crown; since, if this be not present, punishment will follow those who fret. For this reason also the apostles were rejoicing while being scourged, and Paul was boasting in his tribulations. *Now all these things happened unto them for ensamples: and they were written for our admonition, upon whom the ends of the world are come.* C Again, he strikes fear by saying 'the ends,' and prepares them to expect greater things than what had happened. For that we shall pay the penalty, he says, it is manifest even to those who disbelieve the discourses about Gehenna; but that [it will be] also a more severe one, [is manifest] from the fact that we have enjoyed more benefits, and from the fact that those were types. For if there is pre-eminence in the gifts, it is evident that [there is so] also in the punishment. For this reason he called them types, and said they were written for our sake, and made mention of the end, that he might remind them of the consummation. For the punishments then were not such as to take an end and be finished, but the punishment [in the hereafter] is eternal. For as the punishments here are finished at the present life, so those there remain continuously. But when he says, 'the ends of the world,' he says nothing else than that the fearful judgment is now at hand.
*So that let him who thinketh he standeth, take heed lest he fall.* Again he pulled down their pride, of those who were high-minded because of their knowledge. For if those who enjoyed so many things suffered such things, and some paid such a penalty for murmuring alone, and others for tempting, and neither the multitude nor the attainment of such things moved God, much more in our case, if we be not sober, will this be. And well did he say, *he that thinketh he standeth.* For this, to rely upon oneself, is not even to stand as it is necessary to stand; for such a one will quickly fall; D since even those [others], if they had not been high-minded and confident, but had been restrained, they would not have suffered these things. Whence it is manifest that arrogance especially, and sloth, and gluttony are the sources of these evils. So that even if you stand, guard against falling. For to stand here is not to stand securely, until we take our departure from the waves of the present life, and sail into the tranquil harbor. Do not, therefore, think highly of your standing, but guard against a fall. For if Paul is afraid, he who is the most steadfast of all, much more do we need to be afraid. The Apostle, then, was saying, *So that let him who thinketh he standeth, take heed lest he fall*; but we are not even able to say this, [as] all, so to speak, have fallen and are prostrate and lying on the ground. For to whom shall I say this? To him who is plundering every day? But he is lying fallen with a great fall. But to the fornicator? But he is cast to the ground. But to the drunkard? But he also lies [there]; and he does not even know that he lies. So that it is not the time for this word, but for that prophetic one, which he said also to the Jews: *Does he who falls not rise again?* For all are lying, and do not wish to rise. So that our exhortation is not for the sake of not falling, but for the sake of those who are lying being able to rise. Let us rise, then, though it be late, beloved, let us rise, and let us stand bravely. Until when shall we lie? Until when shall we be drunken, benumbed by the many desires of the things of this life? It is opportune to say even now: *To whom shall I speak and protest?* So are all deafened even to the teaching of virtue itself, and filled with many evils from thence. And if it were possible to see souls naked, just as in the camps after the battle has passed, it is possible to see the dead and the wounded, so also in the Church we would see [them]. Wherefore I beg and entreat, let us stretch out a hand to one another and let us arise. For I myself am one of the smitten and of those needing one who will apply medications. But do not despair on account of this; for even if the wounds are grievous, they are not incurable. Such is our Physician; we have only to be sensible of our wounds, and even if we come to the very last stage of wickedness, He opens for us many ways of salvation. For even if you dismiss anger against your neighbor, your trespasses will be forgiven you: *For if ye forgive,* He says, *to men, your heavenly Father will also forgive you.* Even if you give alms, He will forgive you your sins: *For redeem thy iniquities,* He says, *with alms.* Even if you pray zealously, you will enjoy remission. And this the widow shows, who prevailed upon that severe judge by the constancy of her entreaty. Even if you confess your sins, you have consolation: *For say thou thy sins first, that thou mayest be justified.* And if you be cast down in grief for these, even this will be a most great medicine for you: *For I have seen,* he says, *that he was grieved and went in gloom, and I healed his...*
ways. A And if you have suffered any evil, if you have borne it nobly, you have cast it all off. For this is what he also said to the rich man, to Abraham: *Lazarus received his ills,* and here he has consolation. If you have shown mercy to a widow, your sins are washed away; for he says: *Judge for the orphan, defend the widow, and come, let us reason together,* says the Lord; *and if your sins be as scarlet, I will make them white as snow; and if they be like crimson, I will make them white as wool.* For he does not even allow a scar of the wounds to appear.
B 5. The power of repentance in this life and its uselessness in the next. But even if we have come into that depth of evils into which he fell who consumed his father’s goods and fed on husks, and we repent, we shall be entirely saved; and even if we owe ten thousand talents, and fall down, and put away the memory of wrongs, all things are forgiven us. Even if we have wandered there, where the sheep wandered from the fold, he leads us back from there, if only we be willing, beloved; for God is benevolent. Therefore, it was enough for him that he who owed ten thousand talents should fall before Him, and that he who had squandered his father’s goods should only return, and that the stray sheep should be willing to be carried. Contemplating, therefore, the greatness of His benevolence, let us render Him propitious to us here, and let us meet His face with confession, lest, departing from here without a defense, we undergo the ultimate punishment. For if we exercise whatever sort of diligence in the present life, we shall gain the greatest rewards; but if we depart without having been made better, even if we are moved by intense repentance there, it will profit us nothing. For it was necessary to struggle while remaining within the enclosure, and not, after the theater has been dissolved, to lament and weep fruitlessly, as that rich man did, lamenting and wailing—but now in vain and to no purpose, because he had overlooked that time when he ought to have done these things. C But not only he, but many others now are rich—themselves like him—who do not wish to despise money, but instead of money they despise their soul; which it surprises me to see, when I see them praying for God’s mercy, and so disposed toward themselves that they are incurable, and not sparing their own soul as if it were an enemy. Let us not play, O beloved, let us not play, and let us not despise ourselves while we ask God to have mercy on us, and we place money, luxuries, and everything simply before His mercy. For if anyone offered you life, and when accusing someone else said that he would undergo a thousand deaths, when he could redeem himself with a little money, he would prefer to die rather than pay anything of his own, you would not say he was worthy of mercy or pardon. Consider this, therefore, about yourself; for we also do this, and ignoring our own salvation, we spare our money. How then do you pray to God to spare you, when you yourself do not spare yourself, and you prefer money to your soul? Therefore I am utterly astonished, reflecting how many illusions lie hidden in money—or rather, not in money, but in the souls of those who are deceived. For there are—there truly are—those who very much deride these illusions. For what is there in them D that can bewitch us? Is not the material inanimate? Is it not fleeting? Is its possession not unfaithful? Is it not full of fears and dangers? Is it not full of killings and snares? Is it not full of enmity and hatred? Is it not full of sloth and great wickedness? Is it not earth and ash? What madness! What disease! But, you will say, not only are those who labor with this disease to be accused, but the love itself must be dissolved. And in what other way shall we dissolve it than by showing the thing to be evil and full of countless evils? But it is not easy to persuade one who is in love of this. Therefore, a different beauty must be opposed to it. But since he is sick, he does not see the incorporeal beauty; let us therefore show him the corporeal, and say to him: Think of the meadows, and the flowers that are in them—more elegant than any gold, and more pleasant and clearer than any stones and gems. Think of the limpid streams of springs, the rivers that flow from the earth like oil without a sound; ascend into heaven and see the beauty of the sun, the decor of the moon, the flowers of the stars. And what is this? you will say; for we do not use them as we do money. But we use them more than money, inasmuch as their use is more necessary, and we enjoy them more securely. For you do not fear that someone will come and take them away like money; but it is permitted to you to rely on them perpetually, and without any care or anxiety. But if you grieve because you enjoy them with others, and because you do not possess them alone, as you do money, you seem to me to love not money, but avarice alone—nor would you love money if it were available to all in common. Since, therefore, we have found the beloved, indeed, avarice; come, I will show you how she hates and averts herself from you: how many swords she sharpens against you, how many chasms she digs, how many snares she sets, how many precipices she appears to have; so that you may thus extinguish the love. Whence can these things be known? From the roads, from wars, from the sea, from the courts. For she fills the sea with blood, and often stains the swords of the judges, and arms those who lie in wait on the roads by night and day, and persuades them to ignore nature; she makes them parricides and matricides, and brings all evils into life.
6. And therefore Paul calls it the root of all evils. She does not allow her lovers to lie in a better condition than those who work the mines. For just as they are perpetually shut up in darkness and bound, and labor pointlessly; so also these, buried in the caves of avarice, with no one imposing necessity, of their own accord draw punishment upon themselves, binding themselves with indissoluble chains. And those condemned to the mines, at least when evening comes, are released from their labors; but these, both by day and by night, dig these wicked metals; and for those, a limit has been set to that arduous work; these, however, know no limit, but the more they dig, the greater misery they crave. But if you say to me that they are involuntary, while these are of their own accord—the gravity of the disease, that they cannot be freed, if indeed they do not hate their own bad lot. But like a pig in the mire, so they, wallowing in the stenches of avarice, are pleased with themselves, suffering things more grievous than those condemned. For that they are in a worse condition, hear what relates to the others, and then you will hear what pertains to these. It is said therefore that that gold-loving one and the one who is forced to exist in the dark, gloomy caves—those who have been condemned to the labors there, for this reason a lamp
and carrying a mattock, should thus enter inside, and carry a small oil flask, so as to drip oil from it onto the lamp, because the darkness is profound even during the day, as I have already said. Then, when the time calls him to his wretched meal, he is himself unaware of the time, but the jailer, who had earlier violently forced him into the cavern, declares to those working below the end of the day by that great noise and sound. Have you not shuddered upon hearing these things? Let us see, then, if the covetous do not suffer things more grievous than these. For they too have a more burdensome jailer, avarice, and all the more burdensome in that it binds their soul together with their body. And this darkness is more horrible than that; for it is not sensible, but something they beget from within, and wherever they go, they carry it about everywhere with them. The eye of their soul is extinguished for them. Wherefore Christ also most of all reproaches them, saying: *If the light that is in you be darkness, how great is that darkness!* (Matt. 6. 23). And they, at least, have a lamp that shines, but these are even deprived of that; wherefore they also fall into 200 myriad pits every day. And the convicts, when night overtakes them, find respite, having sailed into the common harbor of those who fare ill, I mean the night; but for the covetous, greed has blocked up even this harbor: they are so troubled even at night, as they cut themselves to pieces in perfect idleness, with no one bothering them. And as for things here, such are they; but as for things there, what speech shall represent them? The intolerable furnaces, the fire-blazing rivers, the gnashing of teeth, the indissoluble bonds, the venomous worm, the lightless darkness, the evils that never find an end. Let us fear, then, beloved, let us fear the source of such punishments, the insatiate madness, the bane of our salvation. For it is not possible to love both money and the soul together. Let us learn that riches are earth and ashes, that they leave us when we depart from here, or rather that they often flee from us even before our departure, and that they hinder us both regarding the future and regarding the present life. For even before Gehenna and that punishment, they surround us here with myriad wars, and stir up seditions and battles. For nothing is so productive of war as avarice; nothing is so productive of poverty, whether appearing in wealth or in poverty. For this grievous malady grows also in the souls of the poor, and wastes their poverty all the more. And if a poor man be found who is covetous, such a one does not pay the penalty in money, but in hunger. For he does not endure to enjoy even his modest means with confidence, but he stretches his stomach with hunger, and he punishes his whole body with nakedness and cold, and appears everywhere more parched and filthy than the prisoners; and he always laments and groans, as if he were the most wretched of all, even if he has ten thousand who are poorer. This man, even if he enters the marketplace, goes away having received many stripes; even if into the bath, even if into the theater, he will receive more wounds, not from the spectators only, but also from those on the stage, whenever he sees many of the harlots shining with gold. This man, even if he sails the sea, considering again the merchants and the ships of vast capacity and the infinite gains, will not even deem himself to be alive; even if he travels by land, calculating the fields, the suburbs, the inns, the baths, and the revenues from these, he will deem the life he has hereafter to be unlivable; and even if you lock him up at home, tearing open the wounds from the marketplace, he will injure his soul more greatly by himself; and he knows but one consolation alone for the evils that possess him, death and the departure from here. And these things shall be suffered not by the poor man only, but also by the rich man who has fallen into this malady, and all the more than the poor man, in as much as the tyranny presses upon him more violently, and his drunkenness is greater. Wherefore this man also will deem himself poorer than all, or rather he is indeed poorer. For wealth and poverty are judged not by the measure of substance, but by the disposition of the mind; and that man is more the poorest of all, who always desires more, and is never able to stay this wicked desire. For the sake of all these things, then, let us flee from avarice, the poverty-maker, the soul-destroyer, the friend of Gehenna, the enemy of the kingdom of heaven, the mother of all evils together; and let us despise riches, so that we may enjoy riches, and together with riches we shall enjoy also the good things promised to us; which may it be granted to us all to attain, and the rest.
HOMILY XXIV
*CAP. 10. v. 13. Temptation has not overtaken you but what is human. But God is faithful, who will not suffer you to be tempted beyond that you are able, but will with the temptation also make a way out, that you may be able to sustain it, etc.*1. Since he had sufficiently alarmed them by recounting the ancient examples, and had cast them into agony by saying, *He that thinks he stands, let him take heed lest he fall*, and they had also borne many temptations, and had been exercised often in them: *For in weakness*, he says, *and in fear and in much trembling I was with you* (1 Cor. 2. 3); so that they might not say: "Why do you frighten us and terrify us? We are not without experience of these evils; for we were driven and persecuted and endured many and continuous dangers"; curbing their pride again, he says, *Temptation has not overtaken you but what is human*; that is, small, brief, commensurate. For he uses "human" for "small," as when he says: *I speak in a human manner because of the weakness of your flesh*. Do not, then, think highly of yourselves, he says, as having overcome the storm; for you have never seen danger threatening death, nor temptation holding out slaughter; which he also told the Hebrews: *You have not yet resisted unto blood, striving against sin* (Hebr. 12. 4). Then, since he had alarmed them, he promptly lifts them up again after persuading them to be moderate, saying: *But God is faithful, who will not suffer you to be tempted beyond that you are able.* Are there, then, temptations which it is not possible to sustain? And which are those? In any case,
that not only those which surpass our power, but neither these human ones can we easily bear without His aid, He subjoined: "But will make with the temptation a way out A that you may be able to bear it." For we shall not bear even those moderate ones, as I said, by our own virtue; but in these also we need His aid, that we may pass through them, and bear them before we pass through them. For He gives both patience and brings prompt deliverance; so that by this means the temptation can be borne. For He hinted at this by saying, "He will make a way out that you may be able to bear it," and attributes all things to Him.
44. "Wherefore, my beloved, flee from the worship of idols." He again addresses them gently, adding the name of kinship, and with great speed urges them to be delivered from this sin. For He does not say only, "Depart," but, "Flee": and He calls the thing idolatry; and for the sake of the harm to one's neighbor, He no longer commands only to withdraw, but says the thing itself is sufficient of itself to bring great destruction.
45. "I speak as to wise men; judge you what I say." Because He had spoken a great thing, and magnified the crime by calling it idolatry; lest He should seem to exasperate them and use an annoying discourse, He at last permits the judgment to them, and makes them judges with praise. "I speak as to wise men," He says: which is the mark of one very confident in his cause and his right, when he sets the very person who is accused of the matter as judge. This rouses the hearer more, when He argues thus, not as one commanding and laying down a law, but as one consulting and awaiting their judgment. For with the Jews, inasmuch as they were possessed of an insane and childish mind, God did not argue in this way, nor did He always indicate the causes of the commandments; but He only commanded: but here, because we enjoy great liberty, and counsel is present for us, He addresses us as friends and says: "There is no need for me of other judges: do you bring the reckoning to me, you I accept as judges."
46. "The cup of blessing which we bless, is it not the communication of the blood of Christ?" What say you, O blessed Paul? In order to affect the hearer with shame, and mentioning horrendous mysteries, do you call the cup of blessing that terrible and fearful cup? "Yes," he says: "for the thing that is spoken is no small matter." For when I speak of blessing, I unfold the whole treasure of God's beneficence, and I recall to memory those great gifts. For we too, recounting at the cup the ineffable benefits of God, and all those things which we enjoy, thus offer it and communicate, giving thanks that He has delivered the human race from error; that He has made those who were far off, near; that He has constituted those who had no hope and were atheists in the world, His brothers and co-heirs. For these and similar things giving thanks, we thus approach. "How do you not do contrary things," you will say, "O Corinthians, blessing God because He has delivered you from idols, while running back to their tables?" "The B cup of blessing which we bless, is it not the communication of the blood of Christ?" He spoke very faithfully and terribly: for this is what he wants to signify: This which is in the cup is that very thing which flowed from the side, and of that we are partakers. And he called it the "cup of blessing," because having it in our hands, we thus celebrate it, admiring, struck with terror at the ineffable gift, blessing Him because He poured it out, that we might not remain in error; and not only poured it out, but even imparted it to us all. Therefore "if you desire blood," He says, "do not redden the altar of idols with the slaughter of brutes, but redden My altar with My blood." What is more horrible than this? What, I pray, more lovable? Lovers who desire the things of others and despise their own, persuade those whose things they are to depart from them. But they who love show this liberality in money and clothes and possessions; but in blood, never anyone: but Christ shows His care in this and His ardent charity toward us. And in the Old Law indeed, because they were more imperfect, He endured to receive the blood which they offered to idols, that He might lead them away from them; which itself is again a sign of ineffable love: but here He has transferred the priestly operation to a more horrible and magnificent thing, with the sacrifice itself changed, and instead of the slaughter of brutes, He commanded Himself to be offered. "The bread which we break, is it not the communication of the body of Christ?" Why did He not say, "Participation"? Because He wanted to signify something more, and to indicate a great conjunction. For we do not communicate only when we partake and take, but also when we are conjoined. For just as that body is conjoined to Christ: so also we are united through this bread. But why did He add, "Which we break"? For this is seen to happen in the Eucharist; in the cross, however, it is not so, nay, the contrary: for it says, "It shall not be broken" (Num. 9. 12; Exod. 12. 46). But that which He did not suffer on the cross, this He suffers for your sake in the oblation, and suffers to be broken that He may fill all. Then because He said, "Communication of the body," and that which communicates is distinct from that to which it communicates; He removed also this difference, which seemed to be small. For when He had said, "Communication of the body," He sought again to say something nearer; therefore He subjoined:
17. "Because we being many are one bread and one body." For what, he says, do I mean by communication? We are that very body. For what is the bread? The body of Christ. And what do the communicants become? The body of Christ; not many bodies, but one body. For just as the bread, consisting of many grains, is united, so that the grains nowhere appear; but they are indeed themselves, yet their difference is not manifest because of the conjunction: so we are conjoined both to one another and with Christ. For one is not nourished by one body and another by another, but all from that same one: wherefore He added, "For we all partake of the one bread." If, however, we all partake of the same, and become the same, why do we not show the same charity, and by that means become one? For once in the time of our ancestors this was so: "For of the multitude of them that believed," it says, "there was one heart and one soul" (Acts 4. 32). But not now; nay, the whole contrary: there are many and various wars among all, and we are affected more cruelly than wild beasts, one towards the limbs of another. And Christ indeed does this, even if you are separated from Him,
He has united you to Himself; yet you do not think it worthy to be united to your brother with the accuracy that is required, but you tear yourself apart, after having partaken of such great love and life from the Master. For He did not give His body simply; but because the former nature of the flesh, which was fashioned from the earth, reached the point of being deadened by sin and becoming destitute of life, He introduced another, as one might say, mass and leaven, His own flesh, which was by nature the same, yet stripped of sin and full of life, and He gave it to all to partake of, so that by being nourished with this, and having laid aside the former nature which was dead, we might be tempered into the immortal life through this table.
Observe Israel according to the flesh: are not those who eat the sacrifices partakers of the altar?
Again, he leads them to this from the Old Testament. Because they were far inferior to the magnitude of what had been said, he persuades them from former and familiar things. And he does well to say, "According to the flesh," as though they themselves were according to the spirit. Now what he says is this: Even if you are instructed from the grosser things, that those who eat the sacrifices are partakers of the altar. Do you see how he shows that those who think themselves perfect do not have perfect knowledge, if they do not even know this, that a certain communion and friendship with demons often comes to many from these things, as habit gradually draws them in? For if in the case of men, the sharing of salt and table becomes an occasion and symbol of friendship, it is possible for this to happen also in the case of demons. But mark for me how, in the case of the Jews, he did not say that they hold communion with God, but, "They are partakers of the altar"; for that which was placed upon it was burned. But in the case of the body of Christ, it is not so; but how? "It is the communion of the body of the Lord." For we do not become partakers of the altar, but of Christ Himself. Having said that, "They are partakers of the altar," he then, fearing lest he should seem to be speaking as if the idols had strength and were able to do any harm; see how he again tears them down by saying: A "What do I say then? That an idol is anything? Or that that which is offered to idols is anything?"
3. I say these things, he says, and I lead you away, not as though the idols were able to do any harm or had any strength—for they are nothing—but I wish for you to despise them. And if you wish us to despise them, he says, why do you lead us away from them with such haste? Because it is not brought to your Master. For what the Gentiles sacrifice, he says, they sacrifice to demons, and not to God. Do not, therefore, run to the contrary things. For if, being the son of a king, even then, while enjoying your father's table, you were to forsake that one, and wish to share the table of criminals and prisoners in the dungeon, your father would not permit it; nay, he would lead you away with much sternness, not because the table is able to do harm, but because it disgraces your nobility and the kingly table. For these too are servants who have offended, disgraced, condemned, prisoners kept in intolerable punishment, liable to ten thousand evils. How then are you not ashamed, after the manner of the gluttonous and the illiberal, when these prisoners set a table, to run there and partake of what is set before you? For this reason I lead you away; for the intent of those performing the sacrifice, and the person of those receiving it, makes the things set before them unclean. "I do not wish you to be partakers of demons." Do you see the friendship of a caring father? Do you see how the very word has much emphasis of his disposition? For he says, I do not wish you to have anything in common with them. Then, because he introduced his speech in the form of an exhortation, so that none of the simpler ones might despise it, since he had authority, B after saying, "I do not wish," and "Judge for yourselves," he finally makes a decree and legislates, saying: "You cannot drink the cup of the Lord, and the cup of demons; you cannot partake of the table of the Lord, and the table of demons." And he is satisfied with the names alone for the leading away. Then, even in a way to put them to shame: "Or do we provoke the Lord to jealousy? Are we stronger than He?" That is: Are we putting Him to the test, to see if He is able to punish us, and provoking Him by withdrawing to the adversaries, and ranking ourselves with His enemies? And he said this, reminding them of the old history and the paternal transgression. Wherefore he uses this expression, which Moses also once used to the Jews, accusing them on behalf of God of idolatry: "For they," he says, "provoked Me to jealousy with that which was not God, they angered Me with their idols." "Are we stronger than He?" Do you see how fearfully and how dreadfully he has rebuked them, having shaken their very nerves, and having lashed out at them vehemently by showing the absurdity [of their conduct] and having brought down their arrogance? And why, he says, did he not set these things out from the beginning, which would most of all have led them away? Because it is his custom to establish what he wishes through many things, and to place the stronger things later, and to win out with an abundance of proof. Therefore, having begun from the more lowly things, he came to the head of the evils. For so this also became more readily acceptable, their minds having been softened by the former things. C "All things are lawful for me, but not all things are expedient; all things are lawful for me, but not all things edify. Let no one seek his own, but each one another's." Do you see perfected discernment? For since it was likely that they would say: I am perfect and master of myself, and I taste of the things set before me without being harmed; Yes, he says, you are perfect and master of yourself; but do not look to this, but [see] whether the thing being done does not involve harm, whether it does not involve destruction. For he has said both, "Not all things are expedient, not all things edify," putting one with regard to oneself, and the other with regard to the brother. For to say, "It is not expedient," is to hint at his own ruin; and to say, "It does not edify," is the stumbling block of the brother. Wherefore he also added, "Let no one seek his own"—which he strengthens everywhere and through every epistle, and in the [epistle] to the Romans: as when he says, "For Christ did not please Himself"; and again, "Just as I also please all men in all things, not seeking my own profit"; and here again: he does not, however, elaborate on it here. D For since in what went before he had established and demonstrated through many things that he does not seek his own anywhere, but that he even became a Jew to the Jews, and as one without law to those without law, and did not simply use his own freedom and authority, but for the sake of the profit of all, being a servant to all; having been satisfied with a few words here, he departed, recalling all that had been said to their memory through these few words.
A And we know this, beloved, so let us provide for our brethren, and preserve the unity among them. For it is to this that this formidable and fearful sacrifice leads us, instructing us to be with one another in harmony, for this brings us to a more fervent love, and to be like eagles flying up from here toward heaven. "For where the carcass is, there," he says, "will the eagles be gathered" (Matt. xxiv, 28); calling the dead body a carcass. For if He had not fallen, we would not have risen. He calls them eagles, showing that he who approaches this body must be lofty, and have nothing in common with the earth, nor be dragged down and crawl, but must always fly upward without ceasing, and look toward the Sun of justice, and have the eye of the mind sharp—for this is a table of eagles, not of jackdaws. B Those who now receive it worthily will encounter Him when He descends from the heavens, just as those who receive it unworthily will undergo the ultimate sufferings.
If one were to receive a king, would he not receive him purely and not superficially? What do I say, a king? One would not even dare touch a royal robe with impure hands, even if he were in solitude, and alone, and no one were present; and yet, the robe is nothing but the weaving of worms. If you admire the dye, it is also the blood of a dead fish; yet no one would dare to handle it with filthy hands. But if no one would dare to touch a human garment rashly, how shall we receive the immaculate and pure body of the God of all, which has held converse with that divine nature, through which we are and live, through which the gates of death were broken and the vaults of heaven were opened, with such contempt? Do not, I implore you, do not slaughter yourselves through your impudence; but let us approach Him with horror and all purity; and when you see it set before you, say to yourself: "Because of this body, I am no longer earth and ashes, no longer a captive, but free: therefore I hope for the heavens and to receive the good things stored up there, immortal life, the portion of angels, and converse with Christ; this body was pierced with nails, lashed with whips, and death did not crush it; this body, when the sun saw it being crucified, it averted its rays: therefore at that time the veil was torn, the rocks were split, and the whole earth was shaken; this is that body which was bloodied, pierced by a lance, which poured forth life-saving fountains to the whole world, one of blood, one of water." C Do you want to learn its power from elsewhere? Ask the woman suffering from the flow of blood, who did not touch Him, but his garment, and not even the whole of it, but the hem; ask the sea which bore Him upon its back; ask death itself, and say: "Whence have you that incurable wound? Whence comes it that you are now powerless? Whence have you been captured? By whom were you held when you were fleeing?" And it will say nothing else than, "The crucified body." Through this, its stings were broken; through this, its body was crushed; through this, principalities and powers were exposed. "Having despoiled," he says, "principalities and powers, he made a show of them openly, triumphing over them in himself" (Col. ii, 15). Ask death, and say: "Whence was your sting removed? Whence was your victory undone? Whence were your nerves severed, and you were made a laughingstock to girls and infants, you who were previously feared by all tyrants and just men?" And it will ascribe the cause to this body. For when He was being crucified, then the dead rose, then that prison was broken and the bronze gates were crushed, and the dead were released, and all the gatekeepers of hell were stunned. And yet, if He had been one of many, the opposite should have happened, that death should have been more powerful, but it was not so; for He was not one of many; therefore it was undone. And as those who receive food that they cannot retain vomit up even what was previously consumed, so also it happened with death. Taking a body which it could not digest, it rejected even what it held inside; while it held it within, it was in labor and constrained, until it vomited Him forth. Therefore the Apostle says: "Having loosed the pains of death" (Acts ii, 24). For no woman pregnant and in labor is constrained by such agony as that which it suffered while holding the Lord’s body. And D what happened in the case of the Babylonian dragon, when after receiving the food it was ripped in half, this also happened to it. For Christ did not exit through the mouth of death, but with the very middle of the dragon’s belly ripped and dissected, He came forth from the depths, with great splendor, and emitting rays, not just up to this heaven, but up to the very supernal throne; for He led it there too. He gave us this body both to hold and to eat, which was a sign of intense love. For those whom we love ardently, we often even bite. Therefore Job, showing the love of the servants who were around him, said that those who loved him vehemently said: "Who would give us of his flesh, that we may be filled?" (Job xxxi, 31). So also Christ gave us His flesh that we may be filled, drawing us to a greater friendship by fervent love, and that we might not undergo punishment. For the greater the benefits we have received, the more we shall be punished when we appear unworthy of the benefits. This very body, lying in a manger, the Magi revered. And men, impious and barbarians, having left their country and home, traveled a long road, and coming with much fear and trembling, they worshipped Him. Let us therefore imitate at least the barbarians, we who are citizens of the heavens. For they, looking into a manger and a hovel, and seeing nothing of what you now see, approached with much trembling: but you do not look into a manger, but at the altar; not at a woman holding Him, but at a priest standing by, and the Spirit descending with great abundance upon the offerings. You do not see this body simply, as they did, but you know both its power and the whole dispensation, and you are ignorant of nothing of what has been accomplished through it, since you have been initiated and have learned everything accurately. Let us therefore rouse our own selves, and tremble, and exhibit much greater piety than those barbarians, that we may not, by approaching rashly and inconsiderately, heap fire upon our own head. I say these things, not that we should not approach, but that we should not approach rashly. For just as to approach rashly is a danger: so, not to communicate in these mystical suppers is famine and death. For this table is the nerve of our soul, the bond of the mind, the cause of confidence, hope, salvation, light, and life. If we depart with this sacrifice,
sacred trust, we approach these portals as if equipped on all sides with certain golden arms. And why do I speak of the things to come? For here, this mystery makes for you the earth heaven. Open wide therefore the gates of heaven, and gaze—or rather, not of heaven, but of the heaven of heavens—and then you shall behold what is spoken of. For the most precious thing there, this I show you lying upon the earth. Just as in the royal palaces the most venerable thing of all is not the walls, not the golden roof, but the royal body sitting upon the throne, so too is it in the heavens with the body of the King. But this is granted to you to see on earth now. For I do not show you angels, nor archangels, nor heavens, nor the heaven of heavens, but the very Lord of these. Do you see how you behold that which is most precious of all on earth? And you not only behold it, but you touch it; and not only touch it, but you eat it, and having received it, you return home! Cleanse, therefore, your soul; prepare your mind for the reception of these mysteries. For if you were entrusted to carry a royal child, with all his embellishment, and purple robe, and diadem, you would have cast away everything on earth. Now, however, when you are receiving not an infant child of a king, but the only-begotten Son of God Himself, do you not tremble, tell me, and cast out all love for worldly things, and adorn yourself not with that adornment alone, but are you looking toward the earth, loving money, and trembling for gold? And what forgiveness could you have, what defense? Do you not know how the Lord rejects all worldly luxury? Is it not for this that He was placed in a manger, having been born, and took a humble mother? Is it not for this that He said to that man who was looking toward trafficking: *The Son of man has nowhere to lay his head* (Matt. 8:20)? And what of the disciples? Did they not keep the same law, lodging in the houses of the poor, and one staying with a tanner, another with a tent-maker, and another with the seller of purple? For they sought not the magnificence of houses, but the virtues of souls. Let us, therefore, emulate these men; passing over the beauty of columns and marbles, and seeking the mansions above, let us trample down all the vanity that is here, together with the desire for riches, and let us embrace a lofty mind. For if we are sober, even this world of ours is not worthy of us, much less porticoes and promenades. Therefore, I entreat you, let us adorn our own soul, let us prepare this house, which we shall also take with us when we depart, so that we may also attain the eternal goods, by grace and kindness, etc.
HOMILY XXV
CAP. 10. v. 25. *Everything that is sold in the shambles, eat, asking no question for conscience sake.*
1. Having said that it is impossible to drink the cup of the Lord and the cup of demons, and having completely withdrawn them from those tables, by Jewish examples, by human reasonings, by the awesome mysteries, by the things performed in the idols, and having put great fear into them—that he might not by this fear push them again into another extreme, and they be compelled, having used more curiosity than is necessary, to be afraid lest even if they were ignorant, something of that sort should creep in, either from the market or from elsewhere—releasing them from this necessity, he says: *Everything that is sold in the shambles, eat, asking no question.* For if being ignorant, he says, you should eat, and not knowing, you are not subject to punishment; for the matter thereafter pertains to ignorance, not to gluttony. And he frees them not only from this anxiety, but also from another, providing for them much liberty and freedom. For he does not even permit them to inquire—that is, to examine and ask whether it is offered to idols or not such a thing—but simply to eat everything from the market, not even to learn what the thing set before them is. So that it is possible even to have eaten while ignorant and be blameless. For such things are not evil by nature, but make the one eating them unclean from the perception of the mind. For this reason he says, *Asking no question.* For *the earth is the Lord’s and the fullness thereof* (Ps. XXIII, 1), not the demons'. And if the earth and the fruits and the brute animals are all His, nothing is unclean; but it becomes unclean in another way, from the mind and from disobedience. For this reason, he not only permitted it, but also: *If anyone*, he says, *of the unbelievers calls you, and you wish to go, everything that is set before you, eat, asking no question for conscience sake.* See again the moderation; for he did not command and legislate them to go, nor did he forbid it; but having gone, again he releases them from all suspicion. Why so? Lest such great busyness appear to reflect some fear or cowardice. For he who is curious does so as one who is afraid; but he who refrains after having heard does so as one who despises and hates and turns away. Wherefore Paul, wishing to establish both, says: *Everything that is set before you, eat.* But if anyone says to you, *This is offered to idols, do not eat for the sake of the one who informed you.* For he commands one to refrain not as from things having power, but as from loathsome things. Therefore, flee them neither as things able to harm—for they have no power—nor, because they have no power, partake of them indifferently; for the table belongs to enemies and to those who have been dishonored. Wherefore he said, *Do not eat for the sake of the one who informed you, and for conscience.* For *the earth is the Lord’s and the fullness thereof*. Do you see how, both when he commands to eat and when it is necessary to refrain, he brings forward the same testimony? For I do not forbid it, he says, because they are things belonging to others—for *the earth is the Lord’s*—but for the reason I said, for the sake of conscience, that is, that he might not be harmed. Is it then necessary to be curious? No, he says; for I did not say for your conscience, but for the other’s. For having spoken before, *For the sake of the one who informed you*; and again, *Conscience, I say, not my own, but that of the other.* But perhaps someone might say that you reasonably spare the brothers, and do not allow us to taste for their sake, that their conscience, being weak, might not be managed into eating things offered to idols; but if a Greek were someone, what do you care for this? Did not you say, *For what have I to do to judge them that are without?* For what reason, therefore, does he...
A do this? For you cannot persuade them, even if you say it a thousand times; for he is weak and an enemy. For if you have not yet persuaded your brother, much less will you persuade an enemy and a Greek. And that man is held by the conscience of the idol-offering, much more the infidel. What then have we to do with so many matters? And what of this, since we have known Christ and give thanks, yet they blaspheme; for this reason shall we also refrain from this? Away with the thought! For it is not an equal matter; there, indeed, is much gain in bearing the blasphemy, but here there will be no gain. And therefore he said before, *Neither if we eat, do we abound; neither if we eat not, do we lack*. And besides this, he declared the matter to be something avoidable, so that it is necessary to abstain from them for another reason as well, not only for this, but for the other causes which he mentioned.
31. Whether therefore you eat, or drink, or whatever you do, do all to the glory of God.
You have seen how from the matter at hand he has extended the exhortation to that which is universal, having given us one most beautiful definition, that God should be glorified through all things!
32. Be without offence, both to the Jews and to the Greeks, and to the Church of God.
That is, give no handle to anyone. For the brother is offended, the Jew will hate you the more and condemn you, the Greek likewise will mock you as a glutton and a hypocrite. Not only ought one not to offend brothers, but as far as possible, not even outsiders. For if we are light and leaven and luminaries and salt, we ought to enlighten, not darken; to bind together, not to dissolve; to draw the infidels to ourselves, not to drive them away. Why then do you persecute those whom you ought to draw in? For the Greeks are offended when they see us returning to such things; for they do not know our mind, nor that our soul is more exalted and superior to every sensible stain. The Jews, indeed, and the weaker brothers B will suffer the same. Have you seen how many causes he has laid down, for which one ought to abstain from things sacrificed to idols? Because of the pointlessness, because of the superfluity, because of the injury to the brother, because of the Jew's blasphemy, because of the Greek's railing; because one ought not to communicate with demons, because that matter is a kind of idolatry. C Then, since he said, *Be without offence*, and made them liable to the injuries of both the Greeks and the Jews, and that was a grave and burdensome thing, see how he makes it acceptable and light, placing himself in the middle and saying:
33. As I also in all things please all men; not seeking that which is profitable to myself, but that of the many, that they may be saved. (Chapter 11.)
1. *Be mimics of me, even as I also of Christ.* This is the canon of the most perfect Christianity, this is the rule accurately defined; this is the highest summit, to seek the things for the common benefit. Which he himself declaring, added, *As I also of Christ*. For nothing can so make one a mimic of Christ, as to take care of one's neighbor. For even if you have fasted, if you have slept on the ground, if you have D mortified yourself, yet do not provide for your neighbor, you have done nothing great, but are still far from this image. And yet even here in truth the matter is profitable, to abstain from the idol-offerings; I myself have done many things that are [alt-version omitted] not profitable, he says, such as when I shaved my head, when I sacrificed. For these things, if one would examine them by themselves, and
A they ruin those who engage in them and cause them to fall from salvation; nevertheless, I endured even these things because of the profit that came from them. But here, there is nothing of the sort. For there, if the usefulness and the fact that it is done for the sake of others is not present, then the matter becomes harmful; but here, even if there is no one who is scandalized, one must still abstain from forbidden things. And I have endured not only harmful things, but also laborious ones. For I pillaged other B Churches, he says, having received wages, and although it was permitted to eat and not work, I did not seek this, but chose rather to perish of hunger than to scandalize another. For this reason he says, I please all men in all things (1 Cor. X, 33). Whether it be something forbidden, or whether it be something laborious and dangerous that needs to be done, I endure everything for the benefit of others. Thus, being superior to all in terms of strictness, he became inferior to all in terms of condescension.
For no accomplishment can be very great when the profit does not overflow to others; and the one who brought the talent intact, and was cut in two because he did not increase it, makes this clear (Matt. XXV, 24-30). Therefore, brother, even if you remain unfed, and even if you sleep on the ground, C and even if you eat ashes, and even if you mourn continually, if you do not benefit another, you have accomplished nothing great. For this was indeed the most zealously sought-after thing for those great and noble men at the beginning; examine their life with strictness, and you will see clearly that none of them ever looked to his own things, but each to the things of his neighbor; whence they shone even more. For many and great miracles and signs were performed by Moses; but nothing made him as great as that blessed voice which he sent forth to God, saying: If you forgive them their sin, forgive; but if not, blot me out also (Exod. XXXII, 32). Such also was David; wherefore he said, I the shepherd have sinned, and I have committed iniquity, but these, the sheep, what have they done? Let thy hand be upon me, and upon the house of my father (2 Reg. XXIV, 17). Thus also Abraham did not seek his own interest, D but that of the many. Wherefore he threw himself into dangers, and supplicated God on behalf of those who in no way belonged to him. And these indeed shone in this way; but consider how those who sought their own things were harmed. For his nephew, when he heard, If thou wilt take the left hand, then I will go to the right, and having taken the choice, sought his own interest, he did not even gain his own; but this country was being set on fire, while that one remained untouched. Jonah again, not having sought the interest of the many, but his own, risked perishing; and the city stood, while he was shaken and tossed and swallowed by the sea. But when he sought the interest of the many, then he found his own as well. So also Jacob, not having sought his personal profit regarding the flocks, enjoyed great abundance. And Joseph, too, having sought the interest of his brothers, found his own. For when being sent by his father, he did not say, What is this? Have you not heard that they attempted to tear me apart on account of visions and dreams, and that I was held accountable for [those] dreams, and that I am paying the penalty for being loved by you? What then will they not do to me when they take me into their midst? He said none of these things, he did not think of them, but preferred the care of his brothers above all things. For this reason he enjoyed all the goods that followed, which also made him very brilliant and rendered him glorious.
So also Moses; for nothing prevents us from mentioning him again a second time, and seeing how he disregarded his own affairs and sought those of others. For this man, being reared in the royal palace, since he considered the reproach of Christ greater riches than the treasures of Egypt, and having thrown everything from his hands, he shared in the evils of the Hebrews, and not only was he not enslaved himself, but he also delivered them from slavery. These are great things indeed, and worthy of an angelic way of life.
4. But the case of Paul has a great superabundance. For all the others, having left their own goods, chose to share in the evils of their neighbors; but Paul did something much greater. For he did not just wish to share in the misfortunes of others, but chose himself to be in the lowest state, so that others might be in good things. And it is not equal, while being in luxury, to cast aside luxury and be afflicted—being himself the only one afflicted, while causing others to be in safety and honor. For in that case, even if it is a great thing to exchange evils for goods for the sake of one's neighbor, nonetheless, having companions in distress carries some consolation; but for one to wish to be alone in painful things, so that others might enjoy good things, this is of a much more vigorous soul and of Paul’s mindset.
And not in this way only, but also by another 225 greater superabundance does he surpass all those mentioned before. For Abraham and all the rest put themselves into dangers in the present life, and all of them without exception sought this death, but Paul prayed to be cut off from the glory to come for the sake of the salvation of others. I can also name a third superabundance. And what is this? That some of them, even if they stood as leaders of those who plotted against them, did so for those whose leadership they had been entrusted with; and the same thing happened, as it were, if one were to lead a son, bad and lawless, but a son nonetheless; but Paul desired to be anathema on behalf of those for whom he had not been entrusted with their leadership; for he had been sent to the nations. Did you see the greatness of his soul and the height of his mindset, surpassing heaven itself? Emulate this; but if you cannot, at least [emulate] those who shone in the Old Testament. For thus you will find what is profitable for you, if you seek that of your neighbor. So when you are hesitant to take care of your brother, having considered that you will not be able to be saved otherwise, for your own sake stand in charge of him and his affairs. For the things said are sufficient to persuade that there is no other way to find what is profitable for us. But if you wish to learn this also from examples in common use, consider if it should happen somewhere that a fire is kindled in a house, and then some of those living nearby, looking to their own, do not oppose the dangers, but even having locked themselves in, remain at home, fearing lest someone entering might steal something from within—what punishment will they endure? For indeed, the fire having approached will burn up everything they have; and because they did not see the interest of their neighbor, they also perish along with their own. For God, wishing to bind all to one another, placed such necessity upon things, as that in the interest of the neighbor the interest of the other is bound; and the whole world is constituted in this way. For this reason, even in a ship, if winter having occurred, the pilot abandons the interest of the many, and his own...
not themselves appear against dangers, but remain at home with doors locked, fearing lest someone might enter and steal something; what punishment will they undergo? For the fire, once advanced, will consume all their goods; and since they did not care for their neighbor’s advantage, they shall lose their own as well. For God, wishing to bind all men to one another, imposed such a necessity upon things, that with the utility of the neighbor the utility of the other is also joined; and so the whole world holds together. Therefore in a ship, too, if a pilot, during a gathering storm, were to abandon the utility of the many and seek only his own, he will quickly sink both himself and others. And in individual arts, if each one were to seek only what is profitable to himself, life would never endure, nor would the art that seeks this. Therefore the farmer does not sow only as much grain as may be enough for himself; otherwise he would long since have destroyed both himself and others; but he seeks that which may confer a benefit upon many. And the soldier does not stand in the battle line only to defend himself against dangers, but to place cities in safety. And the merchant does not transport only as much as might be sufficient for himself alone, but as much as is enough for many others also. If, however, anyone should say, "Each man does this while caring not for my interest, but for his own; for in preparing for himself both wealth and glory and security, he works all these things; wherefore in seeking my own utility, he seeks his own," this too I say, and long ago I wished to be heard, and for the sake of this matter I composed the whole discourse, in order to show that a neighbor seeks his own utility at the time when he looks to yours. Because men would not wish to seek the things of their neighbor otherwise, unless they were brought into this necessity, therefore God has linked these things in such a way, and does not allow one to come to one’s own utility before a path is held through those things which are conducive to others. This certainly is human, to betake oneself in such a way to the neighbor’s utility. We must be persuaded, however, not from that, but from the will of God. For neither can he be saved who does not possess this; but even if you practice the highest philosophy, and take no care for other perishing things, you will have no confidence before God. Whence does this appear? From those things which the blessed Paul proclaimed: "For if I distribute all my substance into the food of the poor, and if I hand over my body so that it may be burned, yet do not have charity, it profits me nothing" (1 Cor. XIII, 3), he says. Do you see how much Paul requires of us? Although he who distributes food seeks not his own things, but those which belong to his neighbor. But this alone is not sufficient, he says; for He wishes that to be performed quite sincerely, and with great compassion. For God commanded this for this reason, that He might bring us to the bond of charity. Since, therefore, He requires so great a measure, and we do not even provide what is less, what pardon shall we deserve? And how, you will ask, did God say to Lot through the angels, "Saving, save your own soul" (Gen. XIX, 17)? Tell me when and why. When the punishment was being brought in—not when it was necessary to be corrected, but when they were condemned and were laboring under an incurable disease, and both old and young had rushed into the same loves, and finally it was necessary that they be consumed; and on that day, when lightning was about to be sent. Otherwise, however, these things were not said concerning vice and virtue, but concerning the plague sent from God. For what, I ask you, was to be done? Was it necessary to sit and receive the punishment, and be consumed without any utility to them? But that would have been of extreme madness. For I do not say this, that it is necessary to undergo punishment in vain and to no purpose, contrary to the will of God, but when a man dwells in wickedness, then I command you to throw yourself into the midst and to cure him; for the sake of the neighbor’s utility, if indeed you wish; if not, at least for the sake of your own. That, moreover, is better: because if you do not attain to this height, at least do it for your own sake. And let no one seek what is his own, in order that he may find what is his own; and thinking that neither the abdication of wealth, nor martyrdom, nor any other thing can stand by us unless we have supreme charity, let us keep this above all others, that through it we may attain both present and promised goods, which would that we all might obtain by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and unto the ages of ages. Amen.
HOMILIA XXVI. 1 Cor. XI, 2. I praise you, brothers, that you are mindful of me in all things, and as I delivered the traditions to you, so you hold them.
A Having completed the discourse concerning things sacrificed to idols, as it was fitting for him to do, and having made it as perfect as possible, he passes to another matter, which was also a crime, but not as great. For, as I have already said, I shall now also say, he does not put the more vehement accusations continuously; but having set them in the proper order, he inserts into their midst lighter ones, which in a discourse is more troublesome to the hearers due to frequent rebuking, rendering it milder. And therefore he places that which was the most vehement of all, namely concerning the resurrection, last. In the meantime, however, he proceeds to another matter, which was milder, saying: "I praise you, brothers, that you are mindful of me in all things." For when it is established concerning an admitted sin, he rebukes vehemently and threatens; but when it is doubted concerning a sin, he first proves it, and then rebukes; and what is indeed in confession he extols; but that which is doubted, he shows to be in confession. For example, concerning fornication indeed it was established; and therefore there was no need to show that it is a sin; but he proved the magnitude of the transgression there, and brought forth the discourse through comparison. Again, to be judged before others was a sin indeed, but not as great; and therefore he inserted and proved that. Concerning those things also which were sacrificed to idols there was doubt, but it was also a great evil; wherefore he showed it to be a sin, and extols it with words. When he does this, he does not only lead away from crimes, but also leads to the opposite. For he did not say only that it is not permitted to commit fornication, but also that great holiness is to be shown.
A Be without offense, he says, both to Jews and Greeks and to the Church of God. Having thus completed the whole discourse concerning all these matters, he proceeds thereafter to another offense. And what was this? The women prayed and prophesied with heads uncovered and hair shorn—for women did indeed prophesy in those days—while the men wore their hair long, as men who had spent their time in philosophy, and prayed and prophesied with covered heads; both of which were matters of Greek custom. Since, therefore, he had already advised them on these matters while present, and perhaps some had listened while others had disobeyed, for this reason, through the Epistle—just as a wise physician—by pouring forth his discourse, he corrects the error.
That he had already advised them while present is evident from what he says at the start. For why, when he had said nothing about this anywhere earlier in the Epistle, but rather, having finished with other offenses, does he immediately say: *I praise you that you remember me in all things, and keep the traditions as I delivered them to you?* Do you see that some had listened, whom he praises, and some had disobeyed, whom he corrects through what follows, saying: *But if anyone seems to be contentious, we have no such custom?* For if he had subjected all to the accusation—those who had done well and those who had disobeyed—he would have made the former more insolent and the latter more sluggish; but now, by praising some and accepting them, while rebuking others, he both encouraged the former more and caused the latter to shrink back in shame. For while accusation is indeed sufficient in itself to strike, when it is made in comparison to others who have done well and are being praised, it carries a greater sting. B But for now, he begins not from accusation, but from praises, and great praises at that, saying: *I praise you that you remember me in all things.* Such is the habit of Paul, to weave great praises from small things, not doing this out of flattery—far from it! For how could he do so, being a man who desired neither money, nor glory, nor any other such thing? But he transacted everything for their salvation. C Therefore he raises the praise, saying: *I praise you that you remember me in all things.* In what "all things"? For his discourse was intended only for the matter of not wearing long hair or being covered; but, as I said, he is generous with his praises, making them more eager. Therefore he says, *That you remember me in all things, and keep the traditions as I delivered them to you.* Does it follow that he delivered many things even without writing, which he also indicates in many places elsewhere? But back then he only delivered them; now, however, he also sets forth the reason. For in this way he made those who were listening stronger, and tore down the arrogance of those who were opposing. Then he does not say that "you have obeyed, but others have disobeyed," but he indicates it without suspicion from the teaching through what follows, saying thus: *But I want you to know that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.* This is the account; and he sets it forth, making the weaker ones more firm. Now the believer, as is necessary, and one who has been strengthened, does not need a discourse or a reason for what is commanded, but is satisfied with the tradition alone; but the weaker one, when he also learns the reason, then he holds to what has been said with greater diligence, and obeys with great eagerness.
2. Therefore he did not even state the reason until he saw the commandment being violated. What then is the reason? *The head of every man is Christ.* Does this, therefore, include the Greek? By no means. For if we are the body of Christ and members in part, and in this way He is our head, He could not be the head of those who are not in the body nor count as members; so that when he says "every," one must understand "of the believer." Do you see how everywhere he turns the listener around from above? For when he was discussing love, and when concerning humility, and when concerning almsgiving, he drew the examples from that source. *And the head of the woman is the man; and the head of Christ is God.* Here the heretics leap upon us, imagining some inferiority for the Son from what has been said; but they fall into a trap themselves. For if the man is the head of the woman, and the head is consubstantial with the body, then the head of Christ being God, the Son is consubstantial with the Father. But we do not wish to prove the difference of essence from this, but rather that there is an authority, he says. What then should we say to this? That indeed, when something humble is said while He is in the flesh, the thing said is not a baseness of the Divinity, as the economy receives what is said. Yet tell me, how do you wish to establish this now from this? That just as the man rules over the woman, he says, so also the Father rules over Christ. Therefore also just as Christ rules over the man, so also the Father over the Son? For *the head of every man, he says, is Christ.* And who would ever accept these things? For if the degree to which the Son excels us is the same as that to which the Father excels the Son, consider to what baseness you will lead Him. So that not all things are to be examined in a similar way regarding us and regarding God, even if they are stated similarly; but a certain peculiar excellence must be attributed to God, and as much as is fitting for God. For if they would not concede this, many absurd things will follow. But consider: *The head of Christ is God, and He is the head of the man, and the latter of the woman.* So if we were to understand the head in all cases in the same way, the Son will be as far removed from the Father as we are from Him. But also the woman will be as far removed from us as we are from the Word of God; and whatever the Son is in relation to the Father, that we are to the Son, and the woman to the man in turn. And who will endure these things? But you take the head in a different way in the case of the woman and the man, and not as in the case of Christ? Therefore, also in the case of the Son and the Father, it must be taken by us in a different way. And how must it be taken differently? According to the cause. For if Paul were seeking to speak of authority and subjection, as you say, he would not have brought a woman into the middle, but rather a slave and a master. For even if the woman is subjected to us, it is as a woman, as a free person.
and as equal in honor. And the Son also, even if He was obedient to the Father, but as the Son of God, but as God. For just as the obedience of the Son toward the Father is greater than that of humans toward their parents, so too is the freedom greater. For the duties of the Son toward the Father are neither greater nor more genuine than [those of a father toward a son, while the father's toward the Son are] lesser. If we marvel at the Son because He obeyed, so that He came even to death, and the death of the cross, and we consider this to be a great miracle of His; one must also marvel at the Father, that He begat such a Son, not as a slave to be commanded, but as a free B and obedient person and as a counselor: for a counselor is not a slave. But when you hear "counselor" again, do not hear it as if the Father were in need, but as if the Son were of equal honor with the Begetter. Do not, therefore, drag the example of husband and wife into everything. Among us, the wife is rightly subjected to the husband; for equality of honor begets contention. And not only for this reason, but also because of the deception which happened at the beginning. Therefore, when she was first made, she was not immediately subjected; neither when He led her to the husband, nor did she hear anything of the sort from God, nor did the husband say anything similar to her; but he only said that she was bone of his bones, and flesh of his flesh (Gen. 2:23); C but he makes no mention of rule or subjection regarding her. But when she made bad use of her power, and she who had been made a helper was found to be a plotter, and lost everything; then she justly heard: "Your conversion shall be to your husband" (Gen. 3:16). For because this sin was likely to bring war upon our race (for it would not have helped toward peace that she was made from him, when this had happened; rather, this very fact would have made the husband harsher, that she who had been made from him had not spared even her own member); when God saw the malignity of the devil, He set this word against it, as it were, like a wall, and abolished the enmity that was about to arise from the plots, by this sentence, as D if breaking down the middle wall of the innate desire, and took away the memory of the injury received, which had arisen from the sin. But in God and that uncorrupted substance, it is permitted to suspect nothing of the kind. Do not, therefore, take examples for everything: for elsewhere also many grave sins will occur from this, since he said also at the beginning of the epistle: "All things are yours, but you are Christ's, and Christ is God's" (1 Cor. 3:22). For does this mean that we are Christ's in the same way, and Christ is God's? By no means; but the difference is known even to those who are very unwise, even if this saying is uttered concerning us, and concerning God and Christ. And elsewhere, when he had said that the husband is the head of the wife, he subjoined: "As Christ is the head and Savior of the Church, and defender, so too ought the husband to be of his wife" (Eph. 5:23, 24). Shall we therefore interpret this saying in the same way, and all that followed written to the Ephesians regarding this argument? Far from it; for it cannot be. For the same words are indeed uttered concerning God and concerning humans; but they must be understood in one way in the former case, and in another in the latter; nor yet again are they all to be taken differently; for they would again seem to have been taken rashly and in vain, if we derived no profit from them. For just as not all things are to be accepted in the same way, so neither are all things to be recklessly rejected. But that what I say may become clearer, I will attempt to make it plain by an example. Christ is called the Head of the Church: if I take away nothing human, why is this said to me? On the other hand, if I take all things as human, many absurdities will follow: for the head is liable to the same sufferings as the body, and will be liable to the same. What, therefore, is to be left behind, and what is to be accepted? Those things which I mentioned are indeed to be left behind, but perfect union and the cause and the first principle are to be accepted. A And not these things rashly; but even here that which is greater and fitting for God must be thought of: for the union is safer, and the principle is more honorable. Again, you heard "Son": do not take all things here either, nor reject all things; but having accepted what is fitting for God—that He is of the same substance, that He is from Him—leave behind on earth those things which are absurd and of human infirmity. Again, God was called "light": shall we therefore assume all things that pertain to this light? By no means: for that is circumscribed by darkness and place, and is moved by another power and is overshadowed: none of which one is even permitted to think concerning that essence. But we shall not for this reason discard everything, but rather we shall glean some useful thing from the example: deriving from it the illumination which flows from God into us, and the liberation from darkness. And these things are for the heretics; but now it is necessary to treat the whole passage. B For perhaps someone here might raise a question, asking himself, what was the crime in women being uncovered, and men having their heads covered? Learn now from this what that crime is. Many other signs have been given to the man and the woman—to him of rule, to her of subjection: and with these, also this, that she is indeed covered, but he is with head uncovered. If, therefore, these are signs, both sin, by disturbing the order and God's command, and by exceeding their own boundaries; he indeed by falling into the vileness of the woman, and she by rising up against the man through her attire. For if it is not permitted to change one's clothes, nor is it lawful for him to be clad in a chlamys, nor for a man to be in a mantle and veil: "For there shall not be," he says, "the ornament of a man upon a woman, nor shall a man be clothed in a woman's garment" (Deut. 22:5); much more is it not fitting for these things to be changed. These laws are indeed set among men, even if God later confirmed them: but that [which concerns being veiled or not] is from nature, I say. When, however, I bring forward nature, I mean God: for He created nature. When, therefore, you overturn these boundaries, see how many damages arise from this. Do not tell me that this is a small sin: for it is great by itself: for it is disobedience. And even if it were small, it would become great because it is a symbol of great things. And that it is great is plain from this, that it provides for the human race so beautiful an order, establishing the one ruling and the other subject in becoming attire. Therefore, he who transgresses confuses all things, and betrays God's gifts, and casts to the ground the honor granted to him from above; not the man only, but also the woman. For
as I said, both men and women were prophesying then, and women having this gift, as the daughters of Philip, as others before them and after them; of whom the prophet also said of old: *Your sons shall prophesy, and your daughters shall see visions* (Joel II, 28).
