HOMILIES
OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE,
ON THE FIRST EPISTLE
OF ST. PAUL THE APOSTLE TO THE CORINTHIANS.
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ARGUMENT.
[1.] As Corinth is now the first city of Greece, so
of old it prided itself on many temporal advantages, and more than all
the rest, on excess of wealth. And on this account one of the heathen
writers entitled the place "the rich(1)." For it lies on the isthmus of
the Peloponnesus, and had great facilities for traffic. The city was
also full of numerous orators, and philosophers, and one(2)." I think,
of the seven called wise men, was of this city. Now these things we
have mentioned, not for ostentation's sake, nor to make, a display of
great learning: (for indeed what is there in knowing these things?) but
they are of use to us in the argument of the Epistle.
Paul also himself suffered many things in this city;
and Christ, too, in this city appears to him and says, (Act. xviii.
10), "Be not silent, but speak; for I have much people in this city:"
and he remained there two years. In this city [Acts xix. 16. Corinth
put here, by lapse of memory, for Ephesus]. also the devil went out,
whom the Jews endeavoring to exorcise, suffered so grievously. In this
city did those of the magicians, who repented, collect together their
books and burn them, and there appeared to be fifty thousand. (Acts
xix. 18. <greek>arguriou</greek> omitted.) In this city
also, in the time of Gallio the Proconsul, Paul was beaten before the
judgment seat(3).
[2] The devil, therefore, seeing that a great and
populous city had laid hold of the truth, a city admired for wealth and
wisdom, and the head of Greece; (for Athens and Lacedaemon were then
and since in a miserable state, the dominion having long ago fallen
away from them;) and seeing that with great readiness they had received
the word of God; what doth he? He divides the men. For he knew that
even the strongest kingdom of all, divided against itself, shall not
stand. He had a vantage ground too, for this device in the wealth, the
wisdom of the inhabitants. Hence certain men, having made parties of
their own, and having become self-elected made themselves leaders of
the people, and some sided with these, and some with those; with one
sort, as being rich; with another, as wise and able to teach something
out of the common. Who on their part, receiving them, set themselves up
forsooth to teach more than the Apostle did:(4) at which he was
hinting, when he said, "I was not able to speak unto you as unto
spiritual" (ch. iii. 1.); evidently not his inability, but their
infirmity, was the cause of their not having been abundantly
instructed. And this, (ch. iv. 8.) "Ye are become rich without us," is
the remark of one pointing that way. And this was no small matter, but
of all things most pernicious; that the Church should be torn asunder.
2
And another sin, too, besides these, was openly
committed there: namely, a person who had had intercourse with his
step-mother not only escaped rebuke, but was even a leader of the
multitude, and gave occasion to his followers to be conceited.
Wherefore he saith, (ch. 5. 2.) "And ye are puffed up, and have not
rather mourned." And after this again, certain of those who as they
pretended were of the more perfect sort, and who for gluttony's sake
used to eat of things offered unto idols, and sit at meat in the
temples, Were bringing all to ruin. Others again, having contentions
and strifes about money, committed unto the heathen courts
(<greek>tois</greek> <greek>exwqen</greek>
<greek>sicadthriois</greek>) all matters of that kind. Many
persons also wearing long hair used to go about among them; whom he
ordereth to be shorn. There was another fault besides, no trifling one;
their eating in the churches apart by themselves, and giving no share
to the needy.
And again, they were erring in another point, being
puffed up with the gifts; and hence jealous of one another; which was
also the chief cause of the distraction of the Church. The doctrine of
the Resurrection, too, was lame (<greek>ekwleue</greek>)
among them: for some of them had no strong belief that there is any
resurrection of bodies, having still on them the disease of Grecian
foolishness. For indeed all these things were the progeny of the
madness which belongs to Heathen Philosophy, and she was the mother of
all mischief. Hence, likewise, they had become divided; in this respect
also having learned of the philosophers. For these latter were no less
at mutual variance, always, through love of rule and vain glory
contradicting one another's opinions, and bent upon making some new
discovery in addition to all that was before. And the cause of this
was, their having begun to trust themselves to reasonings.
[3.] They had written accordingly to him by the hand
of Fortunatus and Stephanas and Achaicus, by whom also he himself
writes; and this he has indicated in the end of the Epistle: not
however upon all these subjects, but about marriage and virginity;
wherefore also he said, (ch. vii. 1.) "Now concerning the things
whereof ye wrote" &c. And he proceeds to give injunctions, both on
the points about which they had written, and those about which they had
not written; having learnt with accuracy all their failings. Timothy,
too, he sends with the letters, knowing that letters indeed have great
force, yet that not a little would be added to them by the presence of
the disciple also.
Now whereas those who had divided the Church among
themselves, from a feeling of shame lest they should seem to have done
so for ambition's sake, contrived cloaks for what had happened, their
teaching (forsooth) more perfect doctrines, and being wiser than all
others; Paul sets himself first against the disease itself, plucking up
the root of the evils, and its offshoot, the spirit of separation. And
he uses great boldness of speech: for these were his own i disciples,
more than all others. Wherefore he saith (ch. ix. 2.) "If to others I
be not an Apostle, yet at least I am unto you; for the seal of my
apostleship are ye." Moreover they were in a weaker condition (to say
the least of it) than the others. Wherefore he saith, (ch. iii. 1, 2.
<greek>oude</greek> for <greek>oute</greek>).
"For I have not spoken unto you as unto spiritual; for hitherto ye were
not able, neither yet even now are ye able." (This he saith, that they
might not suppose that he speaks thus in regard of the time past alone.)
However, it was utterly improbable that all should
have been corrupted; rather there were some among them who were very
holy. And this he signified(1) in the middle of the Epistle, where he
says, (ch. iv. 3, 6.) "To me it is a very small thing that I should be
judged of you:" and adds, "these things I have in a figure transferred
unto myself and Apollos."
Since then from arrogance all these evils were
springing, and from men's thinking that they knew something out of the
common, this he purgeth away first of all, and in beginning saith,
3
HOMILY I.
1 Cor. i. 1-3.
Paul, called to be an Apostle of Jesus Christ, through the will of God,
and Sosthenes our brother, unto the Church of God which is at Corinth,
even them that are sanctified in Christ Jesus, called to be Saints,
with all that call upon the name of our Lord Jesus Christ in every
place, their Lord and ours: Grace unto you and peace from God our
Father and the Lord Jesus Christ.
[1.] See how immediately, from the very beginning,
he casts down their pride, and dashes to the ground all their fond
imagination, in that he speaks of himself as "called." For what I have
learnt, saith he, I discovered not myself, nor acquired by my own
wisdom, but while I was persecuting and laying waste the Church I was
called. Now here of Him that calleth is everything: of him that is
called, nothing, (so to speak,) but only to obey.
"Of Jesus Christ." Your teacher is Christ; and do
you register the names of men, as patrons of your doctrine?
"Through the will of God." For it was God who willed
that you should be saved in this way. We ourselves have wrought no good
thing, but by the will of God we have attained to this salvation; and
because it seemed good to him, we were called, not because we were
worthy.
"And Sosthenes our brother." Another instance of his
modesty; he puts in the same rank with himself one inferior to Apollos;
for great was the interval between Paul and Sosthenes. Now if where the
interval was so wide he stations with himself one far beneath him, what
can they have to say who despise their equals?
"Unto the Church of God." Not "of this or of that
man," but of God.
"Which is at Corinth." Seest thou how at each word
he puts down their swelling pride; training their thoughts in every way
for heaven? He calls it, too, the Church "of God;" shewing that it
ought to be united. For if it be "of God," it is united, and it is one,
not in Corinth only, but also in all the world: for the Church's name
(<greek>ecclhsia</greek>: properly an assembly) is not a
name of separation, but of unity and concord.
"To the sanctified in Christ Jesus." Again the name
of Jesus; the names of men he findeth no place for. But what is
Sanctification? The Laver, the Purification. For he reminds them of
their own uncleanness, from which he had freed them; and so persuades
them to lowliness of mind; for not by their own good deeds, but by the
loving-kindness of God, had they been sanctified.
"Called to be Saints." For even this, to be saved by
faith, is not saith he, of yourselves; for ye did not first draw near,
but were called; so that not even this small matter is yours
altogether. However, though you had drawn near, accountable as you are
for innumerable wickednesses, not even so would the grace be yours, but
God's. Hence also, writing to the Ephesians, he said, (Eph. ii. 8.) "By
grace have ye been saved through faith, and this not of yourselves;"
not even the faith is yours altogether; for ye were not first with your
belief, but obeyed a call.
"With all who call upon the Name of our Lord Jesus
Christ." Not "of this or that man," but "the Name of the Lord."
[2.] "In every place, both theirs and ours." For
although the letter be written to the Corinthians only, yet he makes
mention of all the faithful that are in all the earth; showing that the
Church throughout the world must be one, however separate in divers
places; and much more, that in Corinth. And though the place separate,
the Lord binds them together, being common to all. Wherefore also
uniting them he adds, "both theirs and ours." And this is far more
powerful [to unite], than the other [to separate]. For as men in one
place, having many and contrary masters, become distracted, and their
one place helps them not to be of one mind, their masters giving orders
at variance with each other, and drawing each their own way, according
to what Christ says, (St. Matt. vi. 24.) "Ye cannot serve God and
Mammon;" so those in different places, if they have not different lords
but one only, are not by the places injured in respect of unanimity,
the One Lord binding them together. "I say not then, (so he speaks,)
that with Corinthians only, you being Corinthians ought to be of one
mind, but with all that are in the whole world, inasmuch as you have a
common Master." This is also why he hath a second
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time added "our;" for since he had said, "the Name of Jesus Christ our
Lord," lest he should appear to the inconsiderate to be making a
distinction, he subjoins again, "both our Lord and theirs."
[3.] That my meaning may be clearer, I will read it
according to its sense thus: "Paul and Sosthenes to the Church of God
which is in Corinth and to all who call upon the Name of Him who is
both our Lord and theirs in every place, whether in Rome or wheresoever
else they may be: grace unto you and peace from God our Father and the
Lord Jesus Christ."
Or again thus; which I also believe to be rather
more correct: "Paul and Sosthenes to those that are at Corinth, who
have been sancified, called to be Saints, together with all who call
upon the Name of our Lord Jesus Christ in place, both theirs and ours;
"that is to say, "grace unto you, and peace unto you, who are at
Corinth, who have been sanctified and called;" not to you alone, but
"with all who in every place call upon the Name of Jesus Christ, our
Lord and theirs."
Now if our peace be of grace, why hast thou high
thoughts? Why art Thou so puffed up, being saved by grace? And if thou
hast peace with God, why wish to assign thyself to others? since this
is what separation comes to. For what if you be at "peace" with this
man, and with the other even find "grace?" My prayer is that both these
may be yours from God; both from Him I say, and towards Him. For
neither do they abide (<greek>menei</greek>, Savile in
marg.) secure except they enjoy the influence from above; nor unless
God be their object will they aught avail you: for it profiteth us
nothing, though we be peaceful towards all men, if we be at war with
God; even as it is no harm to us, although by all men we are held as
enemies, if with God we are at peace. And again it is no gain to us, if
all men approve, and the Lord be offended; neither is there any danger,
though all shun and hate us, if with God we have acceptance and love.
For that which is verily grace, and verily peace, cometh of God, since
he who finds grace in God's sight, though he suffer ten thousand
horrors, feareth no one; I say not only, no man, but not even the devil
himself; but he that hath offended God suspects all men, though he seem
to be in security. For human nature is unstable, and not friends only
and brethren, but fathers also, before now, have been altogether
changed and often for a little thing he whom they begat, the branch of
their planting, hath been to them, more than all foes, an object of
persecution. Children, too, have cast off their fathers. Thus, if ye
will mark it, David was in favor with God, Absalom was in favor with
men. What was the end of each, and which of them gained most honor, ye
know. Abraham was in favor with God, Pharaoh with men; for to gratify
him they gave up the just man's wife. (See St. Chrys. on Gen. xii. 17.)
Which then of the two was the more illustrious, and the happy man?
every one knows. And why speak I of righteous men; The Israelites were
in favor with God, but they were bated by men, the Egyptians; but
nevertheless they prevailed against their haters and vanquished them,
with how great triumph, is well known to you all.
For this, therefore, let all of us labor earnestly;
whether one be a slave, let him pray for this, that he may find grace
with God rather than with his master; or a wife, let her seek grace
from God her Saviour rather than from her husband; or a soldier, in
preference to his king and commander let him seek that favor which
cometh from above. For thus among men also wilt thou be an object of
love. [4.] But how shall a man find grace with God? How else, except by
lowliness of mind? "For God, "saith one, (St. Jas. iv. 6.) "resisteth
the proud, but giveth grace unto the humble; and, (Ps. li. 17.