He does not command the man to be uncovered always, but only when he prays. *For every man,* he says, *praying or prophesying with his head covered, dishonors his head*; but he commands the woman to be covered at all times. Wherefore, having said, *Every woman praying or prophesying with her head uncovered, dishonors her head*, he did not stop there only, but went further, saying: *For it is one and the same thing as the shorn*. And if it is always a shame to be shorn, it is evident that to be uncovered is also an eternal reproach.
4. And he was not content with this only, but again added, saying: *The woman ought to have authority upon her head because of the angels.* He shows that not only at the time of prayer, but also continually, she ought to be covered. And as for the man, he does not exercise the argument of the covering, but [discusses] that of the hair; for he forbids the covering only when he prays, but he discourages wearing long hair C at all times. Therefore, just as he said regarding the woman, *But if she is not covered, let her also be shorn*; so also with the man, that *if he wears long hair, it is a dishonor to him*. He did not say, "If he is covered," but, *If he wears long hair*. Therefore also, beginning, he said: *Every man praying or prophesying, having anything on his head*. He did not say, "Covered," but, *having anything on his head*, showing that even if he prays with his head bare, if he has long hair, he is equal to one who is covered. *For the hair,* he says, *is given in place of a veil*. And if the woman is not covered, let her also be shorn; but if it is shameful for a woman to be shorn or shaven, let her be covered. For in the introductions he requires not to have the head bare; but proceeding, he also hints at the continuous [use of the veil] by saying, *It is one and the same as the shorn*, and this D with every care and diligence. For he did not say simply to be covered, but to be covered down completely, so that she may be accurately wrapped round on all sides. And he turns her around by a reduction to the absurd, vehemently attacking and saying, *But if she is not covered, let her also be shorn*. For if you cast off the covering placed by the law of God, he says, cast off also that which is by nature.
And if anyone says, "And how could this be a shame to the woman, if she ascends to the glory of the man?" we would say this: that she does not ascend, but also falls from her own honor. For not to remain within one's own boundaries and the laws set down by God, but to transgress them, is not an increase, but a diminution. For just as he who covets the things of others, and snatches what does not belong to him, has not gained anything more, but is diminished and has lost what he possessed—which is precisely what happened in paradise—so also the woman does not gain the nobility of the man, but also loses the decorum of the woman. And not from this alone come the things of shame to her, but also from greed. Having then taken what is confessed to be shameful, and having said, *If it is shameful for a woman to be shorn or shaven*, he sets down the rest as his own, saying, *Let her be covered*. And he did not say, "Let her wear her hair long," but, *Let her be covered*, legislating that both these things are one, and establishing them from both sides, both from what is customary and from their opposites. For he says that the veil and the hair are one; and the shorn [woman] and she who has a bare head [are] the same again: *For it is one and the same,* he says, *as the shorn*. And if anyone should say, "And how is it one, if she indeed has the covering of nature, but the other, the shorn one, not even this?" we shall say that by her choice she also cast that away by having her head bare; and if it was not bare of hair, this is of nature, not of her. So the shorn woman also has her head bare, and the other likewise. For this reason [God] permitted nature to cover it, that even having learned from that, she might be covered.
Then he also sets down the reason, as I said in many places, as if conversing with free men. What then is the reason? *For a man indeed ought to be covered— [no, he says] ought not to be covered—being the image and glory of God.* This is another reason again; for he says he ought not to have his head covered not only because he has Christ as his head, but because he also rules over the woman. For the one who rules, when approaching the king, must have the symbol of rule. Just as, therefore, no one of the rulers would dare to appear before him who possesses the diadem without a belt and cloak; so neither do you pray to God without the symbols of rule, which is not to be covered, that you may not insult both yourself and the One who has honored you. And one might say the same also regarding the woman; for to her also it is an insult not to have the symbols of submission. *And the woman is the glory of the man.* Therefore, the rule of the man is natural.
Then, since he has pronounced this, he sets down reasons and causes again, other ones, leading her back to the former creation, and saying thus: *For the man is not of the woman, but the woman of the man*. And if to be *of* someone is to be the glory of the one from whom one is, much more [is it to be] like [him]. *For neither was the man created for the woman, but the woman for the man.* This is a second superiority again, or rather a third and a fourth. First, that Christ is our head, and we [are] of the woman; second, that we are the glory of God, and the woman [is that] of us; third, that we are not from the woman, but she from us; fourth, that we are not for her, but she for us. *For this reason the woman ought to have authority upon her head.* For this reason, what [reason]? Because of all these things mentioned, he says, or rather not because of these alone, but also because of the angels. For if you despise the man, he says, be ashamed before the angels.
5. Therefore to be covered is [a sign] of submission and authority; for it causes one to look downward, and to be ashamed, and to preserve one's own virtue. For the virtue of one subject is honor, which is to remain in obedience. For the man is not compelled to do this; for he is the image of his Master; but the woman is [so] reasonably. Consider therefore the excess of the lawlessness, when, having been honored with such great authority, you dishonor yourself, snatching the form of the woman. And you do the same as if, having received a diadem, you were to cast the diadem from your head, and instead of the diadem, to take a servant's cloak. *Nevertheless, neither is the man without the woman, nor the woman without the man in the Lord.* Since he gave much superiority to the man, saying that the woman is of him, and that she is for him and under him; in order that he might neither puff up the men more than is fitting, nor humble those [women] excessively, he shows how...
he applies the correction, saying: A Verily, however, neither is the man without the woman, nor the woman without the man in the Lord. Do not, he says, examine only the first [creation], nor that initial production. For if you inquire into what followed after, each is the cause of the other; or rather, not even each of the other, but God is the author of all. Therefore he says: "Neither is the man without the woman, nor the woman without the man in the Lord." 12. For just as the woman is from the man, so the man is through the woman. He did not say, "From the woman," but contrariwise, "From the man." For this very thing remains intact with the man. Verily, these things properly done are not the man’s, but God’s; wherefore he also subjoined: "But all things are from God." If, therefore, all things are of God, and He Himself commands these things, obey and do not contradict. 13. B In yourselves judge: is it fitting that a woman pray to God unveiled? He again makes them judges of what is said, which he also did in the case of things sacrificed to idols; for there too he says, "Judge for yourselves what I say," and here, "In yourselves judge." And he hints at something more terrible here; for he says that the insult here passes to God. Verily, he does not speak thus, but somewhat more mildly and more enigmatically, saying: "Is it fitting for a woman to pray to God unveiled?" 14. Doth not nature itself teach you, that if a man indeed nourish long hair, it is a disgrace to him? 15. But if a woman nourish long hair, it is a glory to her? Because hair is given to her for a veil. What he always does, placing common arguments, this he does here also, fleeing to common custom, and exceedingly putting to shame those who wait to learn from him things which can be learned from common custom; for these things, indeed, and similar ones are not unknown even to the barbarians. And see how C he uses sharp words everywhere. "Every man praying, who covers his head, dishonors his own head;" and again, "But if it is shameful for a woman to be shorn or shaved, let her be veiled;" and here again, "If a man indeed nourish hair, it is a disgrace to him; if a woman nourish hair, it is a glory to her, because hair is given to her for a veil." And if it is given for a veil, he says, why should it be necessary to add another veil? So that she may confess her subjection not only from nature, but also from choice. For that you ought to be veiled, nature itself has established beforehand. Add therefore your own effort, so that you may not appear to overturn the laws of nature: which would indeed be of great impudence—to fight not only with us, but also with nature. Wherefore God, criticizing the Jews, said: "You slew your sons and your daughters" (Ezek. 16:21): this is above all your abominations. And Paul, rebuking those who were indecent among the Romans, thus increases the accusation, saying that the act was not only against the law of God, but against nature: "For they changed the natural use into that which is against nature" (Rom. 1:26). Therefore he exercises himself in this discourse, proving this very thing, both that he is instituting nothing foreign, and that with the Greeks all things are of that novelty which is against nature. Thus also D Christ, proving this very thing, said: "Whatsoever you wish that men should do to you, do you also to them" (Matt. 7:12); signifying that He brings in nothing new. 16. If any man seems to be contentious, we have no such custom, neither the Churches of God. It is therefore a mark of contentiousness and not of reason to resist these things. Furthermore, he made the rebuke moderate in this way, in that he imparted great shame; which also made the speech graver. For we, he says, do not have such a custom, that we should contend and dispute and contradict. Yet he did not stop there, but added, "Neither the Churches of God," showing that they oppose and stand against the whole world, not yielding. But even if the Corinthians were contentious then, now the whole world has both received and observes this law: so great is the power of the Crucified.
17.
But I am afraid lest, when they are discovered behaving impudently in their deeds, they be unmasked in another way. For that reason Paul, writing also to Timothy, was not satisfied to have said these things, but added others, saying: "In seemly apparel with shamefacedness and modesty adorning themselves, not with braided hair or gold," but to carry the symbol of subjection everywhere; much more it is necessary to show this through works. Thus truly the women of old used to call their husbands lords, and yielded the first place to them. For even they, you will say, loved their wives. I know this and am not ignorant of it; but when we admonish you concerning the things which befit you, do not look at what belongs to them. For when we exhort children and say that they must obey their parents, because it is written: "Honor your father and your mother" (Exod. 20:12); they say to us, "Bring forward also the things that follow: 'You also, fathers, do not provoke your children to anger'" (Ephes. 6:4). And when we say to servants that it is written that one must obey masters, and not serve them only to the eye (Col. 3:22); they in turn demand from us the things that follow, commanding us to persuade masters the same things. For Paul, they say, commanded them also to remit threats. But let us not do so, nor seek what has been commanded to others when we are accused concerning what pertains to us; for not even if you take a partner in crimes, will you be free from guilt; but look to this one thing, how you may free yourself from the crimes. For Adam was casting the blame upon the woman, and she in turn upon the serpent; but this did not snatch them from [the penalty]. Do not therefore say this to me now, but with a grateful heart tend those things which you owe to your husband. For also when I address your husband, exhorting him to love you and take care of you, I do not allow him to bring into the midst the law laid down concerning the woman, but I require the law written concerning him. And do you therefore inquire curiously only into the things which pertain to you, and show yourself compliant to your spouse. For if you obey your husband for God's sake, do not bring forward to me the things that he himself ought to provide; but those things to which the lawgiver has made you liable, these diligently perform. For this is to obey God most of all, even if you suffer contrary things, not to transgress the law. For he who loves one who loves him seems to do nothing great; but he who treats kindly one who hates him, this is the one who is most especially crowned. In the same way you also, reckon with yourself, that if [your husband is] a burdensome person...you will receive a splendid crown. But if he is gentle and mild, what reward will you get from God? And I say this not to order husbands to be savage and harsh, but to persuade wives also to bear with husbands who are even savage. For when each one strives to fulfill his own duties, those of the neighbor will quickly follow; for instance, when the wife is prepared to bear with the husband even when he is becoming harsh, and the husband does not insult her even when she is becoming angry, then all is serenity and a harbor free from waves. So it happened also among the ancients; each one fulfilled his own duties, and did not demand those of his neighbor. Weigh this, however: Abraham took his nephew with him; his wife did not complain. He commanded her to travel a long road; she did not speak against this, but followed. Again, after those many hardships and labors and sweats, when he had become master of all, he gave the primacy to Lot; and not only was Sarah not annoyed at this, but she did not even open her mouth, nor did she speak any such thing as many of the women now speak, when they see their own husbands experiencing such losses, and especially at the hands of those who are inferior, calling them fools and senseless, and unmanly and traitors and sluggish. But she neither said nor thought any such thing, but cherished everything that was done by him. And what is greater: after he had become master of the choice and cast the lesser portions upon his kinsman, a grievous danger overtook him. And the patriarch, having heard it, armed all his own men, and prepared against the entire camp of the Persians with his own servants only; and not even then did she restrain him, nor did she say what was likely: "Man, where are you being carried, pushing yourself over precipices and casting yourself into such dangers, for the sake of a man who has acted insolently toward you and has seized all your possessions, shedding blood? Even if you despise yourself, have mercy on me who left home and country and friends and kinsfolk, and followed you on such a long journey; and do not subject me to widowhood and the evils arising from widowhood." She said none of these things, nor did she think them, but supported everything in silence. After these things, when her womb remained barren, she did not suffer the things that women suffer, nor did she lament; but he mourned, though not toward his wife, but toward God. And see how each preserves what is fitting. For neither did he despise Sarah as childless, nor reproach her with such things; and she, in turn, strove to contrive for him some consolation for her childlessness from her handmaid; for these things were not yet forbidden then, as they are now. For now it is not right for women to grant such things to their husbands, nor for them—whether the women are aware or unaware—to attempt such unions, even if the pain of childlessness troubles them ten thousand times over; for they shall hear, even they, that "their worm shall not die, and their fire shall not be quenched" (Marc. 9. 45). For it is not permitted now, but at that time it was not forbidden; therefore the woman commanded this, and he obeyed, and not even then for the sake of pleasure. But look, he says, at how he cast her out again when she ordered it. For I wish to show this too, that he was obedient to her in all things, just as she was to him.
A 7. Nevertheless, do not pay attention only to these things, but you who say these things, examine also the earlier ones: that she was insolent toward her, that she was arrogant toward her mistress—what could be more painful than this to a free and honorable woman? Therefore, let not the wife wait for the husband's virtue, and then offer her own; for this is nothing great. Nor, again, let the husband wait for the wife's good order, and then practice philosophy; for this is no longer his own achievement. But each one, as I said, let him offer his own parts first. For if one must offer the other cheek to those on the outside who strike the right one, how much more must one bear with an insolent husband? And I do not say this so that a woman should be beaten—far from it! For this is the ultimate insult, not to the one who is struck, but to the one who strikes. But even if you are allotted, O woman, by some circumstance, to live with such a man, do not be annoyed, considering the reward laid up for these things and the praise in the present life. And to you men also, I say this: let there be no such sin as to lead you to the necessity of beating your wife. And why do I say wife? It would not be tolerable for a free man to beat even a maidservant and lay hands upon her. If for a man to strike a slave is great shame, much more so is it to lift the right hand against a free woman. And this one might see even from the laws of those outside, who no longer compel the woman who has suffered such things to live with the one who struck her, as being unworthy of her company. For it is an ultimate outrage to dishonor the companion of one's life, the one who assists you in the necessities and in the highest matters, as if she were a servant. Therefore, such a man—if indeed one ought to call him a man, and not a beast—I would say is equal to a father-slayer and a mother-slayer. For if we were commanded to leave father and mother for her sake—not wronging them, but fulfilling a divine law, and since this is so desirable to the parents themselves that they themselves, who are being left, give thanks and do it with great eagerness—how is it not of the ultimate madness to insult her, for whose sake God commanded us to leave even those who begat us? Is this then only madness? And the shame, tell me, who will bear it? What kind of speech will be able to describe it, when wailings and lamentations are carried through the alleys, and there is a running of neighbors and passersby to the house of the one who is playing the fool in these matters, as if some beast were ravaging things within? It would be better for the earth to open up for the one who acts so senselessly, than for him to be seen in the marketplace ever again. But "the woman is insolent," he says. But consider that she is a woman, the weaker vessel, and you are a man. For this reason you were appointed as ruler, and you were given the rank of head, that you might bear the weakness of the one who is ruled. Therefore, make your rule splendid; and it will be splendid when you do not dishonor the one who is ruled. And just as a reigning king will appear more venerable to the degree that he makes his subordinate more venerable; and if he should dishonor and shame the greatness of that rank, he also cuts away no small part of his own glory; so you also, if you dishonor the one who is ruled after you, you will damage the honor of your rule in no small way. Considering these things, therefore B
mall part of his own glory; so you also, if you dishonor the one who is ruled after you, you will damage the honor of your rule in no small way. Considering these things, therefore, act with temperance, and in addition to these thoughts, reflect upon that evening B when, upon your invitation, your father-in-law handed over his daughter to you like a deposit, and separating her from everyone—from mother, from himself, from home—with his right hand he gave you the entire care of her. Consider that, after God, you received children from her and have become a father; and from this, be gentle toward her.
8. Do you not see husbandmen, how they cultivate the land that has once received the seeds with every kind of care, even if it has countless disadvantages, even if it is parched, if it bears weeds, if, by reason of its situation, it is flooded by rains? Do you do this also; for so you will be the first to enjoy both its crops and its tranquility. For the wife is a harbor and a most excellent medicine for gladness. If, therefore, you make this harbor safe from winds and waves, you will enjoy great security when you return from the market-place; but if you fill it with tumult and disturbance, you are creating a grievous shipwreck for yourself. In order, therefore, that this may not happen, let this be observed: when something troublesome happens at home, if she is at fault, console her and do not increase the pain. For even if you lose all your possessions, there is nothing more grievous than having a wife at home who lives with her husband without affection; and whatever sin you name, you could name none that brings greater pain than quarreling with one's wife. Therefore, because of all these things, let her love be the most precious thing to you. For if we ought to bear one another’s burdens, much more so must we bear our wife's; even if she is poor, do not reproach her for it; even if she is foolish, do not insult her, but rather guide her, for she is your member and you have become one flesh. But she is garrulous, a drunkard, and prone to anger. Yet you should feel grief for this C rather than anger, and you should pray to God and assist her with warnings and counsel, and do nothing less than what is needed to excise the vice. If, however, you beat and bruise her, the disease is not cured; for ferocity is dissolved by gentleness, not by another form of ferocity. Along with these things, consider also the reward expected from God. For when, being permitted to divorce her, you do not do so because of the fear of God, but endure so many of her flaws, fearing the law established concerning this matter, which prohibits casting out a wife—whatever disease she may suffer from, you will receive an ineffable reward. And even before that reward, you will gain the greatest advantage, rendering her more obedient to you and showing yourself more gentle toward her.
*A philosopher’s saying regarding a railing wife.* It is told of one of the philosophers of the outside world, who had a bad wife, both trivial and prone to railing, that when asked why he endured her when she was such a woman, he replied that he had a gymnasium and a wrestling-school of philosophy at home. For I shall be, he said, more gentle to others, having been trained in this daily. You cried out with a loud voice? But I am deeply ashamed now, when I see the Greeks being more philosophical than we, who are commanded to imitate angels; nay, who are commanded to emulate God Himself in the matter of gentleness. That philosopher, then, is said not to have cast out that bad wife for this reason; some, however, say he married her for that very reason. But I, because many men are affected contrary to what reason dictates, exhort men to do everything from the beginning to lead a well-mannered wife, full of every virtue; but if it happens that they stray from their purpose and bring into their home a bride who is neither good nor tolerable, then let them imitate that philosopher and add nothing further to these tribulations. For a merchant, before entering into a contract with a partner regarding what might procure peace, will not pull his ship into the sea, D nor will he approach any other business. And let us, therefore, do nothing less than what is needed to keep the partner of our business within this ship in all peace. For so, all other things for us will be tranquil, and we shall traverse the sea of the present life with security. Let us prize this more than our home, our slaves, our money, our fields, and civil affairs themselves. And let us hold it above all things in value, that she who resides with us in our home does not stir up tumult, nor dissent from us. For thus, all other things will come to us with a favorable course, and we shall have great facility in spiritual matters, pulling this yoke with concord; and having successfully managed all things, we shall attain the good things laid up for us: which may it come to pass that we all reach, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, empire, honor, now and always, and to the ages of the ages. Amen.
HOMILY XXVII
Cap. 11. v. 17. *But in giving this instruction, I do not praise you, because you come together not for the better, but for the worse.*
1. It is necessary also to state the reason for the present crime, or accusation; for thus what is to be said will be more easily learned. What, then, is it? Just as those three thousand who had believed at the beginning were eating at a common table and shared all things in common, so it used to happen also when the Apostle wrote this, though not with such precision; but a certain flow, as it were, of that ancient fellowship remained and descended to posterity. But because it happened that some were poor and others rich, they did not bring all their own possessions into the common pool; but they prepared common tables on set days, as was proper, and after the assembly, following the communion of the mysteries, all came together for a common banquet, the rich bringing their food, while the poor and those who had nothing were invited by the rich themselves, and all feasted together. But afterwards this custom fell into disuse. The cause, however, was that they had been divided, and some attached themselves to one side, others to another, and were saying, "I am of this one, I am of that one"; which, correcting, he said at the beginning of the epistle: *It has been signified to me, brethren, concerning you by those of Chloe, that there are contentions among you. But I say this, that each of you says: "I indeed am of Paul, but I of Apollo, but I of Cephas"* (1 Cor. 1:12). Not that he [was] compared to Paul...
nt Chloes, quia contentiones in vobis sunt. Hoc autem dico, quod unusquisque vestrum dicat: Ego quidem sum Pauli, ego autem Apollo, ego vero Cephæ (1 Cor. 1, 12). Non quod Paulo se A himself added, showing that even if someone were inscribing himself to him, breaking away from the common body, and thus the thing happening was absurd and a matter of extreme transgression. If there is transgression in this case, much more so in the case of those who are inferior. Since, therefore, this custom was broken—a most beautiful and useful custom (for it was a subject of love, a consolation for poverty, a moderation for wealth, an occasion for the greatest philosophy, B and a teaching of humility)—since, therefore, he saw so many good things being destroyed, he naturally uses a striking tone in his speech, saying thus: *But in giving this instruction, I do not praise you.* In the previous accusation, since there were many who were keeping [the traditions], he began differently, saying thus: *I praise you, that you remember me in everything*; but here, on the contrary: *But in giving this instruction, I do not praise you.* Therefore, he does not even place this after the rebuke concerning those eating things sacrificed to idols; but since that was harsher, he interjected in the middle the discourse concerning the head-covering, so that, by not passing from harsh accusations to other equally heavy ones, he might not appear harsher; then he comes to the more severe matter again, and says: *But in giving this instruction, I do not praise you.* Which instruction? That which I am about to say now. What is, *In giving this instruction, I do not praise you*? I do not approve of you, he says, because you have placed me under the necessity of giving advice; I do not praise you, because you have reached such a point of instruction, because you have need of being admonished by me. Do you see how, from the very preamble, he showed that the thing being done was very absurd? For when a person who is sinning does not need an instruction in order not to sin, it is likely that the sin being committed is inexcusable. And why do you not praise them? Because you gather, he says, not for the better, but for the worse; that is to say, because you are not advancing toward virtue. For whereas it was necessary to make progress and for the ambition to become greater, you have even diminished the custom that had already taken hold, and you have diminished it so much that you have even had need of an instruction from me, so that you might return to the previous order.
Then, so that he might not seem to be saying these things solely for the sake of the poor, he does not immediately cast the discourse into the matter of the tables, so as not to make the rebuke contemptible to those [who were acting] in this way, but he seeks the most striking expression, one which carries much fear. For what does he say? *For first of all, when you come together in church, I hear that divisions exist among you.* And he does not say, "For I hear that you do not feast in common; I hear that you feast privately, and not with the poor," but that which was most capable of shaking their mind, this he has placed: the name of "schism," which was also the cause of this, and [a matter] of which he was reminded by that which was said and declared at the beginning of the Epistle by those of Chloe. *And I believe a part of it.*
2. For so they might not say, "What then, if those who are slandering are lying?" he did not say that he believed everything, so as not to make them more shameless, nor, on the other hand, did he say that he did not believe at all, so as not to appear to be rebuking in vain; but, *I believe a part of it,* he says, that is to say, I believe it in a small part, making them concerned and calling them to return to correction. *For there must be heresies among you, that those who are approved may become evident among you.* "Heresies" here does not mean those of dogmas, but those of these schisms. And if he were speaking of those of dogmas, he would not even so be providing an opening. For Christ says, *It is necessary that scandals come* (Matt. 18:7), not damaging the freedom of the will, nor imposing necessity and force upon life, but predicting what would certainly happen from the wicked intent of men, which was about to happen C not because of His prediction, but because of the intent of those who are incurably ill. For it did not happen because He predicted it, but because it was certainly about to happen, for this reason He predicted it. For if the scandals were of necessity, and not of the intent of those introducing them, He would have said in vain, *Woe to that man by whom the scandal comes.* But we have already discussed these things more broadly in that very place; now it is necessary to go to the matter at hand. For that he spoke about these heresies regarding the tables and this rivalry and dissension, he made clear from what follows. For having said that *I hear that divisions exist among you*, he did not stop there, but showing what sort of divisions he means, he proceeds to say that *each one takes his own supper beforehand*; and again, *Do you not have houses to eat and drink in? Or do you despise the Church of God?* But that he spoke about these things is clear. And if he calls these things "divisions," do not marvel; for as I said, he wishes to touch them with the word. But if the divisions were of dogmas, he would not have discussed these things with them so gently. Hear, then, when he says some such thing, how he is severe and guarding himself and rebuking; guarding himself, as when he says, *Even if an angel should preach to you anything beyond what you have received, let him be anathema* (Gal. 1:8); rebuking, as when he says, *You who are being justified in the law, you have fallen from grace* (Ibid. 5:4). And now he calls those who are corrupting them "dogs," saying, *Beware of the dogs* (Phil. 3:2); and now [he calls them] those whose conscience is seared, and again "angels of the devil." But here he said nothing of the kind, but [spoke] gently and mildly.
What is, *That those who are approved may become evident among you*? That they might shine more brightly. But what he wishes to say is this: that as for those who are unshakeable and firm, this not only does not harm them at all, but even makes them show more, and renders them more brilliant. For the "that" here is not everywhere for the sake of cause, but in many places it is for the outcome of things. Thus also Christ places it when He says, *I came for judgment into this world, that those who do not see might see, and those who see might become blind* (John 9:39). Thus also Paul himself, when he writes while discussing the law: *But the law entered, that the transgression might abound* (Rom. 5:20). But neither was the law given for this, that the sins of the Jews might increase—but this happened; nor did Christ come for this, that those who see might become blind, but for the opposite; yet this happened. Thus, therefore, D and also here, one must understand [the words] *that those who are approved might become evident.* For heresies did not come about for this, that the approved might become evident, but that occurring alongside these heresies, this happened. He said these things, comforting the poor who were bearing such scorn nobly. Therefore, he did not say, "That they might become approved," but, *That those who are approved might become evident,* showing that they were such even before this, but they were appearing mixed in with the many, and partaking of the consolation from the wealthy, they were not strongly evident; but now, this dissension and rivalry made them distinct, just as the storm shows the pilot. And he did not say, "That you"
may appear approved," but, "That those who are approved may become manifest," those namely who are such among you. For he does not make them manifest by accusing them, lest he should make them more impudent, nor by praising them, lest he should make them slacker; but he delivers a balanced discourse, offering it to be applied to the conscience of each. And he does not seem to me to be consoling the poor here only, but also those who had not corrupted their customs. For it was likely that there were among them those who kept themselves unharmed; and therefore he said, "I partly believe it." With reason, therefore, he calls those "approved," who not only had kept the custom with others, but even apart from them maintained this beautiful law unmoved. He does this, moreover, to make these and others more eager through such praises. B Next he says what sort of sin that is. And what is this? "To eat the Lord's supper." Do you see how, by striking them with shame and in the manner of a narrative, he has already constructed his advice? "For the manner of meeting," he says, "is different; for it is one of charity and brotherly love; certainly one place receives you all, and you gather together; but the table is no longer like the meeting." Nor did he say, "When you come together, you do not eat in common"; but he rebukes them in another way and much more terribly, saying, "It is not to eat the Lord's supper," sending them back to that evening in which Christ handed down the tremendous mysteries. Therefore he also called that meal a "supper"; for that meal held all reclining together. And yet, there is not as much difference of space between the rich and the poor as there is between the teacher and his disciples: for that is immense. And why do I speak of the teacher and the disciples? Think of the interval that is between the teacher and the traitor! And yet, He reclined with them, and did not cast him out, but even made him a partaker of the salt and a participant in the mysteries.
C 21. "For each one takes his own supper before eating," he says, "and one indeed is hungry, but another is drunk." Do you see how he shows them bringing shame upon themselves more? For that which was the Lord's, they make their own, so that they are the first who are affected by shame, who take away from the table that dignity which was the greatest. In what manner and for what reason? Because the Lord's supper, that is, what is the Lord's, ought to be common. For items that are the lord's are not indeed the property of this servant, but not of that one, but for the common use of all. Therefore he calls this "the Lord's" which is common. For if it is your Lord's, as indeed it is, you must not pull away certain parts as your own, but what is the Lord's, offer in common to all: for this is what "the Lord's" means. But now you do not allow it to be the Lord's, when you do not allow it to be common, but feast separately. Wherefore he adds, saying, "For each one takes his own supper." Nor did he say, "Takes away," but "Takes," softly accusing them of gluttony and insolence. This is what the following declares; for having said this, he again added: "And one indeed is hungry, but another is drunk"; both of which were not keeping to the measure, namely indigence and excess. D Behold the second accusation attacking them themselves. The first, that they cause their own supper to be disgraced; the second, that they fill their bellies and get drunk; and what is more grievous, while the poor are hungering. For the things that ought to have been set out for all in common, those they alone devoured, and were led into insatiability and into drunkenness. Therefore he did not say, "One indeed is hungry, another is satisfied," but, "is drunk." Both of these things, however, are each worthy of reproach: for to be drunk, even apart from the poor being despised, is a fault; to despise the poor, without drunkenness, is worthy of accusation; when, however, these are joined together, consider how great is the excess of iniquity. Then after he has shown the absurdity, with great indignation thereafter he adds a rebuke, saying:
22. "Do you not have houses to eat and drink in? Or do you despise the church of God, and put those to shame who have nothing?" Do you see how he transfers the accusation from the insolence toward the poor to the Church, so as to make the speech more grievous? Behold, therefore, the fourth accusation, when not only the poor, but even the Church is insulted. For just as you make the Lord's supper your own, so too the place, using the church as your own house. For the church was made, not so that when we gather we are divided, but so that those who are divided might be joined: and this is what the meeting signifies. "And you put to shame those who have nothing." He did not say, "You starve those who have nothing," but, striking a greater sense of shame, "You put to shame," or "you affect with disgrace," to show that he does not care so much for the food as for the contumely inflicted upon them. Behold the fifth accusation, that they not only despise the hungry, but even put them to shame. This he was saying, simultaneously honoring those things which concerned the poor, and showing that they did not grieve so much over their bellies as over the contumely, simultaneously drawing the hearer to mercy. When, therefore, he had shown these absurdities, the contumely toward the supper, the contumely toward the church, and the contempt for the poor, he softens again the vehemence of the rebuke, saying: "Shall I praise you? In this I do not praise you." Which surely one might most wonder at, that when it was necessary to rebuke more vehemently, after he has recounted so many sins and rebuked them, here on the contrary he acts more mildly and gives space to breathe. For what cause? He had rebuked them more grievously with an amplified accusation, and since he is an excellent physician, he made an incision suitable to the wounds, neither cutting on the surface those that had need of a deep lesion—for you heard how he had cut off the fornicator who was among them—nor—handing over to the iron those which needed milder medicines. Therefore, also in this place, he uses a milder speech: otherwise he was also attempting to make them milder toward the poor; and therefore he speaks more gently with them. Then, when he wished to confound them with a greater shame in another way, he wove his discourse from the principal things:
23. "For I received from the Lord," he says, "what I also handed down to you, that the Lord Jesus, in the night in which He was betrayed, took bread, and giving thanks, He broke it and said, 'Take, eat: this is my body which is broken for you.'" For what reason does he here make mention of the mysteries? Because this speech is most necessary for the present subject for him.
A. "For even your Master," he says, "deemed everyone worthy of the same table, though it is truly most awesome and far exceeds the dignity of all; yet you deem them unworthy even of yours, a small and cheap one, and whereas in spiritual matters they have no advantage over you, you take hold of them in sensible things—for not even these are yours." But he does not speak in this way so as to make the discourse harsh; rather, he prepares it more gently by saying, "That the Lord Jesus in the night in which he was betrayed, took bread." And for what reason does he remind us of the time, and of that evening, and of the betrayal? Not simply nor without reason, but in order to pierce us exceedingly through the time. For even if one were as unfeeling as a stone, having pondered that night, how he was in distress with his disciples, how he was betrayed, how he was bound, how he was led away, how he was judged, how he suffered all the things that followed, he becomes softer than wax, and is delivered from the earth and from all the fantasy of this world. For this reason he brings all those things to our memory, through the season and the table and the betrayal putting us to shame, and saying that the Master B even delivered up himself for you; but do you not share even food with your brother for your own sake?
4. But how, you ask, does he say that he "received from the Lord"? For he was not present then, but was among the persecutors. In order that you may learn that that table has nothing more than this one that comes after it. For even today it is He who does all things and delivers, just as He did then. But he reminds us of that night not only for this reason, but also to pierce us in another way. For just as we especially remember those words which we hear last from those who are departing, and towards their heirs, if they should dare to transgress their commandments, we say by way of shaming them, "Consider that the father left this final word to you, and until the very evening he was about to breathe his last he was instructing you in these things"; so also Paul, wishing to make the discourse awesome from this point as well, says, "Remember that he gave this final mystery to you, and in that very night in which he was even about to be slaughtered for you, he commanded these things, and delivering that supper to you, after that he added nothing else." Then he finally recounts the things that happened, saying that "He took bread, and having given thanks he broke it, and said: Take, eat; this is my body which is broken for you." If, then, you approach to give thanks, you too do nothing unworthy of the thanksgiving, neither shame your brother, nor overlook the hungry, neither be drunk, nor insult the Church. For you approach giving thanks for what you have enjoyed. Therefore, also render a return, and do not sever yourself from your neighbor. For Christ gave to all equally, saying, "Take, eat." He gave the body equally; and do C you not give even the common bread equally? For it was broken alike for all, and became a body equally for all. Likewise also the cup after he had supped, saying, "This cup is the new covenant in my blood; do this, as often as you drink it, in my remembrance." What are you saying? You make a remembrance of Christ, and you overlook the poor, and do you not tremble? But if you were making a remembrance of a son or a brother who had passed away, you would be struck by your conscience if you did not fulfill the custom and call the poor; but when you are making a remembrance of your Master, do you not share even a table? And what is it that he says, that "This cup is the new covenant"? For there was also a cup of the old covenant, the libations and the blood of irrational animals; for indeed, after sacrificing they would receive the blood in cups and bowls and so offer libations. Since, therefore, instead of the blood of irrational animals he brought in his own blood, in order that no one might be troubled hearing this, he reminded them of that old sacrifice. Then, having spoken concerning that supper, he joins the present things to those of that time, in order that, as if lying upon the same mattress on that very evening, and receiving this sacrifice from Christ himself, they might thus be poured out even now; and he says: "For as often as you eat this bread, and drink this cup, you proclaim the Lord's death until he comes." For just as Christ, regarding both the bread and the cup, said, "Do this in my remembrance," revealing to us the cause of the mystery's transmission, and saying that along with other things this alone is sufficient for us as a subject for reverence; for when you ponder what your Master has suffered for you, you will be wiser; so also Paul says here: "As often as you eat, you proclaim his death." And this is that supper. Then, showing that it remains until the consummation, he says: "until he comes." So that whoever eats this bread or drinks the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Why? Because he poured it out, and manifested the thing as a slaughter, no longer a sacrifice. Just as, therefore, those who pierced him then did not pierce him so that they might live, but so that they might pour it out; so also is he who goes through it unworthily, and reaps nothing from it. You see how he made the discourse fearful, and exceedingly scourged them all, showing that if they intended to drink in this way, they share in the things set forth unworthily. For how is he not unworthy, who overlooks the hungry? Who shames him, besides overlooking him? For if not giving to the poor casts one out of the kingdom, even if one be a virgin—or rather, the not giving abundantly; for even those virgins had oil, but they did not have it abundantly—consider what great wickedness it will be to have done such absurd things.
5. "What absurd things?" you say. What do you say, what absurd things? You shared in such a table, and although you ought to be milder than all and equal to angels, you have become more savage than all; you tasted the Master's blood, and you do not even recognize your brother; and of what forgiveness are you worthy? And yet, even if you did not know it before this, you ought to have recognized him from the table; but now you even bring shame upon the table itself, not deeming the one who has been judged worthy to be a participant of it, worthy of your own food. Have you not heard how much the man who demanded the hundred denarii suffered? How he made the gift that had been let go as nothing? Do you not consider who you were and who you have become? Do you not remind yourself that you were much poorer than this poor man in money and in virtuous deeds, full of ten thousand sins? But nevertheless, God delivered you from all those things, and deemed you worthy of such a table; but you do not even so become more philanthropic. Therefore, nothing else is left, except for you also to be delivered to the tormentors D. Let us all hear these words, all of us who here indeed...
is: but you, though you have attained to this, are become no kinder. And so nothing remains, except that you be handed over to the torturer. Let us all, therefore, listen A to these words—all of us, as many as approach this holy table with the poor. And once we have gone out, we act as though we have not even looked at them, but we are both drunk and pass by the hungry: this is what the Corinthians were accused of at that time. And when, you ask, does this happen? Always indeed, but especially on feast days, when it ought least to happen. For then, immediately after the communion, drunkenness follows and the contempt of the poor: and after you have received the blood, when it is the time for fasting and sobriety, you debauch and feast. And if you have received anything good at a meal, you take care not to spoil the former part with other wretched food; yet when you have received spiritual food, you introduce satanic delights. Consider what the apostles did when they had received those sacred suppers: did they not turn to prayer and to the celebrating of hymns? Did they not turn to holy vigils? Did they not turn to long teaching, which was filled with great philosophy? For he was telling them great and wondrous things at that time and was giving them commands, after Judas had departed, to call those who were about to lead him to the Cross. Have you not heard how those three thousand men, who were partakers of the communion, were always persevering in prayer and in teaching, not in drunkenness, not in feastings? But you, before you receive, fast indeed, so that you may somehow appear worthy of communion, but once you have received, when you ought to be practicing temperance, you destroy it all. And yet it is not equal to fast before this, but also after: for in both periods it is necessary to be temperate, but especially after you have received the bridegroom; before, indeed, so that you may be worthy to receive; but after, so that you may not seem unworthy of the things you have received. What then, must one fast after I have received? I do not say this, nor do I force you. This would indeed be a good thing, but I do not use force; I implore you, however, not to stuff yourself with luxuries beyond measure. For if one should never luxuriate; for this is what Paul declared, saying, *She that liveth in pleasure is dead while she liveth* (I Tim. V, 6). If luxuries are death to a woman, much more to a man; and if at another time luxuries destroy, much more after the reception of the communion of the mysteries. But you, having received the bread of life, do you perform a deed worthy of death, and do you not shudder? Do you not know how many evils are introduced by luxuries? Untimely laughter, coarse words, scurrility full of destruction, useless trifles, and other things which it is not even lawful to speak of. And you do these things after you have been received at the table of Christ, on that day when you were deemed worthy to touch his flesh with your tongue. Whoever you are, therefore, so that these things may not happen, purify your right hand, your tongue, your lips, which have been the vestibules for the entry of Christ; and with the sensible table provided, turn your mind to that other table, to the Supper of the Lord, to the vigils of the disciples on that holy night; nay, more, B if one should examine it accurately, the present night is still that night. Let us wake, therefore, with the Lord, let us be stung with compunction with the disciples. It is a time for prayer, not for drunkenness—always, indeed, but especially on a feast day. For a feast day was instituted not that we might act shamefully, not that we might accumulate sins, but that we might put away those that have been committed. And I know well that I speak these things in vain, but I will not make an end of speaking. For even if not all of you listen, yet not all will resist; nay, if all of you resist, to me indeed there is a greater reward, but to you a heavier judgment. So that a more grievous thing may not happen, I will not make an end of speaking: for perhaps, perhaps by frequent admonition I shall hit the mark. Therefore, I implore you, that we may not do this unto judgment and ruin, let us nourish Christ, let us give him drink, let us clothe him: these are things worthy of that table. Have you heard the sacred hymns? Have you seen the spiritual marriage? Were you received at the royal table? Were you filled with the Holy Spirit? Did you dance with the Seraphim? Were you a companion of the powers above? Do not fling away such joy, do not spill the treasure, do not introduce drunkenness, the mother of despondency, the devil’s joy, mother of a thousand evils. For from this comes a sleep like unto death, from this comes drowsiness, C diseases, forgetfulness, the image of death. Indeed, bloated with wine, you would not want to converse with a friend; and holding Christ within you, I beseech you, do you dare inflict such great drunkenness? But you love luxuries? Therefore, for that reason, put an end to drunkenness. For I wish you to dwell in true luxuries, which never wither. What, then, are these true luxuries, which always flourish? Invite Christ to the feast, share yours with him, or rather his own with him: this has an unending and ever-flourishing pleasure. But these are not the sensible ones; for immediately when they have appeared, they vanish; and he who has given himself to luxuries will not be in better condition than he who has not indulged; nay, he will be in a worse one. For the latter sits as if in a harbor; but the former has received a certain torrent and siege of diseases, and he cannot even bear this tempest. So that these things may not happen, let us pursue moderation. For so shall we be well in body, and we shall place our soul in safety, and we shall be delivered from present and future evils: from which may we all be snatched, and attain the kingdom, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the holy Spirit, be glory, dominion, honor, now and always, and for ever and ever. Amen.
HOMILY XXVIII
*Let a man examine himself, and so let him eat of the bread and drink of the cup.*
1. What do these words mean, given that there is another subject proposed? D It is the custom for Paul, as I have already said before, not only to treat those things which are set before him, but if anything else should occur to him while treating these, to pursue that also with great zeal; especially when it is a matter of things that are very necessary and urgent. For when it was a question of those who had contracted marriages, and he happened upon a discourse about servants, he dealt with this strongly and at great length.
A And when he spoke about the fact that one ought not to litigate in courts of law, he then fell into an admonition regarding avarice, and discussed many things concerning this subject—which is what he has done here also. For since he had once felt the need to make mention of the mysteries, he deemed it necessary to pursue this subject; for it was not a trivial one. Wherefore he also discoursed upon it with great fear, establishing it as the head of all good things, that they should approach it with a pure conscience. Whence, not content with the things he had said before, he adds these things as well, saying: *Let a man examine himself:* which he also says in the second epistle: *Test yourselves, examine yourselves.* Not as we do now, approaching by the season rather than by the purpose of our mind. We do not look to see how we might approach having prepared ourselves, having cleansed our own evils, and being filled with compunction, but rather how we might do so on feast days, and when everyone else does. But Paul did not command this, but knows only one season for approach and communion: the purity of one's conscience. For if we would never partake of a sensible table while suffering from fever or full of evil humors, lest we should perish, much more is it not fitting for us to approach this one with absurd desires, which are more grievous than fevers. And when I say absurd desires, I mean those of the body, and those of money, and those of anger, and those of spite, and all that are in general absurd. And one who approaches must have drained out all these things before partaking of that pure sacrifice, and should not be compelled, because he is downcast and in distress, to approach because of the feast; nor, conversely, when he is smitten with compunction and prepared, be hindered because there is no feast. For a feast is a manifestation of good works, a piety of the soul, and an accuracy of conduct; and if you possess these, you will be able to feast at all times, and to approach at all times. For this reason he says, *Let a man examine himself, and so let him approach.* B And he does not command one to examine another, but himself, making the tribunal unpublicized and the trial without witnesses. *For he who eats and drinks unworthily, eats and drinks judgment to himself.* What are you saying, tell me? Does the cause of so many good things and the table that teems with life become judgment? Not by its own nature, he says, but by the intent of the one who approaches. For just as His presence, which brought us those great and unspeakable good things, condemned all the more those who did not receive it, so also do the mysteries become provisions for greater punishment to those who partake unworthily. But why does he eat judgment to himself? *Not discerning the body of the Lord.* That is, not examining, not considering as he ought the magnitude of what is set before him, not reckoning the weight of the gift. For if you were to learn accurately who He is that is set before you, and being who He is, to whom He gives Himself, you would need no other argument, but this alone would suffice for all sobriety, unless you were laid out in complete exhaustion. *For this reason many among you are weak and sickly, and many sleep.* C Here, therefore, he no longer brings examples from elsewhere, as he did in the case of things sacrificed to idols, recounting ancient histories and the plagues in the wilderness, but he cites them from the Corinthians themselves, which made his discourse the more striking. Since he had said, *He eats judgment to himself,* and *He is guilty,* so that he might not seem to be merely uttering words, he displays the facts and calls them as witnesses, which cuts deeper than mere threatening, by showing that the threat has issued into action. Nor was he content with these things alone, but from these he also introduced and confirmed the discourse concerning Gehenna, frightening them from both sides and resolving a question that is circulated everywhere. For since many are at a loss with one another—whence the untimely death, whence the long diseases—he says that many of these unexpected events derive their cause from sins. D 2. What then, he says, do those who are perpetually healthy and reach a succulent old age not sin? And who would say this? How then, he says, do they not pay the penalty? Because they will pay a more grievous one there. But we, if we wanted to, would pay it neither here nor there. For he says, *If we were judging ourselves, we would not be judged.* And he did not say, "If we were punishing ourselves," or "If we were chastising ourselves," but only, "If we were willing to recognize our sins, if to condemn ourselves, if to judge those things in which we have failed," we would have been rid of the punishment both here and there. For he who condemns himself doubly propitiates God: both by recognizing his sins and by becoming more sluggish toward future sin. But since we do not want to do even this—that which is of fear—as we ought to do it, He does not endure to punish us as He does the rest (of the world), but even so He spares us, demanding the penalty here, where the time is fleeting and the comfort great. For what is happening is a putting away of sins, and a hopeful expectation of future things that alleviates the present. These things he says, simultaneously comforting the sick and making the others more diligent. Therefore he says: *But now, being judged, we are disciplined by the Lord.* He did not say, "We are punished," he did not say, "We are chastised," but, "We are disciplined": for what is happening is more of an admonition than a condemnation, of healing than of punishment, of correction than of retribution. And not only in this way, but also by the threat of the greater, he makes the present light, saying: *That we should not be condemned with the world.* Do you see how he has set before them both Gehenna and that dreadful tribunal, and shown that that examination and punishment is necessary and will certainly come to pass? For if the faithful, who are of great concern to God, do not escape unpunished in whatever things they may have failed—and this is clear from present circumstances—how much more will the unfaithful and those who have committed incurable and unhealable sins! 53. *So then, when you come together to eat, wait for one another.* For while the fear is still vigorous in them, and the trembling before Gehenna remains, he wishes again to introduce his exhortation on behalf of the poor, through which he had said all these things, showing that to refrain from this is to partake unworthily. And if failing to share what one has bars one from that table, much more does plundering.
[Translation of marginal note in text]
And he did not say, "So then, when you come together, share with those in need," but what was more solemn: *wait for one another.* For this both established and hinted at that, and he introduced the exhortation with an appropriate demeanor. Then, consequently, in a way that puts them to shame: *But if anyone is hungry, let him eat at home.* Having permitted, he forbade...referring to them as slaves of the belly who could not defer. For he did not say, "If anyone despises the poor," but, "If anyone is hungry," addressing them as children who cannot endure hunger, like beasts serving the belly. For it would have been ridiculous if they had eaten at home because of hunger. But he also added something more terrible, saying: *That you may not come together for judgment, that you may not come for castigation, that you may not come for punishment*, while you insult the Church and put your brother to shame. For you come together, he says, so that you may love one another, so that you may be helped and give help; but if the opposite happens, it would be better if you ate at home. He said this, however, to draw them in all the more. For he showed the damage arising from it, and said the fault was not small; and he deterred them from every side—from the mysteries, from the infirm, from the dead, from the others mentioned above. Then he terrifies them in another way, saying: *And the rest I will set in order when I come*, either regarding other matters or regarding this very thing. For because it is probable that they had spoken of other causes as well, and not everything could be corrected by letter, *What I have admonished*, he says, *let it be kept for now; if you have anything else to be said, let it be kept for my arrival;* either speaking of this matter, as I said, or of certain others that were not very pressing. He does this to make them more diligent from that point on; for being anxious about his arrival, they were going to amend their sins. For it was no light matter that Paul was to arrive; and showing this, he said: *As though I were not coming to you, some are puffed up* (1 Cor. 4:18); and elsewhere again, *Not as in my presence only, but much more in my absence, work out your own salvation with fear and trembling* (Phil. 2:12). For this reason he not only promised that he would come, so they would not disbelieve and become more negligent, but he also adds the necessary reason for his coming, saying, *The rest I will set in order when I come*; showing that the correction of the others, even if he were not in a hurry, would have drawn him to that place.
B Now hearing all these things, let us take great care for the poor, and let us moderate the belly, and be delivered from drunkenness, and strive to partake of the mysteries worthily; and let us not bear with difficulty the things we have suffered, neither in ourselves nor in others: for instance, when untimely deaths occur, or prolonged diseases. For this is a deliverance from punishment, this is correction, this is the best admonition. Who says these things? He who had Christ speaking in himself. And yet, even after these things, many women are so bereft of sense that in the excess of their mourning they surpass even the unbelievers; and some, as if overwhelmed by the darkness of mourning, do this, while others do so for ostentation and to avoid the accusation of outsiders—women whom I declare to be deprived of all pardon. *Lest someone accuse such a one*, they say, *let God accuse; lest men condemn us as more senseless than beasts, and the law of the King of the universe be trampled underfoot.* And how many thunderbolts would these things not be worthy of? If someone should call you to a banquet after a wake, there is no one who refuses, because human law commands this; C but when God enacts a law about not mourning, all contradict Him. Don't you think of Job, O woman? Don't you remember his words in the calamity of his lost children, which crowned that sacred head with six hundred crowns, and proclaimed them more resplendently than many trumpets? Do you not consider the magnitude of the calamity, that new shipwreck, and the new and wondrous tragedy? For you indeed have lost one, or another, or a third; but he had so many, and so many types. And he who had many children was suddenly bereft; neither were his inwards consumed bit by bit, but suddenly the whole harvest was snatched away; and neither according to the common law of nature, nor when they had attained to old age, but by an untimely and violent death, all together; and not while he was present, nor sitting by, so that even by hearing their final utterances he might have some consolation about so bitter a death; but beyond all hope, while he himself knew nothing of what had happened, they were all overwhelmed at once, and their house became to them both a grave and a noose. And not only was their death untimely, but there were also many things with it that brought pain: that all were in the flower of youth, that they were endowed with virtue, that they were lovable, that they were all together, that not even one from either sex remained; that it was not by the common law of nature, that it was after such loss, that when he was conscious of no evil, nor were they subject to sins, yet they suffered these things. Each of these things by itself is enough to bring turmoil; but when all occur together, consider how great a height of waves, how huge a tempest it was. And what is greater and worse than the mourning itself is that he did not know whence such things befell him. Therefore, when he could bring forward no cause for the calamity, he ascended to the pleasure of God, and says: *The Lord gave, the Lord has taken away; as it pleased the Lord, so it was done; blessed be the name of the Lord forever* (Job 1:21). And he said these things, when he saw himself set in the extremes, he who had pursued every virtue; while wicked men and sorcerers were prospering, delighting themselves, and boasting on all sides. D Nor did he say anything of those things which some weaker people are wont to say: "For this matter did I nourish my children, and with all care did I educate them? For this matter did I open my house to those passing by, that after all those courses taken for the needy, for the naked, for the orphans, I should receive this recompense?" But in place of these things he brought forth those words, more excellent than any sacrifice, saying: *Naked I came out of my mother's womb, and naked shall I return.* But if he tore his garments and shaved off his hair, do not marvel: for he was a father, and a father loving his offspring, and it was fitting that the compassion of nature be exhibited, and the philosophy of the mind. But if he had not done this, perhaps someone would have supposed that this philosophy sprang from insensibility. Therefore he exhibited both his affections, and the accuracy of his piety, and though grieving he was not overturned; but even as his struggle proceeded still further, he is again crowned with other crowns from the words which he said to his wife: *If we have received good things from the Lord, shall we not sustain the bad?* (Job 2:10). For his wife alone was left to him, with all things removed, both children and possessions and his own body.
A For if, she says, I cast him out of paradise through her, I shall be much more able to trip him up on the dunghill.
4. And observe the craftiness. For she did not apply this device when his oxen were lost, nor the asses, nor the camels, nor when the house was brought down, nor when his children were buried; but she keeps silent as long as she sees the athlete remaining tranquil. But when the source B of worms gushed forth, and the rotting skin flowed down, and the flesh being consumed emitted pus heavily laden with stench, and the devil’s hand was consuming him more painfully than pans and furnaces and every flame, gnawing through and devouring his body from every side more savagely than any beast—and much time had passed in this calamity—then she brings her [temptation] to him, already pickled and worked over. For if she had approached at the beginning of the calamity, she would not have found him so unnerved, nor would she have had the power to magnify the calamity; for in this way she could stir him up with her words. But when she saw him, through the length of time, thirsting for a release and desiring an end to the things pressing upon him, then she approaches violently. For that he was utterly worn out, and could no longer even take breath, but even desired to die, hear what he says: [If I were able to make an end of myself, or ask another to do so, I would do it.] And behold for me the wickedness of the woman, from where she immediately opens her discourse: from the multitude of time, saying, "How long will you endure?" And if often, even when things are not real, words alone have power to soften, consider what it was likely he was suffering then, when these words were added to the things that were causing him pain. And what is worst of all, that it was a woman who was saying these things, and a woman [leaning toward him], and despairing, and for this reason striving to cast him into despair as well.
But in order that we may more clearly behold the machine C brought against this diamond wall, let us hear the very words themselves. What then are these? "How long will you endure," saying, "Behold, I wait a little time longer, expecting the hope of my salvation?" "For time," she says, "refutes your steps, becoming longer, yet showing no solution at all." She said these things not only casting him into despair, but also reproaching and mocking him. For he, always comforting and putting off those who annoyed him, used to speak such things: "Wait a little longer, and quickly there will be an end to these things." Mocking him therefore, she says: "Will you say the same thing even now? For a long time has already passed, and no end to these things has appeared." And behold the wickedness: for she does not mention the oxen, nor the sheep, nor the camels—for she knew he was not greatly stung by these—but she comes immediately to nature, and reminds him of his children; for it was over them she saw him both tear his garment and shave his head. And she did not say, "Your children have perished," but, with great pathos: "Your memorial has been blotted out from the earth, because of which even the children are desirable." For if even now, upon the manifestation of the resurrection, children are lovable from the fact of keeping the memory of those who have departed, much more so then. Therefore the curse also becomes more bitter from this. For not even there did the one cursing say, "Let the children be destroyed," but, "his memorial from the earth; your sons and your daughters." For having said, "the memorial," with precision she again mentions both natures: "But if you," she says, "do not care for these, consider at least what is mine: the pangs and pains of my womb, which I labored for in vain with toils." What she implies is this: "I who have borne the most have been wronged for your sake, and I have undergone the pains, but have been deprived of the fruits." D And observe how she neither sets aside the loss of his possessions, nor keeps silent and passes over it, but hints at it, as she was able to recount it with pathos. For when she says, "And I am a wanderer and a servant, going around from place to place, from house to house," she both hints at the loss, and shows a great deal of possessiveness; for these very expressions are sufficient to magnify the calamity: "I come to the doors of others," she says, "for I do not merely beg, but I wander and serve a strange and new servitude, going everywhere, and carrying around the symbols of the calamity, and teaching everyone my evils; which is the most pitiful of all, to change from house to house." And not even here did she stop her lamentations, but added, saying: "Waiting for the sun when it will set, and I shall rest from my toils and the pains that surround me, which now possess me." "For what," she says, "is sweet to others, to see the ray of the sun, this is grievous to me; but desirable to me are the night and the darkness; for this alone rests me from my sweats, this becomes to me a consolation of evils. But speak some word to the Lord, and die."
5. Have you seen her wickedness here too, how not even in the counsel itself did she immediately introduce the deadly exhortation, but having first recounted the calamities pityingly, and having extended the tragedy, she places the exhortation in a few words, and does not clearly show it, but having overshadowed it, she offers him the deliverance he most desired, and promises him death, which he most longed for? And observe from this the wickedness of the devil. Because he knew Job’s longing for God, he does not allow the woman to accuse God, lest he immediately turn away from her as an enemy. For this reason he nowhere mentions Him, but turns the events upside down. You, however, along with the things said, [observe] that it was a woman who was the speaker of these things, for she is terrible at bewitching those who do not pay attention. Many, indeed, even without calamities, have been brought down by the counsel of a woman alone. What then does this blessed man, and one harder than adamant, do? Looking at her bitterly, from his expression and before his voice he warded off the machines. For she had expected to move sources of tears; but he became more vehement than a lion, having been filled with anger, and having shown his anger with his gaze, he makes a measured [rebuke], not because of what he was suffering, but because of her reproach; for he remained sober even in calamities. And what does he say? "Why have you spoken as one of the foolish women?" "I did not train you thus," he says, "I did not rear you thus; whence I do not even recognize my own wife. For these steps are of a foolish woman, and the counsel is one that trips one up." Have you seen the measured cut, and the blow sufficient to correct?
was more vehement, full of wrath and indignation, not for what he was suffering, but for the counsels given to him by the devil through her; and exhibiting indignation even in his countenance, he uses a moderate rebuke: for he was moderate even in his calamities. And what does he say? "You have spoken as one of the foolish women" (Job 2:10). I did not rear you thus, he says, I did not educate you thus: and therefore I do not recognize my consort. For these surely were the sayings of an insane woman, and the counsel of one who was frantic. Do you see the moderate incision, the wound that could cure the disease? Then, after the rebuke, he brings forward again counsel that could console her, and one highly agreeable to reason, saying: "If we have received good from the hand of the Lord, shall we not sustain evil?" Remember, he says, those former things, and consider with yourself the Author, and you shall bear these things bravely. Have you seen the moderation of the man? For he does not ascribe his patience to his own fortitude, but says it was through the consequence of events. For for what did God give those things to us? What remuneration did He repay? None; but out of His mere kindness: for it was a gift, not a recompense; a grace, not a remuneration. Therefore, let us bear these things bravely. Both men and women have this saying written down; let us engrave these words in our mind, and both these and the things that precede them: and inscribing the history of his evils like an image upon our mind—I speak of the loss of wealth, the children taken away, the plague of the body, the reproaches, the derisions, the wife’s machinations, the devil’s snares, in one word all the calamities of the righteous—let us make them a most excellent harbor for ourselves: so that, bearing all things bravely and with thanksgiving, we may both drive away all sorrow in our present life, and receive the reward for this blessing, by the grace and [human] kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, dominion, honor, now and always, and unto the ages of ages. Amen.
HOMILY XXIX
A Chap. 12, verse 1. "Now concerning spiritual things, brethren, I would not have you ignorant. 2. You know that when you were Gentiles, you went to dumb idols, according as you were led."
1. This whole passage is very obscure: and the obscurity arises from ignorance of those things which were happening then, but are taking place no longer. And why are they not taking place now? Lo, the cause of the obscurity has brought forth another question for us. For why did they happen then, but now otherwise? But let us put off telling this for later: in the meantime, however, let us recount those things that were happening then. What, then, was happening then? If anyone were baptized, he would immediately speak in tongues, and not in tongues only, but many also would prophesy, and some would exhibit many other powers. For because they were coming from idols, knowing nothing clearly, and not having been educated in the ancient Scriptures, when baptized they would immediately receive the Spirit; yet they did not see the Spirit, as He is invisible; but grace gave a certain sensible argument of that operation; and one would immediately speak in the Persian tongue, another in the Roman, another in the Indian, and another in some other such tongue: and this made it known to those outside, that the Holy Spirit was in the one speaking. B Therefore He thus calls it, saying: "But the manifestation of the Spirit is given to every man to profit withal" (1 Cor. 12:7), calling the gifts the manifestation of the Spirit. For because the apostles received this first sign, the faithful also received the gift of tongues; and not this only, but also many other things. For many would even raise the dead, and cast out demons, and perform many other such things miraculously: and some had fewer gifts, others however more. But more than all other things, among them was the gift of tongues. C And this was a cause of schism for them, not from its own nature, but from the ungrateful mind of those who received it. For those who had greater gifts were puffed up against those who possessed lesser ones; these, however, on the other hand, were grieved, and envied those who had greater gifts: and Paul himself shows this in what follows. D Because, therefore, they were receiving a fatal wound from this, while charity was being dissolved among them, he puts much effort into correcting it. This happened also in Rome, but not in this way. Wherefore, in the Epistle to the Romans, he touches upon this, but shadowed and briefly, saying thus: "For as we have many members in one body, all the members however have not the same operation: so we, being many, are one body in Christ, and every one members one of another. Having then gifts different according to the grace that is given to us, whether prophecy, according to the proportion of faith, or ministry, in ministering, or he that teacheth, in doctrine" (Rom. 12:4-7). But that they were falling into arrogance from this, he hinted at in the beginning by saying thus: "For I say, through the grace that is given to me, to every one that is among you, not to be more wise than it behooveth to be wise, but to be wise unto sobriety, according as God hath dealt to every one the measure of faith" (Ibid. v. 3). So with them (for the disease of discord and arrogance was not great) he reasoned thus: but here, with much effort; for the disease was prevailing greatly. But it was not this only that troubled them, but there were many there divining, because that city was addicted to the customs of the Greeks, and with others this also was tripping them up and troubling them. Wherefore he begins by establishing what the difference was between divination and prophecy. Therefore they also received the discerning of spirits, so as to discern and know who was speaking by the unclean spirit, and who by the clean. For because the demonstration of the things spoken could not be provided from the thing itself (for prophecy is provided not in the time in which it is spoken, but in the time of the event of the thing announced, as an argument of its truth); and it was not easy to discern it, and to say who was a prophet, and who was one lying (for since the devil is wicked and unclean, he would cast himself into prophets, inducing false prophets, as those who themselves were to...
A profess to predict the future; and then, because what was said was for a time unaccountable, before the events occurred about which they were predicting, it was easily refuted (for the end tested both the liar and the truth-teller). Therefore, that the hearers might not be deceived before the end, he gives them a sign, which he showed even before the event, for this one and that one. And having taken from this a sequence and a beginning, he thus passes into the discourse concerning the spiritual gifts and corrects the contention arising from this. For the present, however, he begins the discourse concerning the diviners, saying thus: Now concerning spiritual things, I do not want you to be ignorant, brethren; calling the signs “spiritual,” because these are the works of the Spirit alone, with no human effort contributing to the performing of such wonders. And intending to discourse about them, he first, as I said, sets forth the difference between divination and prophecy, saying thus: You know that when you were Gentiles, you were led away to the dumb idols, as you might be led. What he says is this: In the idols, he says, if ever one was seized by an unclean spirit and prophesied, just as one being led away, he was so drawn by the spirit, being bound, knowing nothing of what he says. For this is proper to a diviner: to be beside himself, to undergo compulsion, to be pushed, to be drawn, to be dragged as if mad. But the prophet is not so, but with a sober mind, and a temperate state, and knowing what he utters, he says all things. So that even before the event, from this you might know the diviner and the prophet. And observe how he makes his discourse unassailable; he calls as witnesses those who had the experience of the matter. For that I do not lie, he says, nor do I simply slander the things of the Gentiles as an enemy inventing them, you yourselves testify to me; for you know when you were Greeks, how you were led away being drawn at that time. But if anyone should say that even these, as believers, are suspect, come, I shall make this manifest to you also from those outside. Hear, then, Plato saying thus: Just as the oracle-mongers and those possessed by gods say many and beautiful things, but they know nothing of what they say. Hear, then, also another poet indicating the same things. For since he had bound a B demon into a man by certain initiations and incantations, and that man was divining, and while divining was thrown about and torn, and could not bear the impulse of the demon, but was going to perish thus, torn apart, he says to those who practice such incantations: Loose finally, king, the mortal, The god no longer endures. And again: Loose the garlands for me, and wash my feet with white Water, and wipe away the lines, and I shall finally... For these things and such as these (for it is possible to say much more), both of these things are shown to us: both the necessity by which the demons, being occupied, are enslaved, and the violence which those who have once and for all given themselves over to them endure, and are beside themselves out of their natural minds. And also concerning the Pythia: for I am compelled now to parade another of their indecencies, which it would have been good to pass over because it is unseemly for us to say such things; but in order that you may learn their shame more clearly, it is necessary to speak, that from this also you may learn the madness and the great laughter of those who have used the diviners; it is said, therefore, that this Pythia, being a woman, used to sit upon the tripod of Apollo, parting her legs: then in this way an evil spirit, being emitted from below, and passing through her generative parts, would fill the woman with madness, and she, loosening her hair, would finally be thrown into a frenzy, and emit foam from her mouth, and thus, having fallen into a drunken stupor, would speak the words of madness. I know that you were ashamed and blushed to hear these things; but those people actually pride themselves on this indecency and this madness.
2. Paul, therefore, being mindful of all these and such things, was saying: You know that when you were Gentiles, you were led away to the dumb idols, as you might be led. And because he was discoursing to those who knew, he does not set forth everything with precision, not wishing to annoy them, but having only reminded them and brought them to the realization of all things, he departs quickly, hastening to the subject before him. And what is, To the dumb idols? These diviners were being led to those things, being dragged. But if they are dumb, how were they used by them? And for what reason did the demon bring them to the statues as captives and prisoners? At the same time, he is also making the deception plausible. For so that the stone might not seem to be dumb, he was eager to nail men to the idols, so that their own things might be ascribed to them. But our things are not such. But he did not set forth our things—I mean those of the prophets; for all things were clear to them, and they prophesied in an intelligent manner, as was becoming to them, with understanding and all freedom. For this reason they were masters both of speaking and of not speaking; for they were not held by necessity, but were honored with authority. For this reason Jonah fled, for this reason Ezekiel delayed, for this reason Jeremiah asked to be excused. But God did not push them with necessity, but uses counsels, exhortations, and threats, not darkening the mind. For it is proper to a demon to produce turmoil and madness and much darkness; but it is of God to enlighten and to teach the things that are necessary with understanding. This is therefore the first difference between a diviner and a prophet; but there is a second one, which he sets forth next, saying: Therefore I make known to you that no one speaking in the Spirit of God says anathema to Jesus. And then another: And no one can say Jesus is Lord, except in the Holy Spirit. Whenever you see, he says, someone not uttering his name, or even anathematizing, he is a diviner. Again, when you see another uttering everything along with his name, understand that he is spiritual. What then, he says, concerning those who are being catechized?
For if no one can say that Jesus is Lord, except in the Holy Spirit, what shall we say concerning those who pronounce his name but are deprived of the Spirit? But he is not dealing with them now; for at that time there were no catechumens; rather, he is speaking of the faithful and the unbelievers. What then? Does no demon name God? Did the demoniacs not say, "We know who you are, the Son of God" (Mark 1:24)? Did they not say to Paul, "These men are servants of the most high God" (Acts 16:17)? But they said this while being scourged, while being compelled; they never did so willingly and without compulsion. Here it must be asked why the demon spoke these things and why Paul rebuked him; he imitated his own teacher. For Christ also rebuked them; he did not wish to have testimony from them. Why? The demon did this wishing to confuse the order of things, to seize the authority of the Apostles, and to persuade many to pay attention to him; for if this had happened, having appeared trustworthy, he would have easily introduced his own things. That this might not occur, and that the deception might not gain a beginning, even when they spoke the truth he stopped their mouths, so that no one would pay heed to them in their false claims, but would obstruct their ears to what was said by them. Having thus made clear the distinction between the soothsayers and the prophets from the first and second sign, he finally discourses upon miracles; he does not pass to this argument without cause, but to remove the dissension that had arisen and to persuade those who have less not to grieve, and those who possess the greater gifts not to be puffed up. Therefore, he began in this way: B "There are divisions of gifts, but the same Spirit." And first, he heals the one who has a lesser gift and therefore grieves. "For why," he says, "are you distressed? Because you have not received as much as another? But consider that this is a gift, not a debt, and you will receive consolation." Therefore he immediately speaks thus: "There are divisions of gifts." He did not say "signs" or "miracles," but "gifts," persuading him by the name of the gift not only not to grieve, but also to be grateful. And with this, he says, consider also with yourself that even if you have less in the measure of the gift, in the fact that you have been deemed worthy to receive from the same source as he who has received more, you have equal honor. For you cannot say that *to him* the Spirit gave, but *to you* an angel; for the Spirit gave to both you and him. Therefore he subjoined, "But the same Spirit," the one who gave; for from the same fountain have you and he drunk. C And "there are divisions of ministrations, but the same Lord." For, still gently increasing the consolation, he adds both the Son and the Father. And he calls these gifts by another name again, devising from this even greater consolation; therefore he says, "There are divisions of ministrations, but the same Lord." For he who hears "gift" and has received less may perhaps have grieved; but he who has received a "ministration" does not; for the thing indicates labor and sweat. Why therefore, he says, do you grieve if he commanded another to labor more, sparing you? "And there are divisions of operations, but the same God who operates all things in all." "And to each is given the manifestation of the Spirit for the profit." And what is an operation? What is a ministration? You say, what is a gift? There are only differences of names, because the things are the same. For what is a gift, that same thing is a ministration; he calls this also an operation; for he says: "Fulfill your ministry" (2 Tim. 4:5); and, "I glorify my ministry" (Rom. 11:13). And writing to Timothy he says, "For which cause I admonish you, that you stir up the gift of God which is in you." "For he who operated in Peter for the apostolate, operated also in me among the Gentiles" (Gal. 2:8). Do you see that he shows no difference in the gifts of the Father and the Son and the Holy Spirit? Not confounding the hypostases, perish the thought, but showing the equal honor of the substance. For what the Spirit bestows, this he says God operates and the Son ordains and provides. And yet, if this were less than that, and that less than this, he would not have laid it out in this way, nor by this reasoning would he have consoled the one who was grieving. After these things, moreover, he consoles him in another way as well; namely, that it is by measure that he confers upon him, even if it be less. For when he had said, "The same Spirit, the same Lord, the same God," and by this reasoning refreshed him, he subjoins again another consolation, saying thus: "To each, however, the manifestation of the Spirit is given for profit." For lest someone should say, "What then, if the same Lord and the same Spirit and the same God? Yet I have received less," he says that it was in this way that he conferred it. He calls the signs the manifestation of the Spirit; and deservedly so. For to me who am a believer, he who has the Spirit is manifest from the fact that he has been baptized; but to the unbeliever this will be in no wise conspicuous, except from the signs. And so, from this also there is no small consolation. For even if the gifts are diverse, their demonstration is yet one; for whether you have much or little, you are manifest in the same way. So if you are eager to show that you have the Spirit, you have a sufficient demonstration. Therefore, since there is one who gave, and the gift is gratuitous, and the manifestation comes from here, and this is what profits you more; do not grieve as if you were despised. For God does not do this to bring you to disgrace, nor by declaring you lesser than another; but by sparing you, and looking to what might be useful to you. For to receive something greater than one is able to bear would be useless, harmful, and a cause of sorrow. "For to one indeed is given by the Spirit the word of wisdom; to another, however, the word of knowledge according to the same Spirit; to another faith in the same Spirit; to another the gift of healings in the same Spirit." D Do you see how everywhere he makes this addition, saying "in the same Spirit" and "according to the same Spirit"? For he knows that from this a great consolation arises. "To another operations of powers, to another prophecy, to another discernments of spirits, to another kinds of tongues, to another interpretation of sermons." Because they were highly conceited in this, he placed that last, and subjoined: "But all these things one and the same Spirit operates." A remedy apt for every consolation: that from the same root, from the same treasures, from the same streams all may be able to receive. Therefore, drawing from it frequently, by this word he equates and consoles that which seemed to be an inequality.
A What then is the "word of wisdom"? That which Paul had, that which John the son of thunder had. And what is the "word of knowledge"? That which many of the faithful had, who possessed knowledge but were not able to teach in such a way, nor to transmit easily to another what they knew. "To another faith": not speaking here of the faith of dogmas, but of the faith of signs, concerning which Christ says: *If you have faith as a grain of mustard seed, you shall say to this mountain, Move from here, and it shall move* (Matt. 17:19). And the apostles also begged for this, saying: *Increase our faith* (Luke 17:5). For this is the mother of signs. But to possess "operations of powers" and "gifts of healings" is not the same thing. For he who had the gift of healings only healed; but he who possessed operations of powers also punished. For power is not only the ability to heal, but also to punish, just as Paul blinded, just as Peter slew. B "To another prophecies, to another discernings of spirits." What is "discernings of spirits"? It is to know who is spiritual and who is not spiritual; who is a prophet and who is a deceiver; which also he was saying to the Thessalonians: *Do not despise prophecies; but test all things; hold fast that which is good* (1 Thess. 5:20-21). For there was then a great corruption of false prophets, with the devil striving to substitute falsehood for the truth. "To another kinds of tongues, to another the interpretation of tongues." For the one knew what he himself was saying, but was not able to interpret it to another; while another possessed both of these, or one of the two.
4. This gift seemed to be great, because the apostles received it first, and among the Corinthians many possessed this; but the word of teaching was not so. Therefore he sets that first, and this later. For indeed this also is on account of that, and all the others, both prophecies and operations of powers and kinds of tongues and interpretation of tongues; for nothing is equal to this; wherefore he also said: *Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine* (1 Tim. 5:17). And he instructed Timothy saying: *Give attention to reading, to exhortation, to doctrine; do not neglect the gift that is in you* (1 Tim. 4:13-14). C Do you see how he also calls this a gift? Then the consolation which he had set above by saying, *The same Spirit*, this he sets also here, saying: *But all these things works one and the same Spirit, dividing to each severally as He wills*. He not only consoles, but also silences the gainsayer here by saying, *dividing to each severally as He wills*. For it is necessary to rebuke, not only to heal, just as he also does in the epistle to the Romans, when he says: *Who are you, O man, that talks back to God?* (Rom. 9:20). So also here, *dividing to each severally as He wills*. And what was of the Father, he showed to be also of the Spirit. For just as he says concerning Him, *But the same God who works all things in all* (1 Cor. 12:6), so also concerning the Spirit: *But all these things worketh one and the same Spirit*. D "But," he says, "He is worked upon by God." But nowhere has he said this; rather, you are fabricating this. For when he says, *Who works all things in all*, he says this concerning men; he surely does not number the Spirit among men, even if you were ten thousand times demented, even if ten thousand times insane. Since he said, *Through the Spirit*, in order that you might not think that this *through* implies an inferiority, nor that He is being worked upon, he added that the Spirit works, He is not worked upon, and works as He wills, not as He is commanded. For just as concerning the Father the Son says, *He raises the dead and gives them life* (John 5:21), and similarly concerning Himself, *He gives life to whom He wills*; so also concerning the Spirit, elsewhere that He does all things with authority, and nothing prevents Him (for the *Where He wills He blows*—if it has been said concerning the wind—is of this [teaching] confirmatory); here, however, that *He works all things as He wills*. And know from elsewhere that He is not of those who are worked upon, but of those who work. For who knows, he says, *the things of a man, save the spirit of a man? So also the things of God no one knows, save the Spirit of God* (1 Cor. 2:11). That the spirit of a man, that is, the soul, does not need an operation in order to know its own things, is surely evident to all; therefore neither does the Holy Spirit [need an operation] to know the things of God. For thus he says: The Holy Spirit knows the hidden things of God, as the soul of a man [knows] the hidden things of itself. If, therefore, in this He is not worked upon, much more He who knows the depths of God, and is not worked upon to give gifts to the apostles, would not have needed an operation. Apart from these, I will say also what I said before. What is this? That if the Spirit were inferior and of another substance, the consolation would have profited nothing, nor the hearing of *the same Spirit*. For he who receives from a king would consider this the greatest consolation, that he himself gave to him; but he who receives from a slave, he is pained all the more when someone offers him this; so that from this it is clear that the Holy Spirit is not of the servile, but of the royal substance. Therefore, just as he consoled them by saying that *there are diversities of ministries, but the same Lord; and diversities of operations, but the same God*; so also above, having said, *There are diversities of gifts, but the same Spirit*; and after these again having said, *But all these things works one and the same Spirit, dividing to each severally as He wills*. Do not, therefore, let us be troubled, he says, nor pained, saying, Why did he receive and I did not receive? Nor let us demand an accounting of the Holy Spirit. For if you know that He gave out of care, having considered that it was out of the same care [that others received], be content with the measure and rejoice for what you have received; and do not be vexed for what you have not received, but rather give thanks that you did not receive more than your power could bear.
5. If in spiritual matters it is not right to be inquisitive, much more so in carnal matters; but to be at rest, and not to be busy about why this man is rich and that man poor. For indeed, not every one becomes rich from God, but many from injustice and rapine and covetousness. For He who commanded not to be rich, how would He have given what He forbade to be taken? But in order to silence those who dispute about these things with greater abundance of
A argument, let us carry the discourse further back: when riches were bestowed by God, and answer me: Why was Abraham rich, but Jacob even lacked bread? Was not the one as well as the other righteous? Did He not speak similarly of the three: "I am the God of Abraham, and of Isaac, and of Jacob" (Exod. 3.6)? Why, then, was the one rich, while the other worked for hire? Or rather, why was Esau rich, being wicked and a fratricide, while the other was in servitude for such a long time? Why, again, did Isaac live in peace for all that time, while Jacob was in labors and miseries? Therefore he said, "My days are few and evil" (Gen. 47.9). Why did David, who was a prophet and a king, pass his whole life in labors, while Solomon his son lived for forty years more securely than any man, enjoying profound peace, and having attained every sort of glory, honor, and pleasure? Why, among the prophets, was one afflicted more and another less? Because it was expedient for each.
The judgment of God is a deep abyss. For if God did not exercise those great and admirable men alike, but one through poverty, another through riches; one through tranquility, another through hardships: one must think this all the more. Along with this, one must also reflect that many of the things that happen do not occur according to His judgment, but come about through our own wickedness. Therefore do not say, "Why is this man rich, being a knave; while that man is poor, being righteous?" For it is permissible to give a reason for these things, and to say: Because neither is the righteous man harmed by poverty—rather, he has a greater addition of glory—nor does the wicked man have riches as a provision for punishment, unless he converts; and even before the punishment, riches have been to him the cause of many evils, and have led him into a thousand pits. But God permits this to be done, showing at once the free choice of the will, and teaching others not to be carried away frantically and madly towards money. What then, you will say, when some wicked man is rich and suffers no evil? For if he is rich while being upright, it is surely deserved; but if he is wicked, what shall we say? That he is miserable even for this reason: for riches, when added to wickedness, aggravate the evil. But he is good, and yet poor? He is not harmed in any way. But he is wicked and poor? Then it is just and according to merit, or even for his own utility. But you will say, "That man, however, received riches from his ancestors, and he scatters them upon harlots and parasites, and suffers no evil." What are you saying? He is a fornicator and suffers no evil? He gets drunk and you think he is enjoying luxury? He spends money on nothing decent, and you think him enviable? And what could be worse than the man who brings destruction upon his own soul? If you were to see him with his limbs twisted and mutilated, you would judge him worthy of infinite tears; yet when you see his entire soul mutilated, do you deem him prosperous? B "But he does not feel it," you say. And for that very reason he is worthy of pity, just as those who are insane. For he who knows that he is ill will surely seek a physician and will suffer medicines to be given to him; but he who is ignorant of it will never be able to be delivered. Do you, I ask, call this man prosperous?
But it is no wonder, for many are untaught in philosophy. Therefore we suffer extreme punishments, because we are punished and are not delivered from the torture; therefore, angers, griefs, and disturbances are frequent, because when God shows us a life void of pain—namely, the road to virtue—we, forsaking that, enter upon another road, namely that of C riches and money, full of countless evils; and we do nothing else than as if someone, not able to discern the form of bodies but attributing everything to garments and external ornaments, seeing a beautiful woman endowed with natural beauty were to pass her by, but seeing a base, ugly, and physically mutilated woman adorned in beautiful clothes, were to take her as his wife. Such a thing as this do many now suffer regarding virtue and wickedness: approaching the base one because of her outward ornament, but rejecting the beautiful and fair one because of her naked beauty, for which she ought most especially to have been chosen.
There are some, even among the Greeks, who philosophize in this way—if not in deed, yet in sentiment—and know the fleeting condition of present things; among us, some do not know even these things, but have a corrupted judgment itself, although this Scripture so frequently sings this to us and says: "The wicked is brought to nothing in His sight, but he glorifies those who fear the Lord" (Ps. 14.4). "The fear of the Lord has surpassed all" (Eccli. 25.14). "Fear God, and keep His commandments: for this is every man" (Eccl. 12.13). "Do not be afraid D when a man becomes rich" (Ps. 48.17). "All flesh is grass, and all the glory of man as the flower of grass" (Isai. 40.6). Hearing these and suchlike things daily, we are still stuck to the earth. And just as unskilled children, when frequently learning their letters, when their order is sparingly examined, saying one for another, they excite much laughter: so also you, when we count those things out here in order, you follow them somehow; but when we ask you about them separately, outside, which things are first, which second, how it is proper to arrange these matters, and which should be placed after which, since you do not know how to say it, you are ridiculous. Is it not, I ask, worthy of much laughter, that when we expect immortality and good things, which "eye has not seen, nor ear heard, nor have entered into the heart of man," we contend about things that remain here, and deem them worthy of emulation ourselves? For if you still have need to learn these things, that riches are nothing great, that present things are a shadow and a dream, that they dissolve and fly away like smoke; stay meanwhile outside the inner sanctum, in the vestibules: for you are not yet worthy of the entrance to the heavenly royal palace. For if you do not know how to discern their unstable and perpetually flowing nature, when will you ever be able to despise them? If you say you know, cease questioning curiously and inquiring why this man is rich, why that man is poor. For you act just like someone going around asking why this one is white and that one black; why this one has an aquiline nose and that one is snub-nosed. For as those things are nothing to us, whether they are in this or that way, so neither is being
if these are wanting, nothing of the other things is of any profit. This is the reason also for these dense questions, because most people think that things which are indifferent actually differ, but they make no account of things that do differ. For that which differs for us is virtue and philosophy. Since, therefore, you are far and distant from this, that is why there is a scrambling of thoughts, that is why there are many waves, that is why there is a tempest. For when they fall away from the glory above and from the love of the heavens, they crave the present glory, and become servants and captives. And from where comes this craving, he says? From not craving that other highly. And from where does this very thing happen? From sloth; and from where does the sloth come? From contempt; and from where does the contempt come? From lack of understanding and from being dissolved in present things, and from not wishing to examine the nature of things with accuracy. And from where does this very thing come again? From neither attending to the reading of the Scriptures, nor associating with holy men, and from pursuing the gatherings of the wicked. In order, therefore, that this may not always happen, and that wave upon wave may not take us and carry us off into the sea of evils and drown and destroy us utterly, while there is time, let us recover ourselves; and standing upon the rock—I speak of the dogmas and words of God—let us look upon the tempest of the present life. For thus we ourselves shall escape it, and by pulling up others who are shipwrecked, we shall obtain the goods to come, by the grace and lovingkindness, etc.
HOMILY XXX
A 1. Having provided consolation from the fact that it was a gratuitous gift, and from the fact that all receive from one and the same Spirit, and from the fact that they were given for the sake of utility, and from the fact that the manifestation occurs through the lesser, and besides these things having also silenced them from the fact that it is necessary to yield to the authority of the Spirit—*For all these things*, he says, *works the one and the same Spirit, dividing to each one individually as He wills*; B wherefore it is not even fitting to inquire curiously—he then comforts them from another, common example, and takes refuge in nature itself, just as is his custom to do. For just as when he was speaking about the hair of men and women, he instructed them, among other things, also from this, saying: *Or does not nature itself teach you that if a man has long hair, it is an ignominy to him, but if a woman has long hair, it is her glory?* And when he was speaking about things sacrificed to idols, prohibiting them from touching them, he attempted to argue using external examples as well, making mention of the Olympic contests and saying that those who run in the stadium all run, but one receives the prize, and proving these things from shepherds and soldiers and farmers. Wherefore here too he brings into the middle a common example, through which he strives and contends to show that no one is slighted—which was something wonderful and paradoxical to be able to establish, and sufficient to restore the simpler ones—I mean that of the body. For nothing so comforts and persuades the faint-hearted and slighted not to grieve, as to learn that he has not been slighted. Wherefore he too, establishing it, says thus: *For just as the body is one, and has many members.* C Do you see the precise intelligence? He shows that the same thing is both one and many. For this reason he adds, struggling more for the proposed theme: *But all the members of the one body, being many, are one body.* He did not say, "Being many they are of the one body," but, "The one body itself is many, and those many members are this one thing." If therefore the many are one, and the one is many, where is the difference? Where is the superior? Where is the inferior? For all, he says, are one, and not simply one, but when examined according to that which is more authoritative—according to the being a body—all are found to be one. But when it is a matter of the parts, then there is the difference, and the difference is in all things alike. D For no one of them by itself can make a body, but each is equally lacking for the making of a body, and it has need of the assembly. For when the many become one, then there is one body. Wherefore, also hinting at this very thing, he said: *But all the members of the one body, being many, are one body.* And he did not say, "The superior and the inferior," but "being many," which is common to all. And how is it possible to be one? When, casting out the difference of the members, you examine the body. For what the eye is, this also the foot is, according to the being a member and making a body; for there is no difference there. Nor could you say that one of the members makes a body by itself, and the other does not; for all strive in this, since all are one body. And having said this, and having proven it clearly from the common consensus of all, he added: *So also is Christ.* And it being necessary to say, "So also is the Church" (for this was the consequence), he does not say this, but instead of that he places Christ, leading the discourse to a height, and shaming the hearer more greatly. And what he says is this: Such also is the body of Christ, which is the Church. For just as body and head are one man, so he affirmed the Church and Christ to be one. Wherefore he has placed Christ instead of the Church, thus naming His body.
Homily XXX
A ...whether Jews or Greeks, whether slaves or free. That is, what brought it about that we are one body, and regenerated us, is one Spirit. For one was not baptized in one spirit, and another in another. Moreover, not only is He who baptizes us one, but also one is He into whom He baptized—that is, for the sake of whom He baptized. For we were not baptized so that diverse bodies might be made, but so that we might all mutually maintain the accurate conjunction of one body; that is, we were baptized into this, that we might all be one body.
B 2. Therefore, He who constructed the body is one, and that to which it has been constructed is one. He did not say, "That we might be of the same body," but, "That we might all be one body," for He always strives to use words that express greater emphasis. And He well said, "all," including Himself. For I, the apostle, have nothing more than you; for you are a body just as I am, I as you, and we all have the same head, and we were born of the same birth; therefore we are the same body. And why do I say Jews, he asks? For even Greeks, so far removed from us, He brought back to that same body. Therefore, when He had said, "We all," He did not stop there, but added, "whether Jews, or Greeks, whether slaves, or free." But if, when we were previously so far removed, we were joined and made one, much more, after we have become one, ought we not to grieve or be affected with sadness; for there is no room for difference. For if He deemed Greeks or Gentiles and Jews worthy of the same things, as well as slaves and free, how, after He deemed them worthy of that, could He have separated them, when He deemed them worthy to make a greater and more accurate conjunction from the gifts? "And we all were made to drink into one Spirit." For "the body is not one member, but many." That is, we have come to the same initiation of the mysteries, we enjoy the same table. And why did He not say, "We are nourished by the same body and given to drink of the same blood"? Because when He said "Spirit," He signified both—both blood and body—for through both we are made to drink into one Spirit. But it seems to me that He refers here to that coming of the Spirit which approaches us from baptism and before the mysteries. He said, "we were made to drink," because the metaphor of the expression is very appropriate to the present argument, as if He were speaking of plants and of a paradise, "All trees are irrigated from the same source, and from the same water"; so also in the present case, "We have all been made to drink of the same Spirit," we have received the same grace. C If, therefore, one Spirit has joined us and has fastened us all into one body (for this is what it signifies, "We were baptized into one body"), and has granted one table, and the same irrigation to all (for this is what "We have been made to drink of one Spirit" means), and has joined those separated by so great an interval; and many then become a body when they have been made one, why do you turn the difference inside out for me? But if you say, "There are many members and they are diverse," learn that this very thing is admirable, and that this is the excellence of a body, when many and diverse things make up one. But if they were not many, it would not be so admirable and unexpected to be one body; nay, it would not even be a body. But He places this last; meanwhile, however, He proceeds to the members themselves, speaking thus: 15. "If the foot should say, I am not a hand, I am not of the body; is it therefore not of the body? 16. And if the ear should say, I am not an eye, I am not of the body; is it therefore not of the body?" For if whatever one might have less, another might exceed, this did not allow it to be of the body, the whole would be destroyed. Therefore do not say, "I am not a body, because I am lesser," for the foot holds a lesser order, but it is of the body. For to be of the body or not to be, does not depend on the fact that one is placed in this place and another in that; for that makes a difference only of place; but it depends on whether it is joined or not joined. For to be or not to be a body comes from whether it is joined or not joined. But you, weigh for me His prudence, how He adapted the very words appositely to our members. For as He said above, "I have transfigured these things in myself and Apollo," so also in this place, so as to render the discourse not burdensome D but acceptable, He introduces the members speaking, so that when they heard nature responding to them, convicted by experience itself and by common judgment, they could contradict no further. For whether, He says, you say this very thing, or murmur, you cannot be outside the body. For just as the law of nature, so and much more the virtue of grace guards and preserves all things. And see how He took care that there should be nothing superfluous, not treating the matter by praying about all the members, but about two only, and those the extremes. For He set the most precious of all, the eye, and the most vile of all, the feet. And He does not introduce the foot speaking with the eye, but with the hand, which is slightly higher; but the hearing with the eyes. Because we are not accustomed to envy those who far surpass us, but those who are slightly higher, for that reason He himself makes the comparison this way. 17. "If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?" Because when He had fallen into the difference of the members, and had said feet, hands, eyes, and ears, He led them into the thought of lesser or greater; see how He consoles them again, showing that it is thus conformable, and that the fact that there are many and diverse ones is what most makes it a body. But if all were one, they would not be a body: and therefore He says: 19. "If all were one member, where would be the body?" But He says this afterwards; here, however, He shows what is greater, namely that not only can it not be a body, but the other senses cannot even exist. For "If the whole were hearing, where would be the smelling?" you ask.
3. Then, because they were disturbed even so, that which He did above, He now does again. For just as He consoled there through utility, and finally stopped their mouths by saying, "But all these things works one and the selfsame Spirit, dividing to each one as He wills," so also in this place, bringing forward even reasonings by which He shows that all things were done for utility, He brings the whole back again to the will of God, saying: 18. "But now God has placed the members, each one of them in the bodies as He willed." Just as He said concerning the Spirit, "As He wills," so also here, "As He willed." Therefore, do not seek curiously for the further cause, why thus, why not thus. For even if we had a thousand reasons to say, we would not be able to show it as well as if we said, As the most excellent art willed, so it has come to pass. For as is expedient, so He wills. And since in this body of ours we do not examine the members, much more in the Church. And see His prudence, for He does not take the one [from the Codex Regius ending].
nature, nor the one from the energy, but the one from the position of the places. For now, He says, God has set the members, each one of them in the body, as He willed. And He well said, "each one," showing the advantage in all things. For you would not be able to say that He arranged this one, but not that; but each one, according to His will, is thus placed. So that it is also advantageous for the foot to be thus arranged, and not only for the head; and if it changes the order, and having left its own place, it comes to another, even if it seems to have come to a greater one, it has lost and ruined everything; for it falls from its own, and does not attain the other. B If all were one member, where would the body be? But now there are many members, yet one body. For having sufficiently silenced them by the dispensation of God, He again places arguments, and He does not always do this, nor that, but by alternating He varies the discourse. For He who only silences, disturbs the listener, and he who accustoms him to demand reasons for everything, harms him in the doctrine of faith. For this reason, Paul also does this continually, so that they may both believe and not be disturbed; and after silencing, he again provides a reason. And observe the contention, and the abundance of the victory. For from those things from which they thought they were not equal in honor because there is much difference among them, from these very things he shows that for this very reason they are equal in honor. How? I will explain. If everything, he says, were one member, where would the body be? What he says is this: If there were not much difference among you, you would not be a body; and not being a body, you would not be one; and not being one, you would not be equal in honor. So if you were all equal in honor, you would not be a body; and not being a body, you would not be one; and not being one, how would you be equal in honor? But now, since you are not all having one gift, for this reason you are a body; and being a body, you are all one, and you do not differ from one another in being a body. So this difference is most of all that which produces equality in honor; therefore he added, But now there are C many members, yet one body. Considering these things, let us also cast out all envy, and let us neither envy those who have greater gifts, nor despise those who possess the lesser; for so God willed. Let us not, therefore, oppose Him. But if you are still disturbed, reflect that what is your work, he often is unable to accomplish. So that even if you are lesser, you excel in this; and if he is greater, he is lacking in this, and thus equality comes to be. For even in the body, even small things seem to contribute not small things, but often they even harm the great when they depart. For what is more trivial than hairs in the body? But if you take away these trivial ones from the eyebrows and the eyelids, you have obliterated all the beauty of the aspect, and the eye will no longer appear beautiful in the same way; and yet the loss concerns only what is incidental, but nevertheless, even so, all the elegance is ruined; and not elegance of the eyes alone, but also much of their utility. For each of our members has both a private and a common energy, and beauty is likewise both private and common among us; and these seem to be divided, but they are accurately intertwined, and when one is ruined, the other also perishes along with it. And observe: let there be bright eyes, and a smiling cheek, and a red lip, and a straight nose, and an extended eyebrow; but nevertheless, if you harm even an incidental part among these, you have harmed the common beauty of all, and everything will be full of dejection, and all will appear disgraceful which before this were beautiful. For if you crush only the tip of the nose, you have poured upon everything much of their deformity, and yet it is the mutilation of one member; and on the hand likewise, if you take away the nail D of one finger, you will see the same thing happening.
4. But if you should wish to see the same thing happening in energy, take away one finger, and you will see the rest more idle, and no longer doing their own things in the same way. Since, therefore, the loss of a member is a common disgrace, and its preservation a common beauty, let us not be exalted nor trample upon our neighbors. For because of that small member, even the great is noble and fair, and by the eyelashes the eye is beautified. So he who wars against his brother wars against himself; for the things of the harm do not stop at him, but he himself will undergo no small loss. In order, therefore, that this may not happen, as for our own, so too let us care for those of our neighbors, and let us transfer this image of the body now also to the Church, and let us provide for all as for members of our own. For even in the Church there are many and diverse members; and some are more honorable, and others are more humble; such are the choirs of virgins, such are the assemblies of widows, such are the fraternities of those shining in chaste marriage, and many are the degrees of virtue. And in almsgiving again likewise: for one has emptied everything, and others care only for sufficiency, and seek nothing more than their need, and others gave from their surplus; but nevertheless these all adorn one another, and if the greater despises the lesser, he has harmed himself most. For the virgin, if she insults the married woman, has cut off no small part of her reward; and he who has emptied everything, if he upbraids him who has not done this, has emptied much of his own labors. And why do I speak of virgins and widows and destitute men? For what is more trivial than the beggars? But nevertheless even these fulfill a very great need in the Church, fastened to the doors of the temple, and providing very great adornment, and without these the fullness of the Church would not be perfected. Which therefore the apostles also, seeing from the beginning, ordained, just as all other things, so also that there should be widows; and they made such zeal concerning the matter, as even to appoint seven deacons over them. For just as they enumerated bishops and presbyters and deacons and virgins and those who hold their state in number, as members of the Church, so also widows. For neither do these fulfill an incidental need. For you, when you wish, have arrived; but these both day and night sing and are present, and not for the sake of alms alone do they do this; for if they wished for this, it was allowed...
them to walk through the forum and to beg in the narrow alleys; but they are moved by no small piety. See, therefore, in what a furnace of poverty they are A conversant. You will never hear them blaspheming, nor taking things indignantly, which many of the rich, however, do. And some of them have often slept hungry; others, moreover, are constantly vexed by the cold, and yet they live in thanksgiving and glorification. If you give an obol, they offer thanks, and pray for a thousand blessings for the giver; if you give nothing, they do not take it ill, but even so they bless and love, enjoying their daily sustenance. "Certainly," you will say, "even if they do not wish it, it is necessary for them to bear it." Why, I ask; for what reason have you brought forth this bitter word? Are there not shameful arts which could bring gain even to the aged, and to men, and to women? If they did not wish to care for an honest life, could they not have had from thence a great abundance of things? Do you not see how many and how great there are in this age of panders and ministers of lust, and those exercising other such duties, who are fed and live in luxury? But these do not, but choose rather to perish of hunger than to defile their own life and betray their salvation; and they sit all day preparing for you a medicine of salvation. For not so much does a physician, extending his hand and applying the iron, cut away the putrefaction of wounds, as a poor man, extending his right hand and receiving an alms, takes away the swellings of wounds: and what is wonderful, without any pain they practice this excellent medicine for him. And not less than we who preside over the people and exhort you to useful things, does he who sits before the doors of the church address you through silence and aspect. For we, sounding these things into your ears daily, say: Do not think highly of yourself, O man; the nature of men is transitory and shifting; youth hastens toward old age, beauty toward deformity, strength toward infirmity, honor toward contempt, health falls into sickness, glory into lowliness, riches into poverty: our affairs are like a violent torrent which never wishes to stand, but hastens toward the descent. B
5. These things also, and more than these, they counsel through their appearance, and through experience itself, which is a more manifest admonition. How many of those who sit outside have flourished in youth, have achieved great things? How many of these deformed ones surpassed many in bodily strength and in form? But do not deny belief, nor laugh: for life is full of innumerable examples of this kind. For if many vile and abject men have often been made kings, what wonder if from great and glorious men they have been made vile and inglorious? For that is certainly far more wonderful; but this latter happens most often. Wherefore one ought not to withhold belief if some of them have flourished in the arts, in the military, and in a supply of money; rather it is fitting to pity them with much affection, and we ought all to fear lest we suffer similar things. For we too are men, and subject to this swift mutation. But perhaps some one of the wicked, who are accustomed to mock, will carp at what has been said, and will altogether traduce us, saying: "How long will you not cease to bring the poor and needy always into the discourse, and to predict calamities to us, to announce poverty, caring that you might make us beggars?" I am not counting on making you beggars, O man, by saying these things, but I am studying to open to you the riches of heaven. For he who mentions the sick to one in good health, and narrates their pains, does not say this so as to make that one sick, but so that he may keep him in health, and by the fear of those things which have happened to others, may cut away his neglect. Poverty seems to you to be terrible, and even in respect of its name, horrific. Therefore we are poor, because we fear poverty, even if we have a thousand talents. For he who has nothing is not poor, but he who dreads poverty: since even in calamities we do not deplore and esteem as miserable those who are suffering innumerable evils, but those who do not know how to bear them, even if they are small. Conversely, he who knows how to bear them patiently is worthy of both crowns and praises. And that this is so, in the contests, whom do we praise? Those who are beaten much, and do not grieve, but stand with neck erect; or those who flee after the first blows? Do we not crown the former, as being brave and of great spirit, but mock these latter as fearful and cowardly? Let us therefore act thus also in the matters of this life: let us crown him who easily sustains all things, as a man brave in every contest; but let us lament this one, timid and trembling at hardships, who, before he receives a blow, is extinguished by fear. For in the contests, if someone, before raising his hands, seeing the adversary extending his right hand, should flee C before he receives a blow, he will be ridiculous, as unnerved and soft and inexperienced in these labors. As also happens to those who fear poverty, and cannot bear even its expectation. We therefore do not make you miserable, but you yourselves do this. How indeed will the devil not hereafter mock you, whom he sees trembling and fearing, looking only at threats before the blow? Because indeed, if you think this is threats, there will be no need for him to strike you; but allowing you to possess riches, from the fear that they might be taken away, he will render you softer than wax. For we are of such a nature, if I may so speak, that we do not esteem the things which we fear, after we have suffered them, as so terrible as before we made the experiment. So that, therefore, you might not obtain this virtue, he keeps you in the highest fear, and before the experiment, from the fear of poverty, he melts you as if you were wax. For such a man is softer than any wax, and leads a life more miserable than Cain, fearing for those things he possesses, and grieving for those he does not have: and for those he does have, he trembles again, as holding fast within himself fleeting and ungrateful riches, and is obsessed by various and absurd affections. For absurd desire, various fear, anguish of mind, and trembling from every side harass the avaricious: and they are like a small boat driven from every side by contrary winds, and sustaining many tempests. And how much better would it be for such a man to depart than to bear a perpetual tempest? For it was more tolerable for Cain to die, than to tremble perpetually. D
A So that we might not suffer these things, let us laugh at the devil’s stratagem, let us break his ropes, let us cut off the tip of his cruel spear, and let us wall off every incursion. For if you laugh at money, he has no place to strike, he has nowhere to grab hold; for you have pulled up the root of evils; and the root being removed, no evil fruit will bud. We say these things always, and we do not tire of saying them; but whether we accomplish anything by saying them, that day will show, the one revealed in fire, the one that tests each person’s work, the one that shows which lamps are bright and which are not. Then both he who has the oil and he who has not will be manifest. But may it be that no one is found then to be destitute of this comfort, but may all, bringing abundant kindness and keeping their lamps bright, enter in with the bridegroom; for there is nothing more fearful and more painful than that voice which those who go away at that time without abundant almsgiving will hear of the bridegroom saying, I know you not. But may we never hear this voice, but rather that most sweet and most desirable one: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For thus we shall both live the blessed life and shall enjoy all the goods that surpass even human understanding; the attainment of which may we all be granted, by grace and kindness, and so forth.
HOMILY XXXI
*But the eye cannot say to the hand, I have no need of you; or again the head to the feet, I have no need of you.*
1. Having repressed the envy of the lesser ones and removed their despondency—which it was likely they would have because they deemed others worthy of greater gifts—he also humbles the arrogance of those who had received the greater gifts. He had done this also in what he was discussing with them (for to say that it is a gift, and not an achievement, was indicative of this); but now he does it even more forcefully, remaining with the same image. For he proceeds from the body by now and from the unity there to the comparison of the members themselves: which they were especially eager to learn; since it was not so sufficient to comfort them that all were one body, as to learn that even in those things they had, they were deprived of nothing great.
And he says: *But the eye cannot say to the hand, I have no need of you; or again the head to the feet, I have no need of you.* B For even if the gift is less, yet it is necessary; and just as the lack of that one causes many impediments, so also without this one the fullness of the Church goes lame. And he did not say, “It will not say,” but that, *It cannot say.* So that even if it wishes, even if it speaks, it does not happen, nor does the matter partake of that nature. For this reason, having taken both extremes, he exercises the argument within them, first in the case of the hand and the eye, and second in the case of the head and the feet, increasing the example. For what is more lowly than a foot, or what is more precious and necessary than a head? For this is essentially human, the head. But yet it is not self-sufficient, nor could it accomplish everything by itself; for if this were so, the feet would have been added to us superfluously. And he did not stop even at this, but he seeks another excess; which he always does, not contending up to the point of equality, but even advancing further. C Therefore he also brings in, saying: *But much rather those members of the body which seem to be weaker are necessary; and those which we think to be less honorable in the body, on these we bestow more abundant honor; and our unseemly parts have more abundant seemliness;* everywhere placing the addition of the body, and by this both comforting the latter and repressing the former. For I do not say this, he says, that the greater need the lesser not only, but that they need them much. For if there is anything weak in us, if there is anything dishonorable, this is also necessary and enjoys greater honor. And he well said, *which seem*, and *we think*, showing that the verdict is not of the nature of the things, but of the opinion of the many. For nothing in us is dishonorable; for it is the work of God. D For what part of the generative members seems to be more dishonorable in us? And yet it enjoys greater honor; and the very poor, even if they have the rest of the body naked, would not endure to show those members naked. And yet this is not the ranking of dishonorable things, but rather it was the others that ought to have been despised. For the one who is disgraced is in his own home; a servant not only does not enjoy more care, but is not even deemed worthy of the same things. So that if this too were dishonorable, not only ought it not to have enjoyed greater things, but not even the same; but now it enjoys greater honor, and this is what the wisdom of God has wrought. For to those in nature He gave not to need; but to these, because He did not give in nature, He compelled us to provide. But not for this reason are they dishonorable; since even the animals by their nature have the lack of nothing, and neither need garments, nor shoes, nor a roof, for the most part; but not for this reason is our body more dishonorable than them, because it needs all these things. For if one will examine accurately, even by their very nature they are precious and necessary; which indeed he himself hinted, not from our own care and enjoying greater honor, but even from the nature of the things, having voted for them. Wherefore, when he says weak and dishonorable, he says *which seem*; but when they are necessary, he no longer adds, *which seem*, but he himself decides, saying that they *are necessary*; and very reasonably. For they are useful for procreation and the succession of our race. For this reason also the Roman legislators punish those who mutilate these members and make them eunuchs, as they are damaging the common race, and are insulting nature itself.
Others, however, believe that the passage, “those parts of the body which seem to be weaker are necessary, and those parts of the body which we think less honorable—these we bestow greater honor,” was said by Paul regarding the eyes, which are weaker in power but excel the others in use, and regarding the feet, which are more unhonored; for of these too there is great providence. B But perhaps one might say: What is this argument? To despise the honorable and to watch over the less honorable? We do this, he says, not because we despise them, but because these do not need such care. And see how much praise he bestows in few words, doing this opportunely and usefully. And he is not content with this, but he also adds the cause, saying: “But God tempered the body, giving more abundant honor to that which lacked it,” so that what was more unhonored might not appear. For that which is tempered or mixed becomes one, and it does not appear what it was before; for we would not even say that it had been tempered. And see how often he passes by the defect, saying, “To that which lacked it.” He did not say, “To the unhonored or the base,” but, “To that which lacked it.” To which it lacked; how? According to nature. Giving to it greater honor. And why? “That there may be no schism in the body.” For because they were enjoying immense consolation, yet they were grieving, as those who had received the lesser things, he shows that those were more honored: “To that which lacked it,” he says, “giving more abundant honor.” Then, however, he subjoins the reason, showing that he had acted opportunely, so that both that which lacked might be provided for, and he might honor it more. What is that reason? “That there may be no schism,” he says, “in the body.” And he did not say, “In the members,” but, “In the body.” For there would have been a great excess if some things were cared for by nature and our own providence, while others had neither; but they would have been severed from one another, as things that could not bear conjunction: but with these severed, the others also would have received damage. Do you see how he shows that it was necessary for greater honor to be given to him who is deficient? For if this had not been done, there would have been, he says, a common destruction for all. For if we had not taken great care of those, they would have received injuries while they had no help from nature, and from this injury they would have perished; if they had perished, the body would have been split; with the body split, the others also, which are far greater than these, would have perished. Do you see how the providence of these is conjoined with the care of those? For they do not so hold their existence in their own nature as they hold their existence as one thing in the body. Therefore, if the body should perish, there is no profit to them from the health of individuals; but whether the eye remains, or the nose, keeping what is its own, with the bond loosened, there will be no utility thenceforth. But if, while this remains, those receive injury, they are both nurtured and quickly return to health. C But perhaps someone might say: This indeed has reason in the body, that that which lacks certain things should receive greater honor; but how is this seen among men? In men, certainly, you may see this happen most of all. For those who came at the eleventh hour received the reward first; and the straying sheep persuaded the shepherd to leave the ninety-nine others, and run to it, and that when found it should be carried, not driven; and the prodigal son received more honor than he who had behaved rightly; and the thief was crowned and celebrated before the apostles. In the talents also you may see this same thing done. For he who had received five talents, and he who had received two, were deemed worthy of the same reward; and that he had received two was done out of great providence. For if five had been entrusted to him, since he could not increase them, he would have fallen in total; but when he had received two, since he had fulfilled what was in his power, he was deemed worthy of the same reward as he who had worked with five, and he surpassed him in that he obtained the same crowns from lesser labors. And yet he too was a man, just as he who received five: nevertheless, the Lord does not exact accounts from him with such strictness, nor does he force him to do as much as his fellow-servant; nor does he say, "Why can you not accomplish five?" which he would have said deservedly; but he crowned him as well. Since you know these things, therefore, do not insult the greater with the lesser, lest you harm yourselves before them; for when they are severed, the whole body perishes. For what else is the body but many members? Just as he himself says, “The body is not one member, but many.” If, therefore, this is the body, let us cautiously see to it that the many remain many; so that, if this is not preserved, a lethal wound is received. For this reason he does not require this only, that we might not be severed from one another, but also that we might remain joined quite closely. For when he had said, “That there may be no schism in the body,” he was not content with this, but subjoined: “That the members should have the same care for one another”; bringing forward this other cause also, why the lesser attain greater honor. For God did not dispense it thus only that they might not be separated from one another, but also that there might be much charity and concord. For if it is necessary for each to watch over the neighbor’s salvation, do not say to me "less" and "greater": for here there is no "more" and "less." For while the body remains, the difference can be seen; but when it is perishing, not so: it will perish, however, unless the lesser remain; for these great ones ought to take care of the small just as of themselves: for with the salvation of these, the greater ones also remain. And so, even if you say a thousand times that a member is inglorious and lesser; but unless you provide equally, as for yourself, but rather neglect that lesser one, the damage will pass into you. Therefore he did not say, “That the members should have care for one another,” but added, “That the members should have the same care for one another”; that is, with a similar and the same providence as the great one, the small one also should enjoy. Do not, therefore, say, “He is a commoner,” but think of him as a member of the body, which contains the whole: and just as the eye, so also this makes it that the body is a body. For where the body is built up, no one has anything more than his neighbor. Nor does this make the body, that one is greater and this one lesser, but that they should be many and diverse. Just as D
if all were lesser, the same would happen; so that even in this way the lesser things are equalized. But if it is necessary to say something more, the smaller is smaller in order that the body may remain: so that it is smaller for your sake, that you may remain great. For this reason, it requires the same providence from all; and having said, *That the members should have the same care one for another* (1 Cor. XII, 25), he interprets this same thing again, saying: *And whether one member suffers, all the members suffer with it; or one member be glorified, all the members rejoice with it* (1 Cor. XII, 26). For because of this, he says, he also made the providence common, having established unity in such 282 great diversity, so that there might be a great communion even of the things that happen. For if the providence for one's neighbor is a common salvation, it is necessary that both the glory and the dejection be common. Three things, therefore, he requires here: not to be divided, but to be united with precision; to provide for each other equally; and to consider what happens to be common. And above, he says that he gave more abundant honor to the one who lacks it because he stands in need, showing that the very being put in a lesser state has become the cause of greater honor; but here, he makes them equal according to the account of the providence which arises from one another. For because of this also, he says, he made him enjoy greater honor, so that he might not enjoy lesser providence. And not only from this, but also from the good and grievous things that happen, the members are bound to one another. For often when a thorn is stuck in the heel, the whole body feels it, and is anxious, and the back bends, and the belly and thighs are contracted, and the hands, like guards and servants proceeding, pull out what is stuck, and the head leans down, and the eyes look with much care. So that even if the foot has less by not being able to ascend, yet by bringing the head down it has the equal, and has enjoyed the same honor, 283 and especially whenever the feet do not bring it down by favor, but by duty. So that if it is at an advantage by being more honorable, by being such, it owes honor and protection to the lesser, and by suffering together in like manner, it shows great equality. For what is more lowly than the heel? What is more honorable than the head? Yet it goes toward that member, and moves all things along with itself. Again, if the eyes suffer anything, all suffers, and all is in idleness, and neither do the feet walk, nor do the hands work, nor does the belly enjoy its accustomed things; and yet the affliction is of the eyes. Why do you waste the belly? Why do you hold back the feet? Why do you bind the hands? Because they are bound to them, and the whole body suffers in an unspeakable way. For if it did not suffer with them, it would not have deigned to share in the providence. Therefore, having said, *That the members should have the same care one for another*, he added: *Whether one member suffers, all the members suffer with it; or one member be glorified, all the members rejoice with it*. And how does it rejoice, he says? The head is crowned, and the whole man is glorified; the mouth speaks, and the eyes laugh and rejoice; and yet the success is not of the beauty of the eyes, but of the tongue. Again, when beautiful eyes appear, the whole woman is adorned; just as therefore also with these, and a straight nose, and an erect neck, and other members being praised, they rejoice and become radiant, and again they weep with great abundance in their pains and misfortunes, even if they themselves remain intact.
8. Having reflected on all these things, then, let us imitate the love of these members, and let us not do the contrary, trampling upon the neighbor’s evils and being envious of the neighbor’s goods; for this is the mark of those who are mad and out of their senses. For he who gouges out the eye has brought forth the greatest token of madness; and he who eats away his hand provides clear proof of insanity. But if this is so in the case of the members, it likewise brings upon one the reputation of madness when done to brothers, and it brings no ordinary harm. For as long as that person shines, your own beauty also appears and the whole body is adorned; for it does not turn the beauty toward itself alone, but also gives rise to your being boasted of; but if you extinguish him, you have worked common darkness for the whole body, and have brought the misfortune upon all the members; just as, therefore, if you keep him shining, you keep the grace for the whole body. For no one says that the eye is beautiful, but what? That such a one is beautiful; and if he himself is praised, he is praised after the common eulogy. So it happens also in the Church; for if there are some who distinguish themselves, the whole body reaps the reputation. For enemies do not divide the eulogies, but join them. And if anyone is shining in speaking, they do not praise him alone, but the whole Church as well. For they do not say that such a one alone is wonderful, but what? That the Christians have a wonderful teacher; and they make it a common possession. Then, while the Greeks join, do you divide, and fight against your own body and stand against your own members? Do you not know that this overturns everything? For *a kingdom*, he says, *divided against itself shall not stand* (Mark III, 25). And nothing divides and separates so much as envy and jealousy, this grievous disease, which is deprived of all forgiveness, and is somewhat more grievous than the root of evils. For the money-lover then rejoices when he has received; but the envious person then rejoices when another has not received, not when he himself has received; for he considers the evil plight of others to be his own benefit, not his own prosperity, a certain common enemy roaming about the nature of humanity, and striking the members of Christ—what could be more insane than this? The devil envies indeed, but men, not any demon; but you, being a man, envy men, and stand against your own kin and kind, which not even the devil does. And what forgiveness will you obtain, and what defense, when you see a brother prospering, trembling and turning pale, when you ought to be crowned and to rejoice and be glad? But if you also wish to emulate, I do not forbid; emulate, but in order that you may become like that person who distinguishes himself; not that you may pull him down, but that in order to...