<greek>tetapeiinwmenhn</greek>.) the sacrifice of God is a
broken spirit, and a heart that is brought low God will not despise."
For if with men humility is so lovely, much more with God. Thus both
they of the Gentiles found grace and the Jews no other way fell from
grace; (Rom. x. 13.) "for they were not subject unto the righteousness
of God." The lowly man of whom I am speaking, is pleasing and
delightful to all men, and dwells in continual peace, and hath in him
no ground for contentions. For though you insult him, though you abuse
him, whatsoever you say, he will be silent and will bear it meekly, and
will have so great peace towards all men as one cannot even describe.
Yea, and with God also. For the commandments of God are to be at peace
with men: and thus our whole life is made prosperous, through peace one
with another. For no man can injure God: His nature is imperishable,
and above all suffering. Nothing makes the Christian so admirable as
lowliness of mind. Hear; for instance, Abraham saying, (Gen. xviii.
27.) "But I am but dust and ashes;" and again, God [saying] of Moses,
that (Numb. xii. 3.) "he was the meekest of all men." For nothing was
ever more humble than he; who, being leader of so great a people, and
having overwhelmed in the sea the king and the host of all the
Egytians, as if they had been flies; and having wrought so many wonders
both in Egypt and by the Red Sea and in the wilderness, and received
such high testimony, yet felt exactly as if he had been an ordinary
person, and as a son-in-law was humbler than his father-in-law, (Exodus
xviii. 24.) and took
5
advice from him, and was not indignant, nor did he say, "What is this?
After such and so great achievements, art thou come to us with thy
counsel?" This is what most people feel; though a man bring the best
advice, despising it, because of the lowliness of the person. But not
so did he: rather through lowliness of mind he wrought all things well.
Hence also he despised the courts of kings, (Heb. xi. 24-26.) since he
was lowly indeed: for the sound mind and the high spirit are the fruit
of humility. For of how great nobleness and magnanimity, thinkest thou,
was it a token, to despise the kingly palace and table? since kings
among the Egyptians are honored as gods, and enjoy wealth and treasures
inexhaustible. But nevertheless, letting go all these and throwing away
the very sceptres of Egypt, he hastened to join himself unto captives,
and men worn down with toil, whose strength was spent in the clay and
the making of bricks, men whom his own slaves abhorred, (for, saith he
(<greek>ebdelussonto</greek>, Sept. Ex. i. 2.) "The
Egyptians abhorred them;") unto these he ran and preferred them before
their masters. From whence it is plain, that whoso is lowly, the same
is high and great of soul. For pride cometh from an ordinary mind and
an ignoble spirit, but moderation, from greatness of mind and a lofty
soul.
[5] And if you please, let us try each by examples.
For tell me, what was there ever more exalted than Abraham? And yet it
was he that said, "I am but dust and ashes;" it was he who said, (Gen.
xiii. 8.) "Let there be no strife between me and thee." But this man,
so humble, (Gen. xiv. 21-24,) despised ("Persian," i.e. perhaps, "of
Elam.") Persian spoils, and regarded not Barbaric trophies; and this he
did of much highmindedness, and of a spirit nobly nurtured. For he is
indeed exalted who is truly humble; (not the flatterer nor the
dissembler;) for true greatness is one thing, and arrogance another.
And this is plain from hence; if one man esteem clay to be clay, and
despise it, and another admire the clay as gold, and account it a great
thing; which, I ask, is the man of exalted mind? Is it not he who
refuses to admire the clay? And which, abject and mean? Is it not he
who admires it, and set much store by it? Just so do thou esteem of
this case also; that he who calls himself but dust and ashes is
exalted, although he say it out of humility; but that he who does not
consider himself dust and ashes, but treats himself lovingly and has
high thoughts, this man for his part must be counted mean, esteeming
little things to be great. Whence it is clear that out of great
loftiness of thought the patriarch spoke that saying, "I am but dust
and ashes;" from loftiness of thought, not from arrogance.
For as in bodies it is one thing to be healthy and
plump, (<greek>sfrigpnta</greek>, firm and elastic.) and
another thing to be swoln, although both indicate a full habit of
flesh, (but in this case of unsound, in that of healthful flesh;) so
also here: it is one thing to be arrogant, which is, as it were, to be
swoln, and another thing to be high-souled, which is to be in a healthy
state. And again, one man is tall from the stature of his person;
another, being short, by adding buskins(1) becomes taller; now tell me,
which of the two should we call tall and large? Is it not quite plain,
him whose height is from himself? For the other has it as something not
his own; and stepping upon things low in themselves, turns out a tall
person. Such is the case with many men who mount themselves up on
wealth and glory; which is not exaltation, for he is exalted who wants
none of these things, but despises them, and has his greatness from
himself. Let us therefore become humble that we may become exalted;
(St. Luke xiv. 11.) "For he that humbleth himself shall be exalted."
Now the self-willed man is not such as this; rather he is of all
characters the most ordinary. For the bubble, too, is inflated, but the
inflation is not sound; wherefore we call these persons "puffed up."
Whereas the sober-minded man has no high thoughts, not even in high
fortunes, knowing his own low estate; but the vulgar even in his
trifling concerns indulges a proud fancy.
[6.] Let us then acquire that height which comes by
humility. Let us look into the nature of human things, that we may
kindle with the longing desire of the things to come; for in no other
way is it possible to become humble, except by the love of what is
divine and the contempt of what is present. For just as a man on the
point of obtaining a kingdom, if instead of that purple robe one offer
him some trivial compliment, will count it to be nothing; so shall we
also laugh to scorn all things present, if we desire that other sort of
honor. Do ye not see the children, when in their play they make a band
of soldiers, and heralds precede them and lictors, and a boy marches in
the midst in the general's place, how childish it all is? Just such are
all human affairs; yea and more worthless than these: to-day they are,
and to-morrow they are not. Let us therefore be above these things; and
let us not only not desire them, but even be ashamed if any one hold
them forth to us. For thus, casting out the love of these things, we
shall possess that other love which is divine, and shall enjoy immortal
glory. Which may God grant us all to obtain, through the grace and
loving-kindness of our Lord Jesus Christ; with whom be to the Father,
together with the holy and good Spirit, the glory and the power for
ever and ever. Amen.
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HOMILY II.
1 COR. i. 4, 5.
I thank my God always concerning you, for the Grace of God which was
given you in Jesus Christ; that in every thing you were enriched in him.
[1]. THAT which he exhorts others to do, saying,
"(Phil. iv. 6.) Let your requests with thanksgiving be made known unto
God," the same also he used to do himself: teaching us to begin always
from these words, and before all things to give thanks unto God. For
nothing is so acceptable to God as that men should be thankful, both
for themselves and for others wherefore also he prefaces almost every
Epistle with this. But the occasion for his doing so is even more
urgent here than in the other Epistles. For he that gives thanks, does
so, both as being well off, and as in acknowledgment of a favor: now a
favor is not a debt nor a requital nor a payment: which indeed every
where is important to be said, but much more in the case of the
Corinthians who were gaping after the dividers of the Church.
[2.] "Unto my God." Out of great affection he seizes
on that which is common, and makes it his own; as the prophets also
from time to time use to say, (Ps. xliii. 4; lxii. 1.) "O God, my God;"
and by way of encouragement he incites them to use the same language
also themselves. For such expressions belong to one who is retiring
from all secular things, and moving towards Him whom he calls on with
so much earnestness: since he alone can truly say this, who from things
of this life is ever mounting upwards unto God, and always preferring
Him to all, and giving thanks continually, not [only] for the grace
already given,(1) but whatever blessing hath been since at any time
bestowed, for this also he offereth unto Him the same praise. Wherefore
he saith not merely, "I give thanks," but "at all times, concerning
you;" instructing them to be thankful both always, and to no one else
save God only.
[3.] "For the grace of God." Seest thou how from
every quarter he draws topics for correcting them? For where "grace"
is, "works" are not i where "works," it is no more "grace." If
therefore it be "grace," why are ye high-minded? Whence is it that ye
are puffed up?
"Which is given you." And by whom was it given? By
me, or by another Apostle? Not at all, but "by Jesus Christ." For the
expression, "In Jesus Christ," signifies this. Observe how in divers
places he uses the word <greek>en</greek>, "in," instead of
<greek>di</greek> <greek>ou</greek>, "through
means of whom;" therefore its sense is no less.(*)
"That in every thing ye were enriched." Again, by
whom? By Him, is the reply. And not merely "ye were enriched, but "in
every thing." Since then it is first of all, "riches" then, "riches of
God," next, "in every thing," and lastly, "through the Only-Begotten,"
reflect on the ineffable treasure!
Ver. 5. "In all utterance, and all knowledge."
"Word" ["or utterance,"] not such as the heathen, but that of God. For
there is knowledge without "word," and there is knowledge with "word."
For so there are many who possess knowledge, but have not the power of
speech; as those who are uneducated and unable to exhibit clearly what
they have in their mind. Ye, saith he, are not such as these, but
competent both to understand and to speak.
Ver. 6. "Even as the testimony of Christ was
confirmed in you." Under the color of praises and thanksgiving he
touches them sharply. "For not by heathen philosophy," saith he,
"neither by heathen discipline, but "the grace of God," and by the
"riches," by and the "knowledge," and the "word" given by Him, were you
enabled to learn the doctrines of the truth, and to be confirmed unto
the testimony of the Lord; that is, unto the Gospel. For ye had the
benefit of many signs, many wonders unspeakable grace, to make you
receive the Gospel. If therefore ye were established by signs and
grace, why do ye waver?" Now these are the words of one both reproving,
and at the same time prepossessing them in his favor.
[4.] Ver. 7. "So that ye come behind in no gift." A
great question here arises. They who had been "enriched in all
utterance," so as in no respect to "come behind m any gift," are they
carnal? For if they were such at the
7
beginning, much more now. How then does he call them "carnal?" For,
saith he, (1 Cor. iii. 1.) "I was not able to speak unto you as unto
spiritual, but as unto carnal." What must we say then? That having in
the beginning believed, and obtained all gifts, (for indeed they sought
them earnestly,) they became remiss afterwards. Or, if not so, that not
unto all are either these things said or those; but the one to such as
were amenable to his censures, the other to such as were adorned with
his praises. For as to the fact that they still had gifts; (1 Cor. xiv.
26, 29.) "Each one," saith he, "hath a psalm, hath a revelation, hath a
tongue, hath an interpretation; let all things be done unto edifying."
And, "Let the prophets speak two or three." Or we may state it somewhat
differently; that as it is usual with us to call the greater part the
whole, so also he hath spoken in this place. Withal, I think he hints
at his own proceedings; for he too had shewn forth signs; even as also
he saith in the second Epistle to them, (2 Cor. xii. 12, 13.) "Truly
the signs of an Apostle were wrought among you in all patience:" and
again, "For what is there wherein you were inferior to other churches?"
Or, as I was saying, he both reminds them of his own
miracles and speaks thus with an eye to those who were still approved.
For many holy men were there who had "set themselves to minister unto
the saints," and had become "the first fruits of Achaia;" as he
declareth (ch. xvi. 15.) towards the end.
[5.] In any case, although the praises be not very
close to the truth, still however they are inserted by way of
precaution, (<greek>oiconomicps</greek>) preparing the way
beforehand for his discourse. For whoever at the very outset speaks
things unpleasant, excludes his words from a hearing among the weaker:
since if the hearers be his equals in degree they feel angry; if vastly
inferior they will be vexed. To avoid this, he begins with what seem to
be praises. I say, seem; for not even did this praise belong to them,
but to the grace of God. For that they had remission of sins, and were
justified, this was of the Gift from above. Wherefore also he dwells
upon these points, which shew the loving-kindness of God, in order that
he may the more fully purge out their malady.
[6.] "Waiting for the revelation
(<greek>apocalufin</greek>.) of our Lord Jesus Christ."
"Why make ye much ado," saith he, "why are ye troubled that Christ is
not come? Nay, he is come; and the Day. is henceforth at the doors."
And consider his wisdom; how withdrawing them from human considerations
he terrifies them by mention of the fearful judgment-seat, and thus
implying that not only the beginnings must be good, but the end also.
For with all these gifts, and with all else that is good, we must be
mindful of that Day: and there is need of many labors to be able to
come unto the end. "Revelation" is his word; implying that although He
be not seen, yet He is, and is present even now, and then shall appear.
Therefore there is need of patience: for to this end did ye receive the
wonders, that ye may remain firm.
[7.] Ver. 8. "Who shall also confirm you unto the
end, that ye may be unreprovable." Here he seems to court them, but the
saying is free from all flattery; for he knows also how to press them
home; as when he saith, (1 Cor. iv. 18, 21.) "Now some are puffed up as
though I would not come to you:" and again, "What will ye? shall I come
unto you with a rod, or in love, and in the spirit of meekness?" And,
(2 Cor. xiii. 3.) "Since ye seek a proof I of Christ speaking in me."