A reach that same peak, that you might demonstrate the same virtue. This is a good zeal: to imitate, not to attack; not to grieve over others’ goods, but to be pricked by one’s own evils. The opposite of this is envy; for, neglecting its own evils, it wastes away at the good fortune of others. For the poor man is not so much pricked by his own poverty as by the abundance of his neighbor; and what could be worse than this? Indeed, he who is like this is worse even than the covetous man. For the latter, when he receives something, rejoices; but the former, when another does not receive, delights. Therefore, I beg you, leave this evil path and change toward a good zeal (for such a zeal is vehement and more vehement than fire), that you may reap great goods from it. B Thus Paul also led the Jews to the faith, saying: "If by any means I may provoke to emulation them which are my flesh, and might save some of them" (Rom. XI, 14). For he who is zealous in the way that Paul wished does not waste away when he sees another in high esteem, but when he sees that he himself does not attain it. But the envious man is not like this; rather, when he sees another doing well, he is like a certain drone that ruins the labors of others; he himself never attempts to rise, but when he sees someone else rising, he does everything to cast him down. To what could one compare this disease? To me, this seems like someone lazy and heavy with fatness being joined to a winged horse; he neither wishes to rise himself, nor does he cease, with the weight of that flesh, to try to pull the other down. For he, to be freed from this deep sleep, neither thinks nor cares for anything, but there is nothing he does not do to trip up and cast down the one who is flying toward heaven, having become a precise imitator of the devil. For he too, seeing man in paradise, did not strive to be changed himself, but to cast him out of paradise; and again, seeing him seated in heaven, and others hastening towards it, he meditates the same thing, tripping up those who are going there, and from this gathering for himself a greater furnace. For this happens everywhere; C for he who is envied, if he is vigilant, becomes more glorious; but the envious man accumulates more evils for himself. Thus also Joseph became illustrious; thus Aaron the priest; for the plots of the envious brought it about that God confirmed the same sentence once and twice, and that the rod should blossom. Thus also Jacob abounded in great abundance of things, and all the others. Thus the envious entangled themselves in a thousand evils. Knowing all this, let us flee this kind of zeal. Why, I ask, do you envy? Because your brother received spiritual grace? And from whom, I ask, did he receive it? Was it not from God? Therefore, maintain enmity against Him who bestowed the gift. Do you see where the evil creeps, and what a climax of sins he introduces, and how deep a pit of punishment he digs? Let us flee, therefore, beloved, this vice, and let us not envy, but pray for those who envy, and do everything we can to extinguish their disease. D But let us not suffer the same things as those madmen do, who, wishing to exact penalties from others, do everything to kindle a flame for themselves. But let us not be so; rather, let us weep for them and lament. For it is they themselves who are harmed, having a worm that perpetually gnaws at their hearts, and gathering a fountain of poison more bitter than any gall. Let us therefore ask the gracious God that He may change that disease for them, and that we may never fall into it. For it is an inaccessible life to one who labors with this decay, and before heaven, this life is not a living one. For the moth does not usually gnaw at wood and wool as the fever of envy gnaws at the bones of the envious and ruins the temperance of the soul. That we may therefore deliver both ourselves and others from innumerable evils, let us expel from ourselves this evil fever, worse than any decay, so that, having received spiritual strength, we may both finish the present contest and attain future crowns; which may we all attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen.
HOMILY XXXII
I Cor. XII, 27. *Ye are the body of Christ, and members in part.*
a'. For that he may not say, What is the example of the body to us? For that obeys nature, but our righteous deeds are matters of free choice; by bringing that to our own actions, and showing that we ought to have the same harmony by our own will as the members have by nature, he says: "Ye are the body of Christ." But if our body must not be divided, much more must the body of Christ not, and all the more so, as grace is more powerful than nature. "And members in part." For we are not only a body, but we are also members. For he reasoned about both of these above, gathering many into one, and showing that all were made one according to the image of the body, and that this one is constituted through many, and exists in many, and many things are contained by it. And what is that, "In part"? As far as concerns you, and as much as is appropriate for a part to be built up from you. For since he said "Body," and the body was the whole, not the Church of the Corinthians, but that which was everywhere in the world; therefore he said "In part"; that is, because your Church is a part of the Church which is everywhere in the world, and of the body which is constituted through all the Churches: so that you ought to have peace not only among yourselves, but also with the whole Church which is in the world; if indeed you are righteous, if you are members of the whole body.
28. "And God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." For what I said above, this he now does: because they were high-minded about tongues, he always puts that thing last. For that "first" and "second" he does not set down without reason, but putting that which is more precious first, and showing that which is lower. Therefore he put the apostles first, who possessed all the charismata or gifts in themselves. And he did not say, "Whom God set in the Church, apostles," sim-
simply, or prophets, but he places them first, and second, and third, A indicating the very thing which I said. Second, prophets. For they were prophesying, as the daughters of Philip, as Agabus, as these very ones among the Corinthians, concerning whom he says, "Let the prophets speak two or three." And writing to Timothy, he said, "Do not neglect the gift that is in you, which was given to you through prophecy." And there were many more then than in the Old Testament. For the gift was not restricted to ten, or twenty, or fifty, or a hundred, but this grace was poured out abundantly, and each Church had many who prophesied. But if Christ says that "The law and the prophets until John," He is speaking of those prophets who proclaimed His advent beforehand. Third, teachers. For he who prophesies speaks all things from the Spirit; but he who teaches, there are times when he discourses also from his own understanding. Wherefore he also said, "Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine." But he who speaks all things by the Spirit does not labor; B for this reason he placed him after the prophet, because the one is entirely a gift, while the other is in part human labor. For he often speaks from his own mind things that, however, accord with the divine Scriptures. Afterward, powers; afterward, gifts of healings. Do you see how he again separates healings from power, as he also did before? For power is something more than healing. For he who has power also punishes and heals; but he who has the gift of healings only cures. And see how he employs a most excellent order, by preferring prophecy to powers and healings. For above, when he said that "To one by the Spirit is given the word of wisdom, and to another the word of knowledge," he was not speaking according to an order, but indiscriminately; here, however, he positions and subordinates them. For what reason then does he prefer prophecy? Because even in the Old Testament this matter holds such an order. When, therefore, Isaiah held discourse with the Jews, and provided a demonstration of the power of God, and brought forward into the midst the refutation of the worthlessness of the demons, he said this was the greatest proof of His divinity, that He told of things to come. And Christ also, having done so many signs, says this is no small sign of His divinity; C and He adds continuously, "But I have told you these things, so that when they happen, you may believe that I am He." But while the gifts of healings are reasonably second to prophecy, why are they also second to teaching? Because it is not equal, to declare the word of the gospel and to sow piety into the souls of the hearers, and to perform powers; since even these latter happen on account of the former.
2. When, therefore, anyone instructs both by word and by life, he is greater than all. For he calls these "teachers," those who instruct both by their works and by their word. This, therefore, is what made the apostles to be apostles. And while others, who were of no great worth, received those former things at the beginning, as those who said, "Lord, did we not prophesy in your name, and do many powers?" and afterward heard, "I never knew you; depart from me, you who work lawlessness"; but the word of teaching, this double word by works and by words, a wicked man would never undertake. But if he prefers the prophets, D do not wonder; for he does not mean prophets simply, but those who are also teaching through prophecy and saying all things for the common advantage; which, as he proceeds, he makes more clear to us. Helps, administrations. What is "Helps"? To be a support to the infirm. Is this, therefore, a charisma? Tell me. It is indeed a gift of the grace of God, for one to be in a position of leadership, to manage things on a spiritual level; and besides, he calls many of our own accomplishments gifts, not wishing us to be despondent, but showing that we are in need of the help of God everywhere, and preparing us to be thankful, and making us more eager in this way, and stirring up their minds. Kinds of tongues. You have seen where he has placed this gift, and how everywhere he assigns it the last place. Then, since he again indicated great difference from this list, and stirred up that malady of those who had the lesser gifts; now he springs upon them with much vehemence, because of providing them with many proofs that they were not greatly inferior. For since it was natural that they, hearing these things, would say, "And why were we not all made apostles?" above, he used a more comforting discourse, by many things proving that this happens of necessity, and from the image of the body: "For the body, he says, is not one member; and again, 'And if all were one member, where is the body?'" And from the fact that it is given advantageously, "For to each one, he says, the manifestation of the Spirit is given for what is advantageous"; and from the fact that all draw from the same Spirit, and from the fact that what is given is a gift, and not an obligation: "For there are, he says, distributions of gifts, but the same Spirit"; from the fact that the manifestation happens in like manner through all by the Spirit, "For to each one, he says, the manifestation is given through the Spirit"; and from the fact that these things have been patterned according to what pleases the Spirit and God: "For all these things, he says, works one and the same Spirit, distributing to each one individually, as He wills; and again, 'God set the members, each one of them in the body, just as He willed'"; and from the fact that even the lesser are necessary, "For those that seem to be weaker, he says, are necessary"; from the fact that they are equally necessary, in that he constructs the body similarly to the greater ones, "For the body, he says, is not one member, but many"; from the fact that the greater also need the lesser. "For the head cannot, he says, say to the feet, 'I have no need of you'"; from the fact that these also enjoy greater honor, "For to the one that lacks, he says, He gave more abundant honor"; from the fact that their concern for one another is common and equal, "For all the members have the same care for one another"; and from the fact that their glory and their pain is one, "For if one member suffers, he says, all the members suffer with it."
A And the apostle, indeed, has exhorted them through these things; and so he proceeds here to a more biting and corrective tone. For, as I have said, one must not always be exhorting, nor should one always be rebuking. For this reason, he himself, because he had already consoled them with much, now presses them vehemently, saying: "Are all apostles? Are all prophets? Do all have gifts of healings?" And he does not stop at the first or the second gift, but proceeds to the last ones; or by saying this, he implies: "It is not possible for all to be everything," just as he says there: "If all were one member, where would the body be?"—or he is preparing some other point from this, to serve as a word of consolation later.
What is this? That he might show that the smaller gifts are struggled for just as the greater ones are, from the fact that these things were not given to all indiscriminately. For if you are pained, he says, because you do not possess the gift of healings, consider what you *do* possess; for even if it is less, often the person who possesses something greater does not possess it. For this reason he says: B "Are all speaking with tongues? Are all interpreting?" For just as God has not given the great things to all, but this to one and that to another, so also He has done in the lesser things, which He has not proposed for all either. But He has done this to build up great harmony and love from it, so that each one, having need of his neighbor, might be gathered together with his brother. He ordained this in the arts, he ordained this in the elements, he ordained this in plants, and in our own members, and in all things universally.
C Then he proceeds to the chief consolation, and one sufficient to restore and give rest to the pained soul. What is this?
Chapter 13. [Verse 31] Emulate, he says, the better charismata. And I show you a yet more excellent way.
By saying this, he gently hinted that they were themselves the cause of their having received the lesser things, and that it rested with them, if they wished, to receive the greater. For when he says, "Emulate," he demands of them zeal and desire regarding spiritual things. And he did not say "the greater," but "the better"—that is, the more useful, those that contribute more. But he wishes to signify this: "Remain desiring charismata, and I reveal to you the way of the charismata." For he did not say, "a charisma," but "the way," in order to lift up that which he is about to say even more. For he does not show them one or two or three charismata, but one way that leads to all these things; and not just a way, but one with a hyperbole, and one proposed for all equally. It is not as with the charismata—these for some, those for others—but that not all things are given to all; this, however, is a universal gift. And therefore he calls all to this: for he says, "Emulate the better charismata: and I show you a yet more excellent way"—referring to love for one's neighbor.D Then, being about to enter upon the discourse concerning it and the encomium of this noble achievement, he first removes those others [the charismata] from the middle point by means of a comparison with it, showing that they are nothing without it—and he does this quite prudently. For if he had discoursed immediately about love, and after he had said, "I show you a more excellent way," he had added, "This, however, is love," without producing the speech through comparison, some would have mocked the statement, not clearly knowing the force of the matter, but still gaping after those gifts. For this reason, he does not reveal it immediately; but when he had first lifted up the listener's mind through the promise and had said, "I show you a more excellent way," and had led them into desire, not even then does he enter into it immediately, but, augmenting that desire still further, he discourses first about these very things and shows that, if that [love] is not present, they are nothing; inducing them into the greatest necessity of loving one another, since the fact that it had been neglected was the cause of all evils. Wherefore, even from this it might rightly appear great; for if the charismata did not merely fail to reconcile and gather them, but even separated those who were joined, this [love] is about to reconcile those who had been disjoined by the charismata, and will make them one body.
But he does not say this immediately, but places that which they most desired; namely, that the thing itself is a charisma and an excellent way to all the charismata. Therefore, even if you are not willing to love your brother for the reason you ought, take up love because you are receiving a greater sign and a copious charisma. And see from where he begins: first from that which seemed to be marvelous and great among them, namely, from tongues, and bringing the charisma into the middle, he did not posit just that which they had, but one far greater. For he did not say, "If I should speak with tongues," but, [Chap. 13] 1. "If I should speak with the tongues of men." What does "of men" signify? Of all the nations throughout the world. Yet he was not satisfied with this hyperbole, but places another far greater one, subjoining and saying, "and of angels, yet I have not love, I have become sounding brass or a clanging cymbal." Do you see to what point he lifted up the charisma, and to what point he lowered and cast it down? For he did not only say, "I am nothing," but "I have become sounding brass," something insensible and inanimate. And how "sounding brass"? Emitting a voice, indeed, but in vain and to no purpose, for no utility. For besides the fact that I achieve nothing, I seem to create annoyance and am a burden to many. Do you see how he who is devoid of love is like inanimate and insensible things? He says "the tongue of angels" here—not attributing a body to angels, but wishing to signify this: "Even if I should speak in such a way as angels are accustomed to converse with one another, without love I am nothing; nay, even burdensome and annoying." For so also elsewhere, when he says: "That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth" (Phil. 2:10), he does not mean by this that he attributes knees and bones to angels—heaven forbid!—but by the mode that happens among us, he wishes to hint at an intense and grand adoration. Thus, also in this place, he called it "tongue," not signifying an organ of flesh, but wishing to outline their mutual conversation in a manner known to us. Then, so that the speech might become more acceptable, he does not stop at the tongues, but proceeds to the remaining charismata, and casting down all of them if it [love] be absent, then he depicts its image; and because he wishes to amplify the speech, beginning from the lesser, he ascends to the greater. For the very thing which, when he indicated their order, he placed last—namely, the gift of tongues—this he now counts first, gradually, as I said, ascending to the greater. For when he had spoken concerning tongues, he immediately passes to prophecy and says: "And if I have prophecy," and this again with hyperbole. For just as he did not put "tongues" there, but "the tongues of all men," and going further even to "those of angels," and then showed that this charisma is nothing without…
love: so in this place too, he does not posit prophecy alone, but the very highest prophecy. For when he had said, "If I have prophecy," he added, "And understand all mysteries and all knowledge," setting forth this charisma also with emphasis.
4. Then after this, he proceeds to the other charismata. And in order that by mentioning each one individually he might not appear to be troublesome, he sets forth the mother and fountain of all, and this too again with hyperbole, saying thus: "And if I have all faith." And he was not content with this, but even that which Christ pronounced as the greatest, he added this also, saying: "So as to move mountains, but have not love, I am nothing." And observe how here again he defeats the dignity of "tongues." For in the case of prophecy, he shows the great benefit from it—the knowing of mysteries and the having of all knowledge—and in the case of faith, a work not small—the moving of mountains; but in the case of tongues, having mentioned the charisma itself alone, he withdrew.
Do you observe for me also how he embraced all the charismata in brief, having mentioned prophecy and faith; for the miracles are either in words or in works. And how is it that Christ says that to be able to move a mountain is the smallest part of faith (for as though speaking of a small thing, he thus laid it down, saying, "If you have faith as a grain of mustard seed, you shall say to this mountain, 'Move,' and it shall move" [Matt. 17, 19])? And yet Paul says that this is all faith? What then is to be said? A Since this, to move a mountain, was a great thing, for this reason he made mention of it, not as if all faith could do this alone, but because it B seemed to be a great thing to the duller sort because of the bulk of the body, and from that he elevates the matter at hand. What he says is this: If I have all faith, and if I can move mountains, but have not love, I am nothing; "And if I bestow all my goods, and if I give my body to be burned, but have not love, I am nothing profited."
Oh, what a hyperbole! For he sets these forth also with another addition. For he did not say, "If I give to the poor the half portion of my goods, or two or three parts," but, "If all my goods." And he did not say, "I give," but, "I feed," so that the service, which is with all diligence, is added to the expenditure. "And if I give my body to be burned." He did not say, "If I die," C but even this with hyperbole; for having placed the death most grievous of all, to be burned while yet alive—and even this, without love, he said was not a great thing. He added, therefore, "I am nothing profited." But I have not yet shown the whole hyperbole, until I bring into the middle the testimonies of Christ concerning almsgiving and death. What then are the testimonies? To the rich man he says, "If you wish to be perfect, sell your goods, and give to the poor, and come, follow me" [Matt. 19, 21]; and discoursing concerning the love of one's neighbor, he says, "Greater love has no man than this, that one lay down his soul for his friends" [John 15, 13]. Whence it is clear that even in the sight of God this is the greatest of all. But I say, says Paul, even if we lay it down for the sake of God, and let us not just lay it down, but so as even to be scorched (for this is it, "If I give my body to be burned"), D it will not be a great gain to us if we do not love our neighbor.
5. Now, to say that the charismata profit nothing if love is absent is not surprising; since the charismata are secondary to a good life. For many who exhibited charismata, because they became base, were punished, as those who performed many powers in His name, and who prophesied and cast out many demons, as Judas the traitor. But others who provided a pure life, being faithful, stood in need of nothing else for salvation. That the charismata, then, as I said, stand in need of this is not surprising; but that even a refined life profits nothing without it, this is what indicates the hyperbole and creates much perplexity, especially when Christ appears to esteem as great these two things: poverty, I say, and the dangers of martyrdom. For to the rich man he says, as I was just saying, "If you wish to be perfect, sell your goods, and give to the poor, and come, follow me"; and discoursing to the disciples concerning martyrdom he was saying, "Whoever shall lose his soul for my sake, shall find it" [Matt. 16, 25]; and, "Whoever shall confess me before men, I also will confess him before my Father who is in heaven" [Matt. 10, 32]. For the toil of this attainment is great and almost surpassing nature itself; and those who have been counted worthy of these crowns know this well; for no speech will be able to set it forth; so generous a thing is the act, and surpassing measure, admirable.
5. But nevertheless, Paul said that this admirable thing profits nothing without love, even if it has poverty conjoined with it. Why then did he speak thus? I will now try to show this, having first investigated how he who feeds all his goods can fail to have love. For the one who is ready to be burned and possesses the charismata may perhaps be allowed to not love; but he who not only gave his goods, but also feeds them, how does he not love? What then is to be said? Or that he supposed the thing that is not, which it is his wont to do, when he wishes to show a hyperbole; as when writing to the Galatians, he says, "If we or an angel from heaven should preach to you beyond what you received, let him be anathema" [Gal. 1, 8]. And yet neither he nor an angel was about to do this; but in order to show the hyperbole of the matter, he posited even that which would not happen at all. And again, when he writes to the Romans and says, "Neither angels, nor principalities, nor powers shall be able to separate us from the love of God" [Rom. 8, 39]; for neither were angels about to do this, but even here he posits for the sake of hypothesis a thing which is not, just as also saying the following: "Nor any other creature." And yet there is no other creature; for he encompassed all of it, having said all things both above and below; but nevertheless even there he posits that which is not for the sake of hypothesis, so as to show his desire with hyperbole; which indeed he does also here, saying that if anyone gives all, yet does not have love, he is nothing profited. Either this is what is to be said, or that he wants those who provide to be conjoined and stuck to those who receive, and not simply to give unsympathetically, but being merciful and bending, being moved and suffering with those in need. For it is for this reason that almsgiving has been ordained by God. For indeed God could have fed the poor even without this, but in order that he might bind us into love
A and that we might be kindled with affection toward one another, He commanded that they be nourished by us. Therefore, He says elsewhere: "A good word is better than a gift" (Eccli. XVIII, 16, 17). And He Himself says: "I desire mercy, and not sacrifice" (Matt. IX, 13). For because it is the custom to love those who are benefited, and for those who have received good to be well-disposed toward their benefactors, by making this a bond of friendship, He prescribed it by law. But the question is, how, when Christ declares both of these to be perfection, does he say that those things without love are incomplete? He is not contradicting Him, far from it, but is in perfect harmony with Him. For to the rich man He did not only say, "Sell all that you have and give to the poor," but added, "And come, follow me." But of those who follow Him, nothing so proves a disciple of Christ as love of one's neighbor. "In this," He says, "all shall know that you are my disciples, if you love one another" (John XIII, 35). And when He says, "He who loses his soul for my sake shall find it," and, "He who confesses me before men, I will confess him before my Father who is in heaven" (Matt. X, 39, 32); He does not say this because these things are not done out of love, but points out the reward stored up for these labors. For that He requires this also along with martyrdom, He strongly hinted at elsewhere, saying: "You shall indeed drink my cup, and be baptized with the baptism with which I am baptized" (Matt. XX, 20); that is, you shall suffer martyrdom, you shall be slain for my sake. "But to sit at my right hand or left," not that some sit at His right or left hand, but signifying the highest seat and honor, "is not mine to give, but to those for whom it has been prepared." Then, showing for whom it is prepared, having called them, He says: "Whoever would be first among you, let him be your servant" (Ibid. v. 26), signifying humility and love. And He requires the highest love. Therefore He did not stop there, but added: "Even as the Son of man came not to be served, but to serve, and to give his life as a ransom for many" (Ibid. v. 28); showing that one must love in such a way that even death must be endured for the beloved; for this is the greatest way to love Him. Therefore He also says to Peter, "If you love me, feed my sheep" (John XXI, 17). And that you may learn how great this achievement is and how nobly it is performed, let us describe love itself with words, since we nowhere see it in reality; and let us consider: if it were everywhere in abundance, what great goods would arise from it. For there would be no need for laws, nor judgments, nor punishments, nor anything else of this kind. For if all loved and were loved, no one would ever have done injury to another; but murders, fights, wars, factions, robberies, and greed, and all evils, would have departed far away, and would have been unknown even by name. Signs, however, would not achieve this, but B they lift up those who do not attend to them to vainglory and arrogance.
For in love, other good things have evils attached to them; for example, he who does not have wealth is often proud of this very thing; he who is skilled in speech labors under the desire for glory; the humble, on account of this, thinks highly of himself in his conscience. But love is free from all such ruin; for one is never lifted up against the beloved. And do not set before me one whom you love, but all alike, and then you will see its virtue; or rather, if you please, first set before yourself one beloved and one lover; a lover, that is, as it is right to love. For he will dwell upon the earth as if in heaven, enjoying tranquility everywhere, and weaving countless crowns for himself. For whoever is such, will keep his soul pure from envy and anger and malice and arrogance, and vainglory and evil lust, and from every absurd love and disease. For just as no one would inflict any evil upon himself, so neither will this person upon his neighbors. And being such, he will stand with Gabriel himself, walking upon the earth. And he who has love is like this; but he who performs signs and has perfect knowledge without love, even if he raises a thousand dead, he will gain nothing great, being severed from all, and suffering no one among his fellow servants to associate with him. Therefore Christ said that the perfect sign of love is to love one’s neighbor. For He says: "If you love me, Peter, more than these, feed my sheep." Do you see how from this He again hinted that this is greater than martyrdom? For if someone had a beloved son, and for whose sake he was even prepared to give his life; then if someone loved the father, but paid no heed at all to the son, he would greatly irritate the father, nor would he grasp the sense of that love in him, because he despised the son. And if this happens between father and son, much more so with God and men; for God is more loving than all fathers. Therefore, when He had said, "The first and great commandment: You shall love the Lord your God," He added: "The second, however," and He did not keep silent, but added, "is like to it: You shall love your neighbor as yourself" (Matt. XXII, 37-39). And see how He demands this with almost the same hyperbole. For of God He says, "With all your heart"; but of your neighbor, "As yourself," which is the same as that expression, "With all your heart." For if this were observed accurately, there would be no slave, no free man; no ruler, no subject; no rich man, no poor; no small, no great; even the devil would never have been known; I do not mean just here, but even if there were another like this, even if there were a hundred, even if there were countless such, they could have done nothing, that being in existence. For the devil would have sooner brought fire into hays than into the flame of love. This is stronger than a wall, this is firmer than adamant; and if you name any other stronger material, the firmness of love surpasses all. Neither wealth nor poverty overcomes this; nay rather, there would be no poverty, no excessive abundance of wealth, if there were love, but only those goods which are from both. For we would cull the abundance from them, and from this C...
A wisdom it would be distributed to the soul of him who loves. Even if he serves, he shows a greater servitude because of his freedom. For he who loves is not happy when he commands as when he is commanded, even if to command is pleasant; but this love transforms the very nature of things, and appears possessing all good things in its hands, gentler than any mother, more resourceful than any queen; and things that are laborious it renders light and easy, proving virtue to be pleasant and wickedness most bitter for us.
Observe, however: spending seems to be burdensome, yet this B love makes it sweet; to receive things from others is pleasant, yet it does not allow this to appear pleasant, but prepares one to flee from it as an evil. Again, to speak evil of others seems sweet to all; this love shows this to be a small thing, but to speak well is sweet; for nothing is so pleasant to us as to praise one who is loved. Again, anger has a certain pleasure, but here no longer; all its nerves have been removed; and even if the loved one should cause pain to him who loves, anger is nowhere to be seen, but tears and entreaties and supplications; so far is he from being provoked. And if he sees him sinning, he mourns and is pained; but even this pain brings pleasure. For to love, even tears and grief are C sweeter than any laughter and joy. For in this way, those who laugh do not find rest, as those who weep for their friends; and if you do not believe it, stop their tears, and they are as distressed as if they had suffered irreparable harm. But they say that loving has a strange pleasure. Away with that, and speak well, O man; for nothing is so pure of such pleasure as genuine love.
7. For do not speak to me of that common and vulgar sort, which is a disease rather than love, but of that which D Paul seeks, which looks to the advantage of the loved ones, and you will see that these are more affectionate than fathers. And just as those who love money would not choose to spend money, but would rather choose to be in straits than to see those funds diminished, so too he who is well-disposed toward someone would choose to suffer ten thousand things rather than see the loved one being harmed. How then, one says, did the Egyptian woman, loving Joseph, desire to insult him? Because she loved that diabolical love. Joseph, however, did not have this, but that which Paul seeks. Think, then, of how much love was in his words, and in the things that she was saying: "Insult me and make me an adulteress, and wrong your husband, and overturn your whole house, and cast yourself out of your boldness before God"—things which were not of one loving him, but not even of one loving herself. But because he loved genuinely, he led her away from all these things. And that you may learn that he cared for her, understand it from his advice. For he did not merely push her away, but he introduced advice capable of quenching any fire. "For my lord," he says, "knows nothing of what is in his house because of me." He immediately reminded her of her husband, that he might shame her. And he did not say, "Your husband," but "My lord," which was more capable of restraining her and persuading her to consider who she was and whom she was loving, that being the mistress, she was loving a slave. For if he is lord, you are mistress. Be ashamed, therefore, of the conversation with a slave, and consider whose wife you are, with whom you wish to be entwined, and toward whom you are becoming ungrateful and mindless, and that I accord him greater benevolence. And see how he elevates his benefits. Because that barbarian and wanton woman could not grasp any of the high things, he shames her by human things, saying: "He knows nothing because of me"—that is, "He benefits me greatly, and I cannot strike my patron among his lords. He has made me second master of the house, and 'there is nothing withheld from me, except you.'" Here he elevates her sentiment, so that even in this way he might prepare her to be ashamed, and to show how great was the honor. And he did not stand even at this, but added a name capable of restraining her, saying, "Because you are his wife, and how shall I do this wicked thing?" But what do you say? That the husband is not present, nor does he know that he is being wronged? But God will see. But she gained nothing from that counsel, but rather drew him on. For wanting to satisfy her own madness, not loving Joseph, she did these things; and it is clear from what she did afterward. For she sets up a court, and brings an accusation, and testifies falsely, and delivers the one who had done no wrong to a beast, and casts him into prison; or rather, as far as she was concerned, she even killed him; so did she arm the judge. What then? Was Joseph also such a man? Quite the contrary; for he neither spoke against her, nor did he accuse the woman. "For I would have been restrained," he says. And yet he was greatly loved, and it is clear not from the beginning alone, but also from the end. For if that barbarian had not greatly loved him, he would have killed him as he kept silent and said nothing in reply. For he was an Egyptian, and a ruler, and had been wronged, as he thought, regarding his bridal bed, and by a servant, and by a servant who had been so greatly benefited. But the longing and the grace which God held over him overcame all these things. With that grace and this love he also had no small proofs, if he had wished to plead his case, the very garments. For if she was the one who was forced, the tunic of her *might* have been torn, her face scratched, not his garments that she might hold. But she heard, he says, that I lifted up my voice, and leaving his garments, he went away. For what reason then did you strip him? For what was desirable for one who had suffered violence? To be rid of the one bothering her. I, however, will be able to show his benevolence and love not only from this, but from what followed. For when he fell into the necessity of stating the reason for the prison and his stay there, not even then did he tell the drama, but what does he say? "And I have done nothing, but I was stolen by theft from the land of the Hebrews," and nowhere does he mention the adulteress, nor does he boast of the matter, which anyone else would have done, even if not for the sake of reputation, but so as not to seem to have been cast into that place for a wicked cause. For if even those who sin do not for all that refrain from charging these things, even though it brings shame to the matter, how is it not worthy to admire that man, that even being innocent he did not speak of the love of the wom
the glory, but that he might not be thought to have been cast into such a dwelling for any evil cause. For if sinful men do not abstain from such slander, even though the thing brings disgrace, how is he not worthy of admiration, because when he was pure, he did not speak of the woman’s love, nor did he publish her sin, nor even when he reached the throne and became king of all Egypt did he remember the injury done to him by the woman, nor did he seek retribution from her? [H]
See how he was not loving her, but was raging; for he was not loving Joseph, but was wishing to satisfy his lust. For if any one shall examine the very words accurately, they breathe rage and slaughter throughout. For what does she say? "You have brought a Hebrew boy to mock us" (Gen. 39:17), taunting her husband with a benefit, and she was showing his garments, having become more savage than any wild beast. But he was not like that. And why do I speak of his kindness toward her, when toward his brothers, who had almost killed him, he was such, and never said anything harsh or troublesome about them, either within or without? Therefore, Paul says that charity is the mother of all good things, and prefers it to signs and other charisms. For just as if there be golden garments and shoes, we have need of another indication to know the king, but if we see the purple and the diadem, we seek to see no other sign of royal state: so here too. When the diadem of charity is set, it is enough to show the true disciple of Christ, not to us only, but even to the infidels. "For in this," he says, "shall all men know that ye are my disciples, if ye have love one to another" (John 13:35). Thus, this sign is greater than all signs, inasmuch as the disciple is known by it. For even if some perform countless signs, if they be at variance with one another, they shall be ridiculous to the infidels; whereas if they perform no sign, and yet love one another fervently, they shall remain both venerable and invincible to all. For we admire Paul for this reason, not because of the dead whom he raised, not because of the lepers whom he cleansed, but because he said, "Who is weak, and I am not weak? Who is offended, and I burn not?" B If you add to this, you will say nothing compared to it. For he himself said, that a great reward was laid up for him, not because he had performed signs, but because to the weak he became as weak. "For what is my reward?" he says. "That, as I evangelize, I may make the Gospel without charge" (1 Cor. 9:18). C And when he sets himself before the apostles, he does not say, "I performed more signs than they," but, "I labored more than they all" (1 Cor. 15:10). Nay, he even wished to die of hunger for the sake of the salvation of his disciples: "For it is good for me," he says, "rather to die, than that any man should make my glorying void" (1 Cor. 9:15); not that he was glorying, but that he might not be thought to reproach them. For he is nowhere accustomed to glory in his good works, if time does not call him to do so; but even if he be forced, he calls himself an "insensate" man. D If when he glories, he does it in his infirmities, in his insults, in the fact that he is greatly concerned for those to whom trouble is created, he does this; as he says also in this place: "Who is weak, and I am not weak?" These words are greater than the perils themselves: and therefore he puts them later, amplifying his discourse. What then shall we be judged worthy of, if we are compared with him, we who neither despise money for our own sake, nor distribute superfluities from our riches? But he was not so, but was delivering up both soul and body, that those who were stoning him and buffeting him might obtain the kingdom. For so, he says, Christ taught me to love, who left a new commandment concerning love, and who himself fulfilled it in works. For being the King of the universe, and of that blessed nature, He did not turn away from men, whom He brought forth out of nothing, and upon whom He bestowed thousands of benefits, when they were insulting Him and rejecting Him, but He even became man for their sake, conversed with harlots and publicans, healed the demon-possessed, and promised heaven. And after all these things, they who had received everything from Him buffeted Him, bound Him, scourged Him, mocked Him, and finally crucified Him. But not even then did He turn away from them, but when He was on high on the cross, He said, "Father, forgive them their sin" (Luke 23:34). And the thief, who had accused Him shortly before, He even brought into paradise, and made the persecutor Paul a disciple; while his own familiar and addicted disciples He delivered up to death because of the Jews, who had crucified Him. All these things, therefore, which are of God and of men, gathering together in ourselves, let us emulate these noble deeds, and let us acquire charity, superior to all charisms, that we may attain both present and future goods: of which may we all be made partakers, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, empire, honor, now and always, and for ever and ever. Amen.
HOMILY XXXIII
Chap. 13, v. 4. Charity suffers long, is kind; charity envies not, deals not perversely, is not puffed up.
Since he has declared that even without faith, and knowledge, and prophecy, and tongues, and charisms, and the perfect life, and martyrdom, if charity be absent, there is no great utility, he of necessity subsequently describes its immense beauty, as if adorning its image with certain colors of the parts of virtue, and accurately composing all its members. But do not pass by, beloved, the things that are said, but examine each of them most diligently, that you may see the treasure of the thing, and the art of the painter. Consider, therefore, where he immediately began, and what he placed first as the cause of all good things. And what is this? Patience; this is the root of all philosophy. Therefore, some wise man said: "A patient man is of much prudence; but he that is impatient is very foolish" (Prov. 14:29). And he compared it even to a fortified city, and it is itself strong, a tower of brass, warding off all hurtful things. And as when a spark falls—
A into the abyss, it does nothing to it at all; but even if it falls, it is easily extinguished: so it is with the patient soul—whatever unexpected thing happens to it, it easily disappears, and she is never troubled by it. For patience is the strongest of all things; even if you speak of armies, or riches, or horses, or walls, or weapons, or anything you like, you will say nothing equal to patience. For the man who is clothed in those other things, oftentimes overcome by anger, like a foolish lad, is overturned and fills everything with noise and turmoil; but this man, as if sitting in a harbor, enjoys deep tranquility; and if you cast him into loss, you have not moved the rock; if you bring insult upon him, you have not shaken the tower; if you inflict blows, you have not struck the adamant. And he is called long-suffering (makrothumos) for this reason: because he possesses a certain long and great soul; for the "long" (makron) is also called "great" (mega). But this good thing is born from love, and provides great benefit to those who possess it and to those who enjoy it.
For do not speak to me of those who are desperate—those who do evil and do not suffer evil, and become worse. For here it is not the patience of this man, but rather those people who do not use patience as they ought that brings this about. Do not, therefore, speak of them to me, but of those who are more reasonable, who B gain great things from this. For when they have done evil and do not suffer evil, having admired the gentleness of the one who suffered, they harvest from this the greatest lesson of philosophy.
But he does not even stop at this, but brings in her other accomplishments, saying: "Charity is kind." For since there are some who do not use patience for their own philosophy, but for the defense of those who irritate them—tearing themselves apart—he says that this, too, does not have such a defect. Therefore he added: "Charity is kind." For he does not use it in order to kindle the flame of those who are inflamed by anger, but in order to appease and extinguish it; and not only by bearing it nobly, but also by treating and encouraging them, they heal the ulcer and treat the wound of anger.
"Doth not envy." For it is possible for someone to be patient and yet envious, and by this that good deed is destroyed. But this path has escaped even this.
"Is not puffed up." That is, it is not rash; for it makes the one who loves wise, grave, and steadfast. For this defect is a feature of those who love shamefully; but he who knows this love is utterly delivered from all these things. For when anger is not within, all rashness and insult is also removed. For C just like an excellent farmer, love, sitting deep within the soul, does not allow any of these thorns to sprout.
"Is not puffed up." For we see many who think great things of themselves for these very accomplishments: for instance, that they are neither envious, nor wicked, nor small-souled, nor rash. For these evils are not found only in wealth and poverty, but even in those things which are by nature good. But love cleanses everything with precision. And observe: he who is long-suffering is not entirely kind (chrēstos); but if he is not kind, the matter becomes wickedness, and he runs the risk of falling into rancor. For this reason, having provided this medicine—kindness, I mean—it preserves the virtue pure. Again, the kind man frequently becomes easy-going; but even this it corrects: for "love," he says, "is not puffed up." The kind and long-suffering man often boasts; but love destroys this vice, too.
2. And see how he adorns it not only from what it has, but also from what it does not have. He introduces virtue and cuts out vice, or rather, he does not even allow it D to grow in the first place. For he did not say, "It envies, but prevails over envy," nor "It is desperate, but punishes the passion," but that "It does not envy, it is not puffed up," which is the most wonderful thing: that it accomplishes good things without labors, and sets up the trophy without war or battle array. For it does not let the one who possesses it sweat, and thus receive the crown, but brings the prize to him without labor. For where there is no passion in opposition to a temperate mind, what labor could there be?
"Doth not behave itself unseemly." For what am I saying, he says, that it is not puffed up, when it is so far from the passion that, even when suffering the worst things for the sake of the beloved, it does not even consider the thing to be a disgrace? He did not say again that it acts unseemly but bears the shame nobly, but that it does not even have any sense of the shame. For if lovers of money, while enduring all the most ignominious things for the sake of that trade, not only do not cover their faces, but even exult, how much more does he who has this praiseworthy love refuse nothing whatsoever for the sake of the security of those who are loved; and not only does he not refuse, but he is not ashamed to suffer! But in order that we may not bring the example from a wicked thing, let us examine this very thing in Christ, and then we shall grasp the power of what was said. For our Lord Jesus Christ was both spat upon and struck with palms by wretched slaves, and not only did He not think it unseemly, but He even exulted, and called the thing glory, and taking the thief and the murderer with Him before the others into paradise, and speaking with a harlot, and this while all the bystanders were bringing accusations, He did not think the matter to be shameful, but even allowed her to kiss His own feet, and to bathe His body with tears, and to wipe them with her hair; and this in the middle of a theater of enemies and foes. For "love doth not behave itself unseemly." For this reason also fathers, even if they are more philosophical and eloquent than all men, are not ashamed to lisp with their children; and no one of those who see them complains, but the thing seems so beautiful that it is even worthy of prayer. And if they become wicked again, they remain correcting, caring for, and drawing together their disgraces, and they are not ashamed. For "love doth not behave itself unseemly," but covers all the sins of the beloved with, as it were, golden wings. Thus also Jonathan loved David, and hearing the father saying, "Son of pestilent men, runaway, effeminate one" (1 Reg. 20:30), he was not ashamed, although the words were full of much reproach. For what he says is this: "Son of harlots who are mad after men, running after passersby, emasculated and soft and having nothing of a man, but because of your shame..."
you hide yourself and have withdrawn from your beloved? He certainly did the exact opposite; he boasted of his love, even though the one was king, Jonathan the king’s son, and David a fugitive. Yet not even so did he feel shame for the friendship; for "love does not behave unbecomingly." For this is the wondrous thing in it, that it not only does not allow one who has been insulted to grieve and be stung, but it even causes him to rejoice. And for this reason, after all these things, as if crowned with a garland, he departed and embraced David. For love does not know what shame is; therefore it takes pleasure in the very thing for which another would feel shame. For it is a matter of shame not to know how to love, and not to face every danger and suffer all things for the sake of those who are loved. When I say "all things," do not think that I am speaking of things that are harmful; as if someone were to say that he is helping a young man to attain a beloved woman, or if someone were to ask to do some other harmful thing. For one who is like that does not love; and this I recently showed you from the Egyptian woman. For he alone loves who seeks the things that are useful to the beloved: so that if someone does not hunt for this good, even if he says a thousand times that he loves, he is of all enemies the greatest enemy.
So too was Rebecca of old: because she depended very much upon her son, she even committed theft and was not ashamed of being caught, nor did she fear; for the danger was no light one; but even when the son was resisting and arguing with her in words, she said: "Upon me be your curse, my son" (Gen. 27:13). For just as Paul desired (if one may compare the small with the great) to be anathema for the Jews, so too she, in order that the son might be blessed, even consented to be cursed. And she indeed was giving way to goods; for she was not going to receive the blessing with him; but she was prepared to bear the evils alone: nevertheless she rejoiced and urged him on, and this when such great danger was impending, and she bore the delay with difficulty. For she feared that if Esau should arrive first, he would render her wisdom vain. Therefore she also brings her words into a concise form and urges the youth on, and after she allowed him to contradict her previous statements, she brings forward a reason that is sufficient to persuade him. For she did not say, "You say these things in vain, and you fear without cause, since your father has grown old and is deprived of clear sense," but what? "Upon me be your curse, my son": only do not lose the matter and the drama, and do not miss the hunt, nor betray the treasure.
Does not this Jacob himself serve as a laborer for his kinsman for twice seven years? And was he not, along with his servitude, even a laughingstock because of that deception? What then? Did he feel any B sense of shame because of the laughter? Did he think he was acting unbecomingly, because, being free and born of free parents and raised liberally, he suffered the things that belong to slaves from his kinsmen? Which is something that usually stings the most, when one is treated insultingly by one's own acquaintances. Not at all—but the cause was love, which rendered that time, even though it was long, a brief one. For they were, he says, in his sight "like a few days" (Gen. 29:20). So far was he from being stung and feeling shame about this servitude.
Rightly, therefore, the blessed Paul said: "Love does not behave unbecomingly; it does not seek its own, it is not provoked." For when he had said, "It does not behave unbecomingly," he also shows the manner in which it does not behave unbecomingly. And what is that manner? That it does not seek the things that are its own. For it thinks the beloved is its own wholly, and then it thinks it is acting unbecomingly when it cannot free him from acting unbecomingly; so that if it were permitted to help one's beloved through one's own disgrace, it would not think that to be a disgrace: for the latter is the very same as the former. For this is friendship, when the one who loves and the one who is loved are not two divided [persons], but one human being: which is brought about not from elsewhere, but from love alone. Do not, therefore, seek what is your own, in order that you may find what is your own. For he who seeks what is his own does not find what is his own. Therefore Paul said, "Let no one seek their own, but each one the things of the other" (1 Cor. 10:24). For one's own utility is situated in the utility of the neighbor, and that one's utility in this. Therefore, just as if someone having his own gold buried in his neighbor's house, should come to that place and refuse to seek and dig it up, he will never see it: so he who does not wish to seek his own utility in the utility of his neighbor will not obtain the crowns owed to this matter. For God therefore arranged it so, that we might be bound to one another. And just as if someone, waking up a sleepy boy so that he might follow his brother, if he does not wish to do so of his own accord, gives to the brother that which is desirable and to be sought after by him, so that he may follow the one who holds him out of a desire for receiving, which also comes to pass: so too here, what is useful to each one, he has committed to the neighbor, so that from this one may run to the other, and that we may not be divided. And if you wish, look at this also in us who speak: for what is useful to me is situated in you, and what is useful to you, in me. For it is useful to you that you be taught the things that please God; but this care was entrusted to me, so that you might receive it from me, and therefore be compelled to run to me: and it is useful to me that you be made better; for I shall receive from that a great reward; but this again is situated in you, and therefore I am compelled to pursue you, so that you also may be better, and I may receive from C you what is useful to me. Therefore Paul said, "For what is my hope? Are you not?" and again, "My hope, my joy, and my crown of boasting" (1 Thess. 2:19). So they possessed their boast as their joy. Therefore also he would weep if he ever saw them perishing. Again, what was useful to them was in Paul: for that reason he said: "For the hope of Israel I am bound with this chain" (Acts 28:20); and again, "I endure all things for the sake of the elect, that they may obtain eternal life" (2 Tim. 2:10). This is also to be seen in things that pertain to life: for he says, "The wife does not have power over her own body, nor the husband; but the wife [has power over the body of] the husband, and the husband of the wife" (1 Cor. 7:4). So too we, when we wish to bind some together, we do this: we leave no one master of himself, but stretching out the chain in the middle, we bring it about that this one is held by that one, and that one by this. Do you wish to see this also in those who are in authority? The one who judges does not sit judging for himself, but seeking what he may confer upon his neighbor. Again, those who are subject to them seek what they may confer upon the ruler, through service, through ministry, and through all other things. Soldiers take up arms for our sake; for our sake they face dangers: we for their sake undertake labors; for they are fed by us.
If you say that each one seeking his own does this... D
A But do not grow weary until you have learned the whole of this golden chain. For having said, *It seeketh not its own*, he says again what good things are born from this. And what are these? *It is not provoked, it thinketh no evil.* See again how it does not merely command over vice, but does not even allow it to have a beginning. For he did not say, "It is provoked, but prevails," but, *It is not even provoked*; and he did not say, "It does not work evil," but, *It does not even think it.* For one who is good not only does not plot, but does not even suspect anything against the one who is loved. How then could he act, or how could he be provoked, if he does not even endure to admit an evil suspicion? Hence the source of affection. *It rejoiceth not in iniquity.* That is, it does not delight in those who suffer evils; and not only this, but what is much greater, *It rejoiceth in the truth.* It rejoices, he says, with those who are well-regarded; which is what Paul says: *Rejoice with them that do rejoice, and weep with them that weep.* From this comes no envy, from this comes no pride; for it regards another's good as its own. Do you see how love little by little makes its disciple an angel? For when he is free from anger and pure of malice and free from every tyrannical passion, consider that he has already departed from human nature and has shifted himself to the very impassibility of the angels. Yet he is not satisfied with these things, but has something even greater than these to say; for he puts the stronger things last. Therefore he says, *Beareth all things.* From patience, from kindness, even if they are burdensome, even if they are grievous, even if there are insults, even if there are blows, even if there is death, even if there is anything whatsoever. And this again can be understood from blessed David. For what is more burdensome than to see a son rising up and desiring a tyranny and thirsting for his father’s blood? But even this that blessed man bore, and not even so did he endure to utter a bitter word against the parricide, but, leaving all other things to his generals, he gave orders for his safety; for the foundation of love was strong. Therefore he also *beareth all things*; and he hints at its power from this, and its goodness through what follows: *For it hopeth all things, it believeth all things, it endureth all things.* What is, *It hopeth all things*? All good things, he says; it does not despair of the one loved, but even if he is base, it remains correcting, providing, and taking care. *It believeth all things.* For it does not simply hope, he says, but also believes through intense love; and even if these good things do not turn out according to hope, and he is still more burdensome, it bears even these. B For *it endureth all things*, he says. *Charity never faileth.* Do you see when he placed the crown, and what is most excellent about this gift? For what is, *It faileth not*? It is not interrupted, it is not dissolved by bearing; for it loves all things. For he who loves can never hate, no matter what happens; for this is its greatest good. Such was Paul; therefore he also said, *If by any means I may provoke to emulation them which are my flesh*, and he remained hoping. And he exhorted Timothy, saying: *But the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth (2 Tim. 2:24-25).* What then, he says, if they are enemies and pagans, should one not hate them? Hate indeed, but not them, but the doctrine; not the man, but the evil deed, the corrupt purpose. For the man is the work of God, but error is the work of the devil. Do not therefore mix the things of God and the things of the devil; since the Jews also were blasphemers and persecutors and insolent, and said many evil things against Christ. Did Paul, then, who loved Christ most of all, hate them? By no means, but he even loved them, and did everything for their sake; and now he says, *My heart’s desire and prayer to God for Israel is, that they might be saved (Rom. 10:1)*; and now, *I could wish that myself were accursed from Christ for them (Rom. 9:3).* So too Ezekiel, seeing them being slaughtered, said: *Ah Lord God! wilt thou destroy all the residue of Israel (Ezek. 9:8)?* And Moses: *If thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book (Exod. 32:31-32).* What then does David say? *Do not I hate them, O Lord, that hate thee? ... I hate them with perfect hatred (Ps. 138:21-22).* In the first place, not all things spoken in the Psalms by David are spoken from the person of David; for he himself even says, *Woe is me, that my sojourning is prolonged! I have dwelt with the tents of Kedar (Ps. 119:5)*; and, *By the rivers of Babylon, there we sat down, yea, we wept (Ps. 136:1)*; yet he neither saw Babylon nor the tents of Kedar. Otherwise, also, we are now required to have greater philosophy. For when the disciples asked that fire be brought down as in the time of Elijah, *Ye know not*, says Christ, *what manner of spirit ye are of (Luc. 9:55).*
C 5. At that time they were commanded to hate not only impiety, but the impious themselves, so that friendship might not become a cause of lawlessness for them; for this reason He also cut off relationships, and associations, and fenced them off on every side; but now, because He has led us to a greater philosophy and has made us higher than that harm, He commands us even to receive and to invite them. For the harm is not for us from them, but benefit arises for them from us. What then does he say? Not to hate, but to pity. For if you hate, how will you easily convert the one who is wandering? How will you pray for the unbeliever? That one must pray, hear what Paul says: *I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men (1 Tim. 2:1).* That not all of them at that time were believers, is evident to everyone. And again: *For kings, and for all that are in authority.* That these were impious and lawless, this also is similarly evident. Then, stating the reason for the prayer, he adds: *For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth (1 Tim. 2:3-4).* For this reason, even if he finds an unbelieving woman living with a believer, he does not dissolve the marriage; and yet what is more intimate than a woman to a man? *For they twain shall be one flesh (Gen. 2:24)*, he says; and the affection there is great and the desire fervent. But if we were to hate the impious and the lawless, proceeding forward we would hate sinners, and thus by the way advancing, even those of the brethren
or rather all men; for there is no one, no one surely, without sin. For if it be necessary to hate the enemies of God, it is necessary to hate not only the impious, but also sinners; and thus we shall be worse than beasts, turning away from everyone and inflated with arrogance, like that Pharisee. But Paul did not command this, but how? "Admonish the disorderly, comfort the fainthearted, support the weak, be patient toward all men" [1 Thess. 5:14]. What then, you will say, when he says: "If anyone does not obey our word by this epistle, designate him, and do not associate with him" [2 Thess. 3:14]? But notice that he does not say this absolutely, but with A meekness. For do not cut off what follows, but add also what is after. For when he had said, "Do not associate with him," he subjoined: "And do not regard him as an enemy, but admonish him as a brother" [Ibid., v. 15].
It is a work of the devil to tear us apart from one another. Love overcomes all things. Do you see how he commands us to hate the evil work, not the man? For it is a work of the devil to tear us apart from one another, and he was very eager to remove charity from the midst, so that he might cut off the way of correction, and keep that man in error and you in hostility, and then bar him from the way of salvation. For when a physician hates a sick man and flees from him, and the patient turns away from the physician, when will he recover, when neither does this one call him, nor does that one approach him? Why then, I pray you, do you turn away and flee from him? Is it because he is impious? But for this reason it is necessary to approach and treat him, so that you might recall the sick man to health. But if he is suffering from an incurable disease, yet you have been commanded to do what is within your power; for Judas also labored under an incurable disease, and yet God did not cease to treat him. Do not, therefore, you also grow weary. For even if, after applying great effort, you do not free him from impiety, yet you will receive the reward as if you had freed him, and you will bring it about that he himself admires your meekness; and thus this whole glory will pass to God. For even if you perform miracles, even if you do anything else, the Gentiles will never admire you as they will when they see you mild, meek, and exhibiting gentle manners. And this is no small work of virtue; for many will eventually be freed from evil. For nothing is so capable of attracting as charity. For because of those things they will indeed envy you, I mean because of signs and miracles; but because of this, they will both admire and love you; and loving you, they will proceed further and embrace the truth. But if he does not immediately become a believer, do not wonder, nor urge him, nor seek everything at once; but let him meanwhile praise and love, and thus proceeding by the way, he will come to it. And so that you may learn clearly how great this is, hear how Paul also, approaching an unbelieving judge, cleanses himself; for he says, "I count myself blessed, when I am about to defend myself before you in judgment" [Acts 26:2]. He was saying these things, not flattering him—far from it—but so that he might gain him with meekness. And in part he did gain him, and captured the judge, who until that time was thought to be liable to the charge, and his victory [the one who was captured] himself, with a loud voice, confessed to all who were present, saying: "In a short time you persuade me to become a Christian" [Acts 26:28]. "I would wish," he says, "not only you, but also all who are present, to be what I am, except for these bonds" [v. 29]. What do you say, O Paul, "Except for these bonds"? And what confidence have you then for the rest, if you are ashamed of them and flee them, and this with such a great crowd present? Do you not everywhere in your epistles boast about this matter, and call yourself a prisoner, and carry this chain everywhere around us like a diadem? What then has happened now, that you pray to be rid of the bonds? "I do not myself pray," he says, "nor am I ashamed, but I accommodate myself to their infirmity; for they are not yet able to receive my boasting. I have learned, however, from my Lord, that a piece of new cloth is not to be put into an old garment [Matt. 9:16]; therefore I have spoken in this way. For our dogma has a bad reputation among them, and the cross is invisible to them. If, therefore, I also add the bonds, the hatred will be greater. Therefore I removed these, so that that might be acceptable. For it seems contumelious to them to be constricted by bonds, because they have not yet tasted the glory that is among us. It is necessary, therefore, to accommodate one's self. For when they have learned to philosophize, then they will also know the beauty of this iron and the splendor that arises from the bonds. For when discoursing with others, he calls this matter a grace, saying, "It has been granted to us by God not only to believe in Him, but also to suffer for Him" [Phil. 1:29]; but at that time this one thing was to be desired, that hearing of the cross they might not be affected with shame. Therefore he proceeds further. For if anyone introduces someone into a royal palace, he does not force him to observe what is inside before he has seen the vestibules that are outside; for in this way those miracles would not appear either, unless someone, placed within, has learned everything. Thus, therefore, let us also discourse with the B Greeks with accommodation, with charity. For this is indeed a great teacher, which can both lead away from error, and compose manners, and pave the way to philosophy, and make men out of stones. And if you wish to learn its power, produce for me a timid man and one who fears even a noise and dreads shadows; and let him be irascible, harsh, and more a wild beast than a man, lecherous and libidinous, affected by every vice; deliver him into the hands of charity, and lead him into this gymnasium; and you will quickly see that timid and fearful man made robust and of great spirit, and daring everything easily. And what is wonderful is that these things do not happen by the changing of his nature, but in that very timid soul charity shows its virtue; and it becomes just as if anyone were to take a leaden sword, not made of iron, but remaining in the nature of lead, and cause it to do the same as iron. But consider the mind: Jacob was without guile, dwelling at home and free from toils and dangers, leading a life that was remiss and free, and like a virgin in her chamber, so sitting within, he was forced for the most part to keep the house, free from the tumult of the forum and from all such things, but always remaining in quiet and tranquility. What then? After the fire of charity roused him, this guileless man, who lived indoors, how he made him hardy and industrious! And these things are not from me, but hear from the patriarch himself. Complaining to his kinsman, he says: "These twenty years I have been with you." And how have the twenty years passed? And he adds also this: "Being scorched by the heat of the day, and by the frost of the night, and sleep departed from my eyes." This, the guileless man…
of my eyes. These were the things of the artless man who dwelt in a house and lived a relaxed life. That he was also fearful is evident from the fact that he was expected to see Esau, yet he was wasting away with fear. But see how once again this fearful man has become braver than a lion through love. For just as if he were positioning himself as a defense for all the others, he was ready to be the first to receive that wild, murder-breathing man, as he supposed, and to secure the safety of the women with his own body; and he, whom he had feared and trembled before, he hungered to see first in the field of battle. For more powerful than this fear was the desire for the women. Do you see how, being fearful, he at once became bold, not by changing his character, but by being strengthened by love? For that he was fearful even after this is clear from his moving from place to place. But let no one think that what has been said is an accusation against the righteous man. For being fearful is not a crime—that is a matter of nature—but rather doing something that is not fitting because of fear is. For it is possible for one who is fearful by nature to become courageous through piety. What of Moses? Did he not flee in fear of one Egyptian, and remove himself to a foreign land? But yet this fugitive, who could not bear the threats of one man, once he had tasted the honey 300 of love, was ready even to perish together with those he loved, though no one compelled him. For if you forgive them their sin, he says, forgive; but if not, blot me also out of the book which you have written. And that love makes even the bold man gentle, and makes the lustful man chaste, there is no longer a need for examples from us here; for this is obvious to all; though someone were wilder than any beast, he becomes tamer than any sheep by way of loving. For what was wilder and more maniacal than Saul? Yet when his daughter set the enemy free, he did not utter a single bitter word toward her; and he who had slaughtered all the priests entirely on account of David, when he saw his daughter had let him go from the house, did not even grow angry toward her at the level of speech, and this though such great deceit had been plotted against him: for he was held by a stronger bridle, that of love. And just as it knows how to make men gentle, so too it knows how to make them chaste; even if a man loves his own wife as he ought to love, even if he were ten thousand times lustful, he will not endure looking at another because of the desire for her. For love, he says, is strong as death. Thus lustfulness comes from nowhere else than from not loving. Since, therefore, love is the creator of all virtue, let us plant it with all precision in our own souls, so that it may bring us many good things, and that we may have its fruit blooming continually, which is always flourishing and never withering. For in this way we shall also attain the eternal good things; which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and to the ages of ages. Amen.
HOMILY XXXIV
Whether there be prophecies, they shall pass away, whether there be tongues, they shall cease, whether there be knowledge, it shall pass away.