But he is also covertly accusing them: for, to say, "He shall confirm,"
and the word "unreprovable" marks them out as still wavering, and
liable to reproof.
But do thou consider how he always fasteneth them as
with nails to the Name of Christ. And not any man nor teacher, but
continually the Desired One Himself is remembered by him: setting
himself, as it were to arouse those who were heavy-headed after some
debauch. For no where in any other Epistle doth the Name of Christ
occur so continually. But here it is, many times in a few verses; and
by means of it he weaves together, one may say, the whole of the proem.
Look at it from the beginning. "Paul called [to be] an Apostle of Jesus
Christ, to them that have been sanctified in Jesus Christ, who call
upon the Name of our Lord Jesus Christ, grace [be] unto you and peace
from God the Father, and the Lord Jesus Christ. I thank my God for the
grace which hath been given you by Jesus Christ, even as the testimony
of Christ hath been confirmed in you, waiting for the revelation of our
Lord Jesus Christ, who shall confirm you unreprovable in the day of our
Lord Jesus Christ. God is faithful, by whom ye have been called into
the fellowship of His Son Jesus Christ our Lord. And I beseech you by
the Name of our Lord Jesus Christ." Seest thou the constant repetition
of the Name of Christ? From whence it is plain even to the most
unobservant, that not by chance nor unwittingly he doeth this, but in
order that by incessant application(2) of that glorious Name he may
foment(*) their inflammation, and purge out the corruption of the
disease.
8
[8.] Ver. 9. "God is faithful, by whom ye were
called unto the fellowship of His Son." Wonderful! How great a thing
saith he here! How vast in the magnitude of the gift which he declares!
Into the fellowship of the Only-Begotten have ye been called, and do ye
addict yourselves unto men? What can be worse than this wretchedness?
And how have ye been called? By the Father. For since "through Him,"
and "in Him," were phrases which he was constantly employing in regard
of the Son, lest men might suppose that he so mentioneth Him as being
less, he ascribeth the same to the Father. For not by this one and that
one, saith he, but "by the Father" have ye been called; by Him also
have ye been "enriched." Again, "ye have been called;" ye did not
yourselves approach. But what means, "into the fellowship of His Son?"
Hear him declaring this very thing more clearly elsewhere. (2 Tim. ii.
12.) If we suffer, we shall also reign with Him; if we die with Him, we
shall also live with Him. Then, because it was a great thing which He
had said, he adds an argument fraught with unanswerable conviction;
for, saith he, "God is faithful," i. e. "true." Now if "true," what
things He hath promised He will also perform. And He hath promised that
He will make us partakers of His only-begotten Son; for to this end
also did He call us. For (Rom. xi. 29.) "His gifts, and the calling of
God," are without repentance.
These things, by a kind of divine art he inserts
thus early, lest after the vehemence of the reproofs they might fall
into despair. For assuredly God's part will ensue, if we be not quite
impatient of His rein. (<greek>afhniaswmen</greek>) As the
Jews, being called, would not receive the blessings; but this was no
longer of Him that called, but of their lack of sense. For He indeed
was willing to give, but they, by refusing to receive, cast themselves
away. For, had He called to a painful and toilsome undertaking, not
even in that case were they pardonable in making excuse; however, they
would have been able to say that so it was: but if the call be unto
cleansing, (Comp. i. 4-7.) and righteousness, and sanctification, and
redemption, and grace, and a free gift, and the good things in store,
which eye hath not seen, nor ear heard; and it be God that calls, and
calls by Himself; what pardon can they deserve, who come not running to
Him? Let no one therefore accuse God; for unbelief cometh not of Him
that calleth, but of those who start away
(<greek>apophdpntas</greek>) from Him.
[9.] But some man will say, "He ought to ring men
in, even against their will." Away with this. He doth not use violence,
nor compel[1]; for who that bids to honors, and crowns, and banquets,
and festivals, drags people, unwilling and bound? No one. For this is
the part of one inflicting an insult. Unto hell He sends men against
their will, but unto the kingdom He calls willing minds. To the fire He
brings men bound and bewailing themselves: to the endless state of
blessings not so. Else it is a reproach to the very blessings
themselves, if their nature be not such as that men should run to them
of their own accord and with many thanks.
"Whence it is then," say you, "that all men do not
choose them?" From their own infirmity. "And wherefore doth He not cut
off their infirmity?" And how tell me--in what way--ought He to cut it
off? Hath He not made a world that teacheth His loving-kindness and His
power? For (Ps. xix. 1.) "the heavens," saith one, "declare the glory
of God." Hath He not also sent prophets? Hath He not both called and
honored us? Hath He not done wonders? Hath He not given a law both
written and natural? Hath He not sent His Son? Hath he not commissioned
Apostles? Hath He not wrought sins? Hath He not threatened hell? Hath
He not promised the kingdom? Doth He not every day make His sun to
rise? Are not the things which He hath enjoined so simple and easy,
that many transcend His commandments in the greatness of their
self-denial(2)? "What was there to do unto the vineyard and I have not
done it?" (Is. v. 4.)
[10.] "And why," say you, "did He not make knowledge
and virtue natural to us?" Who speaketh thus? The Greek or the
Christian? Both of them, indeed, but not about the same things: for the
one raises his objection with a view to knowledge, the other with a
view to conduct. First, then, we will reply to him who is on our side;
for I do not so much regard those without, as our own members.
What then saith the Christian? "It were
9
meet to have implanted in us the knowledge itself of virtue." He hath
implanted it; for if he had not done so, whence should we have known
what things are to be done, what left undone? Whence are the laws and
the tribunals? But "God should have imparted not [merely] knowledge,
but also the very doing of it [virtue]. For what then wouldest thou
have to be rewarded, if the whole were of God? For tell me, doth God
punish in the same manner thee and the Greek upon committing sin(1)?
Surely not. For up to a certain point thou hast confidence, viz. that
which ariseth from the true knowledge. What then, if any one should now
say that on the score of knowledge thou and the Greek will be accounted
of like desert? Would it not disgust thee? I think so, indeed. For thou
wouldest say that the Greek, having of his own wherewith to attain
knowledge, was not willing. If then the latter also should say that God
ought to have implanted knowledge in us naturally, wilt thou not laugh
him to scorn, and say to him, "But why didst thou not seek for it? why
wast thou not in earnest even as I?" And thou wilt stand firm with much
confidence, and say that it was extreme folly to blame God for not
implanting knowledge by nature. And this thou wilt say, because thou
hast obtained what appertains to knowledge. So also hadst thou
performed what appertains to practice, thou wouldest not have raised
these questions: but thou art tired of virtuous practice, therefore
thou shelterest thyself with these inconsiderate words. But how could
it be at all right to cause that by necessity one should become good?
Then shah we next have the brute beasts contending with us about
virtue, seeing that some of them are more temperate than ourselves.
But thou sayest, "I had rather have been good by
necessity, and so forfeited all rewards, than evil by deliberate
choice, to be punished and suffer vengeance." But it is impossible that
one should ever be good by necessity. If therefore thou knowest not
what ought to be done, shew it, and then we will tell you what is right
to say. But if thou knowest that uncleanness is wicked, wherefore dost
thou not fly from the evil thing?
"I cannot," thou sayest. But others who have done
greater things than this will plead against thee, and will more than
prevail to stop thy mouth. For thou, perhaps, though living with a
wife, an not chaste; but another even without a wife keeps his chastity
inviolate. Now what excuse hast thou for not keeping the rule, while
another even leaps beyond the lines(2) that have been drawn to mark it?
But thou sayest "I am not of this sort in my bodily
frame, or my turn of mind." That is for want, not of power, but of
will. For thus I prove that all have a certain aptness towards virtue:
That which a man cannot do, neither will he be able to do though
necessity be laid upon him; but, if, necessity being laid upon him, he
is able, he that leaveth it undone, leaveth it undone out of choice.
The kind of thing I mean is this: to fly up and be borne towards
heaven, having a heavy body, is even simply impossible. What then, if a
king should Command one to do this, and threaten death, saying," Those
men who do not fly, I decree that they lose their heads, or be burnt,
or some other such punishment:" would any one obey him? Surely not. For
nature is not capable of it. But if in the case of chastity this same
thing were done, and he were to lay down laws that the unclean should
be punished, be burnt, he scourged, should suffer the extremity of
torture, would not many obey the law? "No" thou wilt say: "for there is
appointed, even now, a law forbidding to commit adultery(3) and all do
not obey it." Not because the fear looses its power, but because the
greater part expect to be unobserved. So that if when they were on the
point of committing an unclean action the legislator and the judge came
before them, the fear would be strong enough to cast out the lust. Nay,
were I to apply another kind of force inferior to this; were I to take
the man and remove him from the beloved person, and shut him up close
in chains, he will be able to bear it, without suffering any great
harm. Let us not say then that such an one is by nature evil: for if a
man were by nature good, he could never at any time become evil; and if
he were by nature evil, he could never be good. But now we see that
changes take place rapidly, and that men quickly shift from this side
to the other, and from that fill back again into this. And these things
we may see not in the Scriptures only, for instance, that publicans
have become apostles; and disciples, traitors; and harlots, chaste; and
robbers; men of good repute; and magicians have worshipped; and ungodly
men passed over unto godliness, both in the New Testament and in the
Old; but even every day a man may see many such things occurring. Now
if things were natural, they could not change. For so we, being by
nature susceptible, could never by any exertions become void
10
state of corruption unto incorruption: no one from hunger to the
perpetual absence of that sensation. Wherefore neither are these things
matters of accusation, nor do we reproach ourselves for them; nor ever
did any one, meaning to blame another, say to him," O thou, corruptible
and subject to passion: "but either adultery or fornication, or
something of that kind, we always lay to the charge of those who are
responsible; and we bring them before judges, who blame and punish, and
in the contrary cases award honors.
[11.] Since then both from our conduct towards one
another, and from others' conduct to us when judged, and from the
things about which we have written laws, and from the things wherein we
condemn ourselves, though there be no one to accuse us; and from the
instances of our becoming worse through indolence, and better through
fear; and from the cases wherein we see others doing well and arriving
at the height of self-command, (<greek>filosofias</greek>)
it is quite clear that we also have it in our power to do well: eyes
that fearful day, and to give heed to virtue; and after a little labor,
obtain the incorruptible crowns? For these words will be no defence to
us; rather our fellow-servants, and those who have practised the
contrary virtues, will condemn all who continue in sin: the cruel man
will be condemned by the merciful; the evil, by the good; the fierce,
by the gentle; the grudging, by the courteous; the vain-glorious, by
the self-denying; the indolent, by the serious; the intemperate, by the
sober-minded. Thus will God pass judgment upon us, and will set in
their place both companies; on one bestowing praise, on the other
punishment. But God forbid that any of those present should be among
the punished and dishonored, but rather among those who are crowned and
the winners of the kingdom. Which may God grant us all to obtain
through the grace and loving-kindness of our Lord Jesus Christ; with
Whom unto the Father and the Holy Ghost be glory, power, honor, now and
ever, and unto everlasting ages. Amen.
HOMILY III.
1 COR. i. 10.
Now I beseech you, brethren, through the name of our Lord Jesus Christ,
that ye all speak of the same thing, and that there be no divisions
among you; but that ye be perfected together in the same mind and in
the same judgment.
WHAT I have continually been saying, that we must
frame our rebukes gently and gradually, this Paul doth here also; in
that, being about to enter upon a subject full of many dangers and
enough to tear up the Church from her foundations he uses very mild
language. His word is that he "beseeches" them, and beseeches them
"through Christ;" as though not even he were sufficient alone to make
this supplication, and to prevail.
But what is this, "I beseech you through this man
restless. Wherefore if at once (<greek>an</greek>
<greek>men</greek> <greek>euqews</greek>
<greek>epiplhxhs</greek> Savil.
<greek>an</greek> <greek>mh</greek> Ben.) you
sharply rebuke you make a man fierce and impudent: but if you put him
to shame, you bow down his neck, you check his confidence, you make him
hang down his head. Which object being Paul's also, he is content for a
while to beseech them through the Name of Christ. And what, of all
things, is the object of his request?
"That ye may all speak the same thing, and that
there be no divisions [schisms] among you." The emphatic force of the
word "schism," I mean the name itself, was a sufficient accusation. For
it was not that they had become many parts, each entire within itself,
but rather the One [Body which originally existed] had perished. For
had they(1) been entire Churches, there might be many of them; but if
they were divisions,
11
[2.] In the next place, because be had sharply dealt with them by
using the word "schism," he again softens and soothes them, saying,
"That ye may be perfectly joined together in the same mind and in the
same judgment." That is; since he had said, "That ye may all speak the
same thing; "do not suppose," he adds, "that I mid concord should be
only in words; I seek for that harmony which is of the mind." But since
there is such a thing as agreement in words, and that hearty, not
consents, is no longer "perfected," nor fitted in to complete
accordance. There is also such a thing as harmony of opinions, where
there is not yet harmony of sentiment; for instance, when having the
same faith we are not joined together in love: for thus, in opinions we
are one, (for we think the same things,) but in sentiment not so. And
such was the case at that time; this person choosing one [leader], and
that, another. For this reason he saith it is necessary to agree both
in "mind" and in "judgment." For it was not from any difference in
faith that the schisms arose, but from the division of their judgment
through human contentiousness.