1. Having shown the excellence of love from the fact that both spiritual gifts and the accomplishments of life stand in need of it, from having counted up all its virtues, and from having declared it to be the foundation of exact philosophy, he shows its worth again from another, third chapter. And he does this because he wishes to persuade those who seem to be diminished that it is possible for them to possess the sum of the signs, and they shall be in no way inferior to those who have the spiritual gifts, if they possess this—nay, even much more—and again because he is eager to humble those who have the great gifts and are puffed up on that account, and to show them that they have nothing if they do not possess this. For in this way they would both love one another, with envy and arrogance being done away with from that point, and because they loved, they would banish these passions further by virtue of this—for love does not envy, is not puffed up. Thus he encompassed them on every side with an unbreakable wall, 310 and complex concord, both destroying all diseases and by this becoming stronger again. For this reason he stirred up countless thoughts that were able to comfort their despondency. For he says, it is the same Spirit that gives, and gives "for the common good," and distributes "as he wills," and it is He who bestows, not He who is under an obligation to distribute. And if you receive a small thing, you belong all the same to the body, and you enjoy much honor even so; and he who has the greater gift stands in need of you, who have the lesser; and [he shows] that the greatest gift and the "still more excellent way" is love. He was saying these things, binding them to one another in two ways: both by their not thinking they were diminished when this was present, and by their running to it and grasping it, [so that] they would no longer suffer anything human, and would possess the root of the gifts, and would no longer be able, even if they had nothing, to be contentious. For he who has been captured once by love is delivered from contention. Therefore, also showing them how many good things they would harvest from this, he described its fruits, suppressing their diseases through its panegyrics. For every one of the things said was capable of being a sufficient remedy for their wounds. Therefore, also he was saying, *It is long-suffering*, toward those who are contentious with one another; *It is kind*, toward those who are estranged and treacherous; *It does not envy*, toward those who envy those who are superior; *It does not act perversely*, toward those who are pulled apart; *It is not puffed up*, toward those who are arrogant toward them; *It does not behave unseemly*, toward those who ought not to have stepped down; *It seeks not its own*, toward those who look down on the rest; *It is not provoked, it thinks no evil*, toward those who are insulted; *It does not rejoice in injustice, but rejoices with the truth*, toward those who envy again; *It bears all things*, toward those who plot; *It hopes all things*, toward those who give up; *It endures all things, it never falls*, toward those who easily fall out. Since, therefore, he showed it to be great from every quarter with all excess, again from another very great chapter he does this.
extolling its dignity by another comparison, saying thus: A *Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease.* For if both these were brought in for the sake of the faith, this having been scattered everywhere throughout the world, the need for them would henceforth be superfluous. But that mutual love will not cease, nay rather it will increase, both here and in the future, and then more than now. For here there are many things that soften and diminish charity: money, business, bodily sicknesses, diseases of the soul; but there, none of these shall be present. But that prophecies and tongues should cease is not surprising; but that knowledge should be destroyed, this certainly moves one to question: for he added this also, saying, *Whether knowledge shall be destroyed.* What then? Are we to live in ignorance then? B Absit: for then especially is knowledge to be increased; and therefore he was saying: *Then I shall know even as I am known* (1 Cor. 13:12). Therefore, lest you should think that this will cease in the same way as prophecy and tongues, when he had said, *Whether knowledge shall be destroyed*, he did not remain silent, but subjoined the manner of the destruction, quickly adding this: *For 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.* Knowledge, therefore, is not destroyed, but that knowledge which is *in part*: for we shall know not only as many and as great things, but even many more. But that I may make this plain by an example: now we know that God is everywhere, but how, we do not know; we know that He made all things out of nothing, but we are ignorant of the manner; that He was born of the Virgin we know, but how, not so. Then, however, we shall know something more and clearer about these things. C Then he shows how much difference there is, and that the deficit here is not small, saying: *When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away the things of a child.* By that example, moreover, he declares this same thing again, saying: *We see now through a mirror.* What he shows, he subjoined, *in a dark manner* (in an enigma), showing by hyperbole that at present knowledge exists through small parts. *But then face to face*; not that God has a face, but that he may express the thing more clearly and more perspicuously. Do you see that we learn everything through growth? *Now I know in part; but then I shall know even as I am known.* Do you see how he depresses their pride in a twofold way? That knowledge is both *in part*, and that they do not have it from themselves. "For it is not that I knew Him, but He Himself made Himself known to me," he says. Just as, therefore, He Himself knew me first now, and He Himself runs toward me: so I shall run toward Him then, much more than now. For he who sits in darkness, until he sees the sun, does not himself run toward the beauty of the ray, but it shows itself, when it has shone; but when he has received its splendor, then at last he himself also pursues the light. D This, therefore, is what is meant by "even as I am known": not that we shall know Him in such a way as He knows us; but because as He runs toward us now, so also shall we then pursue Him, and we shall know many things which are now secrets, and we shall enjoy that most blessed fellowship and wisdom. For if Paul, who knew so many things, was a child, consider how great those things are: if these are a mirror and an enigma, consider here with me what the face is like. But that I may unfold to you something small concerning this difference, and send some faint ray of this knowledge into your soul, remember those things which are in the Law, now that it has shone forth with grace. For those things before grace seemed to be certain great and wonderful things; nevertheless, hear what Paul says about them after grace: *That which was glorified was not glorified in this respect, by reason of the glory that excelleth* (2 Cor. 3:10). But that what I say may become clearer, let us transfer the discourse into some one thing which was then performed mystically, and then you will see how great the interval is: and if you wish,
The difference between the Old and New Pascha
let us bring the Pascha into the middle, both the old and the new, and then you will know the excellence. For the Jews also used to celebrate that, but they celebrated it in this way, *as in a mirror, and in an enigma*: but these secret mysteries had never even entered into their mind, nor did they know what those things were which foreshadowed them; but they saw a sheep being slaughtered, and the blood of a brute, and doors anointed with it; but that the Son of God incarnate was to be slaughtered and was to liberate the whole world, and was to give this blood to be tasted by Greeks and barbarians, was to open heaven to all, and was to offer to the human race the things which are there; and was to bring that flesh, stained with blood, above the heaven and the heaven of heavens, and all the hosts of angels, archangels, and other powers altogether, and was to place it upon a royal throne at the right hand of the Father, shining with ineffable glory: these things certainly neither theirs, nor any other man's, could ever foresee or call to mind. But what do they say, those who dare all things? That this, *Now I know in part*, was said concerning the dispensations; for that he himself had reached a perfect knowledge of God. And how does he call himself a child? How does he see through a mirror? How in an enigma, if he possesses all knowledge? Why does he attribute this as something exceptional to the Spirit, and to no other created power, saying: *For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God* (1 Cor. 2:11). And Christ again says that this is of Himself alone, speaking thus: *Not that any man hath seen the Father, save He which is of God, He hath seen the Father* (John 6:46); calling the vision the clearest and most perfect knowledge. How then will he who knows the substance be ignorant of the economies and dispensations? For that knowledge is greater than this. Are we, therefore, ignorant of God, he says? Absit: but that He is, we know; but what His substance is, not so. And that you may know that he did not speak that, *Now I know in part*, about the dispensations, hear the following: he subjoined therefore, *But then I shall know even as I am known.* But he is not known by the dispensations and economies, but by God. Therefore, let no one think that there is a small or simple mistake here, but a double, triple, and many times greater one. For it is not only absurd that they boast thus, and of the Spirit of God alone, and of the only-begotten Son of God, but also that they say that even Paul was unable to learn this 513 without revelation from above, and that they themselves have apprehended the whole from their own reasonings. For they do not have—anywhere to show us that the Scripture has discussed these matters. But let us leave their madness behind and hold to the following words concerning love. For he was not content with these, but adds again, saying: A *Now there abide faith, hope, love, these three; but the greatest of these is love.*
3. *The Encomium of Love.* For faith and hope, when the things that have been believed and hoped for have arrived, cease. And manifesting this, Paul said: *For hope that is seen is not hope; for what one sees, why does he even hope for it?* (Rom. 8. 24). And again: *Now faith is the hypostasis of things hoped for, the evidence of things not seen* (Heb. 11. 1). Wherefore these cease when those things have appeared; but love is then raised most of all, and becomes more vehement. Another encomium of love again: for he is not content with the former, but strives to find another one as well. Consider: he said it is a great charism and a way that surpasses these; he said that without it the charisms profit nothing; he depicted its image through many things; he wishes again to exalt it in another way, and to show it as great from the fact that it remains; therefore he said, *Now there abide faith, hope, love, these three; but the greatest of these is love.* How then is love the greatest? Because those others pass away. If, therefore, so great is the power of love, B he fittingly adds, saying: *Pursue love* (1 Cor. 14. 1). For there is need of pursuit and of a certain vehement course towards it; so has it flown away from us, and so many are the things that trip up the course thither. Wherefore we also need much vehemence in order to overtake it. Demonstrating which, Paul did not say, "Follow after love," but, *Pursue it*, rousing us and kindling us toward the grasping of it. For God from the beginning devised myriad things in order to implant this in us; for He gave one head to all, Adam. For why do we not all come into being from the earth? Why not perfect, like him? In order that both the births and the upbringing of children, and the being born from one another, might bind us together to one another. For this reason He did not even make the woman from the earth. Since, forsooth, the fact of being of the same essence was not sufficient to shame us into concord in the same way, unless we also had the same ancestor, He provided for this too. For if now, being separated only by places, we consider ourselves aliens to one another; if our race had two origins, much more would this have come to pass. C For this reason, as from some one head, He bound the whole body of the human race. And since from the beginning two seemed to exist, see how He again glues them together and leads them into one through marriage; *For this cause,* he says, *a man shall leave his father and his mother, and shall be joined to his wife, and the two shall be one flesh* (Gen. 2. 24). And he did not say, "The woman," but, "The man," because the desire is also greater in him. For He also made him greater because of this, in order that he might bend the surplus with the tyranny of this love, and subject it to the one who is weaker. Since it was necessary for marriage also to be introduced, He made this one, from whom she was created, a husband to the woman. For all things are secondary to love with God. For if, when things were created in this way, the first man was immediately so maddened, and the devil sowed so much battle and malignancy, what would he not have worked, had they not blossomed from one root? D Then, in order that one might be subjected and the other rule—for the being of equal honor often knows how to lead to battle—He did not allow there to be a democracy, but a monarchy; and as in an army camp, one could see this arrangement in each house. There is indeed in the rank of king the husband, but the wife is in the rank of lieutenant and general; and children obtain a third authority; then after these the fourth authority is that of the domestics; for these too rule over those who are lesser, and one is often set over all, keeping the rank of master, albeit as a servant. And along with this, there is another authority again even among them, that of the women, that of the children; and among the children themselves another again according to age and according to nature; for in children, the female does not rule in the same way. And everywhere, by little things, God has made the authorities, so that all things might remain in concord and much good order. For this reason, even before the race was carried forth into a multitude, there being only two of the first ones, He commanded the one to rule and the other to be ruled. And in order that he might not again despise her as an inferior and sever himself, see how He both honored her and united her even before the creation. *Let us make for him,* He says, *a helper* (Gen. 2. 18); showing that she has been made for his need, and in this way leading him to the one who was created for his sake. For we are disposed more familiarly toward those things that have been done for our sakes. But in order that she might not again pride herself, as having been given as a help to him, and tear apart this bond, He makes her from his rib, showing that she is a part of the whole of the body. In order that the man might not pride himself from this, He no longer allows him to be alone, as he was at first, but did the opposite to this, by introducing the procreation of children; and while He honored the man in this, He did not however leave it entirely to be his.
4. Did you see how many bonds of love God has fashioned? But these, He set down from nature as pledges for concord. For the fact of being of the same essence leads to this; for every animal loves that which is similar to it; and the fact that the woman is from the man, and that the children are again from both. Whence also many ways of affection are born. For one we love as a father, another as a grandfather; one as a mother, another as a nurse; one as a son and grandson, and again from grandchildren, another as a daughter and granddaughter; one as a brother, another as a nephew; one as a sister, another as a niece. And what need is there to recount all the names of kinship? He devised also another basis of affection; for by forbidding the marriages of relatives, He led us out to others, and drew those again toward us. Since forsooth it was not possible for them to be joined to us from this natural kinship, He joined them again through marriage, gathering whole houses through the one bride, and mixing entire races with races. For, "Do not marry," He says, "your sister, nor your father’s sister, nor another girl possessing such kinship toward you, which prevents the marriage," having placed the types of such relatives by name. It is sufficient for you for their affection to break the same birth pains, that in another way others are related to you. Why do you constrict the breadth of love? Why do you unprofitably consume a basis of friendship for it, through which you are able to obtain an occasion for another friendship, by bringing a wife from without?
A And by that means he urges on our kinsmen, and our mother, and our father, and our brothers, and those closely attached to them. Do you see in how many ways he has bound us together? But he was not content even with these, but he made us to have need of one another, so that he might even thus unite us, because use produces friendship. For this reason he did not permit all things to be produced everywhere, that he might from this necessity compel us to mingle with one another. When, moreover, he had brought it to pass that we need one another, he rendered the mingling easy; for if this were not so, another annoyance and difficulty would arise in the matter. For if someone needing a physician or a builder or some other craftsman had to travel abroad, the whole thing would perish. Therefore he built cities, and gathered everyone together. And to the end that we might easily visit those who are far away, he spread the sea in the midst, and gave speed to the winds, rendering travels easy. He gathered everyone in one place at the beginning, and did not disperse them earlier, until those who first received the gift used their concord for evil; but from every side he collected us, both by nature and by kinship and by language and by place. And just as he did not wish us to fall from paradise (for if he had so willed, he would not have placed the man whom he had made there in the beginning, but the one who disobeyed was the cause), so he did not wish us to be of B different tongues; for from the beginning he would have done this; but now the whole earth was one lip, and one voice to all. For this reason, not even when the earth had to be destroyed did he make us out of other matter, nor did he remove the righteous man; but by leaving him in the midst of the waves, as a kind of spark of the world, he rekindled our race from that blessed Noah. And from the beginning he indeed made one rule, setting the man in authority over the woman; but because our race fell into a great overturning of order, he established other rules also, namely of masters and magistrates; and this on account of love. For because malice dissolves and destroys our race, he established like some physicians in the midst of cities those who should pass judgment, so that, eliminating malice as a kind of pestilence of love, they might gather us into one. But that there might be much concord not only in cities, but also in each house, when he had honored the man with command and preeminence, and had armed the woman with desire, and had deposited the gift of the procreation of children in the midst of both, he prepared other things along with these that would reconcile love. For he did not entrust all things to the man, nor all things to the woman, but divided these also to each one, consigning the house to the woman, and the forum to the man; and to the man indeed that he might provide for, for he tills the earth; but to the woman that she might clothe, for the web and the distaff are the woman’s; for he himself gave to the woman the industry of weaving. But may avarice perish, which does not allow this difference to appear. For the softness of many has brought men to the looms, and given them the shuttles in their hands, and the woof and the warp. Yet even so there shines the providence of the divine dispensation. For we have need of the woman in other highly C necessary things as well, and we are in need of lesser things in those matters which sustain our life; and the necessity is so great that, even if one were the richest of all men, not even thus would he be freed from this conjunction, so that he would have no need of an inferior. For not only do the poor have need of the rich, but also the rich of the poor, and these more than those, than those of these.
D 5. And that you may see this more clearly, let us make, if you please, two cities; one only of the rich, and another truly of the poor; and let there be no poor man in that which is of the rich, and no rich man in that which is of the poor; but let us purge each exactly, and let us see which will be able better to suffice for itself. For if we find that the city of the poor is able to do so, it will be manifest that the rich have more need of them. Therefore in that city of the rich there will be no craftsman, no builder, no smith, no shoemaker, no baker, no farmer, no coppersmith, no weaver of ropes, nor anything else of this kind. For who of the rich would ever have wished to handle these things, when even those who handle them, when they have become opulent, no longer endure the misery of these works? How therefore will this city of ours consist? By counting out money, you will say, the rich will buy these things from the poor. Therefore they will not suffice for themselves, if they have need of them. How moreover will they build houses? Or will they buy this too? But nature does not have this. Therefore it is necessary to summon craftsmen hither, and to corrupt the law which we established in the beginning when we were constructing the city for the inhabitants; for you remember that we said, that there is no poor man within. But behold, necessity, even though we are unwilling, has summoned them and brought them in. Whence it is manifest that it is impossible for a city to subsist without the poor. For if the city remains admitting none of these, it will no longer be a city, but will perish. It will not, therefore, suffice for itself, unless it has gathered into itself the poor as certain saviors. Let us see again the city of the poor, whether it likewise dwells in want, deprived of the rich. And first let us purge wealth by discourse, and clearly point them out. What then is wealth? Gold, silver, precious stones, silk garments, and purple and golden ones. Since therefore it is apparent what wealth is, let us expel them from the city of the poor, if we wish to constitute the city of the poor exactly; so that not even in a dream may gold appear there, nor such garments; and if you wish, neither silver nor silver vessels. What then? Tell me, will this city be in want for this reason? By no means. For if it should be necessary to build, there is no need of gold nor silver nor pearls, but of art, of hands; but of hands indeed not just by any manner, but calloused and with toughened fingers, with much strength, with wood, with stones:
A for if it were necessary to plow the earth and dig again, is that the work of the poor? And if it were necessary to work iron, or to do something similar, is this most of all the work of the common people? Where would we have need of the rich, if it were not that one must destroy this city? For if those who have entered into the desire for gold and pearls are not philosophers (I call those philosophers who seek nothing superfluous), they give themselves over to leisure and pleasure, and finally ruin everything. And if the rich are not useful, you say, why are they given by the Lord? And whence is it evident that riches are from God? The Scripture says: "Mine is the silver, and mine is the gold, and to whom I wish, I will give it" (Haggai 2:9). Here, if I were not doing a shameful thing, I would have laughed a broad laugh, mocking those who say these things, because just as little children enjoying a royal table, along with that food, throw everything they happen upon into their mouths; so these, too, along with the divine Scriptures, bring in things from themselves. For the "Mine is the silver, and mine is the gold," I know to have been said by the prophet; but the "to whom I wish, I will give it," is no longer added, but brought in by these trashy people. And I will say why that was said. For the prophet Haggai, since he was continually promising the Jews that after the return from Babylon he would show the temple in its former form, and some did not believe what was said and thought it almost impossible that after ash and dust such a house would appear again; he, dissolving their unbelief, says these things from the person of God B as if he were saying: Why do you fear? Why do you disbelieve? Mine is the silver, and mine is the gold, and I do not need, by borrowing from others, to adorn the house in this way. And that this is what it is, he added: "And the glory of this latter house shall be greater than the former" (Haggai 2:10). Let us not, therefore, introduce spider-webs into the royal veil. For if anyone, in purple, were to weave in a cheap thread, he would pay the ultimate penalty, much more so in spiritual matters; for it is not a casual sin that comes from this. And what do I say of addition and subtraction? By a single point, and by a single incorrect reading of the text, many absurd meanings have often been born.
6. Whence then, O rich, say you? For it is said: "Riches and poverty are from the Lord" (Eccl. 11:14). We ask those who bring these things against us: Is every riches and every poverty from the Lord? And who would say this? For we see that from rapine and from grave-robbing and from witchcraft and from other such causes, great riches are gathered by many, and the possessors are not even worthy to live. What then, tell me, do we say that this riches is from God? Far be it! But whence? From sin. For the prostitute having insulted her body becomes rich, and a beautiful youth often selling his charm becomes possessed of gold with shame, and the grave-robber having broken open the tombs has gathered up unjust riches, and the thief having dug through walls— C what then, is all riches from God? What then, he says, shall we say to this statement? Learn first that poverty is not from God, and then we will walk on to the statement itself. For when any young man who is prodigal, either spends his riches on prostitutes, or on sorcerers, or on some other such desires, and becomes poor, is it not evident that this has not occurred from God, but from his own prodigality? Again, if anyone should become poor through laziness, if anyone should fall into poverty through folly, if anyone has ventured into dangerous and illegal deeds, is it not absolutely clear that none of these things, nor such as these, have been brought down to the poverty itself by God? Does Scripture lie, then? Far be it; but they are senseless who do not examine all the recorded things with the necessary precision. For if it is conceded that Scripture is truthful, and it has been proven that not every riches is from God, the difficulty is the weakness of those who read without thought. And it would have been necessary for us to leave off, having thereby freed Scripture from accusations, so that you might give us this penalty for your negligence regarding the Scriptures; but since I have great pity on you, and I cannot bear to see you troubled and disturbed any longer, D come, let us also bring the solution, first saying who said it, and when it was said, and to whom. For God does not speak to all in the same way, just as we do not use the same words with children and with men. When then is it said, and by whom, and to whom? By Solomon in the Old Testament to the Jews who knew nothing else but sensible things, and from these were testing the power of God. For these are they who were saying: "Can he also provide bread?" (Ps. 77:20?), and, "What sign do you show us? Our fathers ate the manna in the desert" (John 6:31). "Whose god is their belly" (Phil. 3:19). Since therefore they were testing him from these things, he says to them, it is possible also for this to God, to make both rich and poor; not that he does it absolutely, but that he has the power, when he wills; just as when he says, "He who threatens the sea, and dries it up, and makes all the rivers desert" (Nahum 1:4); and yet this has never happened. How then does the prophet say it? Not as something always happening, but as something possible for him to do. What poverty then does he give, and what riches? Remember the patriarch, and you will know the riches given by God. For he himself made Abraham rich, and after him Job, just as he himself says: "If we received good things at the hand of the Lord, shall we not also endure evils?" (Job 2:10). And Jacob’s riches had their beginning from there. But there is also poverty from him that is praiseworthy, as when he introduced it to that rich man, saying: "If you wish to be perfect, sell your possessions, and give to the poor, and come follow me" (Matt. 19:21); and again legislating for the disciples and saying, "Do not possess gold, nor silver, nor two tunics" (Luke 9:3). Do not, therefore, say that he gives all riches; for it was shown that this is gathered also from murders and from rapine and from ten thousand other pretexts. But again our argument returns to the previous question. For if the rich are of no use to us, why were they created? What then shall we say? That these are not useful, those who make themselves rich in this way, as those who have become rich from God, these are very useful indeed. And learn this from what was done by them. For Abraham possessed riches for the strangers and for all the needy. For when three men arrived, as he thought, he sacrificed a calf, and [offered] three measures of fine meal. Where then does riches come from? He says; for it has been said, "Riches and poverty are from the Lord." We ask therefore those who bring these things as an objection to us: Is every riches and every poverty from the Lord? And who would say this? For we see both from rapine and from the wickedness concerning tombs and from witchcraft and from other such pretexts much riches being gathered by many, and those who have them are not even worthy to live. What then, tell me, do we say that this riches is from God? Far be it; but whence? From sin. For the prostitute having insulted her body has become rich, and a beautiful young man often selling his beauty with shame possesses gold, and the grave-robber having broken open tombs has gathered unjust riches, and the thief having dug through walls—
divine instructions. But those who, by offending God in the acquiring of wealth, do the same in the spending of it, squandering it on harlots and toadies, or burying it away and closing it off, while spending nothing on the beggar. And why, you ask, does God allow such men to be rich? Because He is patient, because He would lead us to repentance, because He has prepared Gehenna, because He has appointed a day on which He is to judge the world. If, however, He were to punish the rich immediately, Zacchaeus would not have had time for repentance, so as to restore fourfold what he had stolen and to add even half of his goods; Matthew would not have had time to change and become an apostle, if he had been snatched away before the opportune time; nor would many others like them. Therefore He waits, calling everyone to repentance. If, however, they are unwilling, but remain in the same state, they will hear Paul saying: *But according to your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God* (Rom. 2:5). May we escape this wrath by being enriched with heavenly wealth, and by pursuing a praiseworthy poverty. Thus shall we attain even to the future goods, which may all of us be fated to reach, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the holy Spirit, be glory, dominion, and honor, now and ever, and to the ages of ages. Amen.
HOMILY XXXV
Chap. 14, v. 1. *Pursue charity, yet emulate spiritual gifts, but rather that you may prophesy.*
A Having enumerated to them with precision all the excellence of charity, he now exhorts them to embrace it with enthusiasm; and therefore he said, *Pursue*. For he who pursues, looks only at that which he is pursuing, and stretches toward it, and does not desist until he takes hold of it. He who pursues, when he cannot do it by himself, through those who are before him catches the one fleeing, exhorting those who are near with great zeal to restrain and keep the one who has been captured until he arrives. Let us also do this: when we ourselves do not reach charity, let us command those who are near to hold it until we arrive at it; then, when we have apprehended it, let us no longer let it go, lest it flee from us again. For it is constantly springing away from us, because we do not use it as is fitting, but prefer all things to it. Therefore one must do everything to retain it accurately. For if this is done, we shall not have need of much labor henceforth, nay, not even of a light one; but living in luxury, keeping festival, we shall walk the narrow path of virtue. Therefore he says, *Pursue* it. Then, lest they should think that he had introduced the argument about charity so that he might extinguish the charismata, he adds saying: *Emulate spiritual gifts, but rather that you may prophesy.*
2. *For he who speaks in a tongue, does not speak to men, but to God; for no one hears; but in the Spirit he speaks mysteries: 3. but he who prophesies, speaks to men for edification and exhortation and consolation.* He at last makes a comparison of the charismata, and disparages the charisma of tongues, neither showing it to be entirely useless, nor very useful in itself. For they were exceedingly puffed up over this, because it was considered a great charisma. And it was considered great because the apostles had received it first, and with such great dignity and splendor. Yet it was not therefore more excellent than the others. Why then did the apostles receive it before the others? Because they were about to traverse all parts of the world; and just as at the time when the tower was built, the language which was one was divided into many (Gen. 11), so then, those which were many often went to one man; and the same man spoke in the tongues of Persians, and Romans, and Indians, and many others, as the Spirit sounded within him: and this charisma was called the charisma of tongues, because he was able to speak in many tongues at once. See therefore how he both disparages it and extols it. For by saying, *He who speaks in a tongue, does not speak to men but to God; for no one hears*, he disparaged it, showing that the utility is not great; but by adding, *In the Spirit he speaks mysteries*, he once again extolled it, lest it seem to be superfluous and useless, and given rashly and in vain. *But he who prophesies, speaks to men for edification and exhortation and consolation.* Do you see whence he shows the excellence of this gift, from the fact that it contributes to the common good; and how it everywhere...
shows the advantage that it holds, while yet being small, and sufficient only for the one who possesses it? Then, lest they think that he is begrudging them and tearing down the tongues (for most of them possessed this gift), correcting their suspicion, he says: *But I wish you all to speak in tongues, but rather that you may prophesy.* For greater is he who prophesies than he who speaks in tongues, unless he interprets, so that the Church may receive edification. This "rather" and "greater" is not of things contrary, but of things that excel.
B Consequently, it is clear from this that he does not disparage the gift, but leads them to the better things, demonstrating both his care for them and a soul freed from all envy. For he did not say, "Two or three," but, "I wish you all to speak in tongues." And not only this, but also to prophesy; and this more than the other, for he who prophesies is greater. Since he had established this and demonstrated it, then finally he pronounces his judgment, not simply, however, but with an addition, for he added: *Unless he interprets.* As if to say, if he is able to do this—I mean, to interpret—he has become equal to the prophet, since there are many who reap the benefit. This one must especially observe: how, through everything, he seeks this before other things. *But now, brethren, if I come to you speaking in tongues, what shall I profit you, unless I speak to you either in revelation, or in knowledge, or in prophecy, or in doctrine?* And what do I say, he asks, about others? For let the one speaking in tongues be Paul; for not even so will there be any advantage to those who hear. He says these things, showing that he seeks what is to their advantage; he does not hold animosity toward those who have the gift, since he does not hesitate to show its uselessness even in his own person. He always practices the unpleasant things on his own person, just as when he began the Epistle he said: *Who is Paul? or who is Apollos? or who is Cephas?* C This he also does here, saying that not even I would profit you unless I speak to you in revelation, or in prophecy, or in knowledge, or in doctrine. What he means is this: If I do not say something capable of being easily understood by you, and capable of being clear, but only exhibit that I have the gift of tongues—tongues from which, having heard them, you have gained nothing—you will depart. For how [could you gain anything] from a voice which you do not understand?
And why do I say, he asks, that for us this is profitless, while what is clear and easily understood for the hearers is beneficial? For one can see this in inanimate instruments of music; for whether it be a flute or a harp, if it should give sound neither with rhythm nor with appropriate harmony, but be struck and breathed into confusedly and simply, it will delight none of the hearers. For even in those inarticulate sounds there is need of some clarity; and if you do not strike and breathe into the flute according to art, you have accomplished nothing. If, then, we demand such clarity, harmony, and distinction from the inanimate, and we strive and contend to impose much meaning even upon those insignificant sounds, how much more must we pursue what is clear and significant in living and rational people, and in spiritual gifts. For if the trumpet gives an uncertain sound, who will prepare himself for, war? D From these extraneous things he leads the argument to the more necessary and useful things, and says that this can be seen happening not only with the harp, but also with the trumpet. For there, too, there are rhythms, and they indicate at one time a warlike sound, and at another time not such; and at one time it brings [the army] out to array, and at another it calls them back. And if someone does not know this, the danger is extreme. This, expressing the damage and showing it, he says: *Who will prepare himself for war?* So that if one does not have this, he has lost everything. And what are these things to us? he asks. But they pertain most of all to you, and therefore he adds: *So also you, if you do not give a significant word through the tongue, how will what is spoken be known? For you will be speaking into the air.* That is, speaking to no one, speaking toward no one. And everywhere he shows the uselessness. And if it is useless, why was it given? he asks. So that it might be useful to the one who received it; but if it is to be useful for others, there must also be an interpretation. He says these things, gathering them to one another, in order that even if he himself does not have the gift of interpreting, by taking in another who has it, he may make his own gift useful through that person. Therefore, everywhere he shows it to be incomplete, so that even in this way he might bind them together. For the one who thinks it suffices for himself does not praise it so much as he destroys it, not allowing it to shine well through interpretation. For the gift is indeed good and necessary, but only when it has the one to clarify the things being said. Since even a finger is necessary, but when you separate it from the rest, it will not be equally useful; and the trumpet is necessary, but when it is [only] simply...
blown, it is useless and senseless, he comes to consider the trumpet, then a more useful thing, and finally to the voice itself. A Likewise, he had previously shown that it was not forbidden for the apostles to receive [donations], starting first with farmers, shepherds, and soldiers, and then he brought his discourse to that which is closer to the matter at hand, namely, the priests who were in the Old [Testament]. But do you observe how he everywhere strove to free the gift from accusation and to shift the blame onto those who received it? For he did not say, "I shall be a barbarian," but, "To him who speaks, I am a barbarian." And again, he did not say, "He who speaks is a barbarian," but, "He who speaks is a barbarian to me." What then, he says, ought to be done? For one should not only not disparage, but also exhort and teach: which he himself also does. For after he had accused and rebuked, and shown it to be useless, he next gives counsel, saying: B 12. "So also you, since you are zealous for spiritual gifts, seek to abound for the edification of the Church." Do you see how his aim is always and everywhere one? He places it as a rule, which is useful to many and helps the Church. And he did not say, "That you may possess the gifts," but, "That you may abound"; that is, that you may have them in great abundance. For I am so far from not wanting you to have them, that I wish you even to abound in them, provided you manage them for what is commonly useful. And how this happens, he says and subjoins, saying: "...my spirit prays, but my understanding is unfruitful." C 15. "What then is it? I will pray with the spirit, and I will pray with the understanding; I will sing with the spirit, and I will sing with the understanding." Here he shows that it is in their power to receive the gift: "For let him pray," he says; that is, let him bring his own contribution. For if you ask diligently and with great zeal, you will receive. Ask, therefore, not only that you have the gift of tongues, but also of interpretation: so that you may be useful to all, and not confine the gift to yourself alone. For if I pray, he says, with a tongue, my spirit prays, but my understanding is unfruitful. — Do you see how, by gradually elevating his discourse, he shows that such a person is not only useless to others, but even to himself, since his understanding is unfruitful? For if someone speaks only in the Persian language, or some other foreign tongue, and does not know what he is saying, he will certainly be a barbarian even to himself now, not only to another, because he does not know the power of the voice. For there were many in antiquity who had the gift of prayer along with a tongue; and they used to pray, and the tongue would speak, praying in the voice of the Persians or Romans; but the understanding did not know what was being said. Therefore he said, "If I pray with a tongue, my spirit prays"; that is, the charisma that was given to me and moves the tongue; "but my understanding is unfruitful." D What then is best and useful? And how should it be done, and what should be asked of God? That one should pray both with the spirit, that is, with the charisma, and with the understanding. And that is why he said: "I will pray with the spirit, I will pray with the understanding; I will sing with the spirit, I will sing with the understanding." He signifies the same thing here again: that the tongue should speak, and the understanding should not be ignorant of what is being said. For unless this is so, there will be confusion. 16. "For if you bless," he says, "with the spirit, how will he who fills the place of the unlearned say 'Amen' upon your giving of thanks? Since he does not know what you are saying." 17. "For you indeed give thanks well, but the other is not edified." See how here again he draws the stone to the plumb line, everywhere seeking the edification of the Church. By "unlearned" he means the layman, and shows that he receives no small damage when he cannot say, "Amen." This, however, is what he means: If you bless in the tongue of barbarians, not knowing what you are saying, nor being able to interpret, the layman cannot respond, "Amen": for not hearing that, "For ever and ever," which is the end, he does not say, "Amen." Then, consoling him again, so that he might not seem to vilify the gift very much—that which he was saying earlier, that he speaks mysteries, and speaks to God, and edifies himself, and prays with the spirit; from these he devises no small consolation, and he does this here too, saying: "For you indeed give thanks well; for moved by the Spirit you speak; but that other, hearing nothing, and not knowing what is being said, stands there, receiving no great utility." ...having the gift, as though they had nothing great; lest he seem to vilify those who were, as it were, deprived of it, see what he says: 18. "I thank God that I speak with tongues more than you all." He does this also elsewhere. For being about to depress those things in which Judaism exceeded, and about to show that they were nothing, he first shows that he possesses them, and far more, and then he also calls them a loss, saying: "If anyone thinks he has confidence in the flesh, I more: circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as to the law, a Pharisee; as to zeal, persecuting the Church; as to the righteousness which is in the law, found blameless" (Phil. 3:4-6). And then, after he shows that he abounds in all these things, he says: "But what things were gain to me, these I counted loss for Christ" (Ibid. v. 7). He does this here too, saying: "I speak with tongues more than you all." Do not, therefore, be puffed up, and pride yourselves as if you alone had the gift; for I also possess it, and more than you. 19. "But in the Church I would rather speak five words with my understanding, that I might also [instruct] others..."
(1 Cor. XIV, 19)." What is meant by "speak with my understanding, that I might also instruct others"? It means that I grasp what I am saying, and that I am able to interpret it for others, and to speak and teach those who are listening with understanding. "Rather than ten thousand words in a tongue." Why? "That I may instruct others," he says. For the one has only show, but the other has great profit. This is what he seeks everywhere, that which is commonly helpful. A Although the gift of tongues was something strange, while the gift of prophecy was customary and ancient and had already been given to many—this latter being then for the first time—yet he did not hold it in such high regard. Wherefore he did not make use of it, not because he did not have it, but because he sought things more useful. For he was rid of all vainglory, and looked to only one thing: how to make his hearers better. Therefore he was able to see what was useful both for himself and for others, since he was rid of empty glory. But whoever is enslaved by it will be unable to perceive what is advantageous not only for others, but even for himself. Such was Simon, who, since he fixed his gaze on empty glory, did not even see his own true interest; such also were the Jews, who for the sake of it cast away their own salvation to the devil.
B The power of vainglory. The Greek philosophers are criticized. From this [vainglory] idols were born, and the outside philosophers, incited by this, slipped into wicked dogmas, driven by this madness. And observe the perversion of this passion. For because of it, some of them became poor, and others were busy about wealth. So great is its tyranny that it prevails even in contraries. For one man is vainglorious in temperance, another again in adultery, one in justice, another in injustice, in luxury, in fasting, in restraint, in boldness, in wealth, and in poverty. For some of the ancients, though they could have taken payment, would not accept it, so that they might be admired. But the apostles were not like this. For that they were clean of glory, they showed by what they did. When men called them gods and were prepared to sacrifice garlanded bulls to them, they did not merely forbid what was happening, but even tore their own garments. And when they had healed the lame man, while all were gaping at them, they said, "Why do you look at us as though by our own power we made him walk? (Acts 3, 12)." And those men indeed admire poverty among men and choose the things of poverty; yet they despise poverty among men and praise wealth. And they, if they received anything, would provide for the needy; thus they did everything not for the sake of vainglory, but for the sake of philanthropy. But those men did the exact opposite, as though they were enemies and spoilers of common nature, thus they did these things. One of them threw all his possessions into the sea in vain and without purpose, imitating those who are deranged and mad; the other abandoned his whole land to be grazed by sheep. Thus they did everything for the sake of ambition. But not so these men; rather, they both received what was given and distributed it to the needy with such freedom that they lived in constant [hunger]. If they were fond of glory, they would not have done this—taking and distributing—fearing lest some suspicion might arise against them. For he who has cast away his own possessions for the sake of glory will much more not take the possessions of others, so as not to appear to be in need of others’ help, and not to be suspected C of anything. But you see these men both officiating and asking for help on behalf of those in need; thus they were more tender-hearted than all fathers. See also how their laws are moderate and rid of vainglory. "Having," he says, "raiment and food, we shall be content (1 Tim. 6, 8)." Not like that Sinopian, who, clad in rags and living in a tub for no good purpose, amazed many but helped no one. But Paul did none of these things; for he did not look to ambition, but he was dressed with all propriety, and he lived continually in a house, and he showed all rigor in other virtue, which that Cynic despised, living lewdly, behaving indecently in public, and being dragged along by the madness concerning glory. For if anyone asks the reason for that living in a tub, he will find no other cause but vainglory alone.
D But Paul even paid a rent for the house in which he stayed in Rome. Although he, who was able to do much mightier things, could have easily managed this. But he did not look to glory, that cruel beast, that terrible demon, the plague of the inhabited world, the poisonous viper. For just as that beast rips the womb of its mother with its teeth, so also this passion tears apart the one who gives birth to it. Where then could one find a remedy for this multifarious disease? If one brings into the midst those who have trampled upon it, and while looking to that image of theirs, thus guides his own life. For [consider] the patriarch Abraham; but let no one accuse me of tautology if we recall him often, and in all instances. For this is what most makes him wonderful, and leaves those who do not emulate him with no excuse. For if we were showing that he had reached perfection in one part, and another in another, one might say that virtue is difficult to achieve; for it is not easy for one man to achieve everything all at once, of which each of the saints finished a part; but when one and the same man is found possessing all things, what excuse will those have who, after the Law and grace, are not able to reach the same measure to which those before the Law and grace attained? How then did this patriarch overcome and prevail over this beast, when he had a dispute with his nephew? For although he was diminished and missed out on the first-fruits, he did not sorrow. And you know that in such things the shame of loss is worse for the small-minded, especially when one is the master of all, as he was then, and was the first to initiate the honor, [and yet] he was not honored in return. But yet none of these things stung him, but he was content even while possessing the second [choice], and being wronged by the young man, the old man, and being the uncle, the brother [in law], he was not angered, nor did he resent it, but he loved and cherished him just the same. Again, having won that great and terrible war, and having beaten and routed the barbarians, he did not boast of the victory nor was he…
proud: A for he wished only to save, not to display himself. He received the guests again; and here too he did not labor under vainglory, but he himself ran to meet them and prostrated himself, not as one bestowing a benefit, but as one affected by a benefit: and he calls them masters, knowing who they were that had come, and he stationed his wife in the rank of a servant. Even in Egypt, before this, he had appeared admirable, and having recovered this very wife of his, and having enjoyed such honor, he displayed it to no one; but the natives called him king, while he himself paid the price for the tomb. When he sent a servant to bring a wife for his son, he ordered him to say nothing great or illustrious about himself, but simply to lead the bride. Do you wish to examine those who were under grace, when the great glory of the teaching flowed about them on every side, 329 and to see this vice also then cast out and eliminated?
Paul’s Praise
Consider for me this same person who says these things, how he always attributes the whole to God, how he remembers his own sins constantly, but not his righteous acts. Unless, indeed, it happens that he must correct his disciples and is compelled to do so; this, he calls folly, and cedes the first place to Peter: nor is he ashamed of working alongside Priscilla and Aquila (Acts 18): and everywhere he tried to show himself humble and abject, not walking proudly in the market-place nor trailing crowds about him, but by counting himself among the number of those who are obscure and not distinguished. And for this reason he said, "The presence of the body is weak" (2 Cor. 10:10), that is, to be despised, and having no pride; and again, "I pray to God that you do nothing wrong, so that we may appear approved" (2 Cor. 13:7). And what is the wonder, if he despises this glory? For he who despises that glory above, as well as the kingdom and Gehenna, according to the good pleasure of Christ (for he wishes to be anathema from Christ [Rom. 9:3]—if he says he is willing to suffer this, he says it so that no foolish person might think he takes to himself the promises made to them): if he was prepared to pass over those things, what do you marvel at, if he despises human things?
But those who are now B submerged by all things, not only by the desire for glory, but also by its opposite, contumely and fear of infamy. For if anyone praises you, you swell with pride, and if he blames you, you are dejected. And just as weak bodies are offended by any little thing, so too are petty and abject souls. For such as these are ruined not only by poverty, but also by wealth; not only by sadness, but also by joy, and by those things which are pleasant rather than those which are sad. For poverty compels one to be temperate; but wealth often leads one even to some great evil. And just as those who suffer from fever are offended by everything, so too those who are corrupt and depraved in soul are harmed by everything.
How the soul is to be cared for. The wretched condition of the rich.
Since we know these things, therefore, let us not flee poverty, nor admire wealth; but let us so compare the soul that it may be apt and suitable for all things. For he who builds a house does not look to have it so the rain might not fall on it, nor that the sun’s ray might not enter; for this is impossible; but so that it might be apt and suitable for enduring everything. And he who constructs a ship does not take care that the waves should not break into it, nor that the storm of the sea should not be stirred up; for this is impossible; but that the planks of the ship might be suitable for everything. Again, he who takes care of the body does not look for there to be no inequality and intemperance of the air, but that the body might easily bear all these things. Thus let us do in the soul, and let us put forth effort, C not that we might flee poverty, nor that we might be rich, but that we might treat each one of these things so that we may be placed in safety. Therefore, having dismissed these, let us make the soul suitable for both wealth and poverty. For even if nothing human happens—which, indeed, for the most part cannot happen—he who does not seek wealth, but can easily bear all things, will be better than he who is always rich. Why? First, because he who is of this character has that which keeps him in safety from within and in himself, while the other has it from without. And just as that soldier is better who trusts in his body and the art of war than one who only has strength in weapons, so he who is fenced and fortified by virtue is better than he who trusts in money. Second, because even if he should not fall into poverty, it is not possible that he should not be subject to perturbation: for wealth has many waves and perturbations. But virtue does not: this has only pleasure and security: for it makes one unassailable to those who lie in wait: conversely, wealth can easily be invaded and carried off. And just as among animals, stags and hares are most of all easily captured because of an inborn timidity; while the boar and the bull and the lion do not easily fall into the hands of those lying in wait: so it is also possible to see this in the rich, and in those who live in poverty by choice. For this one is like a lion and a bull, while that one is like a stag or a hare. For whom does the rich man not fear? Does he not fear thieves, does he not fear princes, does he not fear the envious, does he not fear calumniators? And why do I speak of thieves and calumniators, when he even considers his own servants suspect? And why do I speak of the living? Not even the dead is free from the malice of thieves, nor can death place him in safety; but even when dead they are despoiled by the wicked: so unstable and slippery a thing is wealth. For not only are houses broken through, but even tombs and D burial chambers are forced open. What, then, could be more wretched than these things, when not even death offers him this security; but that unhappy body, not even when stripped of life, is freed from the evils that are in life; since those who commit these base acts compete to wage war even with dust and ashes, and that much more severely than when he was alive? For then, indeed, entering the treasury, they would move the coffers, but would abstain from the body, and would not take so many things as to strip the body itself: now, however, the execrable hands of those who dig up tombs do not even abstain from these, but move and turn it, and with the greatest cruelty inflict contumely and disgrace upon it. For after it has been committed to the earth, they even strip it of its garment and leave it thus cast out.
[GREEK COLUMN] 505 are indeed those who have remained unburied for one or two days, they are committed to the earth; but these, once they are committed to the earth, are then laid bare and treated with outrage. And if the robbers do not also take the sarcophagus as they depart, it is no longer thanks to wealth, but to poverty even in this, for poverty protects it; for if we had entrusted it to wealth, and having ceased to construct it of stone, had fashioned it of gold, we would have lost this too. Such an untrustworthy thing is wealth, and it belongs not so much to those who have it as to those who attempt to plunder it. So that discourse is superfluous which endeavors to show that wealth is hard to handle, seeing that those who possess it do not obtain security even on the day of their death. And yet, who is not reconciled to the departed, even if he be a beast, even if he be a demon, even if he be anyone at all? For the sight is sufficient to bend even the most iron-willed and insensitive person. Therefore, when someone sees a corpse, even if he sees an enemy, even if he sees a foe, he weeps along with the nearest and dearest; for anger is extinguished along with life, and pity is brought in. And one would not be able to distinguish the enemy from the one who is not on the occasion of a funeral and burial; thus do all revere the common nature and the laws brought in regarding it. But wealth, not even obtaining this, releases anger to those who acquired it, but also makes those who had suffered no harm the enemies of the deceased, if indeed stripping the dead body is the act of staunch enemies and foes. And whereas nature reconciles even enemies to him at that time, wealth makes even those who have nothing to complain of into enemies, and in great loneliness it treats the body with cruelty. And yet there are many things there capable of drawing one to pity: the very fact of being a corpse, the immobility, the fact that it is tending towards earth and decay, the fact that no one is present to help. But none of these things breaks those defiled ones, because of the tyranny arising from evil desire. For the love of money, like some cruel tyrant, stands over them, commanding them those inhuman orders, and having made them beasts, thus leads them to the tombs. B 506 For just as beasts attacking the departed, they would not even have abstained from the flesh if the limbs were of any use to them. Such are the fruits we derive from wealth, being treated with outrage even after death, and being deprived of the burial which even those who have dared the most irreparable deeds enjoy. Shall we then, tell me, love it, being so hostile? No, I beseech you, no, brethren, but let us flee it without looking back; and even if it comes into our hands, let us not keep it inside, but let us bind it with the hands of the poor. For these bonds have the power to hold it more firmly, and from those treasuries it will never escape, and this property henceforth remains faithful, manageable, and gentle, having become so through the hand of alms. If, therefore, it should ever come to us, let us hand it over to this; but if it does not come, let us not seek it, nor choke ourselves, nor call those who possess it blessed. For what kind of blessedness is this? Unless you would say that those who watch beast-baiters are also to be envied, because those who arrange such spectacles lock up those precious beasts for themselves to keep, while they themselves do not dare to approach or touch them, but stand in agony and trembling. For those who are wealthy suffer something similar to this, having locked up wealth in their treasuries like a fierce beast, and receiving countless wounds from it every single day, quite the opposite to the beasts. For those, when you bring them out, then cause injury to those they meet; but this one, when it is locked up and guarded, then destroys those who possess it and guard it. But let us make this beast gentle. And it will be gentle if we do not lock it up, but offer it to the hands of all those who are in need. Thus shall we harvest the greatest goods from this, and in the present life living with security and good hope, and in the day to come standing with boldness; may it be that we all attain this, through the grace and philanthropy [of our Lord Jesus Christ, with whom to the Father…].
Homily XXXVI
Brethren, do not become children in your minds; but in malice act like infants, while in your minds be perfect.
1. Reasonably, after much configuration and demonstration, he uses more vehement discourse, and much rebuke, and makes mention of an example appropriate to the subject at hand. For children are agape and alarmed at small things, but they do not have such wonder for very great things. Since, therefore, these people also, having the gift of tongues, thought they possessed everything, which was the least of the other gifts, for this reason he says, Do not become children, namely, do not be senseless where you need to be understanding, but be infants and naive there where there is injustice, where there is vainglory, where there is puffery; for he who is an infant in malice must also be wise. For just as wisdom with villainy would not be wisdom, so neither would naivety with foolishness be naivety. For both in naivety one must avoid foolishness, and in wisdom one must avoid wickedness. For just as neither bitter medicines nor sweet ones are useful beyond the necessary measure, so neither is naivety by itself, nor wisdom. Wherefore, commanding to mix both, Christ said, Be wise as serpents, and innocent as doves. What is it to be an infant in malice? To not even know what malice ever is; for he wished them to be such. Therefore he also said, Fornication is heard of among you. He did not say, Is practiced, but, Is heard of. For you know the thing at all, he says; for you once heard of it. For he wished them to be both men and children, but the one in malice, the other in wisdom. For thus one would become a man, if he were also a child; but as long as he is not a child in wickedness, he will not even be a man. For the scoundrel will not be perfect, but senseless. For in the law it is written, that with those of other tongues, and with other lips, I will speak to this people,
A and yet not even so will they listen, says the Lord. And yet it is nowhere written in the Law; but, as I said before, he always calls the whole Old Testament "the Law," and the prophets and the histories. He brings forward, however, the testimony from the prophet Isaiah, again diminishing the glory of the gift for their own benefit; but nevertheless he sets it down with praise. For the "and yet not even so" was the language of one showing that the miracle was sufficient to strike them; but if they did not believe, the fault was theirs. And why did God do this, if they were not about to believe? So that it might always be seen that He does what is His duty. Having therefore shown, even from the prophecy, that the sign is not very useful, he adds: B "So that tongues are for a sign not to the faithful, but to the unfaithful: but prophecy not to the unfaithful, but to the faithful. If therefore the whole Church is come together into one, and all speak with tongues, and there come in those who are unlearned or unfaithful, will they not say that you are mad? But if all prophesy, and there come in some unfaithful person or unlearned, he is convinced by all, he is judged by all: and thus the secrets of his heart are made manifest, and falling on his face he will worship God, declaring that God is in truth among you." You will see here much difficulty from the things that have been said. For if tongues are a sign to the unfaithful, how does he say: "If the unfaithful see you speaking with tongues, they will say you are mad"? And if prophecy is not for the unfaithful, but for the faithful, how will even the unfaithful profit from it? For "if," he says, "an unfaithful person come in while you are prophesying, he is convinced by all, he is judged by all." But not only these, but a second question arises from this; for the tongue will seem again greater than prophecy. For if tongues are for a sign to the unfaithful, but prophecy to the faithful, that which draws others as well and joins them is greater than that which arranges and orders those already familiar and domestic. What is it, then, that has been said? Nothing difficult or obscure, nor contrary to what went before, but very consistent, if we attend. For prophecy is indeed suitable to both, but tongues, by no means. Therefore, when he had said of the tongue that it is for a sign, he added, "not to the faithful, but to the unfaithful," and to these as a sign, that is, for astonishment, and not so much for instruction. But in the case of prophecy, he says, he did this very thing, saying: "But prophecy is not for the unfaithful, but for the faithful." For the faithful has no need to see a sign, but needs only doctrine and instruction. How then, he says, do you say that prophecy is useful to both, when he himself says, "not to the unfaithful, but to the faithful"? If you examine it C diligently and exactly, you will know what is said. For he did not say that prophecy is not useful to the unfaithful, but that it is not "for a sign," like the tongue, which is, to be sure, useless. For the tongue is not something useful to the unfaithful: for its one work and function is to astonish only and to disturb. For it is a sign of those things which are intermediate: as when he says: "Show me a sign," and adds, "for good"; and again, "I have been made as a prodigy to many" (Ps. LXX, 7). To do something useful in every respect D brings the result that comes from it. What is this, then? "They will say," he says, "that you are mad." This, however, he says, not from the nature of the sign, but from their folly. And when you hear "unfaithful," do not think that the same are meant everywhere; but sometimes those who suffer from an incurable disease, and remain of such a kind that they cannot be corrected; but sometimes also those who can be changed, such as they were in the time of the apostles who admired the things that were spoken, the magnalia of God; of which kind was Cornelius. This, then, is what he says: Prophecy is indeed both for the unfaithful and for the faithful; but the unfaithful and senseless hearing tongues, not only do not gain, but even mock those who speak them as mad: for it is to them only for a sign, that is, for them to be merely astonished. For if they had been wise, they would have gained even because of the sign which was given to them. For not then were they only who accused them of drunkenness, but many also admired them as speaking the magnalia of God; wherefore those who mocked were senseless. And therefore Paul did not say absolutely, "They will say you are mad," but added, "the unlearned and unfaithful." But prophecy is not absolutely for a sign, but is suitable and useful for both, unto faith and profit. And this, even if not immediately, yet through the things that follow, he interpreted more clearly, saying: "He is convinced by all. For if all prophesy, he says, and there come in some unfaithful or unlearned, he is convinced by all, he is judged by all: and thus the secrets of his heart are made manifest, and falling on his face he will worship God, declaring that God is in truth among you." Wherefore, prophecy is greater not only because it has power in both, but also because it draws those from the unfaithful who are more unashamed. For it was not the same miracle when he convinced Sapphira, which was indeed of prophecy; and when Peter spoke with tongues: but then indeed all were restrained; when, however, he spoke with tongues, he was even regarded as a madman. When, therefore, he had said that the tongue did not profit, and had again disparaged this very thing, in that he laid the fault on the Jews, proceeding he shows that it also harms. And why was it given? That it might proceed with interpretation: for without it the contrary happens among the senseless. "For if," he says, "all speak with tongues, and unfaithful and unlearned enter, they will say you are mad"; just as the apostles were thought to be drunk: for they said, "They are filled with new wine" (Acts II, 13). But it is not the fault of the sign, but of their rudeness and injustice. Wherefore he added, "unlearned and unfaithful": wherefore the judgment is of their ignorance and infidelity. For as I said before, he attempts to place the gift not in those things that are given amiss, but in those that do not much help, so that he may restrain them, and
if you would draw someone away from vainglory, show that the matter is full of dishonor. Paul did the same. For when he was drawing the rich away from the love of money, he did not only say that wealth is harmful, but that it also leads into temptations. For, he says, *they who desire to be rich fall into temptation* (1 Tim. 6:9). Since it seems to deliver from temptations, he attributed to it the contrary of that which the rich supposed. Others held fast to worldly wisdom, as if they were establishing their doctrine with it; he showed that it not only does not help the cross, but that it actually voids it. They held fast to going to law before others, accounting it unworthy to do so among their own people, as if those outside were wiser; he shows that to go to law outside is shameful. They held fast to things sacrificed to idols, as if demonstrating perfect knowledge; he showed that this was of imperfect knowledge, which did not know how to manage the concerns of one’s neighbors. 336 So also here, since they were captivated by this gift of tongues, longing for glory, he shows that this is the very thing that most of all disgraces them, not only depriving them of glory but surrounding them with the suspicion of madness. But he did not say this immediately, but after saying countless things beforehand, when he had made the word acceptable, then he brought in the very paradoxical point. And this exact mode of argument is habitual for him. For when one is about to unsettle an established opinion and turn it to the contrary, one must not speak the contrary immediately; otherwise one will be turned into a laughingstock by those who have been biased by the contrary view; for a very paradoxical point would not be acceptable from the start, but one must first undermine it well through other means, and then turn it to the contrary.
3. Thus, at any rate, he acted when discussing marriage. Because many regarded the matter as having relief, and he wished to show that not marrying is relief—if he had said this immediately, he would not have made it so acceptable; but now, having placed it after much else, and introducing it opportunely, he moved his hearers deeply. He did this also in the case of virginity. For after saying many things before it, and after these things again, then he says, *I spare you* (1 Cor. 7:28), and, *I wish you to be without anxiety* (1 Cor. 7:32). This he also does in the matter of tongues, showing that it not only deprives them of glory, but even brings disgrace upon those who have it in the eyes of unbelievers. Prophecy, by contrast, is exempt from such disgrace 337 in the eyes of unbelievers, and possesses the greatest glory and utility. For no one will say of prophecy that “they are mad,” nor will anyone laugh at those who prophesy, but on the contrary, he will be struck with awe and will admire them. *For he is reproved by all*; that is, that which he has upon his heart is brought into the open and is shown to all. It is not the same to see someone who has come in speaking in Persian and another in Syrian, and to see someone who has come in and heard the secrets of his own mind, and whether he has come in testing and with malicious intent, or with a sound mind; and that such and such has been done by him, and he has plotted such and such; for this is much more frightful and useful than that. Therefore, regarding tongues, he says that “you are mad,” but he does not declare this from his own authority, but from their judgment: *For they will say*, he says, *that you are mad*. Here, however, he uses the judgment of the facts themselves, and of those who are benefited. *For he is reproved*, he says, *by all, he is judged by all, and thus the secrets of his heart are made manifest, and so falling upon his face he will worship God, declaring that God is truly among you*. Do you see that this is something beyond dispute? There, indeed, what is happening is questioned, and one might accuse them of madness; but here there will be nothing of the sort, but he will both admire and worship, confessing first through his deeds, and then also through his words. Thus Nebuchadnezzar also worshipped God, saying, *Of a truth your God is the God who reveals mysteries, because you have been able to reveal this mystery* (Dan. 2:47). Do you see the power of prophecy, how it changed that wild man and instructed him and brought him to faith? What is it then, brothers? *When you come together, each one of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation: let all things be done unto edification*. Do you see the foundation and the rule of Christianity? For just as it is the work of a craftsman to build, so also it is the work of a Christian to benefit his neighbors through everything. But since he had spoken very harshly against this gift, so it might not seem that it was superfluous—for wishing to pull down their pride, he did only this—he again counts it among the others, saying: *He has a psalm, has a teaching, has a tongue*. For indeed, in the old time, they created psalms by the gift, and they taught by the gift; but nonetheless, let all these things look toward one thing, he says, the correction of the neighbor; let nothing be done aimlessly. For if you do not come to build up your brother, why do you come? Not that I have much to say about the difference of gifts; one thing concerns me alone, and that which I am eager for is one: that all things be done for edification. Thus he who has the small gift will surpass him who has the great one, if this be present. For this is the reason for the gifts: that each one may be edified; for if this does not happen, the gift will be unto judgment for the one who received it. For what, tell me, is the profit of prophesying? And what is the profit of raising the dead, when there is no one who is gaining? And if this is the end of the gifts, and it is possible also for someone to accomplish it in another way without gifts, do not think highly of yourself because of the signs, nor lament yourself, you who are deprived of gifts. *If anyone speaks with a tongue, let it be by two, or at most three, and by course; and let one interpret. But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God*. What are you saying, tell me? After saying so much about tongues, that it is useless, that it is superfluous if it does not have an interpreter, do you order them to speak with tongues again? I do not order it, he says, but neither do I forbid it; just as when he says, *If any of the unbelievers calls you, and you wish to go* (1 Cor. 10:27). He is not legislating that they must go, he says, but he is not preventing it. So also here,
if he says, *But let him speak to himself and to God*. What are you saying, pray? When you have spoken so many things about tongues—that it is useless, that it is superfluous unless there is an interpreter—do you again command them to speak in tongues? I do not command, he says, but neither do I forbid; just as when he says, *If any of the unbelievers calls you, and you wish to go* (1 Cor. 10:27), he is not legislating that you must go, but he is also not holding you back. So here, *let him speak to himself and to God*. If he cannot, he says, hold his tongue, but is so much a slave to honor and vainglory, let him speak to himself. Why, by this very permission, he has forbidden it, as one who puts them to shame. A Just as when he speaks of the wife, saying: *But I say this because of your incontinence* (1 Cor. 7:5). But when he was speaking of prophecy, he did not say it this way; rather, how? By commanding and legislating: *Let the prophets speak two or three*. And nowhere here does he seek an interpreter, nor does he block the mouth of the one prophesying, as he did there, saying: *If there is no interpreter, let him be silent*. For the one who speaks in a tongue is not sufficient of himself. Therefore, if someone has both gifts, let him speak; but if he does not have it, yet wishes to speak, let him do so with an interpreter. For the prophet is an interpreter, but of God, while you are of man. *But if there is no interpreter, let him be silent*. For nothing ought to be done superfluously, nothing out of ambition and a love of honor. *Let him speak to himself and to God*—that is, in his mind, and quietly, and without noise, if he so wishes. For this is not the language of one legislating, but perhaps rather of one striking them with shame through a concession, just as when he says: *If anyone is hungry, let him eat at home* (1 Cor. 11:34); and while he appears to be conceding, by that very fact he touches him more sharply. For you do not assemble, he says, to show that you possess gifts, but to edify those who are listening: which he also said at the beginning, *Let all things be done for edification*. B *Let the prophets speak two or three, and let the others discern*. He has nowhere else set so high a bar as with tongues. And what is this, you will ask? Does he not show that prophecy is sufficient if he permits judgment to others? Nay, it is very sufficient: he has not blocked the mouth of this one as he did the other, enjoining silence if there is no one to interpret; nor did he say of this one, *If there is no interpreter, let him be silent*; nor of this one, *If there is no one to discern, let him not prophesy*; but he has merely reinforced the listener. For he said this to warn them to be on their guard, so that a sorcerer or diviner might not slip in among them. For even at the beginning, he ordered them to be on guard against this, when he brought out the difference between divination and prophecy; and now he commands them to discern and consider it, so that nothing diabolical might slip in. C *But if something is revealed to another sitting by, let the first be silent. For you can all prophesy one by one, so that all may learn and all may be exhorted*. What is this that is said? If, he says, while you are prophesying and speaking, the spirit of another stirs him, be silent from then on. For what he said about tongues—that it must be done one by one—he requires here as well, but he does it here more divinely. For he did not say, "One by one," but, *If something is revealed to another*. For what further need would there be, when this one is moved to prophecy, to say that to him? But should both speak? That would be an absurd and confused thing. But [should he silence] the first? That too would be absurd. Therefore, while the one was speaking, the Spirit was moving the other, so that he too might say something. Then, comforting the one whose mouth was stopped, he says: *For you can all prophesy one by one, so that all may learn and all may be exhorted*. Do you see how he again brings forward the cause for which he does everything? For if he prohibits the one who speaks in tongues from speaking at all when he does not have an interpreter, because of its uselessness, he rightly commands one to hold back prophecy as well, if it does not have this, but produces confusion, disturbance, and untimely tumult. D *And the spirits of the prophets are subject to the prophets*. Do you see with what force and terror he has put him to shame? For that a man might not contend and stir up sedition, he shows that the gift itself is subject—for here he calls the operation "spirit." If, then, the spirit is subject, it is much less becoming for you, who possess it, to contend. Then he shows that this is also acceptable to God, adding and saying: *For God is not of dissension, but of peace*, as I teach in all the churches of the saints. Do you see in how many ways he has brought him to silence, and has comforted the one who yields to another? Through one, and that the principal way—that he might not be undone by this act—*For you can all*, he says, *prophesy one by one*; through another, from the fact that it seems to be subject to the Spirit—*For the spirits of the prophets are subject to the prophets*; furthermore, from the fact that it is according to the mind of God—*For God is not of dissension*, he says, *but of peace*; finally, fourthly, from the fact that such a law prevails everywhere throughout the whole world, and nothing alien is commanded to them anywhere: *For so*, he says, *do I teach in all the churches of the saints*. What, then, could be more terrifying than these matters? For the Church was then heaven, with the Holy Spirit ruling all things and moving each one of those who presided and rendering them inspired by God. But now we hold only the symbols and signs of those gifts. For even now we say "two or three," and in turn, and with one silent the other begins; but these are only signs and monuments of those. Therefore, when we begin to speak, the people answer, "And with thy spirit," showing that they used to say this long ago, not moved by their own wisdom, but by the Spirit. But not now; I speak of myself. It has fallen from the ancient prosperity, and in many places it holds only the symbols of that ancient happiness, and it shows only the cases and caskets of the golden ornaments, while bereft of the riches. To this is the Church now like. And I do not say this only because of the gifts—for it would not be a grave matter if it were only this—but also because of life and virtue. For the number of widows and the choir of virgins then provided a great ornament to the churches; but now the Church is deserted and emptied of them, and only the signs remain. For there are widows even now, and there are virgins; but they do not have the decoration that those who have prepared themselves for such contests ought to have. For the exceptional mark of a virgin is that she be concerned only with the things that are of God, and sit undistractedly at the feet of God to pray.
A 313 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE. Paul expects great precision when writing to Timothy. One might see even those in marriage among us demonstrating much decency. But this is not the only thing sought; rather, it is the diligent care for those in need, through which the women of old especially shone, not like the most of those today. For in those days, instead of gold, they were adorned with the adornment of alms; but now, having abandoned this, they are surrounded on all sides by golden chains woven from the string of their sins. Should I also speak of another treasury emptied of its ancestral finery? In the old days, everyone gathered together and sang psalms in common. We do this now as well, but in those days there was one soul and one heart in all; now, however, one would not see that harmony even in a single soul, but there is war everywhere. Even now, the one who presides over the Church prays for peace for all, as if entering a paternal house; but of this peace the name is abundant, while the reality is nowhere. In those days, even the houses were churches; but now, even the church is a house—or rather, worse than any house. For in a house one might see much order; the mistress of the house sits on her throne with all decorum, the handmaidens spin in silence, and each of the servants has their assigned task at hand. Here, however, there is much clamor, much confusion, and what we have is no different from a tavern; so great is the laughter, so great is the disturbance, as in baths, as in marketplaces where all are shouting and making noise. And this holds only for this place; for elsewhere, one is not even allowed to greet one's neighbor in church, even if one finds a friend after a long time, but these things take place outside, and quite rightly. For the church is not a barbershop, nor a perfume shop, nor a workshop like those in the marketplace, but a place of angels, a place of archangels, the kingdom of God, heaven itself. Just as if someone were to part the heavens and bring you there, even if you saw your father or brother, you would not dare to speak; so, too, here one ought not to utter anything B except spiritual things; for even the things here are heaven. If you do not believe it, look at this table; remind yourself why it stands there and for what purpose; consider who is approaching here, and tremble even before the time. For even someone who sees only the throne of a king rises up in spirit, awaiting the departure of the king. And so, you too tremble even before the time of that fearful event, rise up, and before you see the veils drawn back and the choir of angels 341 coming forth, ascend to heaven itself. But the uninitiated does not know these things; therefore, it is necessary to speak other things to him as well. For we are not at a loss for things that can rouse him and persuade him to fly. You, then, who do not know these things, when you hear the prophet saying, "Thus saith the Lord: Depart from the earth, ascend yourself into heaven," consider who it is that is speaking to you through him.
But now, a theater full of people sits for a mime, a jester, and a woman who is acting lewdly, all of whom offer [the audience] great silence for what is being said—and this, with no one commanding them to be silent, and there is neither noise nor shouting, nor even the slightest sound; yet when God is speaking from the heavens about such fearful C matters, 314 we behave more shamelessly than dogs, offering God less reverence than [is offered] to harlot women.
6. Did you tremble hearing these things? Therefore, tremble much more when you do these things. Paul said of those who despise the poor and eat only by themselves: "Do you not have houses to eat and drink in? Or do you despise the church of God, and shame those who have nothing?" Allow me also to speak about those who make noise and converse here: Do you not have houses to chatter in? Or do you despise the church of God, and corrupt even those who wish to be serious and quiet? But is it sweet and pleasant for us to converse with our acquaintances? I do not forbid this, but let it be done in the house, in the market, or in the baths; the church is a place not for conversation, but for teaching. But now it is no different from the market; or, if it is not too bold to say, it is perhaps no different from the stage, so much are those gathered there adorned. Hence, many of the profligate are drawn here even more shamelessly than [they are drawn to] the women who are prostituting themselves; and if someone tries or wishes to ruin a woman, I think there is no place that seems more suitable to him than the church. And if [the people] need to buy or sell something, the church appears more useful than the marketplace. For here, there is more talk about these things than even in the workshops themselves. And if some wish to speak and hear evil, this also happens here D more than if it were happening on the market outside. Even if you wish to hear about civic matters, or what happens in houses, or what goes on in military camps, do not go to a courthouse, nor sit in a doctor’s office; for they are all here—there are those who report all these things more accurately than anyone else—and everything here is more of a marketplace than a church. Perhaps I have attacked you too severely; I do not think so. For when you persist in the same things, how shall I know that what was said has reached you? Therefore, it is necessary to touch upon the same things again. Are these things, then, tolerable? Are these things bearable? We are worn out and torn apart every day, so that you might depart having learned something useful; and none of you departs having gained [anything], but rather, having been harmed even more. For you assemble for judgment, no longer having any excuse for your sin, and you drive away those who are more reasonable, bothering them from all sides with your chatter. But what is the argument of the many? "I do not hear what is being read," he says, "nor do I know what is being said." It is because you are noisy, because you are disruptive, because you do not arrive with a soul possessing piety. What are you saying? You do not know what is being said? For this very reason, you ought to have paid attention. If even that which is unclear does not rouse your soul, you would have passed over it even more if it were clear. For this reason, not all things are clear, so that you will not become lazy, and not all things are unclear, so that you will not despair. And that eunuch and barbarian said none of these things, but even while surrounded by a crowd of so many affairs, and being on the road, he had a book in his hands and was reading, though he did not know what he was reading; but you, while being in an abundance of teachers and having others reading [the scriptures] to you, you present me with excuses and pretexts. You do not know what is said? Then pray that you might learn; or rather, it is impossible to be ignorant of everything. For many things are manifest and clear from the start; or rather...
even when he was on his way, he had a book in his hands and was reading; but you, although you have a supply of teachers available and have people to read to you, offer me excuses and pretexts. Do you not know what is being said? Pray, then, that you may learn. Indeed, it is not possible that you are ignorant of everything. For many things are of themselves open and clear; nay, even if you were ignorant of everything, it would still behoove you to be silent, so that you do not drive away those who are paying attention, so that when your silence and A modesty have been accepted by God, He may Himself make the obscure things clear. But can you not be silent? Go out, then, lest you cause harm to others also. For in the Church there must always be one voice, as if it were one body. For this reason, the one who reads speaks alone; and he who holds the episcopacy remains sitting in silence; and he who chants, chants alone; and if all resound in response, the voice is borne as if from one mouth; and he who addresses the people speaks alone. But when many discuss many and different things, why should we needlessly cause you annoyance? For if you did not think that we cause you annoyance needlessly, you would not be speaking about matters that do not pertain to us when we are speaking of such great themes. For this reason, there is great perversion not only in life but in the very estimation of things; for you gape after things that are superfluous, and, leaving the truth behind, you pursue shadows and dreams.
The vanity of riches. — Are not all present things shadows and dreams, and worse than shadows? For before they appear, they recede; and before they fly away, they B cause great perturbation, and more than that pleasure. And if here someone has buried innumerable riches obtained, when the night has passed, he departs from here naked; and rightly so. For even they who are rich in dreams, when they have risen from their bed, have nothing of those things which they seemed to have while sleeping: so it is also with the avaricious and those who labor with a longing to possess more; nay, it is not so, but far worse. For he who is rich in dreams neither has the money that he thought he had in the vision, nor rises having received some other evil from this vision: but this man departs deprived of his money indeed, yet filled with the sins that have arisen from the money; and since he has grasped in vision the things that flow from wealth, he no longer sees the evils arising from them in a vision, but in the very truth of things: and while there was pleasure in the dreams, the punishment that is born from the pleasure does not indeed happen in dreams, but in the actual experience itself; nay, even before that punishment, he here also pays the extreme penalty, as one who is worn out in the gathering with C innumerable sicknesses of soul, anxieties, accusations, calumnies, tumults, and perturbations. In order, then, that we may be freed both from dreams and from the evils that are not in dreams, let us choose almsgiving instead of avarice and the longing to possess more, and kindness instead of rapine. For thus shall we attain the present and future goods, by the grace and kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, dominion, and honor, now and always, and unto the ages of ages. Amen.
HOMILY XXXVII
Mulieres vestræ in ecclesiis taceant. Non enim permittitur eis loqui, sed subditas esse, sicut et lex dicit.
1. Having cut off the noise from the tongues and from the prophecies, and having legislated so that there might be no confusion, that those who spoke in tongues might do this in turn, and that those who prophesied, when another had begun, might be silent: he proceeds at last D also to the perturbation that arises from women, cutting off their untimely liberty of speech: and that very opportunely. For if it is not permitted to those who have the charisms to speak rashly, nor when they wish, even when they are moved by the Spirit, much less to those who chatter inconsiderately and vainly. Therefore, he stops the mouths of the chatterers also with great authority; and having taken the law with him, he thus stops their mouths. For not only does he here persuade, nor advise, but he also vehemently commands, reading the ancient law concerning these matters. For when he had said: "Let your women be silent in the churches," and, "It is not permitted for them to speak, but to be subject," he subjoined: "As the law also says." And where does the law say this? "Your turning shall be to your husband, and he shall rule over you" (Gen. 3:16). Do you see Paul's wisdom, and how much testimony he brought forward, which not only bids them to be silent, but even to be silent with fear, and with as much fear as it behooves a handmaid to be silent? Therefore, when he himself had said, "It is not permitted for them to speak," he did not subjoin, "But to be silent," but instead of "to be silent," he put what is more, namely, "to be subject." If this is so among married people, much more among teachers and fathers, and in the common assembly of the Church. But if they are not to speak, you say, nor to ask questions, for what reason will they be present? That they may hear indeed what is fitting, but the things about which they are in doubt, they may learn from their husbands at home. And therefore he subjoined: "And if they wish to learn anything, let them ask their own husbands at home." For it is shameful for a woman to speak in the church. For first, indeed, he confirmed this from the law of God; then from common reason and custom: just as also when he was speaking to them about hair, he said: "Does not nature itself teach you this?" (1 Cor. 11:14)? And everywhere you will find his method of this kind, not from the divine Scriptures, but from custom itself shaming them. Moreover, he also shames them from those things which are held to be true by the opinion of all, and which are everywhere.
A printed, which he has also set down here, saying: *Or did the word of God go out from you, or did it reach you only?* For he brought forward the other Churches that observe this law, and by [reference to] novelty [he] cuts off the tumult, and makes the discourse acceptable by the vote of the many. Therefore he also said elsewhere: *He will bring to your remembrance my ways which be in Christ, as I teach everywhere in every church* (1 Cor. 4:17); and again, *For God is not the author of confusion, but of peace, as in all churches of the saints* (Ibid. 14:33); and here: *Or did the word of God go out from you, or did it reach you only?* That is to say, neither were you the first, nor are you the only believers, but the whole world. Which he also said when writing to the Colossians: *As it is bringing forth fruit and growing in all the world* (Col. 1:6), speaking of the Gospel. He also does this in another way for the exhortation of his hearers, as when he says that their affairs are the first, and are manifest to all. For writing to the Thessalonians he said: *For from you sounded out the word of the Lord, and in every place your faith to God-ward is spread abroad* (1 Thess. 1:8); and to the Romans again, that *Your faith is spoken of throughout the whole world* (Rom. 1:8). For both are sufficient to exhort and to rouse, both to be praised by others, and to have others as partakers of one's opinion. And therefore he says here: *Or did the word of God go out from you, or did it reach you only?* B For you could not, he says, say this: that we became the teachers of others, and it would not be right to learn from others; nor [that] the affairs of the faith stood only here, and it is not fitting to receive examples from others. Do you see through how many things he has shamed them? He brought forward the law, he showed the indecency of the matter, he placed the other Churches in the midst.
2. Then he places the strongest point of all last, saying that God even now commands these things through me. *If any man think himself to be a prophet or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord. But if any man be ignorant, let him be ignorant.* And why did he add this? Showing that he does not force, nor does he contend, which is a sign of those who do not wish to establish their own things, but who look to what is profitable for others. Therefore he also says elsewhere: *But if any man seem to be contentious, we have no such custom* (1 Cor. 11:16). But he does not do this everywhere, but where the sins committed are not very great, and even then he shames them rather. For when he talks about other matters, he does not speak thus, but how? *Be not deceived; neither fornicators, nor effeminate shall inherit the kingdom of God* (Ibid. 6:9); and again: *Behold I Paul tell you, that if you be circumcised, Christ shall profit you nothing* (Gal. 5:2). Here, however, since his discourse was about silence, he does not set upon them very vehemently, rather drawing them on by this very thing. Then, as he is accustomed to do, he leads the discourse back to the former subject, from whence he diverged to say these things, saying: *Wherefore, my brethren, covet to prophesy, and forbid to speak with tongues.* For this is his custom, not to work only upon what is proposed, but also to correct from that whatever seems to him to be related in any way, and again to return to the former [subject], so as not to seem to depart from the topic. For that he was discussing the harmony at their tables, [and] having digressed to the communion in the mysteries, and having shamed them from there, he returns again to the former [subject], saying: *Wherefore when you come together to eat, wait one for another.* And here, therefore, having discussed the order in the gifts, and that one ought neither to grieve in the lesser things, nor to be puffed up over the greater, and then having gone out to the decorum becoming to women, and [having] established it, he returns to what was proposed, saying again: *Wherefore, my brethren, covet to prophesy, and forbid to speak with tongues.* C You see how until the end he kept the difference, and how he showed that the one was very necessary, while the other was not so? Therefore in the case of the former he says, *Covet*, but in the case of the latter, *Forbid not.* Then, as in sum, correcting all things, he adds, saying: *Let all things be done decently and in order*; again striking those who wish to act indecently for no reason, and to gain a reputation for madness, and who do not keep their own order. D For nothing builds up so much as good order, as peace, as love, just as also the opposites destroy. And one might see this not only in spiritual things, but also in all other things. For whether in a chorus, or in a ship, or in a chariot, or in an army, if you confuse the order, and having thrown the greater out of their own place, you introduce the lesser into their order, you have destroyed all things, and thus things above become below. Let us not, therefore, destroy order, nor place the head below and the feet above. This happens when we throw our right reason down, and set desires, anger, resentment, and pleasure over the rational part; whence there is much surging, and much disturbance, and unendurable storm, all things being held in darkness. And, if you wish, let us first examine the indecency that arises from this, and then the damage. How then will this be clear to us and very familiar? Let us bring into the midst a man so disposed, lusting after a harlot, and held by improper desire, and then we shall touch upon this laughter. For what could be more shameful than one keeping watch before the houses of harlots, and being struck by a harlot woman, and weeping and lamenting, and disgracing his own glory? And if you wish to see the damage also, consider for me the expenditure of money, the dangers concerning the ultimate things, the war against rivals, the wounds, the blows from such battles. Such also are those held by the desire for money; or rather, they act more shamefully. For these are concerned with one body; but the lovers of money are busy with the possessions of all alike, both of the poor and the rich, and they lust after things that do not exist, which is in the highest degree a sign of the impropriety of the passion. For they do not say, [I wish to have this or that...].
A only, but they want gold to be there, and houses and everything that is seen, and they transfer themselves to another world; and they suffer these things perpetually, nor do they ever make an end of desiring. Who will be able to explain in words the waves of those thoughts, the storm, the darkness? And where there are so many waves and so great a storm, what kind of pleasure could there be? None, but tumult and pain and dark clouds, bringing for water much distress of mind: which is also wont to happen to those who love another's beauty. For this reason, those who do not love at all are in greater pleasure than lovers of this kind. But to this point, no one would gainsay; I, however, would say that even he who loves, but restrains his lust, is affected by greater pleasure than he who continually enjoys a harlot. For even if the demonstration of this is more difficult, it is nevertheless necessary to undertake the proving of it boldly. For it is more difficult, not because of the nature of the thing, but because the listeners are not worthy of this philosophy.
B What then, tell me, is preferred by the lover: to be despised by the beloved, or to be honored and to despise her? Clearly this is more pleasant. Whom, therefore, I ask, will the harlot honor more, him who serves her and has become her slave, or him who has escaped her nets and flies higher than the reeds constructed by her? It is clear to everyone that it is the latter. Upon whom, moreover, will she bestow more zeal, upon him who has fallen, or upon him who has not? Plainly, upon him who has not. Who will be more desirable, he who is worn out, or he who is not yet caught? He who is not yet caught. But if you do not believe it, I will bring the demonstration from your own affairs. For which woman would someone love more, the one who easily succumbs and gives herself to him, or the one who denies and causes him trouble? This one, without doubt: for from this, greater desire is kindled. Therefore, the same will also be the case with the woman; and she will honor and admire him more who despises her. If the matter stands thus, it will also be clear that he who is more honored and loved is in greater pleasure. For even a general leaves a city once captured; but he sits with all zeal by the one which resists and struggles: and the hunter keeps the beast that has been caught in darkness, just as the harlot does her lover; but the one that escapes, he pursues. But that one, you will say, enjoys the desire; C while this one does not enjoy it. But do you think it is a small pleasure, I ask, not to be affected by disgrace and shame, nor to serve her tyrannical commands, nor to be led and driven about by her like a slave, struck with fists, spat upon, beaten on the head? For if someone examines these things accurately, and could collect all their disgraces, insults, accusations, and perpetual angers arising from the mind or from the delights, enmities, and all other things known only to those suffering them, he will find that any war has more truces than the miserable life of these men. What pleasure, therefore, do you speak of, I ask? That which is taken from intercourse, which is brief and momentary? But war immediately follows it, and waves, and madness, and the same fury again. And these things are said by us, just as if one were saying them to intemperate and unchaste young men, who do not willingly tolerate what is said about the kingdom and hell: when, however, we have brought these things into the middle, not even speech can express how great is the pleasure of those who are self-restrained and temperate; when someone considers within himself the crowns, the rewards, the association with the angels, the celebration in the entire world, the confidence and freedom of speech, those good and immortal hopes. But, they say, intercourse has pleasure; for they are always revolving this; but he who is temperate cannot continually fight against the tyranny of nature. But you will find the contrary: for the very violence and perturbation is greater in him who practices whoredom. For there is much agitation in the body; and this man is more grievously affected than any surging sea, whose desire is never stilled, but is always being attacked by it, not otherwise than those who are seized by a demon, and are continually torn apart by evil spirits. The temperate man, however, like a strong athlete, D continually striking it, perceives a pleasure that is best and sweeter than countless such delights, being perpetually adorned by this victory, by a good conscience, and by excellent trophies. If, however, after the meeting, that man rests a little, this will be nothing: for the storm invades again, and the waves again. He who philosophizes, however, does not permit this perturbation to invade him even at the beginning, nor to rise up like a storm, nor for this beast to howl. If, however, he suffers in holding back so great an impulse; yet even the lustful man, frequently struck, pierced, and not bearing the sting, acts not otherwise than one holding an untamed horse with a bridle, applying all skill: if, however, he yields and flees the labor, he is carried headlong wherever it leads him. If these things are said more openly than is fitting, let no one find fault with me: for I do not want to adorn my discourse with the gravity of speech, but to make the listeners grave and honest.
On the virtue of temperance
Therefore, the prophets spare no words of this kind, wishing to excise the licentiousness and intemperance of the Jews, but they touch them even more openly than we have now in the things that we have said. For a physician, wishing to cast out putrefaction, does not look to how he may keep his hands clean, but to how he may free the sick man from the putrefaction; and he who wishes to make the humble man high, first becomes humble himself; and he who puts his zeal into killing a conspirator, stains himself also with the other's blood, and this very thing makes him more glorious. For if someone sees a soldier returned from war sprinkled and polluted with gore, blood, and brains, he will not hate him for this, nor turn away, but will admire him all the more. Let us, then, also do this when we see someone having slaughtered his desire returning bloodied, let us admire him the more, and at the same time, let us be allies and participants in his battle and victory, and let us say to those who love: Show us the pleasure which you have received from lust. For he who is temperate and chaste has his pleasure from the victory; but you have none at all. But if you say it is that which is from the congress; but that is more manifest and longer-lasting. For from that which you enjoy you have something brief,
and that it should not even appear anymore; but the other has from his conscience a greater and perpetual sweetness and joy. For neither can the habit of a woman's company render the soul undisturbed and raise it up as philosophy can. And even the modest man, as I said, openly shows us pleasure; but as for you, I see indeed the despondency arising from your defeat, but as for the pleasure, wishing to see it, I do not find it. For what time do you wish to be one of pleasure? Is it the one before the conjunction? But it is not; for it is one of madness and frenzy and ecstasy. For to gnash the teeth and to be beside oneself is not pleasure; and if it were of pleasure, these things would not have been wrought upon you, which they who are in pain undergo. For the pugilists and those who are struck gnash their teeth, and women in labor, being torn by their pains, do the very same thing. Thus this is not pleasure, but rather ecstasy and noise and perturbation. Or is it the time after this? B But not that either; for we could not say that she who has given birth is in pleasure, but [that she is] in relief from pains; yet this is not entirely pleasure, but rather weakness and dissolution. But there is a great interval between both of these. What time, then, is of pleasure, tell me. There is none; and if there is, it is so short that it does not even appear. Having, therefore, striven in myriad ways to detect and to grasp it, we have not been able. But the time of the temperate man is not such, but broad and manifest to all; nay rather, his entire life is in pleasure, since his conscience is crowned for him, the waves are laid to rest, and no noise arises from anywhere. Since, therefore, this man is rather in pleasure, and the lover of pleasure in despondency and tumults, let us flee licentiousness, let us hold fast to temperance, so that we may attain even to the future good things, by grace and loving-kindness, etc.
Homily XXXVIII
Cap. 15. v. 1. *Now I make known to you, brethren, the gospel which I preached to you, which you also received, and in which you stand, 2. by which you are saved, in what manner I preached it to you.*
1. Having finished his discourse concerning spiritual gifts, he passes on to that which is most necessary of all, the argument concerning the resurrection; for in this they were very sick. And just as in bodies, when fever touches their solid parts—I mean the nerves and the veins and the primary elements—the evil becomes incurable unless it enjoys much care; so then, too, it was in danger of becoming. For the evil was advancing even upon the very elements of piety. Therefore Paul also uses much diligence. For the discourse was no longer concerning life for him, nor that one was committing fornication, another was growing covetous, or that another had his head covered, but concerning the very head of our good things; for they were in a state of sedition concerning the resurrection itself. Since this is our entire hope, the devil was standing fiercely against this, and sometimes he would destroy it altogether, and sometimes he would say it had already happened; which even while writing to Timothy, Paul called this evil doctrine a gangrene, and branded those who introduced it, saying: *Of whom are Hymenaeus and Philetus, who concerning the truth have missed the mark, saying that the resurrection has already happened, and overturn the faith of some* (2 Tim. 2:17, 18). Sometimes, therefore, they said this, and sometimes that the body does not rise, but that the resurrection is the cleansing of the soul. C That wicked demon was persuading them to say these things, not only wishing to overturn the resurrection, but also to show that everything which happened for our sake was a fable. For if they were persuaded that there is no resurrection of bodies, after a little while he was persuading them that not even Christ had risen; and from this he was also bringing in that other point as if following a path, that He had not come nor done what He did. Such is the craftiness of the devil. Wherefore Paul also calls it a method, because he does not show openly what he wishes to establish, so as not to be caught, but putting another mask upon himself, he fashions other things, and just as an enemy and villain having attacked a city and walls, he undermines them from below while hidden, so that in this way it might be hard to guard against, and he might accomplish what he has striven for. Wherefore always finding such traps of his, and hunting out these wicked ambushes, this wonderful and great man said: *For we are not ignorant of his devices* (2 Cor. 2:11). For even here he reveals his whole guile, and shows all the machinations, and sets forth in the midst whatever he wishes to establish, attacking all with much precision. For this reason he has placed this chapter after the others, since it was also most necessary, and holds together everything that is ours. And mark his prudence: for having first secured his own, then he proceeds further with his discourse, and stops the mouths of those outside from abundance. And he secures his own, not from arguments, but from those things which had already happened, and which they themselves had accepted and believed to have happened—which was most effective and sufficient to hold them. For if they wished to turn back after this, it was no longer the Paul they were going to disbelieve, but themselves; which was a charge against those who had once accepted and [then] changed their minds. For this reason he begins even from here, showing that he does not need other witnesses to show that he speaks the truth, but those very people themselves who had been deceived. But that what I say may become clearer, it is necessary now to hear the words themselves. What, then, are these? *I make known to you, brethren,* he says, *the gospel which I preached to you.* Did you see with how much gentleness he begins? Did you see how from the beginning he showed that he is introducing nothing new, nor strange? For he who makes known that which was already known, then has fallen into forgetfulness, makes known again by bringing it to remembrance. And having called them brethren, not small was the proof of what was being said that he laid down from this. For we did not become brethren from anywhere else, but from the economy according to the flesh of Christ. Therefore he also called them so, at once soothing and healing, and at once reminding them of the myriad good things. And that which follows is again constructive of the same thing. What indeed is this? *The Gospel.* For the head of the Gospels has its beginning from hence, from the fact of God becoming man, and being crucified, and rising again. This even Gabriel was announcing as good news to the Virgin, this even the prophets to the world.
this even all the apostles. A *“By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.”* Do you see how he calls them to witness the things that have been said? He does not say, “What ye heard,” but, “What ye received,” demanding it from them as a sort of deposit, and signifying that they received it not only by word, but by actions and signs and miracles, and that they should hold these things with safety. B And since he had spoken of the past, and recalled the present time by saying, *“in which ye stand,”* he takes them by surprise, so that even if they should wish it very much, they could not deny it. Therefore, at the beginning, he did not say, “I teach you,” but, “I make known unto you,” that which was already evident. And how does he say that those who were wavering are standing? He feigns ignorance, which is a tactic he also uses with the Galatians, though not in the same way. For since he could not feign ignorance there, he proceeds in another way, saying, *“I have confidence in you in the Lord, that ye will be none otherwise minded.”* (Gal. v. 10). He did not say, “that ye have been none otherwise minded,” since their fault was manifest and evident, but he gives assurance regarding the future; yet even this was uncertain; but he did so in order to win them over more. Here, however, he even feigns that he is ignorant, saying, *“in which ye stand.”* Then follows the benefit, *“by which also ye are saved, if ye keep in memory what I preached unto you.”* Wherefore this doctrine is now for you a matter of declaration and interpretation. For there is no need, he says, for you to learn this dogma, but to be reminded and corrected. He says these things, not allowing them to be brazen. But what is the meaning of, *“if ye keep in memory what I preached unto you”*? In what way, he says, I told you the resurrection would happen? For you would not say that you doubt that there is a resurrection; but perhaps you seek to know more clearly what has been said. I shall do this, for I know clearly that you hold the dogma. Then, since he had said in his assertion, *“In which ye stand,”* lest he make them more sluggish and negligent by that reasoning, he terrifies them again, saying, *“unless ye have believed in vain,”* showing that a blow had been dealt to the head of the faith, and that it is not about any random matters, but about the whole and entire faith. And now, to be sure, he says this more pressingly, but proceeding onward, when he becomes warmer, he thereafter cries out with an open head, *“If Christ be not risen, our preaching is vain, your faith is also vain, ye are yet in your sins.”* But not so in the proem; for it was expedient to proceed slowly and by degrees. C *“For I delivered unto you first of all that which I also received.”* Nor here did he say, “I told you,” nor, “I taught you,” but he used the same phrase again: *“I delivered unto you that which I also received.”* Neither does he say here that he was instructed, but, *“I received,”* proving these two things: that it is not fitting to bring anything of one's own, and that they be made certain through the demonstration of works, not by mere words; and by making the argument worthy of belief, little by little, he leads the whole back to Christ, and shows that none of these dogmas are human. But what is, *“I delivered unto you first of all”*? That is, from the beginning, not now. But he says these things, bringing time as a witness, and that it would be most shameful, when they had believed for such a long time, to be changed. And not this alone, but also that the dogma is necessary; and therefore it was delivered first of all, and straightway from the beginning. And what, tell me, I pray, did you deliver? But he does not say this immediately, but first, that he received it. And what did you receive? *“That Christ died for our sins.”* He did not immediately say, “There is a resurrection of our bodies,” but he proves this very thing, but from far off, and through other things, saying, *“Christ died,”* first laying down a great, firm, and stable foundation for that which is to be said about the resurrection. For he did not say only, “Christ died,” although this would be enough to signify the resurrection, but with the addition, *“Christ died for our sins.”* D *Against the Manichaeans.* But it is first worth the effort to hear what those who suffer from the heresy of the Manichaeans, the enemies of the truth, and those waging war against their own salvation, say here. What then do these people say? Death, they say, Paul mentions here as nothing else than being in sins, and resurrection as being a liberation from sins. Do you see how there is nothing more feeble than error, and how it is caught by its own wings, and there is no need of an external battle, but it is destroyed by itself? Consider, then, how they have destroyed themselves by the things they have said. For if this is death, and Christ did not receive a body, as you wish, yet He died; according to you, He was in sin. For I indeed say that He received a body, and I say that death is of the flesh; but you, denying this, must necessarily say that. But if He was in sin, how does He say, *“Which of you convinceth me of sin?”* (John viii. 46); and, *“The prince of this world cometh, and hath nothing in me”* (Id. xiv. 30); and again, *“For thus it becometh us to fulfill all righteousness”* (Matt. iii. 15)? How then is He altogether dead for sinners, if He Himself was in sins? For it is necessary for him who dies for sinners to be subject to no sin; for if he himself also sins, how will he die for other sinners? But if He died for the sins of others, He died when He was subject to no sin; but if He died when He was without sin, He did not die a death of sin (for how, in whom no sin fell?), but a death of the body. And therefore Paul did not say only, *“He died,”* but added, *“For our sins”*; and when he had compelled them, even against their will, to confess the bodily death, he shows through this that He was
A also before His death subject to no sin. {For one who dies for the sins of others, it follows that he is such that he sins not.} Content with this, he adds, *According to the Scriptures*; doing so, once again, to make his argument worthy of faith, and signifying what kind of death he meant. For the Scriptures everywhere speak of the death of the body: *They pierced my hands and my feet* (Ps. XXI, 17), and, *They shall look on him whom they pierced* (John XIX, 37).
3. Many other things—so that we do not say everything singly—may be seen set forth in them, some by words, others by types, signifying the slaughter of the flesh, and that He was slain for our sins. For, *Because of the sins of my people*, He says, *He comes to death*; and, *The Lord delivered Him over to our sins*; and, *He was wounded for our sins* (Isa. LIII, 8, 6, 5). But if you do not bear with the Old Testament, hear John crying out and declaring both things—both the slaughter of the body and the cause: *Behold*, he says, *the Lamb of God, who takes away the sin of the world* (John I, 29); and Paul saying, *Him who had not known sin, He made sin for us, 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, becoming a curse for us* (Gal. III, 13); and again, *Having despoiled the principalities and powers, he made a show of them, triumphing over them* (Col. II, 15); and myriads of other things in greater number, signifying the things that came to pass regarding the slaughter of the body, and because of our sins. For He Himself also says: *For your sake I sanctify Myself* (John XVII, 19); and, *The prince of this world is now judged* (Id. 16, 11), signifying that He was slain while having no sin. And that He was buried. This also is confirmative of the former things; for what is buried, is by all means a body. And here he no longer B adds, *According to the Scriptures*; but he had it there, though he does not add it. Why? Either because the tomb is manifest to all, both then and now; or because *According to the Scriptures* is set down in common. Why, then, does he add *According to the Scriptures* here? *And that He has been raised on the third day according to the Scriptures*, and is not content with the former, which was said in common? Because this, too, was unclear to many; and therefore, even here, he brings forward the Scriptures, being inspired, having conceived this wise and divine thought. How then does he not do the same in the case of the death? Because there, the cross was manifest to all, and He was crucified while everyone was looking, but the cause was not similarly manifest. For that He died, all knew; but that He suffered this for the sins of the world, many did not know similarly. Therefore, he brings forward the testimony from the Scriptures. But this has been sufficiently demonstrated by what we have said; but where have the Scriptures said that He was buried and would rise on the third day? Through the type regarding Jonah, which he himself also brings forward, saying: *Just as Jonah was in the belly of the whale three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights* (Matt. XII, 40); and through the bush in the desert (Exod. III). For just as that was burning and was not being consumed, so also that body died, but was not held by death permanently. And the dragon mentioned by Daniel also hints at this. For just as that creature, having taken the food which the prophet gave, burst asunder in the middle, so also Hades, having swallowed that body, was split apart, the body itself cutting its belly for it, and rising again. But if you also wish to hear these things by words, which you saw by types, hear Isaiah saying that *His life is taken from the earth* (Isa. LIII, 8), and, *The Lord wills to cleanse Him from the wound, to show Him light* (Isa. LIII, 10); and David before him: *You will not abandon my soul to Hades, nor will you give your Holy One to see corruption* (Ps. XV, 10). For this reason, Paul also sends you to the Scriptures, so that you may learn that these things did not happen simply or in vain. For how could so many prophets have prefigured them and proclaimed them, that Scripture nowhere speaks of the death of sin when mentioning the Lord's death, but of the bodily death, and burial, and such a resurrection? And that *He appeared to Cephas*. He immediately places him who is more credible than all. After that to the twelve; then He appeared to more than five hundred brethren at once, of whom the greater part remain until now, but some also have fallen asleep; then to James, then to all the apostles; and last of all, as to one untimely born, He appeared to me also. Since he had spoken of the proof from the Scriptures, he adds also that which is through the facts, bringing forward as witnesses of the resurrection, after the prophets, the apostles and other faithful men. C If he were speaking of that resurrection which is the release from sin, it would be superfluous to say, *He appeared to so-and-so, and to so-and-so*. For this is a proof of the resurrection of the body, not a hint of a release from sins.
4. Therefore he did not even say *He appeared* once, although it would have sufficed to place the word in common; but now he places it twice, and thrice, and at almost every one of those who saw Him. For He appeared, he says, to Cephas, He appeared to more than five hundred brethren, He appeared to me. And yet the Gospel says the opposite, that *[He appeared] first to Mary*. It is another thing to be amongst men, this one [to be] first, to him who most longed to see Him. And to what twelve does he refer here? For after the assumption, Matthias was enrolled, not immediately after the resurrection. But it is likely that He appeared to him also after the resurrection. At any rate, this very apostle was called after the resurrection, and saw Him. Therefore, he does not even place the time, but simply and indefinitely lists the visions; for it is likely that many took place; and therefore John also said, *This is the third time He showed Himself* (John XXI, 14). *Then He appeared to more than five hundred brethren.* Some say that *Above* [He appeared] is from the heavens. For not walking on the earth, but above, and above their heads, He appeared to them. For He wished not only to confirm the resurrection, but also the assumption. But others say *Above five hundred*, [meaning] to those more than five hundred. *Of whom the greater part remain until now.* For if I am telling of old events, he says, yet I have witnesses still living. *But some have also fallen asleep.* He did not say, "They died," but, *They have fallen asleep*, and by this word he again confirms the resurrection. *Then He appeared to James.* It seems to me, to his own brother; for he is said to have ordained him himself, and to have made him the first bishop in Jerusalem. *Then to all the apostles.* For there were also other apostles, as the seventy. *And last of all…*
as unto one born out of due time, he was seen of me.* A This word savors strongly of modesty. For it is not because he was the least that he was seen after the others. For even though he called himself the last, he was seen to be more illustrious by far than those who were before him, or rather, than all; nor were the five hundred brethren better than James, because he was seen by them before him. And why was he not seen by all at once? That he might first sow the seeds of faith. For he who saw first, and was made more certain exactly, declared it to others; then the word, preceding, established him who was hearing in great expectation of this miracle, and prepared his mind for faith before the vision. B Therefore, he was not seen by all at once, nor by many in the beginning, but first to one alone, and him the coryphaeus of all and the most faithful. For the most faithful soul was most needed, which would be the first to receive this vision. For those who looked on after others had seen and heard from them, had the testimony of those others, which contributed not a little to building faith, and which prepared their mind: but he who was held worthy first to see it had need, as I said before, of great faith, lest he be confounded by the wonder of a spectacle that surpassed all opinion. Therefore, he appears first to Peter. For he who first confessed Christ was justly held worthy also to see the resurrection first. But it is not for this reason alone that he appears to Peter, but because he had also denied him, both from an abundance of love consoling him and showing that he was not rejected, he deemed him worthy of this vision before others, and first entrusted to him the sheep. Therefore, he was also seen first by women. Since this sex was of minor condition, therefore the woman both at his birth and at the resurrection was the first to perceive the grace. But after Peter, he appears to each one separately; and sometimes indeed to fewer, and sometimes to more, making them witnesses and teachers among themselves in this matter, and rendering the apostles worthy of faith in the things they said. *And last of all, as unto one born out of due time, he was seen of me.* What do these words of humility mean here, or what occasion do they have? For if he wishes to be worthy of faith and to count himself among the number of the witnesses of the resurrection, he does the opposite of what he wanted: for he ought to exalt himself, and show himself to be great, which he often does when the time demands it. For this reason, he also speaks modestly here, since he was about to do this; but not immediately, rather with the prudence that is fitting. For when he had first spoken modestly, and had heaped many accusations upon himself, then he amplifies his own affairs. Why? So that when he has spoken something great and sublime about himself, as that, *I labored more abundantly than they all*, his speech might be grateful and acceptable for the reason that it was said out of a certain consequence, not from a prior design. C Therefore, even writing to Timothy, when he was about to say great things about himself, he first sets down his own accusations (1 Tim. 1:12 sqq.). For he who says something great about others speaks fearlessly and securely: but he who has need to praise himself, especially when he offers himself as a witness, is affected by shame and blushes. Therefore, the blessed one here also first pronounces himself a wretched one, and then says that great thing. He does this, both cutting away the molestations of his own praise, and making what is to be said afterwards worthy of faith from this. D For he who has reported what is to be blamed with truth, and has hidden nothing of them, such as that he persecuted the Church, that he attempted to destroy the faith, from this he also makes it so that what is honorable is least suspect.
3. Consider, moreover, how remarkable his humility is. For when he had said, *And last of all he was seen of me,* he was not content with that: *For many that are last*, he says, *are first, and the first are last* (Matt. 19:30). Therefore he added, *As unto one born out of due time*. Nor did he stop here, but he added also his own judgment: *For I am the least of the apostles: who am not worthy to be called an apostle, because I persecuted the Church of God*. He did not say, of the Twelve only, but of all the others as well. And he said all these things, at once using modesty, and being so affected as I have said, and disposing what was to be said first, and bringing it about so that it would be more willingly received. For if, passing over that, he had said, "It is necessary for you to believe me, that Christ has risen; for I have seen him, and I am the most worthy of faith of all, as one who has labored more," he would have offended those who heard even in what was being said: but now, having first concerned himself with humble and abject things, and with those things that were worthy of accusation; he amputated the asperity of such a narrative, and prepared the way for rendering faith to the testimony. Therefore, he does not only, as I said, pronounce himself to be the last, and unworthy to be called an apostle, but he brings the cause, saying, *Because I persecuted the Church*. And yet all those things had been forgiven, but nevertheless he never forgot them, wishing to show the magnitude of the grace. And therefore he subjoins, saying: 10. *But by the grace of God I am what I am*. Do you see again another supreme humility? For he attributes the faults indeed to himself, but from the things done rightly he attributes nothing to himself, but ascribes the whole to God. Then, lest he make the hearer sluggish here, he says, *And his grace which was bestowed upon me was not in vain*. And this again is said humbly. For he did not say, "I showed a zeal and diligence worthy of the grace," but, *Was not in vain*. *But I labored more abundantly than they all.*
Paul’s humility.
— He did not say, "I am honored," but, *I labored*: and when he could have spoken of both perils and deaths, by the name of labor he again diminishes what was said. Then again using his accustomed humility, he passes over this also quickly, and ascribes the whole to God, saying: *Yet not I, but the grace of God which was with me*. What could be more admirable than this soul? For when he had depressed himself through so many things, and had spoken only one thing that was high, he says that even this is not his own, and from the things that preceded and those that followed, he turns this high word towards the words of humility. For, *Last of all*, he says, *he was seen by me all*; therefore he does not place another in honor of himself, and, *As unto one born out of due time*, and he says he is the least of the apostles, and not worthy of this appellation. And he was not satisfied even with these, but lest he seem to be humbling himself only in words, 528 he lays down [the] causes and proofs, of being allowed to see [him] last, of the fact that he was an abortion...A For both these [states] are equally evil: to be despairing and negligent; for the former quickly casts one down from the very vault of heaven; but the latter does not permit one who has fallen to rise again. Therefore, Paul was saying to them, "You who see him standing, take heed lest he fall" (1 Cor. 10:12); but to the other, "Today if you will hear his voice, do not harden your hearts" (Ps. 94:8) and again, "Lift up the hands that hang down and the feeble knees" (Heb. 12:12). B And the one who had committed fornication, when he had been led to repentance, he restores, for fear such a one be swallowed up by excessive sorrow. Why, then, do you despond concerning other things, O man? For if in [the case of] sins, where sorrow is alone useful, excess works great harm, much more so in other things. For why do you grieve? Because you have lost money? But consider those who are not filled even with bread, and you will take the quickest consolation. And in each of these terrible things do not mourn the things that have happened, but give thanks for the grievous things that have not happened. You had money, and you lost it? Do not weep for the loss, but give thanks for the time in which you profited from these things; say with Job, "If we have received good things from the Lord, shall we not endure the evil things?" (Job 2:16). C And with this, consider also this: that even if you have lost money, yet you have your body healthy for the time being, and you do not also lament with poverty the infirmity of this [body]. But your body also has undergone some injury? But this is not the bottom of human evils, but you are currently being carried in the middle of the jar. For many [others], along with poverty, struggle with injury and a demon and wander in deserts; others yet again endure things more grievous than these. For it is not fitting for us to suffer everything that it is possible to bear. D Therefore, always considering these things, think of those who are suffering more grievous things, and do not grieve at any of these; but when you sin, then only groan, then weep; I do not forbid it, but rather I even exhort [you to do so]; yet [even] then with moderation, knowing that there is a return, there is reconciliation. And you see others living in luxury, [and] yourself in poverty, and another in splendid garments, and being conspicuous? But do not look only at these things, but also at the things sorrowful that come from them. And in [the case of] poverty, do not consider the destitution only, but also the pleasure derived from it. For wealth has a face [that is] cheerful, but the things within are full of darkness; but poverty is the opposite. And if you should unfold the conscience of each, in the soul of the poor [you will see] much tranquility and freedom; but in [the soul] of the one who is rich, [you will see] disturbances, turmoils, waves. And if you grieve seeing him being rich, he too grieves much more than you by looking at one richer than himself; and just as you fear this man, so too he [fears] another, and he does not surpass you in this. But you grieve seeing a ruler, because you are a private citizen, and among those being ruled. But consider also the day of succession, and before that day, the turmoils, the dangers, the labors, the flatteries, the sleeplessness, all the hardships. And we say these things to those who are not willing to philosophize; so that if you know this, we are able to encourage you from greater things; but for now it is necessary to discuss with you from the coarser ones. When, therefore, you see one being rich, consider the one richer than him, and you will see this one in the same state as you. And after this, look also at one poorer than yourself, and [think of] how many have gone to sleep hungry, and have lost ancestral property, and dwell in prison, and pray for death each day. For neither does poverty beget despondency, nor does wealth beget pleasure, but both this and that, [the] reason is wont to create in you.
331 S. JOANNIS CHRYSOSTOMI ARCHIEP. CONSTANTINOP. A therefore, if you see a rich man, think of one richer than he, and you will see him affected exactly as you are. After him, think also of one who is poorer than you, and how many have slept hungry, and have lost their ancestral wealth, and dwell in prison, and daily desire death. For neither does poverty beget distress of spirit, nor do riches beget pleasure; rather, it is our reflection that habitually inspires both the one and the other. Consider, however, beginning from below: the man who buys B refuse, he suffers and is afflicted with sadness, because he is not free from this miserable and what seems to be a disgraceful occupation; but if you free him from this and make him securely abound in the necessities of life, he will grieve again because he does not possess more than is needed; and if you give him more, he will want them to be double what they were; and therefore he will be affected by no less pain than before: and if you give him double or triple, he will again be anxious in spirit because he does not hold a position in public life: C and if you provide this for him, he will consider himself miserable because he does not occupy the leading positions in the republic: and having attained this honor, [he will grieve] because he does not hold command. When he has obtained command, [he will grieve] that it is not over an entire nation: and when over an entire nation, that it is not over many nations: and when over many nations, that it is not over all. When he has been made a legate or a prefect, again, he will be affected by pain because he is not a king; and if he is a king, that he is not the only one; and if he is the only one, that he is not of the barbarians as well, that he is not also of the entire world: but when he has the entire world, why not also another world? And thus, the mind advancing to infinity does not permit him ever to be happy.
D You make him a king; you do not take away the sickness of the spirit, unless you correct the reflection, which labors under avarice and the desire to possess more. Come, I will show you the contrary, that even if you lead down from the highest to the lowest one who is endowed with prudence, you will not cast him into sickness of spirit and sadness. And if you wish, let us descend those same steps, and cast the prefect from the city's seat, depriving him of that dignity. For if he is willing to reflect on these things we have said, he will suffer nothing from it. For he will not ponder those things that have been taken away from him, but those which he then has, namely, the glory he has from the magistracy he held. But if you take that away also, he will reflect upon those who are private citizens, those who never ascended to that magistracy, and his wealth will suffice for his consolation: but if you again deprive him of those 332 things as well, he will consider those who possess a modest amount: but if you also take away the modest amount, and will impart to him only the necessary food, he will be able in his mind to consider those who do not even possess that, but who struggle with constant hunger and dwell in a prison. But if you also lead him into that house, ruminating in his mind on those who labor under incurable diseases and intolerable pains, he will see that he is much better off. And just as that buyer of refuse, even if made king, will not enjoy peace of spirit: so this man, not even if he were in chains, will ever grieve. For neither are riches the cause of sickness of spirit, nor is poverty; but our mind, and that the eyes of our spirit are not at all pure, nor anywhere firm and stable, but they wish to reach towards infinity. And just as bodies that are in good health, even if they are nourished by bread alone, are well-affected and flourish; but diseased ones, even if they enjoy a sumptuous and varied table, are only the weaker: so it is also wont to happen in the soul. Those who are of a small and abject spirit, not even with a diadem and in honors which cannot be explained in words, can be content and of a tranquil mind: but philosophers, even in bonds and in chains and in poverty, enjoy pure pleasure. Reflecting on these things, therefore, let us always look to those who are worse off. For there is indeed another consolation, but it is philosophical, and one that surmounts the crassness of many others. What is that? That riches are nothing, poverty is nothing, disgrace is nothing, honor is nothing; but in a brief time, and they differ from one another only in words. Along with this, there is also another greater consolation, namely, to reflect on the future, both good and evil, those things which are truly evil and those which are truly good, and to receive consolation from them. But since, as I said before, many are far removed from this kind of doctrine, for that reason we felt it necessary to dwell on such discourses, so that in order we might lead to these [higher truths] even those who have received the former. Considering all these things, therefore, let us compose ourselves from every side, and we will never grieve on account of these unexpected things. For neither if we see rich men in a painting, shall we say that they are to be envied and emulated; just as [we do not say this of] the beggars depicted there, that they are unhappy and miserable. And yet those are firmer and more stable than those who are rich among us: for the rich man remains longer in the painting than in the very nature of things. For that man [in the painting] may have endured for a hundred years appearing so: but this man, when he has not even for one year sated himself with delicacies in his own wealth, is suddenly deprived of all. Reflecting on all these things, therefore, let us from every side fortify the quiet and tranquility of the spirit against inconsiderate sadness, so that we may both pass the present life with pleasure, and attain the future goods, by the grace and benignity of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for ages of ages. Amen.
HOMILY XXXIX
Chapter 15, v. 11. Sive enim ego, sive illi, sic prædicamus et sic credidistis. [Whether therefore it were I, or they, so we preach, and so you believed.]After he had raised the apostles and humbled himself, then again raising himself above them, in order to effect an equality (for he did effect an equality, showing himself to be of a better condition, and *also* of a worse, and by that reasoning rendering himself worthy of credit); he does not dismiss them even then, but again joins himself with them, indicating the concord which is according to Christ. He does not, however, do this so that he may appear abject to them, but so that he himself...
might be considered trustworthy, and that he might say that both he and they are sufficient. For the difference of persons did not produce any distinction, since the dignities were equal. He does this also in the Epistle to the Galatians, taking them with him—not as though he were in need, but saying that he himself was sufficient; for he says, "Those who were seen to be something contributed nothing to me" (Gal. 2:6). And yet, even so, I pursue their concord; for he says, "They gave me the right hands" (Ibid. v. 29). For if the trustworthiness of Paul were always to be in others and to be confirmed by the testimony of others, the disciples would have been harmed by this in countless ways. Therefore, he does not do this to exalt himself, but fearing for the Gospel. For this reason he says here, equalizing himself with them: "Whether therefore I, or they, so we preach." He does well to say, "We preach," indicating great boldness. For we do not do it in secret nor in a corner, but we send forth a voice clearer than a trumpet. Nor did he say, "We preached," but even now, "So we preach. And so you believed." Here he did not say, "You believe," but "You believed." Because they were being shaken, he therefore went back to the past times, and he now adds the testimony of those very men themselves. "Now if Christ is preached that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?" You see how excellently he argues, and proves the resurrection from the fact that Christ has been raised, having first established that fact from many sources? For the prophets, he says, spoke of this, and he himself showed it through his appearance, and we preach it, and you believed it, weaving a fourfold testimony [563]—that through the prophets, that through the outcome of events, that through the apostles, that through the disciples; or rather a fivefold one. For this cause also shows the resurrection, that he died for the sins of others. If therefore this has been demonstrated, it is evident that the other also follows, that the rest of the dead are also to be raised. Therefore, as though it were something admitted, he brings a charge and questions, saying, "But if Christ has been raised, how do some among you say that there is no resurrection of the dead?" And by this he again cuts off the boldness of those who oppose. For he did not say, "How do you say," but, "How do some among you say," and neither does he make the accusation against all, nor does he make those very persons whom he accuses clear, so as not to make them more shameless, nor, on the other hand, does he hide it entirely, so that he might correct them. Therefore, having separated them from the multitude, he strips for the struggle against them, by this both making them weaker and striking them with awe, and keeping the others more safely in the truth during the contests with these men, and not allowing them to defect to those who have been eager to corrupt them. For he is prepared to use his speech vehemently. Then, so that they might not say that this indeed is clear and evident to all—that Christ has been raised, and no one doubts it—but that this does not necessarily compel the other thing, the resurrection of men; for the former, that is, the resurrection of Christ, was both foretold and appeared and was testified through his manifestation, but the latter, ours, is still in the realm of hope: see what he does. From the other side he again establishes it, which was a matter of great power. For what do they say, he says, "that there is no resurrection of the dead?" Consequently, that former fact is again destroyed from this, that Christ has been raised. Therefore he adds, saying, "But if there is no resurrection of the dead, then Christ has not been raised." Do you see the force, and the contention of Paul—how unconquerable, how he attempts to prove that which is evident not only from what is clear, but from what is in doubt to those who oppose, seeking to demonstrate that which is already clear? Not because that which had already occurred was in need of proof, but so that he might show this to be equally as credible as that.