[3.] But seeing that whoso is blamed is unabashed so
long as he hath no witnesses, observe how, not permitting them to deny
the fact, he adduces some to bear witness.
Ver. 11. "For it hath been signified unto me
concerning you, my brethren, by them which are of the household of
Chloe." Neither did he say this at the very beginning, but first he
brought forward his charge; as one who put confidence in his
informants. Because, had it not been so, he would not have found fault:
for Paul was not a person to believe lightly. Neither then did he
immediately say, "it hath still. Consider also his prudence in not
speaking of any distinct person, but of the entire family; so as not to
make them hostile towards the informer: for in this way he both
protects him, and fearlessly opens the accusation. For he had an eye to
the benefit not of the one side only, but of the other also. Wherefore
he saith not, "It hath been declared to me by certain," but he
indicates also the household, test they might suppose that he was
inventing.
[4.] What was "declared? "That there are contentions
among you." Thus, when he upon the informants.
Next he declares also the kind of contention.
Ver. 12. "That each one of you saith, I am of Paul,
and I of Apollos, and I of Cephas." "I say, contentions," saith he, "I
mean, not about private matters, but of the more grievous of the
Church. And yet they were not speaking about himself, nor about Peter,
nor about Apollos; but he signifies that if these were not to be leaned
on, much less others. For that they had not spoken about them, he saith
further on: "And these things I have transferred in a figure unto
myself and Apollos, that ye may learn in us net to go beyond the things
which are written." For if it were not right for them to call
themselves by the name of Paul, and of Apollos, and of Cephas, much
less of any others. If under the Teacher and the first of the Apostles,
and one that had instructed so much people, it were not right to enroll
themselves, much less under those who were nothing. By way of hyperbole
then, seeking to withdraw them from their disease, he sets down these
names. Besides, he makes his argument less severe, not mentioning by
name the rude dividers of the Church, but concealing them, as behind a
sort of masks, with the names of the Apostles.
"I am of Paul, and I of Apollos, and I of Cephas.
Not esteeming himself before Peter hath he set his name last, but
preferring Peter to himself, and that greatly. He arranged his
statement in the way of climax, (<greek>cata</greek>
<greek>auxhsin</greek>) that he might not be supposed to do
this for attack, and then mentions Apollos, and then Cephas. Not
therefore to magnify himself did he do this, but in speaking of wrong
things he administers the requisite correction in his own person first.
[5.] But that those who addicted themselves to this
or that man were in error, is evident. And rightly he rebukes them,
saying, "Ye do not well in that ye say, 'I am of Paul, and I of
Apollos, and I of Cephas.'" But why did he add, "And I of Christ?" For
although these who addicted themselves to men were in error,
12
not surely (<greek>oude</greek>
<greek>pou</greek> Bened. <greek>ou</greek>
<greek>dhpou</greek> Savil.) those who dedicated themselves
unto Christ. But this was not his charge, that they called themselves
by the Name of Christ, but that they did not all call themselves by
that Name alone. And I think that he added this of himself, wishing to
make the accusation more grievous, and to point out that by this rule
Christ must be considered as belonging to one party only: although they
were not so using the Name themselves. For that this was what he hinted
at he declared in the sequel, saying,
Ver. 3. "Is Christ divided" What he saith comes to
this: "Ye have cut in pieces Christ, and distributed His body." Here is
anger! here is chiding! here are words full of indignation! For
whenever instead of arguing he interrogates only, his doing so implies
a confessed absurdity.
But some say that he glanced at something else, in
saying, "Christ is divided:" as if he had said, "He hath distributed to
men and parted the Church, and taken one share Himself, giving them the
other." Then in what follows, he labors to overthrow this absurdity,
saying, "Was Paul crucified for you, or were ye baptized into the name
of Paul?" Observe his Christ-loving mind; how thenceforth he brings the
whole matter to a point in his own name, shewing, and more than
shewing, that this honor belongs to no one. And that no one might think
it was envy which moved him to say these things, therefore he is
constantly putting himself forward. Observe, too, his considerate way,
in that he saith not, "Did Paul make the world? did Paul from nothing
produce you into being?" But only those things which belonged as choice
treasures to the faithful, and were regarded with great
solicitude--those he specifies, the Cross, and Baptism, and the
blessings following on these. For the loving-kindness of God towards
men is shewn by the creation of the world also: in nothing, however, so
much as by the (<greek>ths</greek>
<greek>sugcatabasews</greek>) condescension through the
Cross. And he said not, "did Paul die for you?" but, "was Paul
crucified?" setting down also the kind of death.
"Or were ye baptized into the name of Paul?" Again,
he saith not, "did Paul baptize you?" For he did baptize many: but this
was not the question, by whom they had been baptized, but, into whose
name they had been baptized! For since this also was a cause of
schisms, their bring called after the name of those who baptized them,
he corrects this error likewise saying, "Were ye baptized into the name
of Paul?" "Tell me not," saith he, "who baptized, but into whose name.
For not he that baptizeth, but he who is invoked in the Baptism, is the
subject of enquiry. For this is He who forgives our sins(1)"
And at this point he stays the discourse, and does
not pursue the subject any further. For he saith not, "Did Paul declare
to you the good things to come? Did Paul promise you the kingdom of
heaven?" Why, then, I ask, doth he not add these questions also?
Because it h not alI as one, to promise a kingdom and to be crucified.
For the former neither had danger nor brought shame; but the latter,
all these. Moreover, he proves the former from the latter: for having
said, (Rom. vii. 32.) "He that spared not His own Son," he adds, "How
shall He not with Him also freely give us all things? And again, (Rom.
v. 10.) "For if when we were enemies we were reconciled unto God by the
death of His Son, much more bring reconciled, we shall be saved." This
was one reason for his not adding what I made trial. The one were in
promise l the other had already come to pass.
[6.] Ver. 14. "I thank God that I baptized none of
you but Crispus and Gaius." "Why are you elate at having baptized, when
I for my part even give thanks that I have not done so!" Thus saying,
by a kind of divine art (<greek>oiconomicps</greek>) he
does away with their swelling pride upon this point; not with the
efficacy of the baptism, (God forbid,) but with the folly of those who
were puffed up at having been baptizers: first, by showing that the
Gift is not theirs; and, secondly, by thanking God therefore. For
Baptism truly is a great thing: but its greatness is not the work of
the person baptizing, but of Him who is invoked in the Baptism: since
to baptize is nothing as regards man's labor, but is much less than
preaching the Gospel. Yea, again I say, great indeed is Baptism, and
without baptism it is impossible to obtain the kingdom. Still a man of
no singular excellence is able to baptize, but to preach the Gospel
there is need of great labor.
Ver. 15. He states also the reason, why he giveth
thanks that he had baptized no one. What then is this reason? "Lest
anyone should say that ye were baptized into my own name" Why, did he
mean that they said this in those other cases? Not at all; but, "I
fear," saith he, "lest the disease should proceed even to that. For if,
when insignificant persons and of little worth baptize, a heresy
ariseth, had I, the first announcer of Baptism, baptized many, it was
likely that they forming a party, would not
13
were unsound in this respect and subjoining, "I baptized also the house
of Stephanas," he again drags down their pride, saying besides, "I know
not whether I baptized any other." For by this he signifies that
neither did he seek much to enjoy the honor accruing hereby from the
multitude, nor did he set about this work for glory's sake.
Ver. 17. And not by these only, but also by the next
words, he greatly represses their pride, And therefore it was that Paul
had it put into his hand.
And why, not being sent to baptize, did he baptize?
Not in contention with Him that sent him, but in this instance laboring
beyond his task. For he saith not, "I was forbidden" but, "I was not
sent for this, but for that which was of the greatest necessity." For
preaching the Gospel is a work perhaps for one or two; but baptizing,
for everyone endowed with the priesthood. For a man being instructed
and convinced, to take and baptize him is what any one whatever might
do: for the rest, it is all effected by the will of the person drawing
near, and the grace of God. But when unbelievers are to be instructed,
there must be great labor, great wisdom. And at that time there was
danger also annexed. In the former case the whole thing is done, and he
is convinced, who is on the point of initiation: and it is no great
thing when a man is convinced, to baptize him. But in the later case
the labor is great, to change the deliberate will, to alter the turn of
mind, and to tear up error by the roots, and to plant the truth in its
place.
Not that he speaks out all this, neither doth he
argue in so many words that Baptism has no labor, but that preaching
has. For he knows how always to subdue his tone, whereas in the
comparison with heathen wisdom he is very earnest, the subject enabling
him to use more vehemency of language.
Not therefore in opposition to Him that sent him did
he baptize; but, as in the case of the widows(1), though the apostles
had said, (Acts. vi. 2.) "it is not fit that we should leave the Word
of God and serve tables," he discharged the office (Acts xii. 25.
[<greek>thn</greek> <greek>dsaconian</greek>)
of a deacon, "Let the Elders who rule wall be counted worthy of double
honor, especially they who labor in the word and in teaching." For as
to teach the wrestlers in the games is the part of a spirited and
skilful trainer, but to place the crown on the conquerors head may be
that of one who cannot even wrestle, (although it be the crown which
adds splendor to the conqueror,) so also in Baptism. It is impossible
to be saved without it, yet it is no great thing which the baptizer
doth, finding the will ready prepared.
[7.] "Not in wisdom of words, lest the Cress of
Christ should be made of none effect."
Having brought down the swelling pride of those who
were arrogant because of their baptizing, he changes his ground
afterwards to meet those who boasted about heathen wisdom, and against
them he puts on his armor with more vehemency. For to those who were
puffed up with baptizing he said, "I give thanks that I baptized no one
;" and, "for Christ sent me not to baptize." He speaks neither
vehemently nor argumentatively, but, having just hinted his meaning in
a few words, passeth on quickly. But here at the very outset he gives a
severe blow, saying, "Lest the Cross of Christ be made void." Why then
pride thyself on a thing which ought to make thee hide thy face? Since,
if this wisdom is at war with the Cross and fights with the Gospel, it
is not meet to boast about it, but to retire with shame. For this was
the cause why the Apostles were not wise; not through any weakness of
the Gift, but lest the Gospel preached suffer harm. The sort of people
therefore above mentioned were not those employed in advocating the
Word: rather they were among its defamers. The unlearned men were the
establishers of it. This was able to check vain glory, this to repress
arrogance, this to enforce moderation.
"But if it was 'not by wisdom of speech,' why did
they send Apollos who was eloquent?" It was not, he replies, through
confidence in his power of speech, but because he was (Acts xviii. 24,
29.) "mighty in the Scriptures," and "confuted the Jews." And besides
the point in question was that the leaders and first disseminators of
the word were not eloquent; since these were the very persons to
require some great power, for the expulsion of error in the first
instance; and then, namely at the very outset, was the abundant
strength needed. Now He who could do without educated persons at first,
if afterwards some being eloquent were admitted
14
by Him, He did so not because He wanted them, but because He would make
no distinctions. For as he needed not wise men to effect whatever He
would, so neither, if any were afterwards found such, did He reject
them on that account.
[8.] But prove to me that Peter and Paul were
eloquent. Thou canst not: for they were "unlearned and ignorant
men!"(1) As therefore Christ, when He was sending out His disciples
into the world, having shewn unto them His power in Palestine first,
and said, (St. Luke xxii. 35. (<greek>upodhmatos</greek>,
rec. text <greek>upodhmatwn</greek>.) "When I sent you
forth without purse and wallet and shoe, lacked ye any thing?"
permitted them from that time forward to possess both a wallet and a
purse; so also He hath done here: for the point was the manifestation
of Christ's power, not the rejection of persons from the Faith on
account of their Gentile wisdom, if they were drawing nigh. When the
Greeks then charge the disciples with being uneducated, let us be even
more forward in the charge than they. Nor let anyone say, "Paul was
wise;" but while we exalt those among them who were great in wisdom and
admired for their excellency of speech, let us allow that all on our
side were uneducated; for it will be no slight overthrow which they
will sustain from us in that respect also: and so the victory will be
brilliant indeed.
I have said these things, because I once heard a
Christian disputing in a ridiculous manner with a Greek, and both
parties in their mutual fray ruining themselves. For what things the
Christian ought to have said, these the Greek asserted; and what things
it was natural to expect the Greek would say, these the Christian
pleaded for himself. As thus: the dispute bring about Paul and Plato,
the Greek endeavord to show that Paul was unlearned and ignorant; but
the Christian, from simplicity, was anxious to prove that Paul was more
eloquent than Plato. And so the victory was on the side of the Greek,
this argument being allowed to prevail. For if Paul was a more
considerable person than Plato, many probably would object that it was
not by grace, but by excellency of speech that he prevailed; so that
the Christian's assertion made for the Greek. And what the Greek said
made wisdom, but of the grace of God.
Wherefore, lest we fall into the same error, and be
laughed to scorn, arguing thus with Greeks whenever we have a
controversy with them; let us charge the Apostles with want of
learning; for this same charge is praise. And when they say that the
Apostles were rude, let us follow up the remark and say that they were
also untaught, and unlettered, and poor, and vile, and stupid, and
obscure. It is not a slander on the Apostles to say so, but it is even
a glory that, being such, they should have outshone the whole world.
For these untrained, and rude, and illiterate men, as completely
vanquished the wise, and powerful, and the tyrants, and those who
flourished in wealth and glory and all outward good things, as though
they had not been men at all: from whence it manifest that great is the
power of the Cross; and that these things were done by no human
strength. For the results do not keep the course of nature, rather what
was done was above all nature. Now when any thing takes place above
nature, and exceedingly above it, on the side of rectitude and utility;
it is quite plain that these things are done by some Divine power and
cooperation. And observe; the fisherman, the tentmaker, the publican,
the ignorant, the unlettered, coming from the far distant country of
Palestine, and having beaten off their own ground the philosophers, the
masters of oratory, the skillful debaters alone prevailed against them
in a short space of time; in the midst of many perils; the opposition
of peoples and kings, the striving of nature herself, length of time,
the vehement resistance of inveterate custom, demons in arms, the devil
in battle array and stirring up all, kings, rulers, peoples, nations,
cities, barbarians, Greeks, philosophers, orators, sophists,
historians, laws, tribunals, divers kinds of punishments, deaths
innumerable and of all sorts. But nevertheless all these were confuted
and gave way when the fisherman spake; just like the light dust which
cannot bear the rush of violent winds. Now what I say is, let us learn
thus to dispute with the Greeks; that we be not like beasts and cattle,
but prepared concerning "the hope which is in us." (1 St. Pet. iii.
15.) And let us pause for a while to work out this topic, no unimportant
15
bare naked body they overthrew all their foes using no weapons but
striking with the hand, and in conclusion killed some, and others took
captive and led away, themselves receiving not so much as a wound;
would anyone have ever said that the thing was of man? And yet the
trophy of the Apostles is much more wonderful than that. For a naked
man's escaping a wound is not so wonderful by far as that the ordinary
and unlettered person--that a fisherman-should overcome such a degree
of talent: (<greek>deinothtos</greek>) and neither for
fewness, nor for poverty, nor for dangers, nor for prepossession of
habit, nor for so great austerity of the precepts enjoined, nor for the
daily deaths, nor for the multitude of those who were deceived nor for
the great reputation of the deceivers be turned from his purpose.
[9.] Let this, I say, be our way of overpower way of
life rather than by words. For this is the main battle, this is the
unanswerable arguments the argument from conduct. For though we give
ten thousand precepts of philosophy in words, if we do not exhibit a
life better than theirs, the gain is nothing. For it is not what is
said that draws their attention, but their enquiry is, what we do; and
they say, "Do thou first obey thine own words, and then admonish
others. But if while thou sayest, infinite are the blessings in the
world to come, thou seem thyself nailed down to this world, just as if
no such things existed, thy works to weeping immoderately over the
departed, doing turn it often in their minds. And this is what stays
the unbelievers from becoming Christians.
Let us win them therefore by our life. Many, even
among the untaught, have in that way astounded the minds of
philosophers, as having exhibited in themselves also that philosophy
which lies in deeds, and uttered a voice clearer than a trumpet by
their mode of life and self-denial. For this is stronger than the
tongue. But when I say, "one ought not to bear malice," and then do all
manner of evils to the Greek, how shall I be able by words to win him,
while by my deeds I am frightening him away? Let us catch them then by
our mode of life; and by these souls let us build up the Church, and of
these let us amass our wealth. There is nothing to weigh against a
soul, not even the whole world. So that although thou give countless
treasure unto the poor, thou wilt do no such work as he who converteth
one soul (Jer. xv. 19.) "For he that taketh forth the precious from the
vile shall be as my mouth:" so He speaks. A great good it is, I grant,
to have pity on the poor; but it is nothing equal to the withdrawing
them from error. For he that doth this resembles Paul and Peter: we
being permitted to take up their Gospel, not with perils such as
theirs;--with endurance of famines and pestilences, and all other
evils, (for the present is a season of peace ;)--but so as to display
that diligence which cometh of zeal. For even while we sit at home we
may practice this kind of fishery. Who hath a friend or relation or
inmate of his house, these things let him say, these do; and he shall
be like Peter and Paul. And why do I say Peter and Paul? He shall be
the mouth of Christ. For He saith, "He that taketh forth the precious
from the vile shall be as My mouth." And though thou persuade not
to-day, to-morrow thou shalt persuade. And though thou never persuade,
thou shalt have thine own reward in full. And though thou persuade not
all, a few out of many persuade all men; but still they discoursed with
all, and for all they have their reward. For not according to the
result of the things that are well done, but according to the intention
of the doers, is God wont to assign the crowns; though thou pay down
but two farthings, He receiveth them; and what He did in the case of
the widow, the same will He do also in the case of those who teach. Do
not thou then, because thou canst not save the world, despise the few;
nor through longing after great things, withdraw thyself from the
lesser. If thou canst not an hundred, take thou charge of ten; if thou
canst not ten, despise not even five; if thou canst not five, do not
overlook one; and if thou canst not one, neither so despair, nor keep
back what may be done by thee. Seest thou not how, in matters of trade,
they who are so employed make their profit not only of gold but of
silver also? For if we do not flight the little things, we shall keep
hold also of the great. But if we despise the small, neither shall we
easily lay hand upon the other. Thus individuals become rich, gathering
both small things and great. And so let us act; that in all things
enriched, we may obtain the kingdom of heaven; through the grace and
loving-kindness of our Lord Jesus Christ, through Whom and with Whom
unto the Father together with the Holy Spirit be glory, power, honor,
now and henceforth and for evermore. Amen.
16
HOMILY
1 COR. i. 18-20.
For the word of the cross is to them that perish foolishness; but to us
which are saved it is de power of God. For it is written, I will
destroy the wisdom of the wise, and be prudence of de prudent will I
reject. Where is the Wise? Where is the Scribe? Where is the Disputer
of the World?
To the sick and gasping even wholesome meats are
unpleasant, friends and relations burdensome; who are often times not
even recognized, but are rather accounted intruders. Much like this
often is the case of those who are perishing in their souls. For the
things which tend to salvation they know not; and those who are careful
about them they consider to be troublesome. Now this ensues not from
the nature of the thing, but from thor disease. And just what the
insane do, hating those who take care of them, and besides reviling
them, the same is the case with unbelievers also. But as in the case of
the former, they who are insulted then more than ever compassionate
them, and weep, taking this as the worst symptom of the disease in its
intense form, when they know not their best friends; so also in the
case of the Gentiles let us act; yea more than for our wives let us
wail over them, because they know not the common salvation. For not so
dearly ought a man to love his wife as we should love all men, and draw
them over unto salvation; be a man a Gentile, or be he what he may. For
these then let us weep; for "the word of the Cross is to them
foolishness," being itself Wisdom and Power. For, saith he, "the word
of the Cross to them that perish is foolishness."
For since it was likely that they, the Cross being
derided by the Greeks, would resist and contend by aid of that wisdom,
which came (forsooth) of themselves, as being disturbed by the
expression of the Greeks; Paul comforting them saith, think it not
strange and unaccountable, which is taking place. This is the nature of
the thing, that its power is not recognized by them that perish. For
they are beside themselves, and behave as madmen; and so they rail and
are disgusted at the medicines which bring health.
[2.] But what sayest thou, O man? Christ became a
slave for thee. "having taken the form of a slave," (Phil. ii. 7.) and
was crucified, and rose again. And when thou oughtest for this reason
to adore Him risen and admire His loving kindness; because what neither
father, nor friend, nor son, did for thee, all this the Lord wrought
for thee, the enemy and offender--when, I say, thou oughtest to admire
Him for these things, callest thou that foolishness, which is full of
so great wisdom? Well, it is nothing wonderful; for it is a mark of
them that perish not to recognize the things which lead to salvation.
Be not troubled, therefore, for it is no strange nor unaccountable
event, that things truly great are mocked at by those who are beside
themselves. Now such as are in this mind you cannot convince by human
wisdom. Nay, if you want so to convince them, you do but the contrary.
Fox the things which transcend reasoning require faith alone. Thus,
should we set about convincing men by reasonings, how God became man,
and entered into the Virgin's womb, and not commit the matter unto
faith, they will but deride the more. Therefore they who inquire by
reasonings, it is they who perish.
And why speak I of God? for in regard of created
things, should we do this, great decision will ensue. For suppose a
man, wishing to make out all things by reasoning; and let him try by
thy discourse to convince himself how we see the light; and do thou try
to convince him by reasoning, Nay, thou canst not: for if thou sayest
that it suffices to see by opening the eyes, thou hast not expressed
the manner, but the fact. For "why see we not," one will say, "by our
hearing, and with our eyes hear? And why hear we not with the nostril,
and with the hearing smell?" If then, he being in doubt about these
things, and we unable to give the explanation of them, he is to begin
laughing, shall not we rather laugh him to scorn? "For since both have
their origin from one brain, since the two members are near neighbors
to each other, why can they not do the same work?" Now we shall not be
able to state the cause nor the method of the unspeakable and curious
operation; and should we make the attempt, we should be laughed to
scorn. Wherefore, leaving this unto God's power and boundless wisdom,
let us be silent.
17
Just so with regard to the things of God ; should we
desire to explain them by the wisdom which is from without, great
derision will ensue, not from their infirmity, but from the folly of
men. For the great things of all no language can explain.
[3.] Now observe: when I say, "He was crucified;"
the Greek saith, "And how can this be reasonable? Himself He helped not
when undergoing crucifixion and sore trial at the moment of the Cross:
how then after these things did He rise again and help others? For if
He had been able, before death was the actually in the midst of horrors
He should have shewn Himself above all horrors; and being in the
enemy's hold should have overcome; this cometh of Infinite Power. For
as in the case the fish, to suffer no harm from the monster, than if he
had not been swallowed at all;--so also in regard of Christ; His not
dying would not have been so inconceivable, as that having died He
should loose the bands of death. Say not then, "why did He not help
Himself on the Cross?" for he was hastening on to close conflict with
death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the
Cross, not because He could not, but because He would not. For Him Whom
the tyranny of death restrained not, how could the nails of the Cress
restrain?
[4.] But these things, though known to us, are not
so as yet to the unbelievers. Wherefore he said that "the word of the
Cross is to them that perish foolishness; but to us who are saved it is
the power of God. For it is written, I will destroy the wisdom of the
wise, and the prudence of the prudent will I reject." Nothing from
himself which might give offence, does he advance up to this point; but
first he comes to the testimony of the Scripture, and then furnished
with boldness from thence, adopts more vehement words, and saith,
Ver. 20, 21. "Hath not God made foolish the wisdom
of this world? Where is the wise? Where the Scribe? Where the disputer
of this world? Hath not God made foolish the wisdom of this world? For
seeing that in the wisdom of God the world through its wisdom knew God,
it was God's good pleasure through the foolishness of the preaching to
save them that believe." Having said, "It is written, I will destroy
the wisdom of the wise," He subjoins demonstration from facts, saying,
"Where is the wise? where the Scribe?" at the same time glancing at
both Gentiles and Jews. For what sort of philosopher, which among those
who have studied logic, which of those knowing in Jewish matters, hath
saved us and made known the truth? Not one. It was the fisherman's
work, the whole of it.
Having then drawn the conclusion which he had in
view, and brought down their pride, and of God?" The wisdom apparent in
those works whereby it was His will to make Himself known. For to this
end did he frame them, and frame them such as they are, that by a sort
of proportion, (<greek>analogws</greek>) from the things
which are seen heaven great as it is, not only was made by Him, but
made with ease; and that boundless earth, too, was brought into being
even as if it had been nothing. Wherefore of the former He saith, (Ps.
cii. 25. <greek>twn</greek>
<greek>keirwn</greek> LXX.) "The works of Thy fingers are
the heavens," and concerning the earth, (Is. xl. 23. LXX.) "Who hath
made the earth as it were nothing." Since then by this wisdom the world
was unwilling to discover God, He employed what seemed to be
foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by
faith. It remains that where God's wisdom is, there is no longer need
of man's. For before, to infer that He who made the world such and so
great, must in all reason be a God possessed of a certain
uncontrollable, unspeakable power; and by these means to apprehend
Him;--this was the part of human wisdom. But now we need no more
reasonings, but faith alone. For to believe on Him that was crucified
and buried, and to be fully persuaded that this Person Himself both
rose again and sat down on high; this needeth not wisdom, nor
reasonings, but faith. For the Apostles themselves came in not by
wisdom, but by faith, and surpassed the heathen wise men in wisdom and
loftiness, and that so much the more, as to raise disputings is less
than to receive by faith the things of God. For this transcends all
human understanding.