B 2. And what is this consistency, he says? For that if Christ has not been raised, it is consistent that others are not raised; but if others are not raised, that he himself has not been raised—how could this offer any reason? Since, therefore, this did not seem to carry much reason, see how he works it out vehemently, casting the seeds of it beforehand from the very subject of the preaching, such as that he died for our sins and has been raised, and that he is the firstfruits of those who have fallen asleep. For the firstfruits, of what would they be the firstfruits, if not of those who are being raised? And how would they be firstfruits if those of whom they are the firstfruits are not being raised? How then are they not being raised? And if they are not being raised, why was Christ raised? Why did he come? Why did he take on flesh if he were not going to resurrect the flesh? For he himself was not in need of it, but for our sake. But these things he puts later as he proceeds; for now he says: "If the dead are not raised, neither has Christ been raised," as though the former were linked to the latter; for if he were not going to resurrect, he would not have done that. Do you see how gradually the whole economy is being overturned by their steps and the unbelief concerning the resurrection? But for the time being he says nothing concerning the incarnation, but concerning the resurrection. He did not dissolve [564] the incarnation, but the death; for since he had flesh, the tyranny still held. But if Christ has not been raised, "our preaching is then empty." And yet it was consistent to say: "But if Christ has not been raised, you are fighting against the things that are manifest and so many prophets and the truth of events"; but he puts before them that which is much more terrible: "Our preaching is then empty, and your faith is also empty." For he wishes to shake their understanding. We have lost everything, he says, all is gone if he has not been raised. Do you see the extent of the mystery of the economy? For if he died and did not have the power to rise again, then neither is sin loosed, nor has death been destroyed, nor has the curse been removed, and not only have we preached in vain, but you have also believed in vain. And not by this alone does he show the absurdity of these evil dogmas, but he also struggles, saying, "And we are found to be false witnesses of God."
because we have testified that He raised up Christ, whom He did not raise, if the dead are not raised. And if this is absurd (for it is an accusation and slander against God), and He did not raise Him, as you say, not this alone, but many other absurdities follow. And he confirms these things again, taking them up and saying: "For if the dead are not raised, neither has Christ been raised." For if He was not going to do this, He would not have come at all. But he does not stop at this, but reaches the end, which is His resurrection, drawing all things through it. "But if Christ has not been raised, your faith is vain." With the clear and acknowledged fact, he consistently conjoins the resurrection of Christ, rendering that which seems weak and doubtful strong and manifest by means of what is stronger. "You are still in your sins." For if He was not raised, neither has He died; if He has not died, neither has He abolished sin; for His death is the abolition of sin: "Behold," he says, "the Lamb of God who takes away the sin of the world" (John I, 29). How then does He take it away? By death. Therefore He also called Him a Lamb, as one who was to be slain. If then He did not rise, neither was He slain; if He was not slain, neither has sin been abolished; if it has not been abolished, you are still in it; and if you are in it, we have preached in vain; and if we have preached in vain, you have believed in vain. Otherwise, death also remains immortal, if He did not rise. For if He too was held by death, and did not loose its pangs, how did He deliver all others, being Himself still held? And therefore he adds: A "Then also those who have fallen asleep in Christ have perished." And what do I say of you, he says, when even all those have perished, who have finished their course, and are no longer subject to the future, which is uncertain? That which is, "In Christ," he says either in faith, or those who have died for His sake, who have endured many dangers, who have suffered many afflictions, who have walked along the narrow way. Where now are the wicked mouths of the Manichaeans, who say that he speaks here of the resurrection as a liberation from sin? For these thick and continuous and reciprocal syllogisms indicate nothing of what they say, but what we say. For the resurrection is called the restoration of that which has fallen. Therefore he frequently resumes, not only saying that He has risen, but also adding, "From the dead." And the Corinthians certainly did not doubt about the remission of sins, but about the resurrection of bodies. But what necessity at all compels us to say that if men are not such that they are without sin, neither is Christ such? For if He was not going to raise them, it would follow to say, "Why did He come, and take flesh, and rise?" But regarding us, not at all. For even with men who sin and those who do not sin, with God there is always that which is not subject to sin, and we do not follow Him in this, nor does one reciprocate with the other, as in the case of the resurrection of bodies. B 19. "If in this life only we have hoped in Christ, we are of all men most miserable." What do you say, O Paul? Why only in this life have we hoped, if the bodies are not raised, while the soul remains and is immortal? "For even if the soul remains, even if it is immortal thousands of times, as indeed it is, without the flesh it will not receive those ineffable good things, just as it will not be punished. For all things will be made manifest before the judgment seat of Christ, that each one may receive what he has done through the body, whether good or evil" (II Cor. V, 10). Therefore he says, "If in this life only we have hoped in Christ, we are of all men most miserable." For if the body is not raised, the soul remains uncrowned outside that beatitude which is in the heavens: but if this is so, then we shall attain nothing at all. If then we shall attain nothing, the rewards are in the present. What then, he says, could be more wretched than us by this reasoning? He was saying these things, at the same time both confirming and establishing them in that which is said concerning the resurrection of the body, and persuading them of that immortal life, lest they think that all our affairs are dissolved and end in the present. For when he had sufficiently confirmed through the previous things what he wished and had said, "If the dead are not raised, neither has Christ been raised; and if Christ has not been raised, we have perished, and are still in our sins," he again adds this C also, stirring up their arrogance. For when he is about to introduce some necessary dogma, he first strikes with fear the hardness of their hearts: which he also did here, as one who scattered these things above, and made them anxious in spirit, as if they had fallen away from everything; and now again otherwise, and as they might most grieve, doing and saying the same thing: "We are more wretched than all men," if after so many wars and deaths and ten thousand evils, we are to be deprived of such great goods, and our affairs consist only within the present time: for all things depend on the resurrection. Wherefore from this too it is clear that he was not speaking about sins, but about the resurrection of bodies, and about the present and future life. 20. "But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep." After he has shown how many evils arise from the fact that the resurrection is not believed, he again repeats what was said, and says: "But now Christ has been raised from the dead"; D continuously adding, "From the dead," that he may shut the mouths of the heretics. "The firstfruits of those who have fallen asleep." If He is the firstfruits, it is necessary for them also to rise. But if he were speaking of the resurrection as a liberation from sins, and there is no one without sin (for Paul says, "I am conscious of nothing against myself, yet I am not justified by this" [I Cor. IV, 4]), how will there be any who rise according to your opinion? Do you see that he was speaking about bodies? And in order to make this worthy of belief, he immediately brings Christ into the middle, who rose in the flesh: then he also brings forward the cause. For as I said, when one declares the fact, but does not state the cause, the discourse is not so easily admitted and approved by many.
A And since you have heard of a common vivification, so that you might not think that even sinners are saved, he added: *But each in his own order.* For do not, because you have heard of a resurrection, think that all will enjoy the same things. For if in the matter of punishment not all will suffer the same things, but there is a great difference, much more is the distance greater where sinners and righteous are concerned. *Christ the first-fruits; then they that are Christ's;* that is, the believers and those who have been approved. *Then the end.* For when those have risen, all things shall receive their end, not as now, when Christ has risen, things still stand in suspense. Therefore he added, *In his coming,* so that you may learn that he is discoursing about 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.*
4. Here attend to me with precision, and see that none of your questions escape. For our battle is against enemies; therefore it is necessary to first exercise the reduction to the absurd, which Paul also often does; for thus especially will what they say appear to us easily detected. We ask them then first, what is that which is said, *When he shall have delivered up the kingdom to God, even the Father?* For if we should accept this simply, and not in a manner befitting God, he will not have it after this; for one who has delivered anything to another ceases from that point to possess it himself. And this will not be the only absurdity, but also that neither will he who has received it be found to have had it before he received it. Therefore, according to them, neither was the Father a king beforehand, and our argument is followed, nor will the Son be seen being King after this. How then does he himself say concerning the Father, *My Father worketh hitherto, and I work* (John 5:17)? And concerning himself, Daniel, that *His kingdom is an everlasting kingdom, which shall not pass away* (Dan. 7:14)? B Did you see how many absurdities are born, and which fight against the Scriptures, when one interprets what is said in a human manner? And what kind of rule does he say is here abolished? That of the angels? Far be it. But that of the believers? Neither this. But what then? That of the demons, concerning which he says, *Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness* (Eph. 6:12). For now indeed they have not yet been fully abolished; for they act in many places; but then they shall cease. *For he must reign, till he hath put all his enemies under his feet.* Again from this C another absurdity is born, if we do not also interpret this in a manner befitting God. For the *till* is of an end and a limit; but in the case of God this is not so. *The last enemy that shall be abolished is death.* How is it last? After all, after the devil, after all other things. For even in the beginning he entered last; for first was the counsel of the devil, and the disobedience, and then death. By power therefore it has even now been abolished, but by effect then. *For he hath put all things in subjection under his feet.* But when he says, *All things are put in subjection,* it is manifest that it is except him who did subject all things unto him. *And when all things shall have been subjected unto him, then shall the Son also himself be subjected to him who did subject all things unto him.* And yet beforehand he was not saying that the Father was the one who subjected, but that he himself is the one abolishing: *For when he shall have abolished,* he says, *all rule and all authority;* and again, *For he must reign, till he hath put all his enemies under his feet.* How then here does he say the Father? And this is not the only thing which seems to be a difficulty, but also that he is very much afraid of some great absurdity, and makes use of a correction saying: *Except him who did subject all things unto him,* as some were suspecting, lest perhaps even the Father should be subjected to the Son; of which what could be more irrational? But nevertheless he is afraid of this. What then is it? For there are many questions lying in order; but stretch your mind with me. For it is necessary for us first to state the aim of Paul and the intention, which one might find shining everywhere, D and then to bring in the solution; for this also contributes to the solution for us. What then is the intention of Paul, and what is his custom? He speaks differently when he discourses about the divinity alone, and differently when he falls into the argument of the dispensation. For when he has grasped the flesh, he thereafter fearlessly says all the lowly things, confident that it is sufficient to receive the things said. Let us see therefore also here whether his discourse is about the divinity alone, or whether he is making a statement about him with the dispensation, those things which he says; or rather let us first show where he did this which I spoke of. Where then did he do this? Writing to the Philippians he says: *Who, existing in the form of God, counted it not a prize to be on an equality with God, but emptied himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man; he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him* (Phil. 2:6-9). Did you see how, when he was discoursing only about the divinity, he said those great things, the existing in the form of God, and the being equal to the One who begat, and he refers the whole to him; but since he showed him to you become flesh, he brought the discourse down again? For if you do not distinguish these things, the battle of the things said is great. For if he was equal to God, how did he highly exalt him who is equal to himself? If he was in the form of God, how did he grant him a name? For he who grants, grants to one who does not have, and he who exalts, exalts him who was previously lowly. He will be found therefore to be imperfect, and lacking before he received the height and the name, and countless other absurdities will follow from this. But if you add the dispensation, you will not err in saying these things.
Now, reflect on this here also, and receive what has been said with this mind. B Mean while, however, it is necessary to say this: that the words were being spoken by Paul about the resurrection, a thing which seemed impossible and was very little believed; and he was writing to the Corinthians, where there were many philosophers who always ridiculed such matters. For although they were at variance with one another in other things, in this dogma they all conspired as if with one mouth, decreeing that there is no resurrection. Therefore, contending for such a cause, which is so disbelieved and ridiculed both on account of a preconceived opinion and because of the difficulty of the matter, and wishing to prove that it is possible, he first does this from the resurrection of Christ; and when he had demonstrated it both from the prophets and from those who had seen and from those who had believed, once he had received the concession of the reduction to the absurd, he proceeds to prove the resurrection of men: "For if the dead do not rise," he says, "then Christ has not risen." Then, since he had continuously given their proof in the preceding, he argues again in another way, calling him the firstfruits, and showing that he is abolishing every principality and power and virtue and the last enemy, death. How then, he says, will it have been abolished, if he has not first cast off the bodies it held? After, then, he had spoken great things about the Only-begotten, namely that he delivers up the kingdom, that is, that he himself accomplishes these things, and he himself conquers in war, and puts all things under his feet, he adds, correcting the disbelief of many: "He must reign until he has put all enemies under his feet." He did not say "until" to impose a limit on the kingdom, but to make the thing said credible, and to lead them to be of good heart and to have confidence. For do not be afraid, he says, after you have heard that he will abolish every principality and power and virtue, and the devil and such a multitude of demons, and the mobs of the faithless, and the tyranny of death, and all evils—do not be afraid as if he himself were weak and feeble: for until he has done all these things, he must reign. He does not say this meaning that after he has done them he will not reign, but he proves this, that even if it has not been done now, it will entirely come to pass. For his kingdom is not broken; he reigns and is powerful and remains until he has rightly accomplished all things. You will find this custom also in the Old Scripture, as when it says, "But the word of the Lord remains for ever," and, "But you are the same, and your years will not fail" (Ps. CXVII, 20; CI, 28). The prophet says these things, and such like, when he narrates matters which are to be performed in the long time after and are entirely to be, casting out the fear of the crasser hearers. But that the "until" and "as far as," if they are said of God, are not words signifying an end, hear what he says: "From age and even to age you are" (Ps. LXXXIX, 2). And again, "I am, and until you have grown old I am" (Is. XLVI, 4). On this account he also places death last, so that from the victory of the others, he who does not believe may easily accept this also. When, therefore, he has removed the devil, who introduced death, he will much more dissolve and break in pieces his work. C Since, therefore, he attributed everything to him, that he has evacuated the principalities and powers, that he has rightly managed and administered the kingdom—I mean, the salvation of the faithful, the peace of the earth, the deletion of evils (for this is to have managed and administered the kingdom correctly, to have dissolved death); and he did not say that the Father did it through him, but that he himself will evacuate and abolish and he himself will put under his feet, and he nowhere mentions the Father: he now feared, lest he should seem to some, more foreign to reason, either that the Son is greater than the Father, or that there is some other unbegotten principle; and on this account, shielding himself and placing the matter in safety, he softens and mitigates the magnitude of those things which were said, saying: "For he has put all things under his feet." Again ascribing the things done to the Father, not as if the Son were impotent and feeble (for how would he be, of whom he brought so many testimonies, and to whom he attributed all things that were said?), but for the reason I spoke of, and to show that the things which were done for us are common to the Father and to the Son. For that he himself sufficed to subject all things to himself, hear again Paul saying: "Who will transfigure the body of our humility, that it may be conformed to the body of his glory, according to the operation by which he is able also to subject all things to himself" (Phil. III, 21). Then he also used correction, saying: "But when he says that all things are subjected to him, without doubt it is except him who subjected all things to him." From this also, he brings no small testimony concerning the glory of the Only-begotten. For if he had been lesser and far inferior, this fear would never have entered him. Nor was he content with this, but he adds another thing to it, saying: For lest anyone should suspect and say, "What then, if the Father is not subjected?"—this does not stand against the Son being the stronger. Fearing this impious suspicion, since he could not sufficiently show this through that, he added out of great abundance: "But when all things shall have been subjected to him, then the Son himself will be subjected to him," showing his great harmony with the Father, and that he who begat him, who is able to do so many things and manages them correctly, is the principle of all good things and the first cause. D [371] If you see him being more than is required by the subject, do not marvel; for he does this, imitating his own Teacher. For he, wishing to show his harmony with the one who begat him, and that he did not come apart from his will, descends and lowers himself so much—not as much as the demonstration of harmony required, but as much as the weakness of those present needed. For he prays to the Father for no other reason than for this: and assigning the cause he says, "That they may believe that you have sent me" (John XI, 42). Imitating him, therefore, he also uses a word out of abundance here, not that you should suspect a coerced servitude, far from it; but that he might more validly expel those absurd dogmas. For when he wishes to pull things up by the root, he uses great abundance. So also, speaking about a faithful woman and an infidel husband, having between them [index: entries preserved]
A no disagreement, he remains in perfect harmony; he will be all in all. But some say that he said this to signify the abolition of wickedness, so that now all things yield and no one resists or acts maliciously. For when there is no sin, it is evident that God will be all in all. But if bodies do not rise, how are these things true? For the most grievous enemy of all, death, remains, having accomplished what it wanted. “Not so,” he says; “for they will no longer sin,” he says. And what of that? For he is not discoursing here about the death of the soul, but about bodily death. How then is it abolished? For this is victory: to take back what was snatched away and held captive. If, however, bodies are to be held in the earth, then its tyranny remains, since these are held captive, and there is no other body where it might be defeated. But if this happens—which Paul said, and which indeed will happen—then the victory of God will appear glorious, as He has been able to B resurrect the bodies held by it. For then one conquers an enemy, when one takes the spoils, not when one lets them remain with him; but if no one dares to take his things, how could we say that he has been defeated?
7. Christ also declares this to be the way of victory in the Gospels, saying: *When he has bound the strong man, then he will plunder his vessels* (Matt. 12:29). For if this does not happen, the victory would not be clear. For just as in the case of the death of the soul, he who has died has been justified from sin, and yet we would not call this victory; for that is victory where one who has mastered, not merely one who has added nothing to evils, but one who dissolves the captivity of the passions that had already occurred. Thus also here, I would not say that the stopping of death grazing upon the bodies is a glorious victory, but rather the tearing away of what has already been held by it. But if they still contend and say that these things are spoken about the death of the soul, how is this the last one to be abolished? For indeed it was completely abolished in every person who is baptized. If, however, you speak of the body, the statement holds its place, that it is the last to be abolished. C And if someone were to be troubled as to why, when discoursing about the resurrection, he did not bring into the middle the bodies that were resurrected at the time of the Lord, we would say this: that this was not for the sake of the resurrection. For to show those who had resurrected dying again would not have been demonstrating that death is abolished to the end. For this reason he said it is abolished last, so that you would not suspect it will rise again. For when wickedness is removed, death will much more cease. For it would not stand to reason that when the fountain dries up, the river that flows from it should persist, nor that when the root disappears, the fruit should remain. Since, therefore, on the last day the enemies of God are abolished along with death and the devil and the demons, let us not be troubled at the enemies of God who are prospering. For the enemies of the Lord, as soon as they are glorified and exalted, vanish, *like smoke they have vanished* (Ps. 36:20). When you see some enemy of God D who is wealthy, surrounded by sycophants, do not be downcast, but groan, weep, and beseech God that He may restore him
to his friends; and the more successfully his enemy manages his affairs, the more you should mourn for him. For sinners must always be mourned, but especially when they abound in wealth and enjoy prosperity, just as sick men do when they overindulge their bellies and get drunk. B Yet there are some who, on hearing these words, are so miserably affected that they groan bitterly on account of them and say, "I am worthy of tears, for I have nothing." You have spoken correctly, "You who have nothing," not because you lack the things he had, but because you consider a matter worthy of being called blessed, for that reason you are worthy of being beheaded a thousand times. For if someone enjoying good health should judge a sick man to be blessed, even while he is lying on a soft bed, that person is much more miserable and unhappy than the other, because he has no sense of his own good things. Which, indeed, one may see happening in these matters too; whence our whole life is confounded and disturbed. For these words have ruined countless people, handed them over to the devil, and made them more miserable than those who are pining away with hunger. For that those who desire more are even more miserable than beggars, inasmuch as they labor under a greater and sharper sickness of soul, is evident from this.
Drought in Antioch.
Our city was once invaded by a drought, and everyone feared the extremes, and they entreated God to dissolve this fear: and then it was possible to see what was said by Moses, "the heaven becoming as brass" (Deut. 28:23), and death, more grievous than every death, being expected daily. But when it seemed good to the benign and merciful God, beyond all hope, much and indeed infinite rain fell from above: and everyone was already celebrating a feast day, as though they had ascended from the very gates of death. But in such great good things and the common joy of all, a certain one of those who were very wealthy went about gloomy and sad, dead from the sickness of soul, and when many asked the cause why he alone was grieving in the common joy of all, he could not even keep within him this grave perturbation of soul, but being pricked by the tyranny of the disease, he brought the cause into the middle: "Since I have," said he, "innumerable measures of grain, I do not know where to deposit them." Shall I say, I pray, that we should count him blessed for these words, for which he ought to have been covered with stones, who was crueller than any wild beast, who was the common enemy? What do you say, O man? Do you grieve because all did not perish so that you might gather gold? Have you not heard what Solomon says: "He who withholds corn, is accursed of the people" (Prov. 11:26)? But you go about as the common enemy of the goods of the world, and an adversary to the liberality of the Lord of the whole world, and a friend of mammon, or rather a slave? Was it not necessary for that tongue to be cut out? For that heart which produced these words to be extinguished? C Do you see how it does not allow humans to be humans, but beasts and demons? For what would be more miserable than this rich man, who wishes daily for famine, so that he might have gold? For the perturbation of soul turns to the contrary for him: for he does not rejoice in the abundance of the possession of fruits, but he grieves for this very fact that he possesses infinite things. And yet it is fitting that he who possesses much should rejoice: but this man, on account of this very thing, is distressed in his soul. Do you see that, as I said, those who are rich do not receive as much pleasure from things present, as the sickness of soul they sustain from those which have not yet arrived? For he who possessed innumerable measures of grain was grieving and groaning more than he who was hungering: and he who had the necessary food was crowned and leaped for joy and gave thanks to God; but he who possessed so many things was bearing it ill, and believed that he had perished. It is not, therefore, abundance that produces pleasure, but a mind devoted to philosophy. For without this, even if someone receives everything, he will be as one deprived of all things and will lament. For this man, of whom we are now speaking, even if he had sold what he had for as much of a price as he had wished, he would have grieved again that he had not sold it for more: and if he had been able to get more, he would again have sought another excess: and if he had sold a half-bushel for one gold piece, he would here too have been lacerated again by the sickness of soul, because the half-bushel had not been worth as much. If, however, from the beginning it was not worth as much in price, do not wonder. For even those who are drunk are not set on fire from the beginning, but when they have been filled with much wine, then they kindle a more grievous flame. Therefore, these men also, by how much more they have embraced, by so much are they in greater need: and those who gain more, they are more in want. These things, however, are said by me not only to that man, but to each of those who labor under this disease, and increase the price of grain, and procure poverty for their neighbor. For nowhere among them is there a mention of benignity and humanity; but everywhere the love of money at the time of commodities agitates many, and the one disposes of grain and wine more quickly, the other more slowly; but neither out of the care which he bears for public affairs, but the one so that he may receive more, the other so that he may not receive less, thus with the produce transformed.The greed of the avaricious.
For since most people, not having a great regard for the law of God, keep everything shut inside; God, leading them otherwise to benignity and humanity, so that they might do something good even from necessity, casts the fear of a greater loss: not allowing the fruits of the earth to endure for a long time, so that at least out of fear of damage from their corruption, they may, even against their will, hand over to the needy those things which they keep badly buried at home. But even after these things, there are some so insatiable that they are not chastened even by this. Many, indeed, even emptied out whole jars, and did not give even a cyathus to the poor, nor any trifle of money to the needy, but threw the whole vinegar made from wine onto the ground, and corrupted their jars along with the wine. Others, again, when they had not shared even a morsel with one who was hungry, threw whole chests of grain into the river; and because they did not listen to God commanding them to give to the needy, with the moth commanding, even against their will, they poured out whatever was inside to destruction and extreme ruin, drawing much laughter indeed, but many curses upon their own heads along with this damage. And these things which happen here are of such a kind: but what things are there, who can explain them? For just as these men make the grain, eaten by the moth and rendered useless, fall into the rivers: so God casts those who have done these things, having been rendered useless on account of this very fact, into the river of fire. For just as the grain...is devoured by the moth and the worm, so the cruelty and inhumanity of these men consumes their souls. And the cause of these things is to be fixed upon present things and to gape only after this life; whence such men are also filled with a myriad of depressions. For even if you say anything pleasant, the fear of the end is capable of destroying everything, and such a man is dead while still living. And that unbelievers should suffer these things is no wonder; but when those who have enjoyed such great mysteries, and have philosophized so much regarding the things to come, linger on present things, of what pardon would they be worthy? Whence, then, does the lingering on present things arise? From attending to luxury, and fattening the flesh, and breaking the soul, and making the burden heavy and the darkness great and the veil thick. For in luxury, the better part is enslaved and the worse part holds sway; and the former is blinded on every side and dragged along mutilated, while the latter drives and leads it around everywhere, when it ought to be lying in the order of the things being led. For great is the bond of the soul to the body, this having been contrived by the Creator so that some might not persuade themselves to hate it as something alien.
B 9. Now God commanded us to love our enemies; but the devil has exerted so much power that he has persuaded some even to hate their own body. For when someone says that it is from the devil, he is establishing nothing else but this—which is of the ultimate nonsense. For if it is of the devil, what great agreement is there, so as to render it fit on every side for the operations of a philosophic soul? And if it is fit, he says, why does it blind it? It is not the body that blinds the soul—far be it, man!—but luxury. And whence do we desire luxury? Not from having a body, by no means, but from an evil choice. For the body needs food, not luxury; the body requires to be nourished, not to be cut to pieces and to melt away. For luxury is hostile not only to the soul, but even to the body itself that is being nourished. For it becomes weaker instead of stronger, and softer instead of firmer, and sickly instead of healthy, and heavier instead of light, and looser instead of dense, and ugly instead of fair, and more foul-smelling instead of fragrant, and unclean instead of pure, and more painful instead of relaxed, and useless instead of useful, and old instead of young, and infirm instead of strong, and slow and sluggish instead of fast, and lame instead of whole. And yet, if it were of the devil, it ought not to be harmed by his own things—I mean by his wickedness. But neither the body nor the foods are of the devil, but luxury alone. For through this, that wicked demon accomplishes a myriad of evils; thus he caused a whole people to bolt. For he says, *He grew fat and thick and broad, and the beloved kicked* (Deut. 32:15). And for the Sodomites, too, the beginning of those thunderbolts came from thence. And Ezekiel, making this manifest, said: *This was the iniquity of Sodom, in pride and in fullness of bread and in abundance, they lived luxuriously* (Ezek. 16:48). Therefore Paul also said: *But she who lives in luxury is dead while living* (1 Tim. 5:6). Why so? Because she carries her body around like a burial vault, bound with a myriad of evils. If then the body is thus destroyed, how will the soul be disposed, of what turmoil, of what waves, of what a storm will it be full? For this very reason it becomes useless for all things, and will be able neither to speak, nor to hear, nor to take counsel, nor to do any of the things that are necessary with ease; but just as a pilot, when the storm has mastered his craft, becomes submerged along with the ship itself and the passengers, so the soul, along with the body, is drowned into the grievous abyss of insensibility. C For just as God placed the stomach in us like a mill, having given it commensurate power and having set a definite measure which it ought to grind each day, if then someone casts in more, the things that have become unworked do injury to the whole. Hence arise diseases and infirmities and deformities; for luxury makes not only a sickly woman, but also an ugly one, out of a fair one; for when she frequently belches unpleasantly, and breathes of rotting wine, and becomes more flushed than is proper, and ruins the grace becoming to a woman, and loses the pleasant scent, and the flesh becomes flaccid, and the eyelids are bloodshot and strained, and there is more fat than is proper, and excessive obesity—consider how great then is the unpleasantness that arises. And I have even heard doctors saying that luxury has especially prevented many from growing to a height. For since the spirit is choked by the multitude of the things being cast down and is occupied about the working of these, what ought to have progressed toward growth is spent on the working of the superfluous things. What could one say of gout, the rheum wandering everywhere, the other diseases from these, all the filth? For nothing is so unpleasant as a woman who eats much. Therefore one might see greater grace in those who are poor, since the waste products are spent and not plastered onto them, like some superfluous mud, in vain and to no purpose. For the daily exercise and the labors and the hardships and the commensurate meal and the simple diet provide them with great robustness, and from this also, great beauty. But if you speak of the pleasure of luxury, you will find it only as far as the throat. For as soon as it has passed the tongue, it has flown away, having left behind many of the unpleasantries. For do not look only at the luxurious people when they are lying down, but when you see them having stood up, then follow them, and you will see bodies of wild beasts and irrational creatures rather than of men. For you will see them heavy-headed, strained, bound, needing a bed and a mattress and great quiet, and as if being tossed in a great swell, and those who have the burden...
[LATIN COLUMN] 547 regarding the carnal, I say? For that too flows from this source; and just as horses, driven by fury for the females, are stimulated by the goad of drunkenness, so all of them leap upon [others], behaving more stupidly and crazily than they, and committing many other indecent acts that it is a sacrilege even to name. For they know neither what they are suffering, nor what they are doing. But the one who does not devote himself to delights is not of such a kind; rather, he sits in the harbor, watching the shipwrecks of others, and enjoys pure and perpetual pleasure, living the life that is proper to a free man. Knowing these things, therefore, let us flee the evil feasts of luxury and maintain a simple table, so that, being well-disposed in soul and body, we may practice all virtue and attain the future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and always, and for the ages of ages. Amen.
HOMILY XL
"Otherwise, what shall they do who are baptized for the dead, if the dead on the whole do not rise? Why then are they baptized for them?" He approaches [the matter], sometimes indeed from the things that God does, and sometimes from the things that they themselves do, proving those things that are said. And this is not a small argument for a defense, when he brings those who contradict them as witnesses of those things that are said, by means of the things that they do. What then is it that he says? Do you wish that I first say how those who labor under the disease of Marcion adulterate this statement? And I know indeed that I shall provoke much laughter; but I will speak primarily for this reason, that you may the more avoid their disease. For after some catechumen among them has departed, with some living person hidden under the bed of the dead man, they approach the dead man and speak to him and ask whether he wishes to receive baptism; then, when he makes no reply, the one who is hidden underneath says for him that he wishes to be baptized; and thus they baptize him for the one who has departed, just as if they were performing [a play] on a stage: so much has the devil prevailed in the souls of the slothful. Then, when they are accused, they bring forward this word, saying that the Apostle has said, "Who are baptized for the dead." Do you see the great mockery? Is it fitting to dispute against these things? I certainly do not think so; unless it is necessary to discuss with those who are raving about the things they say in their madness. But so that no one of the simpler people might be caught, it is necessary that we also institute this discussion against them. For if Paul were saying this, why did God threaten the one who is not baptized? For it is not possible for anyone henceforth not to be baptized, with this having been devised. Otherwise, the fault is not that of the one who has departed, but that of the one who is living. To whom, moreover, did He say, "Unless you eat my flesh and drink my blood, you will not have life in yourselves" (John 6:54)? To the living or to the dead, tell me, I ask? And again, "Unless someone is regenerated from water and the Spirit, he cannot see the kingdom of God" (John 3:5)? For if this is permitted, and there is no need of the will and decision of the one who receives, nor of the assent of the one who is in life; what prevents the Gentiles and Jews from also being made believers in this way, with others doing these things for them after their passing? But so that we do not tear apart spider webs anymore, and labor in vain, come, let us explain the power of this statement. What then does Paul say? To you first, who have been initiated into the mysteries, I wish to call to memory that statement which they who initiate you into the mystery bid you to say on that evening, and then I will explain what Paul says: for in this way this too will be clearer to you. For after everything else we add this, which Paul now says. And I indeed wish to say this openly; but I do not dare because of those who are not initiated; for they make the exposition more difficult for us, as they force us either not to speak openly, or to disclose the mysteries to them. But nevertheless, I will say it, as much as it is possible for me to do so, covered and in shadow. For after the recitation of those mystical and terrible words, and the dreadful rules of the dogmas which have been sent down from heaven, we also add this at the end, when we are about to be baptized, bidding [the candidate] to say, "I believe in the resurrection of the dead"; and in this faith we are baptized. For after we have confessed this with the others, then we are let down into the fountain of those sacred streams. Calling this to memory, therefore, Paul was saying, "If there is no resurrection, why are you baptized for the dead?" That is, for the bodies. For you are baptized for this, believing in the resurrection of the dead body, namely that it does not remain dead. And you indeed say by words the resurrection of the dead; the priest, however, as if in a certain figure, shows you also by the things themselves what you have believed and confessed by words. When you believe without a sign, then He provides you also with a sign; when you have done what is yours, then God also makes you more certain. In what way? By means of the water. For to be baptized and to be submerged, then to return upward and to emerge, is a symbol or sign of the descent to the underworld and the ascent from there. Wherefore Paul also calls baptism a sepulcher, saying, "For we have been buried together with Him through baptism into death" (Rom 6:4). From this he also makes the future thing credible, the resurrection of the bodies, I say. For it is by far greater to blot out sins than to raise up a body. And saying this, Christ was saying, "For what is easier to say, 'Your sins are remitted,' or to say, 'Take up your bed and walk' (Matt 9:5, 6)?" That, He says, is more difficult; since, however, you believe that less, as being something not evident, and you consider that which is easier as [done] for the difficult, namely as a demonstration of my power; I will not refuse to show you even this proof. Then He says to the paralytic, "Arise, take up your bed, and go into your house." Can kings and princes do this? For they remit [the punishments of] adulterers and murderers. You are joking, O man, in saying these things; for God alone indeed can remit sins;
for rulers and kings, even if they release adulterers and murderers, free them from the present punishment, but do not cleanse their sin. And even if they bring those released to offices, and even if they clothe them in the purple itself, and even if they place the diadem upon them, they would have made them kings in this way, but they would not have freed them from sin; for God alone does this. This is what He also works in the laver of regeneration; for grace touches the soul itself, and from there pulls out sin by the very root. For this reason, one can see the soul of him who has been released by a king still filthy, but that of him who has been baptized is no longer so, but is purer than the solar rays themselves, and such as it was when generated from the beginning; nay, even far better than that, for it enjoys the Spirit, who inflames it from every side and increases holiness. And just as one who refines iron or gold makes it pure and new from above, so also the Holy Spirit, smelting it in baptism as in a furnace, and consuming the sins, prepares it to shine purer than any pure gold. And He shows that even the resurrection of bodies is credible from this point again. Since sin introduced death, the root having dried up, one should no longer doubt regarding the loss of the fruit. Therefore, having first spoken of the remission of sins, then you confess the resurrection of the dead, being guided from there to that point as well. Then, since the name of resurrection is not enough to show the whole (for many who rose departed again, as those in the Old [Testament], as Lazarus, as those at the time of the cross), he bids us say, "and into life eternal," so that one might no longer suspect death after that resurrection. Remembering these words, Paul says: "Else what shall they do which are baptized for the dead?" A For if there is no resurrection, he says, these words are a trick; if there is no resurrection, how do we persuade them to believe what we do not give, just as if someone, bidding one to draw up a document that he received this and that, should not then give what was written, and then after the signature should demand what was inscribed? For what then will he who signed do, having made himself liable, yet not having received what he confessed he had received? For this is what he says here also regarding those who are baptized. What will those who are baptized do, he says, having signed for the resurrection of dead bodies, yet not receiving it, but being deceived? And what was the need of this confession at all, if the deed did not follow? "And why stand we in jeopardy every hour? I die daily, by your rejoicing which I have in Christ Jesus." B See again from where he attempts to construct the doctrine: from his own suffrage, or rather not his alone, but also that of the rest of the apostles. And this is no small thing, to bring in teachers who are strongly convinced, and who show this not only by words, but by the very deeds themselves. For this reason he does not say simply that "we also are persuaded"—for this would not suffice to persuade [them]—but he also provides the proof through deeds; as if he were saying, "To confess these things in words perhaps seems to you nothing wonderful; but if we should provide for you the voice from deeds, what would you have to say against this?" Listen, therefore, how we confess these things every day through dangers. And he did not say, "I," but, "We," taking along all the apostles together, and in this way both being moderate and making the speech credible. For what would you have to say? That we deceive you by preaching these things, and that we dogmatize for the sake of vainglory? C But the dangers do not allow you to judge these things; for who would choose to be in danger continuously for nothing and in vain? Therefore he also said: "And why stand we in jeopardy every hour?" For if one were to choose it for vainglory, he would choose this once or twice, not all his life, as we do; for we have set our whole life to this. "I die daily, by your rejoicing which I have in Christ Jesus"; calling their progress his rejoicing here. Since he showed that the dangers were many, so that he might not seem to be saying these things as one lamenting, he says, Not only do I not grieve, but I also boast in suffering these things for your sake. And he says that he is proud in a twofold way: both in being in danger for them, and in seeing them advancing. Then, doing what is habitual for him, since he spoke great things, he attributes both to Christ. And how does he die every day? By readiness and by being prepared for this. And for the sake of what does he say these things? Again, constructing the argument about the resurrection through these [points] also. For who would choose, he says, to endure so many deaths, if there were no resurrection and no life after these? For if those who believe in the resurrection would hardly risk their lives for it, unless they were very noble; much more so, he says, would he who does not believe not choose to endure so many, and such grievous, deaths. D For indeed he makes the increase by a small degree. He said that "we are in jeopardy," he added that "every hour," then, that "daily," then, that "not only," he says, "am I in jeopardy," but also, "I die." And he shows from here what kind of deaths, saying thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me?" 3. What is, "If after the manner of men"? As far as human things go, I fought with beasts. For what if God snatched me from the dangers? So that I am the one who most of all ought to be concerned for these things, being the one who endures such great dangers, and having received no reward as yet. For if the time of recompense does not arrive, but our things are shut up until the present, we are in greater loss. For you indeed believed without danger, but we are slaughtered every day. And he was saying all these things, not because there was not profit even in the suffering itself, but because of the weakness of the many, and in order to ground them in the argument concerning the resurrection—not because he himself was running for a reward; for it was sufficient for him...
A that he had done what was pleasing to God. “And when he says, If in this life only we have hoped in Christ, we are of all men most miserable,” he again proceeds in this manner so as to shake them out of their wretchedness, and out of their unbelief regarding the resurrection, and to concede to their weakness. For he says: for if the reward is to be pleasing to Christ always, and without the recompense, then even the greatest reward is to be in danger on His behalf. “If the dead are not raised, let us eat and drink; for tomorrow we die.” This word, moreover, is of one mocking. And it was not from himself that he brought it forth, but he brought forward the most eloquent prophet, Isaiah, who, in arguing against certain ones who had stripped away all sense of pain and were beyond hope, said these words: “They are slaughtering calves and sacrificing sheep, so as to eat meat and drink wine; saying, Let us eat and drink; for tomorrow we die. These things are revealed in the ears of the Lord of Sabaoth, and this sin shall not be forgiven you, until you die” (Isa. 22:13–14). If, then, those who said these things were denied forgiveness, how much more so under grace? Then, in order not to make the discourse too harsh, he no longer lingers on the reduction to absurdity, but turns the discourse back to exhortation, saying: “Do not be deceived; evil company corrupts good habits.” He said these things, at once rebuking them as if they were foolish—for he called them “good” here out of a benign and B mild address, as they were easily able to be deceived—and at the same time, as much as he could, granting them indulgence for their previous conduct, and stripping away the greatest part of the offenses from them and transferring them to others, so that by this reasoning too he might draw them to repentance. Which he also does in the Epistle to the Galatians, saying: “But he who troubles you shall bear his judgment, whoever he is” (Gal. 5:10). “Awake, justly, and do not sin.” He speaks as to those who are drunk and raving. For to cast off everything at once and suddenly from their hands was the act of the drunken and the raving, in that they no longer saw what they had seen, nor believed in what they had earlier confessed. And what is “justly”? Toward that which is advantageous and useful. For it is possible to awake and be roused unjustly, when someone has been excited to the detriment of his own soul. But he rightly added, “do not sin,” showing that from this source the seeds of their unbelief exist. He signifies this also elsewhere in silence, that a corrupted life begets evil dogmas, as when he says, “The root of all evils is the love of money; which some desiring have wandered from the faith” (1 Tim. 6:10). For many, being conscious of their own evil, and not wishing to pay the penalty, are harmed by this fear in their faith in the resurrection; just as those who have done many and excellent things rightly, daily desire to see that day. “For some have an ignorance of God; I say this to your shame.” See how again he transfers the offenses to others. For he did not say, “You have ignorance,” but, “Some have an ignorance.” For not to believe in the resurrection belongs to one who does not strongly know the unconquerable power of God and His sufficiency for all things. For if He made the things that are out of things that were not, much more will He be able to raise up and restore things that are dissolved. And since he touched them vehemently and criticized them to the utmost, reproving them for gluttony, for ignorance, and for stupor; in mitigating what was said, he says: “I say this to your shame”; that is, so that I may correct, so that I may lead back, so that being struck by shame you may be made better. For he feared that if he had cut them more than was fitting, they might recoil. C
4. Whom it was that Paul intended to rebuke. A rich man who becomes rich from the downfall of others. Let us deem these things to have been said not only to those of that time, but now also to all who labor under the same disease, and whose life is corrupted. For it is not only those who have evil dogmas, but also those who are held by heavy sins, who are drunk and delirious. Wherefore to them also it might be said, “Awake,” or “be sobered”; and especially to those who are weighed down by the slumber of avarice, to those who are unfairly plundering. For there is a good kind of plunder, namely the plunder of the heavens, which harms no one. For in money, indeed, it cannot happen that any man becomes rich, unless another has first become poor; but in spiritual matters it is not so, but the exact opposite: it is impossible for anyone to be rich, unless he has made another wealthy; and if you have profited no one, you cannot become wealthy. For in bodily things, indeed, the expenditure causes a diminution; but in spiritual things the expenditure works an abundance, and not to have shared—this produces great poverty and brings upon one the final punishment. This, indeed, is shown by him who buried the talent. For he who has D a logic of wisdom, and has shared it with another, increases his resources, as one who has made many wise. But he who hides it at home has deprived himself of resources, as one who has not provided for the utility of many. Again, he who has other gifts, if he has treated many, has amplified the donation; and he was not himself emptied by the expenditure, and he filled many with the spiritual gift. And in all spiritual matters this rule remains firm and stable. So also in [the] kingdom; he who makes many participants of his own kingdom, by this reasoning he himself enjoys it even more; but he who is eager to have no companion or participant, he also shall fall away from those great goods. For if wisdom is not consumed by the innumerable plundering it, nor does an artist who makes many artists lose his art, much more he who plunders the kingdom will not make it less, but then our riches will be greater when we have invited many to it. Let us therefore plunder those things which are not consumed, but which increase all the more as they are plundered; let us plunder those things which have no accuser, none who envies. For if there were a place of gold having a perennial fountain gushing forth, and it flowed all the more the more it was drained; while another place had a buried treasure: from which would you wish to grow rich? Would it not be from the former? It is certainly clear. But lest we form this in words alone, think of what is said in regard to the air and the sun; for these are plundered by all, and they satisfy all; but these things remain the same, not diminished by those enjoying them and those not enjoying them. But what I said is much greater. For spiritual wisdom does not remain the same if it is distributed or not distributed, but it rather increases if it is distributed. If anyone does not bear what has been said, but remains attached to the poverty of things pertaining to sustenance, plundering things that are diminished; in this case, too, let him call back to memory the food of manna, and let him fear the example of the punishment.
For what happened in that case may also be seen occurring among those who are now grasping for more. And what was happening then? Worms teemed from the greed. This is also what happens now in these cases. For the measure of food is the same for everyone; we all fill one stomach, but your filth as one who lives in luxury is greater. And just as there in the houses, those who gathered more than what was prescribed did not gather manna, but more worms and decay, so too in luxury and greed: those who are gluttonous and drunken do not gather more food, but more dung. And yet, the people of today are so much worse than those of that time, in that those people, having suffered this once, were brought to their senses, while these people, introducing this worm—which is much more severe than that one—into their own houses day after day, neither perceive it nor are sated.
For that these things are like those in terms of the principle of empty labor (for this punishment is much more severe) consider from this: in what way does the rich man differ from the poor? Does he not clothe one body? Does he not nourish one stomach? In what then does he claim more? In anxieties, in expenditure, in disobeying God, in corrupting the flesh, in damaging the soul. These are the things in which he claims more than the poor man; for if he were filling many stomachs, perhaps he might have something to say, for instance, that there is a greater need and a greater necessity for expense. But even now, they say they can claim that they fill many—those of their male servants and female servants. But this is not done for the sake of need, nor for the sake of philanthropy, but solely for the sake of empty pride, whence no one could even bear their defense.
B 5. For why does he have many servants? Just as it is necessary to pursue the need in garments only, and at the table, so also in servants. What, then, is the need? There is none at all. For it would have been appropriate for one master to use only one servant; or rather, even for two or three masters to use one servant. And if this is burdensome, consider those who have not even one, and who enjoy more convenient service; for God made us sufficient for our own ministry, and indeed, even for that of our neighbor. And if you do not believe it, hear Paul saying: "These hands have served my needs, and those who were with me" (Acts 20:34). Then, the teacher of the world and one worthy of heaven was not ashamed to serve many, yet you, if you do not carry around herds of men, think it is shameful—not knowing that this, for its part, is what most of all disgraces you? For it is for this reason that God also gave us hands and feet, so that we might not need servants. For it was not for the sake of need that the race of slaves was introduced; for if it had been, then a slave would have been created together with Adam; but it is the penalty for sin and the punishment for disobedience. But Christ, having come, even dissolved this: "For in Christ Jesus there is neither slave nor free" (Gal. 3:28). So that it is not necessary to have a slave; but if it is necessary, then one at most, or at most a second. What is the point of the swarms of servants? For just as those who sell sheep and those who deal in bodies, so do the wealthy walk about in the bath, so in the marketplace.
But let me not be overly precise; let there even be a second servant for you. But if you gather many, you do not do this for the sake of philanthropy, but pampering yourself; for if you were caring for them, you would not occupy anyone for your own service, but having bought them and taught them crafts so as to be sufficient for themselves, you would set them free. But when you scourge them, when you bind them, the deed is no longer of philanthropy. And I know that I am burdensome to those who hear; but what can I do? I am set for this, and I will not cease saying these things, whether anything more results, or nothing at all. For what is the point of forcing your way in the marketplace? For you are not walking among wild beasts, that you would repel those you encounter? Have no fear; none of those who approach and walk near you bite. But do you consider it an insult to walk along with everyone? And how great is the madness here, how great the monstrosity, for you not to consider it an insult that the horse follows close by, but if a man does not—if he is not driven away from ten thousand stades—to consider it an insult? And why do you even have children as rod-bearers, utilizing the free as if they were slaves, or rather, living yourself more dishonorably than any servant? For one who carries about such empty pride is more worthless than any servant. For this reason, those who have enslaved themselves to this severe passion will not even see true freedom. For if you wish to repel and to force your way, do not repel those who approach, but repel the empty pride; not through the servant, but through yourself; not with this scourge, but with the spiritual one. For now, indeed, your servant repels those who are walking along, but the folly repels you from above more shamefully than the servant the neighbor. But if, having descended from the horse, you drive it away through humility, you will sit higher and will establish yourself in greater honor, needing none of the servant for this. For when, having become moderate, you walk on the ground, you sit in the chariot of humility, which leads you up to the heavens, with winged horses; but if, having fallen from that, you cross over into that of arrogance, you are in no better condition than the reptiles creeping on the ground, but are even much more miserable and pitiful. For the disability of the body compels the former to be dragged along, but the disease of arrogance compels you. For "Everyone who exalts himself," he says, "will be humbled" (Matt. 23:12). In order, therefore, that we might not be humbled, but might be exalted, let us come to that height. For thus we shall find rest for our souls according to the divine oracle, and we shall attain the true and highest honor; which may we all attain, by the grace and philanthropy, etc.
r thus we shall find rest for our souls according to the divine oracle, and we shall attain the true and highest honor; which may we all attain, by the grace and philanthropy, etc.
HOMILY XLI.
Chapter 15, v. 35. "But someone will say: How are the dead raised? And with what body do they come?" 36. "Insensate one, that which you sow is not quickened unless it first dies."
A 1. Although the Apostle is everywhere mild and humble, here he uses a sharper form of speech because of the absurdity of those who were contradicting him. Yet he is not content with this; he also brings in arguments and examples, rebuking even the very contentious by means of reason. And while he said earlier, "Since by man came death, and by man came the resurrection," here he resolves the objection raised by the Gentiles. Observe again how he diminishes the vehemence of his rebuke. For he did not say, "But perhaps you will say"; rather, he posited the one who contradicts indefinitely, so that by not using a free and sharper mode of speech, he might not deeply wound his hearers. He sets forth two doubts: the method of the resurrection and the quality of the bodies. For they were doubting about both, saying, "How is that which is dissolved raised up?" and, "With what body do they come?" What is meant by, "With what body"? Namely, this which perishes, which decays, or some other? B Next, showing that they are not seeking what is open to doubt, but what is already in confession, he encounters them more sharply, saying: "Insensate one, that which you sow is not quickened unless it has died." This is what we ourselves are accustomed to do toward those who contradict things that are established. And why does he not immediately flee to the power of God? Because he is arguing with unbelievers; for when he speaks among the faithful, he has no great need of arguments. Wherefore, when he had said elsewhere, "He will transfigure the body of your humility, that it may be conformed to the body of his glory" (Phil. 3:21), and had shown something more than mere resurrection, he did not set forth examples, but instead of every proof brought the power of God into the medium, adding and saying: "According to the operation of him who is able to subject all things to himself." Here, however, he sets forth arguments. For since he had confirmed this from the Scriptures, he adds these also from abundance toward those who do not obey the Scriptures, and says: "Insensate one, that which you sow." That is, you have the proof of these things within yourself, through the things that you do daily, and do you still doubt? Therefore I call you insensate, because you are ignorant of those things which are done by you daily; and although you yourself are an artificer of resurrection, you doubt concerning God. C Therefore, with great emphasis he said, "You, that which you sow"; you, who are mortal and perish. And see how he uses expressions congruent with the subject matter. "It is not quickened," he says, "unless it has died." For having left behind the terms proper to seeds—namely, it germinates, it sprouts, it rots, and it is dissolved—he adapted those which are appropriate to our flesh, namely, "quickened" and "it has died," which indeed is not proper to seeds, but to bodies. And he did not say, "After it has died, it lives," but, which is greater, "It is because it dies that it lives." You see that, as I often say, he always turns the argument into the opposite. For what they were setting down as an indication of not rising, this he makes to be a certain demonstration of rising; for they were saying it does not rise because it is dead. But what does he oppose? "Yet if it were not dead, it would not have risen; and therefore it rises, because it is dead." As Christ also showed the same thing more clearly, saying, "The grain of wheat, if it does not die upon falling into the earth, remains alone: but if it dies, it brings forth much fruit" (John 12:24). D Drawing the example from thence, Paul did not say, "It does not live," but, "It is not quickened," again assuming the power of God, and showing that it is not the nature of the earth, but He Himself who operates everything. And why did he not bring into the medium that which was more convenient and more proper, the human seed, I mean? For our origin also starts from corruption, just as the grain. Because these are not equal, but the latter is greater. For he seeks something whole, which may be corrupted; but that other was a part: for which reason he brings this into the medium. Otherwise, that [human seed] proceeds from a living being and falls into a living womb; but here, the seed is cast not into flesh, but into the earth, and is dissolved into it, just as a dead body. For which reason, by this argument also, the example was more convenient. 37. "And that which you sow, you do not sow the body that is to be." For the things which were said before look toward the saying of how they rise; but this one looks to the doubting with what body they come. What is, "You do not sow the body that is to be"? Not the whole ear, not the fresh grain. For here the discourse no longer looks toward the resurrection of the body, but toward the mode of the resurrection, of what kind the body is that is to be resurrected; namely, whether it is such, or better and clearer; and from the same example he takes both, showing that it is to be a much better one which will be resurrected.
2. Against the heretics who said another body rises. But the heretics, understanding none of these things, behave insolently and say: "A different body falls, and a different one rises." How then is it a resurrection? For it is the resurrection of that which has fallen. Where then is that admirable victory over death which surpasses opinion, if one thing falls and another rises? For neither would that be seen to have given back the captive it received. How, moreover, would the example fit the things that have been said? For it is not the case that one essence is sown and another rises, but the same one, only better. But neither did Christ take the same body, who was the first-fruits of those who rise; but, according to you, he cast that one aside, even though it had sinned in nothing, and took another. From where, then, another? For the former was from the Virgin, but the latter from where? Do you see to what absurdity the discourse has devolved? For why did he show the figures and traces of the nails? Was it not by this wishing to show that it is the very same that was fixed to the cross, and that it is the same that has risen? What also does the figure of Jonah mean? For it was not one Jonah who was swallowed, and another who was cast out upon the land. What, too, was he saying: "Destroy this temple, and in three"?
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The evangelist testified that He was speaking about the temple of His body. What then does he mean when he says, "You do not sow the body that is to be"? That is to say, you do not sow the ear of corn. For it is both himself and not himself; himself, because the substance is the same; and not himself, because this one is better, while the same substance remains, and greater beauty is achieved, and the same thing rises again in a new form. For if this were not the case, there would be no need of a resurrection, if it were not going to rise again in a better state. For why would anyone tear down a house if he did not intend to build a more brilliant one? He said this, therefore, to those who think that the same thing is corruption. Then, so that no one might again suspect that another body is being referred to here, he softens the riddle, and he himself interprets what was said, not allowing the hearer to stray elsewhere in his reasoning. What need is there, then, for our own words? Listen to him speaking and explaining what it means: "You do not sow the body that is to be." For he immediately added, "But a bare grain, perhaps of wheat, or some of these seeds." That is to say, "You do not sow the body that is to be"—that is, not thus clad, nor having straw and husks—"But a bare grain, perhaps of wheat, or something of this kind. And God gives it a body as He has willed." Yes, he says, but there the work belongs to nature. What nature, tell me? For there, too, God works everything, not nature, nor the earth, nor the rain. Wherefore, also, he himself, showing these things and setting aside the earth, and rain, and air, and sun, and the hands of the farmers, added that God gives it a body as He has willed. B Do not, therefore, be overly curious or troublesome about how and in what manner, when you hear of God’s power and will. "And to each of the seeds its own body." Where, then, is the alien body? For He gives its own. So when he says, "You do not sow the one that is to be," he does not mean that one substance rises instead of another, but that it is better, that it is more brilliant. For "to each of the seeds," he says, "its own body." From here, then, he also introduces the difference in the resurrection that will be at that time. For do not, because wheat is sown and all stalks come up, think for this reason that there is equality in the resurrection. For, in the first place, there is not even one order among seeds, but some are more valuable and others are inferior. Therefore, he also added, "To each its own body." But he is not satisfied with this, but seeks another greater and clearer difference. For, lest you should think, having heard what I said above, that because all rise, all participate in the same things, he had already laid down in the earlier part of the reasoning the seeds of this idea, saying, "Each in his own order." He makes it clearer here again, saying, "Not all flesh is the same flesh." For why, he says, speak of seeds? Let us test this very thing on bodies, about which our discourse is now concerned. Therefore, he adds, saying, "One is the flesh of men, another is that of cattle, another that of birds, and another that of fish. And there are heavenly bodies and earthly bodies; but the glory of the heavenly is one, and that of the earthly is another. Another is the glory of the sun, and another the glory of the moon, and another the glory of the stars; for star differs from star in glory."
C 3. But what is his intention with these steps? Why did he fall from the resurrection of bodies into the discourse about stars and the sun? He did not fall, nor did he break away from his subject—far from it—but he is holding fast to it. Since he has established the argument regarding the resurrection, he now shows that there is a great difference in glory at that time, even if the resurrection is one; and he divides the whole for the moment into two: into celestial and terrestrial. For that bodies rise again, he showed through the wheat; that they are not all in the same glory, he shows from there. For just as disbelieving in the resurrection makes one slack, so too does thinking that all are to be deemed worthy of the same things make one lazy. Therefore, he corrects both; and indeed he completed [the argument] in the preceding [sections], and of this [one] he now begins; and having made two orders of the righteous and the sinners, he cuts these two very things into many parts again, showing that neither will righteous and sinners attain the same things, nor will all the righteous be like the righteous, nor sinners like sinners. He makes, therefore, a first single division of righteous and sinners, saying, "There are heavenly bodies and there are earthly bodies," by the earthly signifying the latter, and by the heavenly the former. Then he introduces the difference of sinners from sinners, saying, "Not all flesh is the same flesh; but one is of fish, another of birds and cattle." Although all are bodies, yet some are in greater, some in lesser vileness. And in life likewise, and in their very construction. And having said this, he ascends again to heaven, saying, "Another is the glory of the sun, and another the glory of the moon." For as there is a difference in earthly bodies, so also in the heavenly ones, and the difference is no small one, but goes down even to the extremes. For the difference is not only of the sun to the moon, nor of the moon to the stars, but also of star to star. For even if all are in heaven, yet some partake of more, others of less glory. What, therefore, do we learn from this? That even if all are in the kingdom, not all will enjoy the same things; and if all sinners are in Gehenna, not all will endure the same things. Wherefore he also added: 42. "So also is the resurrection of the dead." *So*, how? In great difference. Then, having left this discourse as sufficiently proven, he comes again to the very proof and manner of the resurrection, saying: "It is sown in corruption, it is raised in incorruption." And behold the understanding: in the case of the seeds, he used the name of bodies, saying, "it is not brought to life unless it dies"; but in the case of the bodies, he used the naming of the seeds, saying, "It is sown in corruption, it is raised in incorruption." He did not say, "It grows," so that you would not think it is the work of the earth, but, "It is raised." And he does not mean by "sowing" here our birth in the womb, but the burial of the bodies of the departed in the earth, the dissolution, the ash. Wherefore, having said, "It is sown in corruption, it is raised in incorruption," he added: "It is sown in dishonor." For what is more unsightly than a dead body that has decayed? "It is raised in glory."
There is not yet thirty days, and the whole thing has perished; nor can the flesh contain itself, nor suffice for one day. It rises in power. For then it will have nothing left. Therefore he also had need of those examples, lest many, hearing these things—namely, that they rise in incorruption, and glory, and power—should think that there is no difference between those who rise. For all indeed rise, both in power and in incorruption and in this glory of incorruption, yet not all of the same honor and security. 44. B It is sown an animal body, it rises a spiritual body. There is an animal body, and there is a spiritual body. What are you saying? Is this not spiritual? It is spiritual indeed, but that is much more so. For now, indeed, the grace of the Holy Spirit often flies away from some who are committing great sins; and with the spirit of the soul also present, the life of the flesh flies away; and that which is of this sort, apart from this, is empty. But then it is not so, but it remains perpetually in the flesh of the just, and its power and empire shall be present, the soul being also present. For either he indicated some such thing by saying "spiritual," or that it is going to be lighter and more subtle, and that it may even be carried in the air; or rather both [are meant]. But if you do not believe what is said, look at the heavenly bodies, which are so splendid and durable, and remain in a state of not aging; and from this believe that God can make these corruptible things also become incorruptible, and much better than the things which are perceived. 45. As it is written: The first C man was made into a living soul; the last Adam into a life-giving spirit. And yet that indeed is written (Gen. 2:7), but this is not written. How then did he say, "It is written"? He interpreted this by the event of things, which is what he is accustomed to do diligently. For this is the habit of the prophet; for the prophet said that the city of Jerusalem was to be called the city of justice (Zech. 8:3), and it was not so called. What then? Did the prophet speak falsely? By no means; for he said that it was indeed to be so called by the event of things. He also said that Christ was to be called Emmanuel (Isa. 7:14); and he himself was not called so either, but the things themselves emit this voice. So here too, "The last Adam into a life-giving spirit." D 4. He said these things so that you might learn that even now the signs and pledges of the present life and the life to come have arrived; of the present, Adam; of the future, Christ. For since he places the things that are better in hope, he shows that the beginning has already happened, and that the root and the source have appeared. But if the root and the source is manifest to all, there is nothing to be doubted concerning the fruits. And therefore he says, "The last Adam into a life-giving spirit." And elsewhere he also says, "He will quicken your mortal bodies by his Spirit that dwelleth in you" (Rom. 8:11). The Spirit, therefore, possesses the power to quicken. Then, lest anyone should say, "Why are the things that are worse more ancient; and why have the physical things come to be in their entirety, and not just as fruits, whereas the spiritual things [have come to be] only as fruits?" he shows that the principles of both were so constituted: first the animal, then the spiritual. He does not say, however, why; but he is content with the ordinance of God, holding to the opinion which proceeds from the things themselves, bearing witness to the excellent administration of God, and showing that our affairs always proceed toward that which is better and more excellent: at the same time also by this fact he gives credence to that which he says. For if the lesser things have happened, much more are the better things to be expected. Since, therefore, it is about to be that we shall enjoy such goods, let us order ourselves in this direction, and let us not weep for those who depart, but for those who finish their lives poorly. For even a farmer, when he sees grain dissolving, does not lament, but as long as he sees it remaining solid in the earth, he fears and trembles; after it has been dissolved, he rejoices. For the beginning of the future sowing is dissolution. Thus let us also rejoice then, when the house into which destruction falls has collapsed, when man has been sown. And do not wonder if he called burial "sowing"; for that is a better sowing. For to that [previous life] follow death and labors, dangers and cares; to this [future life], if we live rightly, crowns and rewards; and to that indeed corruption, destruction, and death; but to this, to be free from destruction, incorruption and immortality, and innumerable goods. In that sowing, there are embraces, and pleasures, and sleep; but in this, a voice alone descending from heaven, and all things are suddenly perfected. And he who rises is no longer brought henceforth to a laborious life, but to that from which pain, grief, and sighing have fled. But if you require defense and patronage, and because of this you mourn for a man, flee to the common patron of all, defender, savior, and benefactor, God—to the impregnable aid, to the easy and prompt assistance, to the perpetual protection which is present always and everywhere, walling us in from all sides. But habit is a desirable and lovable thing. I know this too; but if you concede to the reason the movement of the mind, and consider with yourself who it is that has received him, and that if you bear it with a brave spirit, you offer your whole mind as a sacrifice to God—you will be able to avoid this passion too, and what time brings about, philosophy will do. But if you are soft and enervated, the perturbation of the spirit will indeed cease with time, but it will bring you no reward. With these reasons collect also the examples that are in the present life, which are in the divine Scriptures; consider that Abraham slaughtered his own son, and neither wept nor uttered an bitter word (Gen. 22). But he, you will say, was Abraham. And yet you have been called to transcend greater steps. Job, however, grieved indeed as much as is appropriate for a father who loves his children and manages great care for those who have departed. For the things that we do now are the work of enemies and foes. For if, were someone abducted into a palace and crowned, you were to wail and lament, I would not call you a friend of the crowned one, but a great enemy and foe. But I do not mourn him, you will say, but myself. But neither is this the act of one who loves, to wish for him to be distressed and vexed on your account, and to be subjected to an uncertain future, when he is present at being crowned and heading to the harbor; or to be tossed in the sea, when it is permitted to be in the harbor. But I do not know...
and you will have Him as one who provides for you more than before, when you have been reduced to greater need. But have you lost a child? Do not say, "You have not lost him." This thing is sleep, not death; it is a departure, not a loss; it is a journey from worse to better. Do not provoke God, but make Him propitious. For if you bear it with a brave spirit, there will be here even for the one who has departed some consolation; but if the opposite occurs, you rather kindle the wrath of God. For if, when a son was scourged by a master, you standing by were troubled, you would have the more provoked the master against yourself. Do not do this, but give thanks, so that using this reasoning the cloud of despondency may be dispelled for you: say just like that blessed one, "The Lord gave, the Lord has taken away." Consider how many who are more pleasing to God did not even have the beginning of children, nor were they called parents. And I, he says, would not have wished to have had them; for it was better not to have had the experience than, after having tasted the pleasure, to have fallen from it. Do not, I beseech you, say these things, do not provoke the Master even in this; but for what you received, give thanks; and for what you do not have to the end, glorify Him. Job did not say, "It would have been better not to have received," as you say ungratefully, but he gave thanks even for those things, saying, "The Lord gave"; and for these he blessed, saying, "The Lord has taken away; the name of the Lord be blessed forever." And he stopped the mouth of his wife in this way, reasoning with her and uttering those marvelous words: "If we have received good things from the Lord, shall we not endure the bad?" And yet after this the temptation became more grievous; but he did not even then succumb, but carried it with a brave spirit just the same, and gave glory. Do you also do this, and reason with yourself that it was not a man who took them, but God who made them, who cares for you more, and knows what is beneficial, not some enemy or plotter. See how many living [children] made life unlivable for their parents. But do you not see the noble ones? he says. I see these too, but the affairs of your child are safer than even theirs. For even if they do well, the end of their life is uncertain; but for that one, you no longer fear or tremble lest he suffer something, or receive some change. Reason thus also in the case of a good and home-keeping wife, and for all things give thanks to God, and even if you lose a wife, give thanks. Perhaps God wishes to lead you into continence, for greater struggles, having freed you from the bond. If we philosophize in this way, we shall both gain the present peace of mind, and shall attain future crowns, and so on.
HOMILY XLII
1 Cor. 15:47. The first man is of the earth, earthly; the second man is the Lord from heaven.
1. Since he said "psychical" first and "spiritual" second, he again sets down another difference, calling him "earthly" and "heavenly." For the former was of the present life and of the future; but this one belongs to that before grace and that after grace. And he has placed it for an excellent manner of life, saying, "For," as I said, "lest, trusting in the resurrection, they neglect life and accuracy, again he makes them competitive even from this point, and exhorts them to virtue, saying: The first man is of the earth, earthly; the second man is the Lord from heaven; calling the whole 'man,' and naming the one from the better part, the other from the worse. As is the earthly, such also are the earthly."
A Likewise, such are the heavenly. And so, will they remain immortal and shining? What then? Did not he also die? He did die, but he was nothing injured thereby, but thus too he destroyed death. Do you see how from this, too, by his death, he established the dogma of the resurrection? For having, as I said before, the beginning and the head, have no doubt about the whole body. But he also practices here a best and most excellent rule of life, laying down examples of a noble and philosophical life, and of that which is not of this kind, and bringing forward the principles of both, the latter Christ, the former Adam. Wherefore he did not even say absolutely, "From the earth," but "earthly," that is, gross, fixed to present things; and again, contrary to this, regarding Christ: "The Lord from heaven." But if some say therefore that the Lord does not have a body, because it is said, "From heaven," the things already said are sufficient to stop their mouths; but nothing prevents us from stopping their mouths from this side as well. For what is, "The Lord from heaven"? Does he speak of nature, or of an excellent rule of life? To anyone it is evident that it is an excellent rule of life; and therefore he subjoins: B "As we have borne the image of the earthly," that is, as we have done evil; "let us bear also the image of the heavenly," that is, let us do what is excellent. Besides these, I would gladly ask you: Is it said about nature, "Who is from the earth, earthly," and, "The Lord from heaven"? "Most certainly," he says. What then? Was Adam only earthly, or did he have some other essence akin to the celestial and incorporeal, which Scripture calls soul and spirit? It is evident to everyone that he had this as well. Therefore, neither was the Lord only from above, even if he is said to be from heaven, but he had also received flesh. Now what he says is this: As we have borne the image of the earthly, the evil actions, let us bear also the image of the heavenly, namely the rule of life which is in the heavens. But if he were speaking about nature, he would not need exhortation or counsel. Wherefore even from this it is clear that what is said is about the rule of life. And for this reason he introduces the word in a hortatory manner, and calls it an image, showing by the reason again that he speaks of action, not of nature. For therefore we have become earthly, because we did evil: not because from the beginning we were made earthly, but because we sinned. For sin was first, and then death, and that saying, "Earth you are, and to the earth you shall go" (Gen. III, 19): then also entered the swarm of the mind's movements and perturbations. For not being born from the earth makes one absolutely earthly; for the Lord also was from the same mass and mixture; but to do earthly things: just as also to do the heavenly, is to do things worthy of the heavens. But why is there need to labor unnecessarily to prove this? For he himself going forward opens the sense to us, saying: C 50. "Now this I say, brethren, that flesh and blood shall not inherit the kingdom of God." Do you see how he again interprets himself, freeing us from concerns? A thing he does also in many places; for he calls "flesh" here the evil works, as he did elsewhere, as when he says: "But you are not in the flesh; and again, 'They that are in the flesh cannot please God'" (Rom. VIII, 9, 8). Wherefore when he says, "Now this I say," he says nothing else than that he has said these things for this reason, that you might learn not to introduce evil actions into the kingdom. For after the resurrection he immediately introduces the discourse about the kingdom; and therefore he subjoined: "Neither shall corruption inherit incorruption." That is, vice shall not possess that glory and the perception and fruition of incorruptible things. For in many places he has again used this appellation, saying: "He that sows in the flesh, shall of the flesh reap corruption" (Gal. VI, 8). If, however, he were speaking about the body, and not about the evil action, he would not have said "corruption"; for nowhere does he call the body "corruption"; for it is not corruption, but corruptible. Wherefore proceeding, and discoursing about it, he did not call it "corruption," but "corruptible," saying: "It is necessary for this corruptible to put on incorruption." Then, when he had finished the admonition concerning the rule of life—a thing he is always accustomed to do, mixing argument with argument—he turns again to speak about the resurrection, saying thus: D 51. "Behold, I tell you a mystery." Everyone knows, he is about to say; which also shows the great honor with which he treats them, namely to tell them mysteries. But what is this? "We shall not all sleep, but we shall all be changed." This is what he says: We shall not all die, but we shall all be changed, even those who do not die: for they too are mortal. Do not therefore, because you are dying, fear as if you were not going to rise; for there are, there are also some who will escape this; and yet this is not sufficient for them for that resurrection, but it is necessary that those bodies also which do not die be changed and pass to incorruption. 52. "In a moment, in the twinkling of an eye, at the last trumpet." Since he spoke much about the resurrection, then he opportunely shows that which is admirable and unexpected in it. For it is not this alone that is wonderful, that bodies first rot and then rise again, he says; and that those which rise again are better and more excellent than those that now are; and that they pass to a far better condition, nor that each receives what is his own, and no one what is another's: but that so many, so great and such things, and which surpass all reason and mind, come to pass in a moment. And signifying this more clearly, "In a twinkling of an eye," he says, that is, in the time in which the eyelid is closed. Then because he said a great thing and full of astonishment, if so many and such things happen so suddenly, he subjoins for demonstration, rendering credible what is said: "For the trumpet shall sound, and the dead shall rise incorruptible, and we shall be changed." That "we," he does not say about himself, but about those who then shall be found living. 53. "For it is necessary for this corruptible to put on incorruption." For lest, when you hear that flesh and blood shall not inherit the kingdom of God, you think that the bodies do not rise, he subjoined: It is necessary for this corruptible to put on incorruption, and this mortal to put on immortality. "It is corruptible and mortal," he says. So the body remains; it is this that is putting on, or the mortal part.
A Since it is corruptible and mortal, do not therefore doubt how it will live an endless life, when you hear that it becomes incorruptible. And when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, "Death is swallowed up in victory." Since he has spoken of great and unutterable things, he again confirms the statement by prophecy: "Death is swallowed up in victory," that is, unto the end, nor does a remnant of it remain, nor is there hope of a return, since incorruption has consumed both corruption and death. B "O death, where is thy sting? O grave, where is thy victory?" Do you see a noble soul? For as if offering sacrifices of victory, and having become divinely inspired, and seeing the things to come as if they had already come to pass, he leaps upon and tramples the fallen death, and shouts a song of victory over his prostrate head, crying out with a loud voice and saying: "O death, where is thy sting? O grave, where is thy victory?" It is gone, and utterly perished, and vanished, and you labored in vain for all those things. For he not only disarmed him and conquered him, but he also destroyed him, and brought him to nothingness. C "The sting of death is sin, and the strength of sin is the law." Do you see how the discourse is about the bodily death? Therefore, it is also about the bodily resurrection. For if these things do not rise, how is death swallowed up? And not this only, but how is the law the strength of sin? That sin is the sting of death, and more grievous than it, and that death has its power from it, is clear; but how is the law the strength of this? Because without it, sin was weak—committed, yes, but not able so to condemn. For the evil was happening, but it was not shown so clearly. So the law brought no small burden in both making sin known and intensifying the punishment. If, wishing to prevent it, it made it more grievous, the fault is not with the physician, but with him who made bad use of the medicine; for the presence of Christ also burdened the Jews the more; but we shall not for this reason blame it, but we shall admire it, while we hate those all the more who were harmed by the very things through which they ought to have been benefited. For that it was not the law itself that gave strength to sin, Christ Himself fulfilled everything (*), and was without sin. D But you, consider how he confirms the resurrection from this point as well. For if this is the cause of death—to sin—and Christ coming abolished sin, and freed us from it through baptism, and along with sin ended the law, through the transgression of which it stands, why do you doubt further about the resurrection? For from what quarter now shall death hold sway? From the law? But that has been set aside. From sin? But that has been destroyed. "But thanks be to God, which giveth us the victory through our Lord Jesus Christ."
Homily XLIII
3. For He Himself set up the token of victory, but He caused us to enjoy the crowns, and this not from a debt, but from kindness alone. Therefore, brethren, be ye steadfast, unmovable. The exhortation is now just and timely; for nothing makes one so unsteady as to think that one is laboring in vain and for nothing. "Always abounding in the work of the Lord," that is, in a pure life. And he did not say, "Doing the good," but "Abounding," so that we might do it with abundance, and go beyond the required levels. "Knowing that your labor is not in vain in the Lord." What do you say? Labor again? But it has crowns, and is for the sake of the heavens. For the former labor, which followed after paradise, was a chastisement for sins committed; but this is the subject matter of the rewards to come. So that it would not be a labor after this fashion, and with so much of the help from above; wherefore he also added, "In the Lord." For the former was that we might pay the penalty; this is that we might obtain the good things to come. Let us not, therefore, sleep, beloved; for it is not possible, it is not possible for one who is lazy to attain the kingdom of heaven, nor for those who live in luxury and self-indulgence. For it is necessary to be stretched and to beat down the body, and to endure ten thousand hardships, to be able to attain those good things. Or do you not see how great is this distance from heaven to earth, and how great is the war that is set before us, and how prone man is to evil, and how easy to fall into sin, and how many are the snares in the midst? Why then do we drag upon ourselves such cares outside of natural ones, and give ourselves more business, and make our burdens heavier? Is it not enough to provide for the belly, and for clothes, and a house? Is it not enough to be anxious for the necessities? Yet Christ even took away the anxiety for these, saying: "Take no thought for your soul, what ye shall eat, nor for your body, what ye shall put on" (Matt. 6.25). And if one ought not to be anxious about necessary food and clothing, nor even for the day to come, those who bring in such a mass of cares, and bury themselves, when will they be able to look up? Have you not heard Paul saying, "No man that warreth entangleth himself with the affairs of this life" (2 Tim. 2.4)? But we grow soft and indulge our bellies and get drunk, and we labor for outside matters, but in heavenly things we are lazy. Do you not know that the promise is above man? It is not possible for one walking on the ground to ascend the arches of heaven; but we do not strive to live as men, but we have even become worse than the brute beasts. Do you not know before what throne we shall stand? Do you not consider that we are required to give an account for both words and thoughts, and we do not even care for deeds? For "whosoever looketh on a woman to lust after her," he says, "hath committed adultery with her already" (Matt. 5.28). But nevertheless, those who must give an account even for a bold look do not desist from being consumed by the sin itself. "Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire" (Ibid. v. 22); but we do not refrain from heaping ten thousand reproaches upon them and plotting against them in various ways. He who loves them that love him has nothing more than the heathen; but we even act with envy toward these. What excuse, then, shall we have when, [to be] passed over...
367 ARCHIEP. CONSTANTINOP. A S. JOANNIS CHRYSOSTOMI 368 ligent, has no more than an ethnic; yet we even envy them. What pardon, then, shall we obtain when, being commanded to cross the ancient boundaries, we weave our own manner of life smaller than even theirs? What argument shall snatch us away from this? Who will stand by and help us when we are being punished? None, but it is necessary that, weeping, lamenting, gnashing our teeth, we should be taken away to those dark regions, to those inevitable pains, to those intolerable punishments. Wherefore I ask and beseech you, and I lay hold of your knees and supplicate you, so long as we have this small provision for life, that we may be stung by the things said, that we may be converted, that we may become better; lest, like that rich man, we lament uselessly there when we have departed, and weep; for weeping will bring us no remedy. For whether you have a father, or a son, or anyone else who possesses boldness before God, no one will snatch you away when your own B deeds betray you. For such is that judgment: it judges from deeds alone, and it is not possible to be saved there in any other way. I say these things not to inflict pain upon you, nor to cast you into desperation, but so that, not being nourished by vain and cold hopes, trusting in this or that person, we neglect not our own virtue. For if we be slothful and negligent, neither a righteous man, nor a prophet, nor an apostle, no one will stand by us; but if we apply study and diligence, possessing sufficient defense from our works, we shall with boldness and confidence enjoy even the good things that are laid up for those who love God: which may it be granted to us all to attain, etc.
HOMILY XLIII
1. C But concerning the collection for the saints, as I have ordered the Churches of Galatia, so also do you. Having completed the argument concerning doctrines, and being about to enter into the more moral part, leaving aside all other things, he proceeds to the head of good things, making the argument concerning almsgiving. But having discussed this alone, he departs; although he never did this, but in other Epistles, in the end, he discourses concerning almsgiving, concerning temperance, D concerning meekness, concerning gentleness, concerning patience, and concerning all other things. Why, therefore, here does he treat only of this part, which relates to the moral part? Because those things which were said before pertained more to morals, by which he chastised the fornicator, by which he admonished those who were contending in judgment before those without, by which he terrified the drunkards and those who were indulging their belly, by which he condemned those who were causing sedition, contending, and coveting magistracies and honors, by which he delivered those who were accessing the mysteries unworthily to that intolerable punishment, by which he discoursed concerning charity. Therefore he mentions only that of which he had the greatest need, namely, of bringing aid to the saints. Behold, however, his skill: when he persuaded them of the resurrection, and made them more prompt and alacritous in spirit, then at last he discourses also concerning this. And yet he had discoursed to them A concerning these things before, when he was saying: "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" (1 Cor. 9:11); and, "Who planteth a vineyard, and eateth not of the fruit thereof?" (Ibid., v. 7)? But since he knew the magnitude of this noble action, he does not refuse to add this also to the end of the Epistle. He calls the collection "logia," making the matter light right from the beginning: for when it is contributed by all, what is laid up is light for each one. But when he had spoken of the collection, he did not immediately say: "Let each one of you lay by him, storing up what he pleases"; although this was the consequence; but when he had first said, "As I have ordered the Churches of Galatia," then he subjoined this, by narrating things which were done by others, kindling zeal in them, and placing it in place of a narration. Which he also did writing to the Romans. For since it seemed fitting to him to narrate B why he was setting out for Jerusalem, so he introduces the speech concerning almsgiving: "But now I go unto Jerusalem to minister unto the saints. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor of the saints" (Rom. 15:25, 26), and these, he urges them as well, even through the Galatians. "As I have ordered," he says, "the Churches of Galatia, so also do you." For they would have been ashamed to appear inferior to the Galatians. However, he did not say, "I have exhorted and given counsel," but, "I have ordered": which indeed shows greater authority. Nor does he bring forward one, or two, or three cities, but the whole nation: which indeed he does also in doctrines, saying: "As in all the Churches of the saints." For if this C is valid for establishing belief in doctrines, much more so for emulation. What, therefore, I ask, have you ordered? 2. "Upon the first day of the week," that is, the Lord's day, "let each one of you lay by him, storing up what he has well pleased." See how he also urges from the time: for the day was suitable for bringing them to almsgiving. "For remember," he says, "what things you have obtained on this day." For unspeakable goods, and the root and source of our life on that day have come to pass. But the time is suitable for exercising benignity with a prompt and alacritous spirit not only for this reason, but also because it possesses rest and D remission and immunity and freedom from labors. For a soul freed from labors is rendered more expeditious and more apt for showing mercy. Beyond these things, also, to communicate in the venerable and immortal mysteries brings and inputs great alacrity. On that day, therefore, let each one of you—not absolutely "this one" or "that one," but "each one," whether he be poor, or rich, or man, or woman, or slave, or free—lay by him, storing up. He did not say, "Bring into the church," lest they might be ashamed on account of the smallness; but when he has increased those things which little by little are added in the collections, "when I am come," he says, "then let him show." In the meantime, he says, "store up by thyself, and make your house a church, the little chest a treasury: be the guardian of sacred money, a steward of the poor ordered by yourself." Benignity and [index: entries preserved] humanity give you this priesthood. The present gazophylacium is a symbol and sign of this. But
the symbol remains, while the work itself is nowhere to be found. A And I know indeed that many of those sitting together will again complain against us when we discourse about these things, saying: "Do not, I pray, be burdensome and tiresome to your hearers; allow room for the choice, give way to the will of the listeners; as it is, you shame us, you make us blush." But I cannot endure these words. For neither was Paul ashamed when he was continually bothering them about such things, and uttering words to those who were begging. For if I were saying this—"Give to me, and deposit it in my own house"—perhaps there would be cause for shame in what is being said; or rather, not even then; for "Those who serve at the altar," he says, "partake of the altar." B Yet perhaps one might have reproached me as speaking for my own sake; but now I am offering this supplication on behalf of those in need, or rather, not on behalf of those in need, but on behalf of you who provide; therefore I speak with boldness. For what shame is there in saying, "Give to the Lord who is hungry, clothe Him who wanders naked, receive Him who is a stranger"? Your Master is not ashamed of saying these things throughout the world: "I was hungry, and you did not give me to eat"—He who is lacking in nothing and needs nothing; and shall I be ashamed and hesitate? Away with this; this shame is a trick of the devil. I will not therefore be ashamed, but will speak even with boldness: Give to those in need, and do so with a voice greater than those who are begging. For if anyone can show and convict that, by saying these things, we are drawing you toward ourselves, and that we ourselves profit under the pretext of the poor, these things are not only worthy of shame, but of ten thousand thunderbolts, and those who do such things are not even worthy to live. But if, by the grace of God, we are not bothering you for our own sake, but have made the Gospel costless to you, in no way toiling as Paul did, but being content with our own means, I will speak with all boldness: Give to those in need, and I will not cease saying this, and I will be a harsh accuser of those who do not give. C For even if I were a general and had soldiers, I would not be ashamed to ask for provisions for the soldiers. For I am very eager for your salvation. But in order that the word may be more active and more forceful, taking Paul as an assistant, I will discourse with him, saying: "Each of you let him set aside by himself, storing up whatever he may prosper." For consider his lack of burdensome pressure even from this: he did not say, "So much or so much," but "Whatever he may prosper," whether much or little; and he did not say, "Whatever anyone may earn," but "Whatever he may prosper," showing that the provision is from God. Not only in this way, but also by not ordering them to pay the whole amount at one time, he makes the counsel easy; for by collecting little by little, the service and the expense become imperceptible. Therefore, he does not immediately order them to bring it into the middle, but gives much time, and setting the reason, he says: "Lest, when I come, then collections be made." That is to say, "Lest at the time of the contribution, you be forced to collect them then." And this too he did not urge upon them at random; for the expectation of Paul made them more eager. "When I come, whoever you may approve, I will send them with letters to carry your grace to Jerusalem." He did not say, "So-and-so and so-and-so," but "whoever you may approve," "whoever you may choose," so as to make the ministry unsuspected. D Therefore, he makes the vote for the choice of those who are to carry it theirs. For he does not say, "The contribution is yours, but the power of choosing those who are to carry it is not yours." Then, so that it may not seem that he is left out of it, he adds the letters, saying: "Those whom you may approve, I will send with letters." As if he were saying that he also would be with them, and would share in the ministry through the letters. And he did not say, "I will send these to carry your alms," but "your grace," to show that they are doing great things, to show that they are the ones who are gaining. Elsewhere he calls it both a blessing and a fellowship: the former, so that he might not make them more lazy; the latter, so that he might not puff them up; nowhere, however, did he name it alms. "And if it be worthy for me to go also, they shall go with me." Here again he urges them to liberality. For if it is so much, he says, as even to need my presence, I will not refuse this either. But he did not promise this immediately, nor did he say, "When I arrive, I will carry it"; for he would not have increased it so much if he had proposed it from the beginning; but later, however, he adds it well and opportunely. For this reason, he did not promise immediately, nor did he pass it over in silence altogether, but having said that "I will send," then he also adds himself. And here again he made them the masters by saying: "If it be worthy for me to go also"; but this relied upon them: to make the collection much, and so much that he himself would be compelled to rise. "I will come to you," he says, "when I pass through Macedonia." He said this also above, but then indeed with anger; he added, at any rate: "And I will know not the speech of those who are puffed up, but the power." Here, however, he speaks more gently, so that they might also pine for his presence. Then, so that they might not say: "Why, then, do you prefer the Macedonians to us?" he did not say, "When I have left," but "When I pass through Macedonia." For I shall pass through Macedonia. "But with you, perhaps, I will remain, or even winter." For I do not wish to make you a side-task of my journey, but to spend time and remain. For when he was sending these instructions, he was at Ephesus, with it being winter. He says, therefore, that "I will remain in Ephesus until Pentecost; but after this, I will depart for Macedonia, and having passed through it, I will come to you for the summer; but often I will pass the winter with you."
3. But for what reason did he say, "Perhaps," and not declare it definitively? Because Paul did not know all things, and fittingly so. For this reason, he does not even declare it simply, so that, if it does not happen, he may have a refuge, because he had spoken beforehand indefinitely, and the power of the Spirit leading him wherever He wished, not where he himself desired; which he also places in the Second Epistle, concerning the hesitation
A and saying, "But if I should resolve, I take counsel according to the flesh, that at my place there may be 'Yes' and 'No.' That you may send me on my way, whithersoever I go." And this is the result of love and of much affection. I do not wish to see you just now in passing; for I hope to remain with you for some time, if the Lord permits. But he was saying these things, at once manifesting, in common, his fear for those who are sinning, though not revealing it openly, but showing it with friendliness. "I will remain, B however, in Ephesus until Pentecost." He speaks to them precisely as if he were revealing all things to friends. And for this is the reason of friendship, to declare the cause for which he did not arrive, for which he delays, and where he stays. "An open door has been opened to me, great and effective, and there are many adversaries." And if it is great, how are there many adversaries? For this very reason there are many adversaries, because the faith is great and the entrance wide. What is "a great door"? Many are prepared to receive the faith, many are ready to approach and be converted; C the entrance lies wide open to me, with the mind of those approaching for obedience to the faith flourishing and becoming vigorous. Therefore the devil was vehemently blowing, since he saw many departing from him. Wherefore, for both reasons, it was necessary to remain: both because there was much gain, and because the contest was great. And this also added heart to them, that he said the word was now working everywhere, and flourishing/sprouting easily. But if there are many who are plotting, this too is a sign of the progress of the Gospel. For the wicked demon never rages and D raves more than when he sees many things being snatched away from his vessels and instruments. And so we, too, when we wish to do some great and noble work, must not consider that it is of great labor, but look to the gain. For see Paul not fearing or doubting on this account, nor shrinking back because there are many adversaries, but because the door was great, pressing on and remaining. For, as I said, this was the sign that the devil was being denuded and despoiled. For it is not the act of one who does small and evil deeds [372 A] to irritate that evil beast. Wherefore, when you see a just man doing great and noble deeds and suffering countless evils, do not marvel. For, on the contrary, one ought to marvel if the devil, receiving many blows, were to keep quiet and bear his wounds gently. For one should not marvel if a serpent, when pricked, is immediately enraged and leaps out, stinging. For the devil creeps more harmfully than any serpent, insulting all, and rises up like a scorpion with its sting raised on high. Let not this trouble you; for it is necessary that he who is returning from war, from victory, and from B slaughter should have been bloodied and often also show wounds. And do you, therefore, when you see someone doing alms and performing countless other good deeds, and so breaking the power of the devil, then falling into temptations and dangers, not be troubled on that account; for he falls into temptations for this reason, that he has struck the devil vehemently. And how, you will say, did God permit it? That he might be crowned more, and the devil might receive a greater blow. For when, after doing good, suffering grave and harsh things, he perpetually gives thanks, then the devil is struck. For it is a great thing C even among matters that are favorable and ending prosperously, both to show mercy and to embrace virtue; but it is much greater, while suffering harsh and grave trials, not to desist from this good operation. For he is the one who does these things most of all for the sake of God. Wherefore, even if we come into danger, beloved, and suffer anything whatsoever, let us take up our labors for virtue with a greater alacrity of spirit. For this is not the time of reward and remuneration. Let us not demand crowns here, lest in the time of crowns the reward and remuneration be less. D For just as among craftsmen, those who feed themselves while working receive a greater wage; but those who are fed by those who hired them deduct no small part from the wage: so also among the saints, he who does good things, indeed, and suffers countless evils, has the complete reward and a far greater remuneration, not only for the good things he did, but also for the evils he suffered; but he who enjoys quiet and delights here, does not have as glorious crowns there. Let us not, therefore, seek the remuneration here, but let us rejoice most of all when, while doing good works, we suffer ill. For not only from right deeds, but also from temptations, God stores up reward for us there.
The Example of Two Rich Men
Let there be two rich men, merciful, and let them give to the poor; then let one of them remain in riches, and all things result prosperously for him; while the other falls into poverty, and diseases, and calamities, and gives thanks to God. When, therefore, they passed from here to there, who will receive the greater reward? Is it not clear that it is he who is sick and afflicted, because, both doing good and suffering ill, he has suffered nothing merely human? This is surely evident to all. For this is an adamant statue; this is a grateful and benevolent servant. If, however, one ought not to do any good deed for the sake of the hope of the kingdom, but for the sake of what seems good and pleases God—which is indeed greater than any kingdom—what does he deserve who, because he does not receive the remuneration here, is more sluggish in exercising virtue? Let us not, therefore, be troubled when we see that this man or that, having invited widows, and receiving the poor to frequent banquets, lost his home burned down, or suffered some other similar calamity; for on this account he will receive a reward. For Job was not held in such admiration for his alms as he was for the things he suffered afterwards. Therefore his friends also are vilified, and are deemed to be of no value, because they sought present remunerations, and for that reason passed an iniquitous judgment against the just man. Let us not, therefore, seek the remuneration here, but let us become poor and beggars. For this would be of extreme vileness and abjection, when heaven is proposed, and the things that are above heaven, to look at the things that are here. Let us not, therefore, do so, but whatever unexpected command may come to us, let us worship God assiduously, and obey the blessed Paul, and make a poor-box at home, which should be situated near the place where you stand praying; and as often as you have entered to pray, deposit first the alms, and then send up the prayer; and as you would not wish to approach to pray with unwashed hands, so neither without alms. For it is no less for alms to be deposited there than for the Gospel to be hung up beside the bed. For if you were to hang the Gospel, indeed, while doing nothing, you would not receive such great utility; but having this box, you have weapons against the devil, you make the prayer winged, you establish a holy house, which has—as the king’s provisions are hidden. Therefore, let the chest also be kept near the bed, and the night will be free from fantasies: only let nothing gained from injustice be cast into it. For the thing itself is almsgiving; and almsgiving can never grow from cruelty. B Do you wish that I also tell you the means, from where you ought to lay it aside, so as to make such a contribution easy even in this way? A craftsman, such as a cobbler, or a leather-worker, or a coppersmith, or any other laborer whatsoever, whenever he sells something from his trade, let him dedicate a portion of the price to God, let him deposit a small part there, and let it be apportioned to God from a lesser share. For I do not ask for anything great, but only as much as the children of the Jews, and those filled with ten thousand evils, C and as much as we who expect the heavens, cast in. I say these things not by laying down a law, nor by forbidding a greater amount, but by requesting that you not put in less than the tenth portion. And do this not only when selling, but also when buying. Let those who possess fields keep this law in their revenues; let all those who collect just earnings keep it. For as for those who demand interest, I have no argument with them, nor with soldiers who extort from others, and who trade in the calamities of others; for God does not wish to receive anything from there; D but I am speaking to those who collect their existing wealth from just labors. For if we establish ourselves in such a habit, we shall be pricked by our conscience if we ever abandon this law, and we shall no longer consider the matter heavy, and little by little we shall arrive at greater things, and having practiced to despise money, and having pulled up the root of evils, we shall live our life here with confidence, and we shall attain the life that is to come; of which may it be granted to us all to attain, etc.
HOMILY XLIV
16. v. 10. *Now if Timothy come, see that he may be with you without fear.*
1. Perhaps someone deems this exhortation unworthy of Timothy’s bravery; but this is said not for Timothy’s sake, but for the sake of the hearers, so that they might not injure themselves through the plotting against him; for he was always B set in opposition to dangers. For he served with me in the Gospel as a child with a father, he says. But so that they might not, from their boldness toward the disciple, proceed even to the teacher and become worse, he restrains them from afar, saying: *That he may be with you without fear*; that is, so that no one among those desperate people may rise up against him. For he was perhaps about to rebuke them, for the sake of which Paul sent him; for he even promised that he was sending him for this very reason. For I sent Timothy to you, he says, *who will bring my ways C to your remembrance, which are in Christ, as I teach every where in every church.* So, in order that, relying on nobility, and wealth, and the combination of the populace, and secular wisdom, they might not attack and deride and plot, suffering on account of the rebukes from him, or, for the sake of those things for which the teacher rebuked them, demand justice from him in retaliation, for this reason he says, *That he may be with you without fear.* For do not speak to me of the outsiders, the Greeks and the infidels; I ask from you, for whom the whole Epistle was written, whom he also made afraid D at the beginning and in the proemia. For this reason he said: *Toward you.* Then he makes him trustworthy from his ministry, saying: *For he worketh the work of the Lord.* Do not, he says, see this: if he is not wealthy, if he is not well-educated, nor an elder, but what he is commanded and what he accomplishes; *for he worketh the work of the Lord.* For him, this sufficeth in place of any nobility, wealth, age, and wisdom. And he was not content with this, but added: *As I also do*; and above, *who is my beloved and faithful son in the Lord; he shall bring my ways which are in Christ to your remembrance.* Since, therefore, he was also young, and alone was entrusted with the correction of such a great populace, and both things led to contempt, he 408 reasonably adds: *Let no man therefore despise him.* And he does not only ask for this, but also for greater honor: wherefore he also says: *But conduct him forth in peace*; that is, without fear, not causing battles and contentions, not enmities and hatreds, but subjection and honor, paying attention to him as a teacher. *That he may come unto me; for I look for him with the brethren.* And this was also to make them afraid. For so that, knowing that everything will be told to him—whatever he might suffer—they might become more gentle, for this reason he added: *For I look for him.* Otherwise, he also makes him trustworthy from this fact, that he awaits him, and he shows his love toward them when he appears to have sent him who is so useful on their behalf. *And as touching our brother Apollos, I greatly desired him to come unto you with the brethren.* This man seems to be both well-educated and older than Timothy. So that they might not say: Why did he not send the man, but the young man instead of him? See also how he consoles this, calling him a brother, and saying that he had asked him much. For so that he might not seem to have preferred Timothy to him, and for this reason to have sent him not, and thus kindle the envy more, he added: *I greatly desired him to come.* What then? Did he not yield nor agree, but did he resist and contend? He does not say this, but so that he might neither slander him and might apologize for himself, he says: *And it was not at all his will to come at this time.* Then, so that they might not say that these things are a pretext and an excuse, he added: *But he will come unto you when he shall have convenient time.* This both apologized for him, and gave rest through the hope of his presence to those who were longing for him. Then, showing that not in the teachers, but in ...
A themselves they ought to have their hopes, he says, "Watch, stand fast in the faith." It is not in the wisdom that is without; for it is not possible to stand there, but rather to be carried away, as is the case when one does not stand in the faith. "Quit you like men, be strong. Let all your things be done in love." By saying these things, he seems to exhort them, and yet he rebukes their slothfulness. Therefore he says, "Watch," as those who are sleeping; "Stand fast," as those who are wavering; "Quit you like men," as those who are growing effeminate. "Let all your things be done in love," as those who are factious. Now, to those who are being deceived, he says "Watch, stand fast"; but to those who are acting insidiously, he says "Quit you like men"; and to those who are factious and attempting to pull asunder and distract, he says "Let all your things be done in love," which indeed is the bond of perfection, and the root and fountain of all good things.
What is "Let all your things be done in love"? Whether one is rebuked, he says, or commands, or obeys, or learns, or teaches, all things should be with love. For all the things that have been said had happened because love had been neglected. For if it had not been neglected, they would not have been puffed up, they would not have said, "I am of Paul, and I of Apollos" (1 Cor. 1:12); if it had been present, they would not have contended in judgment against those outside, or rather, they would not have contended at all; if it had been present, that man would not have taken his father’s wife, they would not have despised the weak brethren, they would not have had heresies, they would not have conceived vainglory because of their charisms. Therefore he says, "Let all your things be done in love. B 15. I beseech you, brethren (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints), 16. that ye also submit yourselves unto such." And yet he says it is the firstfruits, not only of Corinth, but of all Greece. And this, too, is no small encomium: to have been the first to come to Christ. Wherefore, in the Epistle to the Romans, commending some from among them, he said, "Who also were in Christ before me" (Rom. 16:7). He did not say that they were the first to believe, but that they were "firstfruits," showing that with faith they had also exhibited an excellent life, proving themselves in every way worthy, as if from their fruits. For it is fitting that the firstfruits be better than the rest, of whom they are the firstfruits; which Paul also attributes to them here by this expression of his own testimony. For it was not only, as I said, that they believed truly and sincerely, but they also showed much piety, a vigorous virtue, and munificence in giving alms. Nor does he show their piety from this source alone, but also elsewhere, from the fact that they filled their whole house with piety. That they were also adorned with good works and right actions, he signifies by what C follows, saying, "They have addicted themselves to the ministry of the saints." Have you heard how great are the encomia of hospitality? For he did not say, "They minister," but "they have addicted themselves": they have chosen this life perpetually; they exercise themselves in this meditation.
16. "That ye also submit yourselves unto such." This is, that you may lend aid to one another, both for the expenses of money and for the discharging of the ministry of the body, so that you may participate. For the labor will be light for them when they have companions, and the benefit will pass to many. And he did not say absolutely "Cooperate," but "And to every one that helpeth with us and laboureth," showing accurate obedience. And lest it seem that he is doing them a favor, he added: "And to every one that worketh with us and laboureth." Let this be, he says, a common law; for I do not speak privately and apart concerning them, but if there is any one like them, let him also enjoy this. Therefore, even when he begins to commend them, he calls them themselves as witnesses, saying: "I beseech you, brethren (ye know the house of Stephanas)." You know, he says, also how they labor, and there is no need that you should learn from us. D 17. "I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. 18. For they have refreshed my spirit and yours." Inasmuch as it was likely that they were irritated against them—for they were the ones who had come and signified the sedition to him, for through them they had also written concerning the virgins and those joined in matrimony—see how he softens them, at the beginning of the epistle saying, "For it hath been declared unto me of you, brethren, by them which are of the house of Chloe" (1 Cor. 1:11), and hiding these and bringing those into the midst; for it was likely that those had declared it through these; but here, "That which was lacking on your part they have supplied, and refreshed my spirit and yours," showing that they had come on behalf of all, and of their own accord had undertaken such a pilgrimage. How then will that which is proper become common? If you repair that which was lacking to you through your benevolence toward them, if you honor them, if you receive them, if you participate in their beneficence; therefore he says, "Acknowledge ye them that are such." And commending those who had come, he joins those who were sent with praise, and those who had sent them, saying: "They have refreshed my spirit and yours." Acknowledge them that are such, because for your sake they left their country and home. Do you see his prudence? He shows them that they were gratified not only toward Paul, but toward them as well, because they carry the whole city within them; which also rendered them trustworthy, and did not allow them to be cut off from them, as those who had been brought to Paul through them.
19. "The churches of Asia salute you." He always binds and glues the members together through the salutation. "Aquila and Priscilla salute you much in the Lord." For he stayed with them, being a tentmaker. "With the church that is in their house." This also is no small virtue, that they had made their house a church. 20. "All the brethren salute you. Greet ye one another with an holy kiss." He places the addition of the "holy kiss" here alone. Wherefore? They were greatly at odds with one another, because they said: "I am of Paul, and I of Apollos, and I of Cephas, and I of Christ" (1 Cor. 1:12); because one was hungry, while another was drunken; because they had fights and rivalries and strifes and judgments, and because of the gifts there was great envy, great pride and arrogance. After, therefore, he had joined them through his exhortation, he deservedly commands them to be joined through the holy kiss. For this unites, and makes one body; this is holy, which is not with guile and simulation. 21. "The salutation of me Paul with mine own hand." He shows that the epistle had been composed with great zeal; and for this reason he added this: 22. "If any man love not the Lord Jesus Christ, let him be Anathema." He terrified all with this word, those who were making their members the members of a harlot; those who were offending the brethren through things sacrificed to idols; those who were named after men; those who did not believe in the resurrection. And not only did he terrify them, but he also showed the way of virtue, and
the source of vice. For just as when love is strong toward someone, it extinguishes all species of sins and expels them; so, when it is weaker, it causes them to germinate. A *Maranatha*. For what reason has this been said? And why in the Hebrew tongue? Because of the fact that pride was the cause of all evils; and this pride was brought about by external wisdom, and this was the primary evil which most of all tore Corinth apart. In repressing their pride, he used not the Greek tongue, but the Hebrew, showing that he was not only not ashamed of its simplicity, but indeed embraced it with much warmth. But what is *Maranatha*? "Our Lord has come." For what reason, then, does he say this very thing? Confirming the word of the dispensation, B from which he had especially composed the seeds of the resurrection; and not only this, but also rebuking them, as if he were saying: "The common Master of all deigned to descend so far, and are you in the same state, and do you persist in sinning? And do you not shudder at the excess of love, which is the sum of all good things?" For consider only this, he says, and it will suffice for you for the progress of every virtue, and you will be able to extinguish every sin. "The grace of our Lord Jesus Christ be with you." This is the way of a teacher: not only to aid with counsel, but also with prayers. "My love be with you all in Christ Jesus. Amen." C For in case they should think that he ended with this out of flattery, he says: "In Christ Jesus." For it has nothing human or fleshly, but is of a spiritual kind; wherefore it is very genuine; for it was the utterance of one who loves very much. And for the reason that he was physically separated, as if by the stretching out of a right hand, he embraces them with the hands of love, saying, "My love be with you all," as if to say: "I am with you all." By which he shows that what was written was not out of anger or wrath, but out of care, since even after such a great accusation he does not turn away, D but even loves and embraces them from afar, having been poured out upon them through these Epistles and letters. For thus he who corrects must act; for he who acts only out of anger fills up his own passion; but he who, after correcting the sinner, also shows the things of love, demonstrates that those things also which he said while rebuking were of tender affection. Thus, then, let us also instruct one another, and let neither him who reproves be angry; for this is not for correction, but out of passion; nor let him who is reproved be indignant; for what is being done is a healing, not an enmity. If the sons of physicians use cautery and are not complained of, often even when they fail of their goal, but even though those who are being cauterized and cut suffer pain, they consider those who stir up this pain to be benefactors, much more ought he who receives the rebuke be so disposed, and regard the one who corrects as a physician, and not as an enemy. And let us who rebuke approach with much gentleness, with much prudence, and if you see your brother offending, as Christ commanded, do not make the rebuke public, but between yourself and him alone, not upbraiding nor insulting him as he lies prostrate, but also suffering and being troubled; and offer yourself as ready even to be reproved, if you should err. And that what I say may be clearer, let us test the argument by a hypothesis; for may it never be that one should have to find such an example in reality itself. Let there be some brother living with a virgin, orderly and temperate, but yet, let him not even so escape the evil opinion. If, therefore, you hear this cohabitation being gossiped about, do not despise it, nor say: "Does he not himself possess a mind? Does he not himself know what is beneficial? I love in vain, and I hate in vain; for what care is it of mine to take on useless enmity?" These are ridiculous words of beasts, or rather of demons. For it is not the case that one is to be hated in vain for doing this on account of correction, but on account of great goods and ineffable crowns. If you say, "What then, does he not have a mind?" You will hear from us that he does not; for he is drunk on the passion. For if in the courts outside, those who are wronged would not be able to speak on their own behalf while boiling with anger, even though this sympathy is not a crime: how much more so those who are gripped by an evil habit? For this reason I say that even if he is wise a thousand times over, he does not have an alert mind. For who was wiser than David, a man saying, "The hidden and secret things of thy wisdom thou didst reveal to me"? But when he saw the soldier's wife with unjust eyes, then, what he said that those who sail experience on a raging sea, "All his wisdom was swallowed up"; and he needed others to correct him, and he did not even perceive what kind of evils he was inside of. Wherefore also, lamenting his own sins, he was saying: "As a heavy burden they weighed heavily upon me. My stripes have become putrid and have rotted from the face of my foolishness" (Ps. 37. 5, 6). 4. The sinner, therefore, has no mind; for he is drunk and darkened. Do not say these things, nor add that other point, that it is no care of mine: "For each will bear his own burden" (Gal. 6. 5). For indeed a very great crime grows upon you, that seeing him wandering you did not raise him up. For if, according to the law of the Jews, one ought not to disregard the beast of burden of an enemy (Deut. 22. 1), he who disregards the perishing soul, not of an enemy, but of a friend, what forgiveness will he have? For it does not suffice for our excuse that he has a mind; since we ourselves, after having advised many things many times, have not sufficed for ourselves, nor have we been useful. Consider this, therefore, also concerning that person who is offending, that it is likely that he will receive excellent counsel from you rather than from himself, and do not say: "What care is it of mine to be concerned with these things?" Fear him who first said this word; for the "Am I my brother's keeper?" (Gen. 4. 9) leads to the same point as this; from here all evils are born, that we deem the things of our own body to be foreign. What do you say? You have no care for your brother? But whose care will it be? The unbeliever's? The one who rejoices and upbraids and exults [at his fall]?
A And whence is this, you say, for I am not able, while speaking and advising what is necessary? And whence is it evident that you are not able? For you return again to utmost folly, and to accepting manifest sins while the end is uncertain. Yet God, foreknowing what will happen, has often spoken, and did not prevail, and yet he did not cease: and this, knowing that he would not persuade. If, then, he who knew beforehand that he would not perform anything more does not desist from correcting, what excuse will you have, who do not know the end at all, and are slothful and sluggish? For many have often attempted and succeeded, and when they mostly despaired, then they mostly attained. But if you even do nothing more, you have done what is yours. Do not therefore become inhuman, nor unmerciful, nor negligent. For that these words belong to cruelty and sloth is evident from there. For why, when one of your body’s members suffers, do you not say, "What is it to me, and whence is it evident that if I provide care, it will recover?" but you do everything, so that even if you do not help, you may not have any cause to reproach yourself for having omitted what ought to have been done. B Since, therefore, we provide such care for the members of the body, shall we neglect the members of Christ? And where will these deserve pardon? For if I do not soften you by saying, "Provide care for one member," so that you may perhaps become better out of fear, call to mind the body of Christ. For how is it not fearful to look upon and overlook your own decaying flesh? And if you had a servant or a donkey suffering from putrefaction, you would not endure to overlook it; but seeing the body of Christ filled with sores, do you pass by? And do you not think these things deserve a thousand thunderbolts? Therefore all things are in confusion, because of this inhumanity, because of this negligence.
On how brothers should be corrected.
Therefore I ask, let us expel this cruelty: approach him who lives with a virgin, and composing a little praise of his brother, from the other advantages which he has, and fanning him as if with warm water by your praises, thus depress the tumor of that wound: pronounce yourself also a miserable person, accuse the common human race, show that we are all in sins, ask forgiveness, saying that you are attempting things greater than your own powers can bear, but that love dares everything. Then, while advising, do this, not as one commanding, but as a brother; and when by all these means you have depressed the tumor, and have eased the pain that comes from the incision of future reproof, and have often used the excuse, and have begged him not to be angry; when you have bound him with these, then apply the blow, neither binding the wound nor dissolving it, so that he may neither recoil from there, nor despise from here. C For if you do not give a heavy blow, you have accomplished nothing more; but if you strike vehemently, you make him recoil. Therefore, even after all these things, when about to rebuke, mix again praise with rebukes: and since that which is done by him cannot by itself be a praise (for it is not praiseworthy to live together with a virgin), make this so out of the mind and intention of him who dwells together. For even if I know, you will say, that you do this for God's sake, and that you see the calamity of that miserable woman, D and that you stretched out a hand to her, because she lacks a defender and patron; even if he does not do it with this disposition, you say so: and afterwards add these things also, again using the excuse, and saying: "These things I say, not commanding, but calling to mind: you are doing it for God's sake, and I know this; but let us see whether some other evil might be born from this; and if there is none, keep steady, and pursue this beautiful and honest study; there is no one who forbids: but if some damage greater than the profit is born from this, let us take care lest, while we are eager to recover one soul, we offend a thousand." And do not immediately add the punishments proposed for those who offend and bring scandal, but take also his own testimony, saying: "There is no need for you to learn from me; you yourself know, if any one should lead into sin one of these little ones, how much punishment is threatened: let us not thus be made worse, and if you mitigate your anger, impose the medicine of correction." But if you make a pretext again of her solitude, not even so will you rebuke the plot, but say to him: "None of these things frightens you: you will have a sufficient excuse for the scandal of others: for you did not desist from this study because of sloth, but because you were concerned for them." Great is the doctrine; but let there be much and frequent forgiveness: and continually take refuge in love, covering the gravity and annoyance of the things that have been said, and giving to him authority and saying: "I indeed advise and counsel these things, but it is in your power to be persuaded: for I neither compel nor offer force, but I leave the whole to your free disposition." If we thus deal with rebuke, we shall easily be able to correct those who sin: for what we do now is more of beasts and of those lacking reason, than of men. For if now indeed some perceive someone sinning such things, they do not address him, but they themselves, like drunken old women, whisper among themselves: and that, "Do not be loved without cause," and, "Do not be seen and hated without cause," nowhere appears to have a place among them; but when they desire indeed to accuse, they despise that, "Do not be hated without cause," but rather indeed to be punished (for not only is hatred born for this person, but also punishment); but when there is need of correction, they offer this very thing and a thousand other excuses and pretexts. For then, then one ought to think that, when you accuse, when you criminate, namely, "Do not be loved without cause," "I profit nothing," and, "I have no care." Now, however, you are indeed vehemently and vainly and superfluously curious, and you despise hatred, and innumerable evils: but when it is necessary for you to have care for the brother's salvation, then you want to be not curious and not grave and annoying. And yet from evil-speaking indeed is born hatred both among men and before God, and of this you have no care: but from this, that you give counsels apart, and from such-like rebukes, there will be friendship for you both before him and before God. But if even he himself should hate you, because of this God remains loving you more: nay rather, he will not even hate, as when he hated the evil-speaker; but then indeed he will turn away as an enemy and foe, now however he will think you more to be revered than any father. But if even openly he bears it with difficulty,
A but rather he will not even hate you as much as he did when he was speaking ill; for on that former occasion he would turn away as from an enemy and foe, but now he will consider you more venerable than anyone, even a father. And even if he should outwardly show displeasure, in his mind and in private he will owe you many thanks.
6. Thinking these things, therefore, let us take care of our members, and let us not sharpen our tongues against one another, nor speak words of destruction, undermining the glory of our neighbor, and like those in war and battle, striking and being struck. For what profit is there in fasting or staying awake thereafter, when the tongue is intoxicated, and consumes a table more unclean than the meat of dogs, becoming bloodthirsty, and pouring out mire, and making the mouth a conduit for sewage, or rather, even far more loathsome than this? For what proceeds from thence defiled the body, but what comes from here has often strangled the soul. I say this, not out of empty concern for those spoken ill of (for they are even worthy of crowns when they bear what is said generously), but for you who say it. For the Scriptures call him who is spoken ill of blessed in vain, but him who speaks ill they cast out of the sacred mysteries, or rather, even out of the very precincts themselves. "For him who slanders his neighbor in secret," he says, "him I have driven away," and he says that such a person is unworthy even of the reading of the sacred books. "For why," he says, "do you recount my justifications, and take up my covenant through your mouth?" then, assigning the cause, he says: "Sitting, you spoke against your brother." And here he did not distinguish whether they were true or false; but elsewhere he even forbade this, showing that even if you speak the truth, these things are not to be said by you. "Do not judge," he says, "that you may not be judged," since even he who accused the publican was condemned, even though he was accusing him of the truth. What then, if someone is bold and vile, he says, is he not to be corrected, nor to be reproved by us? He is to be reproved and corrected, but in the way I said before; but if you do this while taunting, take care lest, imitating that Pharisee, you suffer what he suffered. For no profit comes from this, neither to you who speak, nor to him who is thus accused; but the one becomes more shameless (for as long as he is hidden, he knows how to feel shame; but when he becomes known and manifest, he casts off the bridle from then on); and the one who hears will be harmed even more greatly. For if he sees accomplishments in himself, he is puffed up, being swollen by the accusations of another; B or if he sees sins, he becomes more eager for wickedness. And the speaker himself, in turn, will receive an evil reputation with the listener, and will provoke God more greatly against himself. Therefore, I entreat you, let us cast out every filthy word; if there is anything good for edification, let us say that. But do you desire to take vengeance on that man? Then why do you take vengeance on yourself instead of him? For the man who is eager to take vengeance on those who have grieved him, take vengeance in the way that Paul commanded: "If your enemy is hungry, feed him; if he is thirsty, give him drink." But if you do not do this, but only plot against him, you are thrusting the sword against yourself. Therefore, if he speaks ill, repay him with compliments and praises; for in this way you will be able both to take vengeance on him, and you will set yourself free from evil suspicion. For the man who grieves at hearing ill seems to be suffering this from an evil conscience; but he who laughs at what is said brings forth the greatest proof that he is conscious of nothing evil in himself. Since, therefore, you profit neither the hearer, nor yourself, nor the one being slandered, and you are thrusting the sword against your own self, even from this be more sensible. For it was necessary to be persuaded by the kingdom of heaven and by the things that are pleasing to God; but since you are disposed more thickly, and bite like a beast, even from this be instructed, so that, having been brought to your senses by these words, you might be able to be regulated by the things that are pleasing to God alone, and having become superior to every passion, you might attain to the heavenly good things; of which may we all attain, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and ever, and unto the ages of ages. Amen.
OF OUR HOLY FATHER JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS. HOMILY I.
Cap. 1. v. 1. Paul, an apostle of Jesus Christ by the will of God, and Timothy the brother, to the Church of God which is in Corinth, with all the saints who are in all Achaia: 2. 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 consolation, who consoles us in all our tribulation, that we may be able to console those who are in all tribulation, through the consolation with which we ourselves are consoled by God.
1. It is worth asking first, for what reason he adds a second Epistle to the first, and why indeed he thus begins from the mercies of God and the