But how did He" destroy wisdom?" Being made known to
us by Paul and others like him, He shewed it to be unprofitable. For
towards
18
receiving the evangelical proclamation, neither is the wise profited at
all by wisdom, nor the unlearned injured at all by ignorance. But if
for that impression, and more easily dealt with. For the shepherd and
the rustic will more quickly receive this, once for all both repressing
all doubting thoughts and delivering himself to is ever after useful
for nothing. Thus when she ought to have displayed her proper powers,
and by the works to have seen the Lord, she would not. Wherefore though
she were now willing to introduce herself, she is not able. For the
matter is not of that kind; this way of knowing God being far greater
than the other. You see then, faith and simplicity are needed, and this
we should seek every where, and prefer it before the wisdom which is
from without. For "God," saith he, "hath made wisdom foolish."
But what is, "He hath made foolish?" He hath shewn
it foolish in regard of receiving the faith. For since they prided
themselves on it, He lost no time in exposing it. For what sort of
wisdom is it, when it cannot discover the chief of things that are
good? He caused her therefore to appear foolish, after she had first
convicted herself. For if when discoveries might have been made by
reasoning, she proved nothing, now when things proceed on a larger
scale, how will she be able to accomplish aught? now when there is need
of faith alone, and not of acuteness? You see then, God hath shewn her
to be foolish.
It was His good pleasure, too, by the foolishness of
the Gospel to save; foolishness, I say, not real, but appearing to be
such. For that which is more wonderful yet is His having prevailed by
bringing in, not another such wisdom more excellent than the first, but
what seemed to be foolishness. He cast out Plato for example, not by
means of another philosopher of more skill, but by an unlearned
fisherman. For thus the defeat became greater, and the victory more
splendid.
[5.] Ver. 22-24. Next, to shew the power of the
Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom:
but we preach Christ crucified, unto Jews a stumbling-block, and unto
Greeks foolishness; but unto them that are called, both Jews and
Greeks, Christ the Power of God, and the Wisdom of God."
Vast is the import of the things here spoken! For he
means to say how by contraries God hath overcome, and how the Gospel is
not of man. What he saith is something of this sort. When, saith he, we
say unto the Jews, Believe; they answer, Raise the dead, Heal the
demoniacs, Shew unto us signs. But instead thereof what say we? That He
was crucified, and died, who is preached. And this is enough, not only
to fail in drawing over the unwilling, but even to drive away those
even who are willing. Nevertheless, it drives not away, but attracts
and holds fast and overcomes.
Again; the Greeks demand of us a rhetorical style, and the
acuteness of sophistry. But weakness, this in the case of the Greeks is
foolishness. Wherefore, when we not only fail in producing what they
demand, but also produce the very opposites of their demand; (for the
Cross has not merry no appearance of being a sign sought out by
reasoning, but even the very annihilation of a sign;--is not merely
deemed no proof of power, but a conviction of weakness;--not merry no
display of wisdom, but a suggestion of foolishness;)--when therefore
they who seek for signs and wisdom not only receive not the things
which they ask, but even hear the contrary to what they desire, and
then by means of contraries are persuaded;--how is not the power of Him
that is preached unspeakable? As if to some one tempest-tost and
longing for a haven, you were to shew not a haven but another wilder
portion of the sea, and so could make him follow with thankfulness? Or
as if a physician could attract to himself the man that was wounded and
in need of remedies, by promising to cure him not with drugs, but with
burning of him again! For this is a result of great power indeed. So
also the Apostles prevailed, not simply without a sign, but even by a
thing which seemed contrary to all the known signs. Which thing also
Christ did in the case of the blind man. For when He would heal him, He
took away the blindness by a thing that increased it: i. e. He put on
clay. (St. John ix. 6.) As then by means of clay He healed the blind
man, so also by means of the Cross He brought the world to Himself.
That certainly was adding an offence, not taking an offence away. So
did He also in creation, working out things by their contraries. With
sand, for instance, He walled in the sea, having made the weak a bridle
to the strong. He placed the earth upon water, having taken order that
the heavy and the dense should be borne on the soft and fluid. By means
of the prophets again with a small piece of wood He raised up iron from
the bottom. (2 Kings vi. 5-7.) In like manner also with the Cross He
hath drawn the world to Himself. For as the water heareth up the earth,
so also the Cross beareth up the world. You see now, it is proof of
great power and wisdom, to convince by means of the things which tell
19
directly against us. Thus the Cross seems to be matter of offence; and
yet far from offending, it even attracts.
[6.] Ver. 25. All these things, therefore, Paul
bearing in mind, and being struck with astonishment, said that " the
foolishness of God is wiser than men, and the weakness of God is
stronger than men;" in relation to the Cross, speaking of a folly and
weakness, not real but apparent. For he is answering with respect unto
the other party's opinion. For that which philosophers were not able by
means of reasoning to accomplish, this, what seemed to be foolishness
did excellently well. Which then is the wiser, he that persuadeth the
many, or he that persuadeth few, or rather no one? He who persuadeth
concerning the greatest points, or about matters which are nothing?
(<greek>mhden</greek> <greek>ontwn</greek> Reg.
MS. <greek>m</greek><ss212>
<greek>deontwn</greek> Bened.) What great labors did Plato
endure, and his followers, discoursing to us about a line, and an
angle, and a point, and about numbers even and odd, and equal unto one
another and unequal, and such-like spiderwebs; (for indeed those webs
are not more useless to man's life than were these subjects;) and
without doing good to any one great or small by their means, so he made
an end of his life. How greatly did he labor, endeavoring to show that
the soul was immortal! and even as he came he went away, having spoken
nothing with certainty, nor persuaded any hearer. But the Cross wrought
persuasion by means of unlearned men; yea it persuaded even the whole
world: and not about common things, but in discourse of God, and the
godliness which is according to truth, and the evangelical way of life,
and the judgment of the things to come. And of all men it made
philosophers: the very rustics, the utterly unlearned. Behold how "the
foolishness of God is wiser than men," and "the weakness stronger?" How
"stronger?" Because it overran the whole world, and took all by main
force, and while men were endeavoring by ten thousands to extinguish
the name of the Crucified, the contrary came to pass: that flourished
and increased more and more, but they perished and wasted away; and the
living at war with the dead, had no power. So that when the Greek calls
me foolish, he shows himself above measure foolish: since I who am
esteemed by him a fool, evidently appear wiser than the wise. When he
calls me weak, then he shows himself to be weaken For the noble things
which publicans and fishermen were able to effect by the grace of God,
these, philosophers, and rhetoricians, and tyrants, and in short the
whole world, running ten thousand ways here and there, could not even
form a notion of. For what did not the Cross introduce? The doctrine
concerning the Immortality of the Soul; that concerning the
Resurrection of the Body; that concerning the contempt of things
present; that concerning the desire of things future. Yea, angels it
hath made of men, and all, every where, practice self-denial,
(<greek>filosofousi</greek>) and show forth all kinds of
fortitude.
[7.] But among them also, it will be said, many have
been found contemners of death. Tell me who? was it he who drank the
hemlock? But if thou wilt, I can bring forward ten thousand such from
within the Church. For had it been lawful when prosecution bell them to
drink hemlock and depart, all had become more famous than he. And
besides, he drank when he was not at liberty to drink or not to drink;
but willing or against his will he must robbers and man-slayers, having
fallen under the condemnation of their judges, have suffered things
more grievous. But with us it is all quite the contrary. For not
against their will did the martyrs endure, but of their will, and being
at liberty not to suffer; shewing forth fortitude harder than all
adamant. This then you see is no great wonder, that he whom I was
mentioning drank hemlock;it being no longer in his power not to drink,
and also when he had arrived at a very great age. For when he despised
life he stated himself to be seventy years old; if this can be called
despising. For I for my part could not affirm it: nor, what is more,
can anyone else. But show me some one enduring firm in torments for
godliness' sake, as I shew thee ten thousand every where in the world.
Who, while his nails were tearing out, nobly endured? Who, while his
body joints were wrenching (<greek>anascaptomenwn</greek>)
asunder? Who, while his body was cut in pieces,
(<greek>tow</greek> <greek>swmatos</greek>
<greek>cata</greek> <greek>meros</greek>
<greek>porqoumenou</greek>; <greek>ths</greek>
<greek>cefalhs</greek>;) member by member? or his head?
Who, while his bones were forced out by levers?
(<greek>anamokleuomenwn</greek>) Who, while placed without
intermission upon frying-pans? Who, when thrown into a caldron? Show me
these instances. For to die by hemlock is all as one with a man's
continuing in a state of sleep. Nay even sweeter than sleep is this
sort of death, if report say true. But if certain [of them] did endure
torments, yet of these, too, the praise is gone to nothing. For on some
disgraceful occasion they perished; some for revealing mysteries; some
for aspiring to dominion; others detected in the foulest crimes; others
again rashly, and fruitlessly, and foolishly, there bring no reason for
it, made away with themselves. But not so with us. Wherefore of the
deeds of those nothing is said; but these flourish and daily increase.
Which Paul having
20
in mind said, "The weakness of God is stronger than all men."
[8.] For that the Gospel is divine, even from hence
is evident; namely, whence could it have occurred to twelve ignorant
men to attempt such great things? who sojourned in marshes, in rivers,
in deserts; who never at any time perhaps had entered into a city nor
into a forum;--whence did it occur, to set themselves in array against
the whole world? For that they were timid and unmanly, he shews who
wrote of them, not apologizing, nor enduring to throw their failings
into the shade: which indeed of itself is a very great token of the
truth. What then doth he say about them? That when Christ was
apprehended, after ten thousand wonders, they fled; and he who
remained, being the leader of the rest, denied. Whence was it then that
they who when Christ was alive endured not the attack of the jews; now
that He was dead and buried, and as ye say, had not risen again, nor
had any talk with them, nor infused courage into them--whence did they
set themselves in array against so great a world? Would they not have
said among themselves, " what meaneth this? Himself He was not able to
save, and will He protect us? Himself He defended not when alive, and
will He stretch out the hand unto us now that he is dead? Himself, when
alive, subdued not even one nation; and are we to convince the whole
world by uttering His Name?" How, I ask, could all this be reason-abe,
I will not say, as something to be done, but even as something to be
imagined? From whence it is plain that had they not seen Him after He
was risen, and received most ample proof of his power, they would not
have ventured so great a cast.
[9.] For suppose they had possessed friends
innumerable;would they not presently have made them all enemies,
disturbing ancient customs, and removing their father's landmarks?
(<greek>dria</greek> Ms. Reg.
<greek>eqh</greek> Ben.) But as it was, they had them for
enemies, all, both their own countrymen and foreigners. For although
they had been recommended to veneration by everything external, would
not all men have abhorred them, introducing a new polity? But now they
were even destitute of everything; and it was likely that even on that
account all would hate and scorn them at once. For whom will you name?
The Jews? Nay, they had against them an inexpressible hatred on account
of the things which had been done unto the Master. Not by changing the
customs relating to the gods, but merely by substituting one line of
conduct for another; was cast out of Sicily, and went near to lose his
life.(1) This however did not ensue: so that he lost his liberty alone.
And had not a certain Barbarian been more gentle than the tyrant of
Sicily, nothing could have rescued the philosopher from slavery
throughout life in a foreign land. And yet it is not all one to
innovate in affairs of the kingdom, and in matters of religious
worship. For the latter more than any thing else causes disturbance and
troubles men. For to say, "let such and such an one marry such a woman,
and let the guardians(2) [of the commonwealth] exercise their
guardianship so and so," is not enough to cause any great disturbance:
and especially when all this is lodged in a book, and no great anxiety
on the part of the legislator to carry the proposals into practice. On
the other hand, to say, " they be no gods which men worship, but
demons; He who was crucified is God;" ye well know how great wrath it
kindled, how severely men must have paid for it, what a flame of war it
fanned.
For Protagoras, who was one of them, having dared to
say, "I know of no gods," not going round the world and proclaiming it,
but in a single city, was in the most imminent peril of his life(3).
And Diagoras(4) the Milesian(5), and Theodorus, who was called
Atheist,(6) although they had friends, and that influence which comes
from eloquence, and were held in admiration because of their
philosophy; yet nevertheless none of these profited them. And
21
the great Socrates, too, he who surpassed in philosophy all among them,
for this reason drank hemlock, because in his discourses of innovation
brought so great danger on philosophers and wise men, and on those who
had attained boundless popularity; and if they were not only unable to
do what they wished, but were themselves also driven from life and
county; how canst thou choose but be in admiration and astonishment,
when thou seest that the fisherman hath produced such an effect upon
the world, and accomplished his purposes; hath overcome all both
Barbarians and Greeks
[10.] But they did not, you will say, introduce
strange gods as the others did. Well, and in that you are naming the
very point most to be wondered at; that the innovation is twofold, both
to pull down those which are, and to announce the Crucified. For from
whence came it into their minds to proclaim such things? whence, to be
confident about their event? Whom of those before them could they
perceive to have prospered in any such attempt? Were not all men
worshipping demons? Were not all used to make gods of the elements? Was
not the difference [but] in the mode of impiety? But nevertheless they
attacked all, and overthrew all, and overran in a short time the
whole world, like a sort of winged beings; making no account of
dangers, of deaths, of the difficulty of the thing, of their own
fewness, of the multitude of the opponents, of the authority, the
power, the wisdom of those at war with them. For they had an ally
greater than all these, the power of Him that had been crucified and
was risen again. It would not have been so wondrous, had they chosen to
wage war with the world in the literal
sense,(<greek>polemon</greek>
<greek>aisqhton</greek>) as this which in fact has taken
place. For according to the law of battle they might have stood over
against the enemies, and occupying some adverse ground, have arrayed
themselves accordingly to meet their foes, and have taken their time
for attack and dose conflict. But in this case it is not so. For they
had no camp of their own, but were mingled with their enemies, and thus
overcame them. Even in the midst of their enemies as they went about,
they eluded their grasp, (<greek>labas</greek> Reg.
<greek>blabas</greek> Bened.) and became superior, and
achieved a splendid victory; a victory which fulfils the prophecy that
saith, "Even in the midst of thine enemies thou shalt have dominion."
(Ps. cx. 2) For this it was, which was full of all astonishment, that
their enemies having them in their power, and casting them into prison
and chains not only did not vanquish them, but themselves also
eventually had to bow down to them: the scourgers to the scourged, the
binders in chains to those who were bound, the persecutors to the
fugitives. All these things then we could say unto the Greeks, yea much
more than these; for the truth has enough and greatly to spare.
(<greek>pollh</greek> <greek>ths</greek>
<greek>alhqeias</greek> <greek>h</greek>
<greek>periousia</greek>.) And if ye will follow the
argument, we will teach you the whole method of fighting against them.
In the meanwhile let us here hold fast two heads; How did the weak
overcome the strong? and, From whence came it into their thoughts,
being such as they were, to form such plans, unless they enjoyed Divine
aid?
[11.] So far then as to what we have to say. But let
us shew forth by our actions all excellencies of conduct, and kindle
abuntantly the fire of virtue. For "ye are lights," saith admitted a
greater function than He hath to the sun: greater than heaven, and
earth, and sea; and by so much greater, as spiritual things be more
excellent than things sensible. When then we look unto the solar orb,
and admire the beauty, and the body and the brightness of the luminary,
let us consider again that greater and better is the light which is in
us, as indeed the darkness also is more dreadful unless we take heed.
And in fact a deep night oppresses the whole world. This is what we
have to dispel and dissolve. It is night not among heretics and among
Greeks only, but also in the multitude on our side, in respect of
doctrines and of life. For many entirely disbelieve the resurrection;
many fortify themselves with their horoscope;
(<greek>genesin</greek> <greek>xautois</greek>
<greek>epiteikizousi</greek>) many adhere to superstitious
observances, and to omens, and auguries, and presages. And some
likewise employ amulets and charms. But to these also we will speak
afterwards, when we have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which have
been said, and be ye fellow-helpers with me in the battle; by your way
of life attracting them to us and changing them. For, as I am always
saying, He that teaches high morality (<greek>peri</greek>
<greek>filosofias</greek>) ought first to teach it in his
own person, and be such as his hearers cannot do without. Let us
therefore become such, and make the Greeks feel kindly towards us. And
this will come to pass if we make up our minds not only not to do ill,
but also to suffer ill. Do we not see when little children being borne
in their father's arms give him that carries them blows on the cheek,
how sweetly the father lets the boy have his fill of wrath, and when he
sees that he has spent his passion, how his countenance brightens up?
In like manner let us also act; and as fathers with children, so let us
discourse with the Greeks.
22
For all the Greeks are children. And this, some of their own writers
have said, that "that people are children always, and no Greek is an
old man." Now children cannot bear to take thought for any thing
useful; so also the Greeks would be for ever at play; and they lie on
the ground, grovelling in posture and in affections. Moreover, children
oftentimes, when we are discoursing about important things, give no
heed to anything that is said, but will even be laughing all the time:
such also are the Greeks. When we discourse of the Kingdom, they laugh.
And as spittle dropping in abundance from an infant's mouth, which
oftentimes spoils its meat and drink, such also are the words flowing
from the mouth of the Greeks, vain and unclean. Even if thou art giving
children their necessary food, they keep on vexing those who furnish it
with evil speech, and we must bear themselves, and stamp on the floor;
just so do the Greeks also: when they behold the devil pilfering all
their patrimony, and even the things which support their life, they
laugh, and run to him as to a friend: but should any one take away any
possession, be it wealth or any childish thing whosoever of that kind,
they cry, they tear themselves. And as children expose their limbs
unconsciously and blush not for shame; so the Greeks, wallowing in
whoredoms and adulteries, and bring bare the laws of nature, and
introducing unlawful intercourses, are not abashed.
Ye have given me vehement applause and
acclamation(2), but with all your applause have a care lest you be
among those of whom these things are said. Wherefore I beseech you all
to become men: since, so long as we are children, how shall we teach
them manli-
HOMILY V.
1 COR. i. 26, 27.
Again; he proved at the same time that the thing is not new, but
ancient, as it was presignified and foretold from the beginning.
For, "It is written," saith he, "I will destroy the wisdom
of the wise." Withal he shews that it was neither inexpedient nor
unaccountable for things to take this course: (for, "seeing that in the
wisdom of God the world," saith he, "knew not God, God was well pleased
through the foolishness of preaching to save them which believe:") and
that the Cross is a demonstration of ineffable power and wisdom, and
that the foolishness of God is far mightier than the wisdom of man. And
this again he proves not by means of the teachers, but by means of the
dis-
23
and the unwise: it being extremely hard to convince an ignorant person,
especially when the discourse is concerning great and necessary things.
However, they did work conviction. And of this he calls the Corinthians
themselves as witnesses. For, "behold your calling, brethren," saith
he: consider; examine: for that doctrines so wise, yea, wiser than all,
should be received by ordinary men, testifies the greatest wisdom in
the teacher.
[2.] But what means, "according to the flesh?"
According to what is in sight; according to the life that now is;
according to the discipline of the Gentiles. Then, leg he should seem
to be at variance with himself, (for he had convinced both the
Proconsul, (Acts xiii. 12.) and other wise men, too, we have seen
coming over to the Gospel;) he said not, No wise man, but, "Not many
wise men." For he did not designedly
(<greek>apoceclhrwmenws</greek>) call the ignorant and pass
by the wise, but these also he received, yet the others in much larger
number. And why? Because the wise man according to the he will not cast
away his corrupt doctrine. And as in the case of a physician who might
wish to teach certain persons the secrets of his art, those who know a
few things, having a bad and perverse mode of practicing the art which
they make a point of retaining, would not endure to learn quietly, but
they who knew nothing would most readily embrace what was said: even so
it was here. The unlearned were more open to conviction, for they were
free from the extreme madness of accounting themselves wise. For indeed
the excess of folly is in these more than any, these, I say, who commit
unto reasoning things which cannot be ascertained except by faith.
Thus, suppose the smith by means of the tongs drawing out the red-hot
iron; if any one should insist on doing it with his hand, we should
vote him guilty of extreme folly: so in like manner the philosophers
who insisted on finding out these things for themselves disparaged the
faith. And it was owing to this that they found none of the things they
sought for.
"Not many mighty, not many noble;" for these also
are filled with pride. And nothing is so useless towards an accurate
knowledge of God as arrogance, and being nailed down
(<greek>proshlwsqai</greek>) to wealth: for these dispose a
man to admire things present, and make no account of the future; and
they stop up the ears through the multitude of cares: but "the foolish
things of the world God chose:" which thing is the person one meets in
the market more of a philosopher than themselves. Wherefore also he
said himself, "That He might put to shame the wise." And not in this
instance alone hath he done this, also in the case of the other
advantages of life. For, to proceed, "the weak sons only, but needy
also, and contemptible and obscure He called, that He might humble
those who were in high places.
V. 18. "And the base things of the world, and the
things that are despised, and the things "that are not?" Those persons
who are considered to be nothing because of their great insignificance.
Thus hath He shown forth His great power, casting down the great by
those who seem to be nothing. The same elsewhere he thus expresses, (2
Cor. xii. 9.) such as never applied themselves to any branch of
learning, how all at once to discourse wisely on the things which are
above the heavens For suppose a physician, an orator, or any one else:
we then most admire him, when he convinces and instructs those
completely uneducated. Now, if to instil into an uneducated man the
rules of art be a very wonderful thing, much more things which pertain
to so high philosophy.
[3.] But not for the wonders sake only, neither to
shew His own power, hath He done this, but to check also the arrogant.
And therefore he both said before, "That he might confound the wise and
the strong, that He might bring to nought the things which are," and
here again,
V. 29. "That no flesh should glory in the presence
of God." For God doeth all things to this end, to repress vainglory and
pride, to pull down boasting." "Do you, too," saith he, "employ
yourselves in that work." He doth all, that we may put nothing to our
own account; that we may ascribe all unto God. And have ye given
yourselves over unto this person or to that? And what pardon will ye
obtain?"
For God Himself hath shown that it is not possible
we should be saved only by ourselves: and this He did from the
beginning. For neither then could men be saved by themselves;
24
but it required their compassing the beauty of the heaven, and the
extent of the earth, and the mass of creation besides; if so they might
be led by the hand to the great artificer of all the works. And He did
this, repressing beforehand the self-conceit which was after to arise.
Just as if a master who had given his scholar charge to follow
wheresoever he might lead, when he sees him forestalling, and desiring
to barn all things of himself, should permit him to go quite astray;
and when he hath proved him incompetent to acquire the knowledge,
should thereupon at length introduce to him what himself has to teach:
so God also commanded in the beginning to trace Him by the idea which
the creation gives; but since they would not, He, after showing by the
experiment that they are not sufficient for themselves, conducts them
again unto Him by another way. He gave for a tablet, the world; but the
philosophers studied not in those things, neither were willing to obey
Him, nor to approach unto Him by that way which Himself commanded. He
introduces another way more evident than the former; one that might
bring conviction that man is not of himself alone sufficient unto
himself. For then scruples of reasoning might be started, and the
Gentile wisdom employed, on their part whom He through the creation was
leading by the hand; but now, unless a man become a fool, that is,
unless he dismiss all reasoning and all wisdom, and deliver up himself
unto the faith, it is impossible to be saved. You see that besides
making the way easy, he hath rooted up hereby no trifling disease,
namely, in forbidding to boast, and have high thoughts: "that no flesh
should glory:" for hence came the sin, that men insisted on being wiser
than the laws of God; not willing so to obtain knowledge as He had
enacted: and therefore they did not obtain it at all. So also was it
from the beginning. He said unto Adam, "Do such a thing, and such
another thou must not do." He, as thinking to find out something more,
disobeyed; and even what he had, he lost. He spake unto those that came
after, "Rest not in the creature; but by means of it contemplate the
Creator." They, forsooth, as if making out something wiser than what
had been commanded, set in motion windings innumerable. Hence they kept
dashing against themselves and one another, and neither found God, nor
concerning the creature had any distinct knowledge; nor had any meet
and true opinion about it. Wherefore again, with a very high hand,
(<greek>ek</greek> <greek>pollou</greek>
<greek>tou</greek> <greek>periontos</greek>)
lowering their conceit. He admitted the uneducated first, showing
thereby that all men need the wisdom from above. And not only in the
matter of knowledge, but also in all other things, both men and all
other creatures He hath constituted so as to be in great need of Him;
that they might have this also as a most forcible motive of submission
and attachment, lest turning away they should perish. For this cause He
did not suffer them to be sufficient unto themselves. For if even now
many, for all their indigency, despise Him, were the case not so,
whither would they not have wandered in haughtiness? So that He stayed
them from boasting as they did, not from any grudge to them, but to
draw them away from the destruction thence ensuing.
[4.] V. 30 "But of Him are ye in Christ Jesus, who
was made unto us wisdom from God, and righteousness, and
sanctification, and redemption."
The expression "of Him," I suppose he uses here, not
of our introduction into being, but with reference to the faith: that
is, to our having become children of God, "not of blood, nor of the
will of the flesh." (St. John i. 13.) "Think not then, that having
taken away our glorying, He left us so: for there is another, a greater
glorying, His gift. For ye are the children of Him in whose presence it
is not meet to glory, having become so through Christ." And since he
has said, "The foolish things of the world He chose, and the base," he
signifies that they are nobler than all, having God for their Father.
And of this nobility of ours, not this person or that, but Christ is
the cause, having made us wise, and righteous, and holy. For so mean
the words, "He was made unto us wisdom."
Who then is wiser than we are who have not the
wisdom of Plato, but Christ Himself God having so willed.
But what means, "of God?" Whenever he speaks great
things concerning the Only-Begotten, he adds mention of the Father,
lest any one should think that the Son is unbegotten. Since therefore
he had affirmed His power to be so great, and had referred the whole
unto the Son, saying that He had "become wisdom unto us, and
righteousness, and sanctification and redemption;"--through the Son
again referring the whole to the Father, he saith, "of God."
But why said he not, He hath made us wise, but "was
made unto us wisdom?" To show the copiousness of the gift. As if he had
said, He gave unto us Himself. And observe how he goes on in order. For
first He made us wise by delivering from error, and then righteous and
holy, by giving us the Spirit; and He hath so delivered us from all our
evils as to be "of Him." and this is not meant to express communication
of bring, (<greek>ousiwsews</greek>) but is spoken
concerning the faith. Elsewhere we find him saying, "We were made
righteousness in Him;" in
25
these words, "Him who knew no sin He made to be sin for us that we
might be made the righteousness of God in Him;" (5 Cor. v. 21.) but now
he saith, "He hath been made righteousness unto us; so that whosoever
will may partake plentifully." For it is not this man or that who hath
made us wise, but Christ. "He that glorieth," therefore, "let him glory
in Him," not in such or such an one. From Christ have proceeded all
things. Wherefore, having said, "Who was made unto us wisdom, and
righteousness, and sanctification, and redemption," he added, "that,
according as it is written, he that glorieth, let him glory in the
Lord."
For this cause also he had vehemently inveighed
against the wisdom of the Greeks, to teach men this lesson,
(<greek>touto</greek> <greek>auto</greek>
Savile; <greek>toutw</greek>
<greek>autp</greek> Bened.) and no other: that (as indeed
is no more than just) they should boast themselves in the Lord. For
when of ourselves we seek the things which are above us, nothing is
more foolish, nothing weaker than we are. In such case, a tongue well
whetted we may have; but stability of doctrine we cannot have. Rather,
reasonings, being alone, are like the webs of spider. For unto such a
point of madness have some advanced as to say that there is nothing
real in the whole of being: yea, they maintain positively that all
things are contrary to what appears
Say not therefore that anything is from thyself, but
in all things glory in God. Impute unto no man anything at any time.
For if unto Paul nothing ought to be imputed much less unto any others.
For, saith he, (ch. iii. 6.) "I planted, Apollos watered, but God gave
the increase." He that hath learnt to make his boast in the Lord, will
never be dated, but will be moderate at all times, and thankful under
all circumstances. But not such is the mind of the Greeks; they refer
all to themselves; wherefore even of men they make gods. In so great
shame hath desperate arrogance plunged
them.(<greek>exetrakhlisen</greek>
[5.] It is time then, in what remains, to go forth
to battle against these. Recollect where we left our discourse on the
former day. We were saying that it was not possible according to human
cause and effect that fishermen should get the better of philosophers.
But nevertheless it became possible: from whence it is dear that by
grace it became so. We were saying that it was not possible for them
even to conceive such great exploits: and we shewed that they not only
conceived, but brought them to a conclusion with great ease. Let us
handle, to-day, the same head of our argument: viz. From whence did it
enter their thoughts to expect to overcome the world, unless they had
seen Christ after He was risen? What? Were they beside themselves, to
reckon upon any such thing inconsiderately and at random? For it goes
even beyond all madness, to look, without Divine grace, for success in
so great an undertaking. How did they succeed in it, if they were
insane and frenzied? But if they were in their sober senses, as indeed
the events shewed, how, but on receiving credible pledges from the
heavens and enjoying the influence which is from above, did they
undertake to go forth to so great wars, and to make their venture
against earth and sea, and to strip and stand their ground so nobly,
for a change in the customs of the whole world which had been so long
time fixed, they being but twelve men?
And, what is more, what made them expect to convince
their hearers, by inviting them to heaven and the mansions above? Even
had they been brought up in honor, and wealth, and power, and
erudition, not even so would it have been at all likely that they
should be roused to so burthensome an undertaking. However, there would
have been somewhat more of reason in their expectation. But as the case
now stands, some of them had been occupied about lakes, some about
hides(1), some about the customs: than which pursuits nothing is more
unprofitable towards philosophy, and the persuading men to have high
imaginations: and especially when one hath no example to shew. Nay,
they had not only no examples to make their success likely, but they
had examples against all likelihood of success, and those within their
own doors.(*) (<greek>enaula</greek>) For many for
attempting innovations had been utterly extinguished, I say not among
the Greeks, for all that was nothing, but among the Jews themselves at
that very time; who not with twelve men, but with great numbers had
applied themselves to the work. Thus both Theudas and Judas, having
great bodies of men, perished together with their disciples. And the
fear arising from their examples was enough to control these, had they
not been strongly persuaded that victory without divine power was out
of the question.
Yea, even if they did expect to prevail, with what
sort of hopes undertook they such great dangers, except they had an eye
to the world to come? But let us suppose that they hoped for no less
than victory; what did they expect to gain from the bringing all men
unto Him, "who is not risen again," as ye say? For if now, men who
believe concerning the kingdom of heaven and blessings unnumbered with
reluctance encounter dangers, how could they have undergone so many for
nothing, yea rather, for evil? For if the things which were done did
26
not take place, if Christ did not ascend into heaven; surely in their
obstinate zeal to invent these things, and convince alI the world of
them, they were offending God, and must expect ten thousand
thunderbolts from on high.
[6.] Or, in another point of view; if they had felt
this great zeal while Christ was living, yet on His death they would
have let it go out. For He would have seemed to them, had He not risen,
as a sort of deceiver and pretender. Know ye not that armies while the
general and king is alive, even though they be weak, keep together; but
when those in such office have departed, however strong they may be,
they are broken up?
Tell me then, what were the enticing arguments
whereupon they acted, when about to take hold of the Gospel,and to go
forth unto all the world? Was there any kind of impediment wanting to
restrain them? If they had been mad, (for I will not cease repeating
it,) they could not have succeded at all; for no one follows the advice
of madmen. But if they succeeded as in truth they did succeed, and the
event proves, then none so wise as they. Now if none were so wise as
they, it is quite plain, they would not lightly have entered upon the
preaching. Had they not seen Him after He was risen, what was there
sufficient to draw them out unto this war? What which would not have
turned them away from it? He said unto them, "After three days I will
rise again," and He made promises concerning the kingdom of heaven. He
said, they should master the whole world, after they had received the
Holy Spirit; and ten thousand other things besides these, surpassing
all nature. So that if none of these things had come to pass, although
they believed in Him while alive, after His death they would not have
believed in Him, unless they had seen Him after He was risen. For they
have said, "'After three days,' He said, ' I will rise again,' and He
hath not arisen. He promised that He would give the Spirit, and He hath
not sent Him. How then shall His sayings about the other world find
credit with us, when His sayings about this are tried and found
wanting?"
And why, if He rose not again, did they preach that
He was risen? "Because they loved Him," you will say. But surely, it
was likely that they would hate Him afterwards, for deceiving and
betraying them; and because, having lifted them up with innumerable
hopes, and divorced them from house, and parents, and all things, and
set in hostility against them the entire nation of Jews, He had
betrayed them after all. And if indeed the thing were of weakness, they
might have pardoned it; but now it would be deemed a result of
exceeding malice. For He ought to have spoken the truth, and not have
promised heaven, being a mortal man, as ye say. So that the very
opposite was the likely line for them to take; to proclaim the
deception, and declare Him a pretender and imposter. Thus again would
they have been rid of all their perils; thus have put an end to the
war. Moreover, seeing that the Jews gave money unto the sails to say
that they stole the body, if the disciples had come forward and said,
"We stole Him, He is not risen again," what honor would they not have
enjoyed? Thus it was in their power to be honored, nay, crowned. Why
then did they for insults and dangers barter away these things, if it
was not some Divine power which influenced them, and proved mightier
than all these?
[7.] But if we do not yet convince, take this also
into consideration; that had this not been so, though they were ever so
well disposed, they would not have preached this Gospel in His name,
but would have treated Him with abhorrence. For ye know that not even
the names of those who deceive us in this sort are we willing to hear.
But for what reason preached they also His name? Expecting to gain the
mastery through Him? Truly the contrary was natural for them to expect;
that even if they had been on the point of prevailing they were ruining
themselves by bringing forward the name of a deceiver. But if they
wished to throw into the shade former events, their fine was to be
silent; at any rate, to contend for them earnestly was to excite more
and more both of serious hostility and of ridicule. From whence then
did it enter their thoughts to invent such things? I say, "invent:" for
what they had heard, they had forgotten. But if, when there was no
fear, they forgot many things, and some did not even understand, (as
also the Evangelist himself saith,) now that so great a danger came
upon them, how could it be otherwise than that all should fleet away
from them? Why speak I of words? when even their love towards their
Master Himself began gradually to fade away, through fear of what was
coming: wherewith also He upraided them. For since, before this, they
hung upon him, and were asking continually, "Whitter goest Thou," but
afterwards on His drawing out His discourse to so great length, and
declaring the terrors which at the very time of the Cross, and after
the Cross should befal them, they just continued speechless and frozen
through fear;--hear how He alleges to them this very point saying,
"None of you asketh Me, Wither goest Thou? But because I have said
these things unto you, sorrow hath filled your heart." (St. John xvi.
5--6. ) Now if the expectation that He would die and rise again was
such a grief to them, had
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they failed to see Him after He was risen, how could it be less
than annihilation? Yea, they would have been fain to sink into the
depths of the earth, what with dejection at being so deceived, and what
with dread of the future. feeling themselves sorry straightened.
Again: from whence came their high doctrines? for
the higher points, He said, they should hear afterwards. For, saith He,
(St. John xvi. 12.) "I have many things to speak unto you, but ye
cannot bear them now." So that the things not spoken were higher. And
one of the disciples was not even willing to depart with Him into
Judea, when he heard of dangers, but said, "Let us also go that we may
die with Him," (St. John xi. 16.) taking it hardly(1) because he
expected that he should die. Now if that disciple, while he was with
Him, expected to die and shrunk back on that account, what must he not
have expected afterwards, when parted from Him and the other disciples,
and when the exposure of their shameless conduct was so complete?
[8.].Besides, what had they to say when they went
forth? For the passion indeed all the world knew: for He had been
hanged on high, upon the frame of wood,
(<greek>ikriou</greek>) and in mid-day, and in a chief
city, and at a principal feast and that from which it was least
permitted that any should be absent. But the resurrection no man saw of
those who were without: which was no small impediment to them in
working conviction. Again, that He was buried, was the common talk of
all: and that His disciples stole His body, the soldiers and all the
Jews declared: but that He had risen again, no one of them who were
without knew by sight. Upon what ground then did they expect to
convince the world? For if, while miracles were taking place, certain
soldiers were persuaded to testify the contrary, upon what ground did
these expect without miracles to do the work of preachers, and without
having a farthing to convince land and sea concerning the resurrection?
Again, if through desire of glory they attempted this, so much the
rather would they have ascribed doctrines each one to himself, and not
to Him that was dead and gone. Will it be said, men would not have
believed them? And which of the two was the likelier, being preached,
to win their belief? He that was apprehended and crucified, or those
who had escaped the hands of the Jews?
[9.] Next, tell me with what view were they to take
such a course? They did not immediately, leaving Judaea, go into the
Gentile cities, but went up and down within its limit. But how, unless
they worked miracles, did they convince? For if such they really
wrought, (and work them they did,) it was the result of God's power. If
on the other hand they wrought none and prevailed, much more wonderful
was the event. Knew they not the Jews--tell me--and their evil
practice, and their soul full of grudgings? For they stoned even Moses,
(Numb. xiv. 10. comp. Exod. xvii. 4.) after the sea which they had
crossed on foot; after the victory, and that marvellous trophy which
they raised without blood, by means of his hands, over the Egyptians
who had enslaved them; after the manna; after the rocks, and the
fountains of rivers which break out thence; after ten thousand miracles
in the land of Egypt and the Red Sea and the wilderness. Jeremiah they
cast into a pit, and many of the prophets they slew. Here, for example,
what saith Elias, after that fearful