HOMILIES
OF ST. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE,
ON THE FIRST EPISTLE
OF ST. PAUL THE APOSTLE TO THE CORINTHIANS.
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ARGUMENT.
[1.] As Corinth is now the first city of Greece, so
of old it prided itself on many temporal advantages, and more than all
the rest, on excess of wealth. And on this account one of the heathen
writers entitled the place "the rich(1)." For it lies on the isthmus of
the Peloponnesus, and had great facilities for traffic. The city was
also full of numerous orators, and philosophers, and one(2)." I think,
of the seven called wise men, was of this city. Now these things we
have mentioned, not for ostentation's sake, nor to make, a display of
great learning: (for indeed what is there in knowing these things?) but
they are of use to us in the argument of the Epistle.
Paul also himself suffered many things in this city;
and Christ, too, in this city appears to him and says, (Act. xviii.
10), "Be not silent, but speak; for I have much people in this city:"
and he remained there two years. In this city [Acts xix. 16. Corinth
put here, by lapse of memory, for Ephesus]. also the devil went out,
whom the Jews endeavoring to exorcise, suffered so grievously. In this
city did those of the magicians, who repented, collect together their
books and burn them, and there appeared to be fifty thousand. (Acts
xix. 18. <greek>arguriou</greek> omitted.) In this city
also, in the time of Gallio the Proconsul, Paul was beaten before the
judgment seat(3).
[2] The devil, therefore, seeing that a great and
populous city had laid hold of the truth, a city admired for wealth and
wisdom, and the head of Greece; (for Athens and Lacedaemon were then
and since in a miserable state, the dominion having long ago fallen
away from them;) and seeing that with great readiness they had received
the word of God; what doth he? He divides the men. For he knew that
even the strongest kingdom of all, divided against itself, shall not
stand. He had a vantage ground too, for this device in the wealth, the
wisdom of the inhabitants. Hence certain men, having made parties of
their own, and having become self-elected made themselves leaders of
the people, and some sided with these, and some with those; with one
sort, as being rich; with another, as wise and able to teach something
out of the common. Who on their part, receiving them, set themselves up
forsooth to teach more than the Apostle did:(4) at which he was
hinting, when he said, "I was not able to speak unto you as unto
spiritual" (ch. iii. 1.); evidently not his inability, but their
infirmity, was the cause of their not having been abundantly
instructed. And this, (ch. iv. 8.) "Ye are become rich without us," is
the remark of one pointing that way. And this was no small matter, but
of all things most pernicious; that the Church should be torn asunder.
2
And another sin, too, besides these, was openly
committed there: namely, a person who had had intercourse with his
step-mother not only escaped rebuke, but was even a leader of the
multitude, and gave occasion to his followers to be conceited.
Wherefore he saith, (ch. 5. 2.) "And ye are puffed up, and have not
rather mourned." And after this again, certain of those who as they
pretended were of the more perfect sort, and who for gluttony's sake
used to eat of things offered unto idols, and sit at meat in the
temples, Were bringing all to ruin. Others again, having contentions
and strifes about money, committed unto the heathen courts
(<greek>tois</greek> <greek>exwqen</greek>
<greek>sicadthriois</greek>) all matters of that kind. Many
persons also wearing long hair used to go about among them; whom he
ordereth to be shorn. There was another fault besides, no trifling one;
their eating in the churches apart by themselves, and giving no share
to the needy.
And again, they were erring in another point, being
puffed up with the gifts; and hence jealous of one another; which was
also the chief cause of the distraction of the Church. The doctrine of
the Resurrection, too, was lame (<greek>ekwleue</greek>)
among them: for some of them had no strong belief that there is any
resurrection of bodies, having still on them the disease of Grecian
foolishness. For indeed all these things were the progeny of the
madness which belongs to Heathen Philosophy, and she was the mother of
all mischief. Hence, likewise, they had become divided; in this respect
also having learned of the philosophers. For these latter were no less
at mutual variance, always, through love of rule and vain glory
contradicting one another's opinions, and bent upon making some new
discovery in addition to all that was before. And the cause of this
was, their having begun to trust themselves to reasonings.
[3.] They had written accordingly to him by the hand
of Fortunatus and Stephanas and Achaicus, by whom also he himself
writes; and this he has indicated in the end of the Epistle: not
however upon all these subjects, but about marriage and virginity;
wherefore also he said, (ch. vii. 1.) "Now concerning the things
whereof ye wrote" &c. And he proceeds to give injunctions, both on
the points about which they had written, and those about which they had
not written; having learnt with accuracy all their failings. Timothy,
too, he sends with the letters, knowing that letters indeed have great
force, yet that not a little would be added to them by the presence of
the disciple also.
Now whereas those who had divided the Church among
themselves, from a feeling of shame lest they should seem to have done
so for ambition's sake, contrived cloaks for what had happened, their
teaching (forsooth) more perfect doctrines, and being wiser than all
others; Paul sets himself first against the disease itself, plucking up
the root of the evils, and its offshoot, the spirit of separation. And
he uses great boldness of speech: for these were his own i disciples,
more than all others. Wherefore he saith (ch. ix. 2.) "If to others I
be not an Apostle, yet at least I am unto you; for the seal of my
apostleship are ye." Moreover they were in a weaker condition (to say
the least of it) than the others. Wherefore he saith, (ch. iii. 1, 2.
<greek>oude</greek> for <greek>oute</greek>).
"For I have not spoken unto you as unto spiritual; for hitherto ye were
not able, neither yet even now are ye able." (This he saith, that they
might not suppose that he speaks thus in regard of the time past alone.)
However, it was utterly improbable that all should
have been corrupted; rather there were some among them who were very
holy. And this he signified(1) in the middle of the Epistle, where he
says, (ch. iv. 3, 6.) "To me it is a very small thing that I should be
judged of you:" and adds, "these things I have in a figure transferred
unto myself and Apollos."
Since then from arrogance all these evils were
springing, and from men's thinking that they knew something out of the
common, this he purgeth away first of all, and in beginning saith,
3
HOMILY I.
1 Cor. i. 1-3.
Paul, called to be an Apostle of Jesus Christ, through the will of God,
and Sosthenes our brother, unto the Church of God which is at Corinth,
even them that are sanctified in Christ Jesus, called to be Saints,
with all that call upon the name of our Lord Jesus Christ in every
place, their Lord and ours: Grace unto you and peace from God our
Father and the Lord Jesus Christ.
[1.] See how immediately, from the very beginning,
he casts down their pride, and dashes to the ground all their fond
imagination, in that he speaks of himself as "called." For what I have
learnt, saith he, I discovered not myself, nor acquired by my own
wisdom, but while I was persecuting and laying waste the Church I was
called. Now here of Him that calleth is everything: of him that is
called, nothing, (so to speak,) but only to obey.
"Of Jesus Christ." Your teacher is Christ; and do
you register the names of men, as patrons of your doctrine?
"Through the will of God." For it was God who willed
that you should be saved in this way. We ourselves have wrought no good
thing, but by the will of God we have attained to this salvation; and
because it seemed good to him, we were called, not because we were
worthy.
"And Sosthenes our brother." Another instance of his
modesty; he puts in the same rank with himself one inferior to Apollos;
for great was the interval between Paul and Sosthenes. Now if where the
interval was so wide he stations with himself one far beneath him, what
can they have to say who despise their equals?
"Unto the Church of God." Not "of this or of that
man," but of God.
"Which is at Corinth." Seest thou how at each word
he puts down their swelling pride; training their thoughts in every way
for heaven? He calls it, too, the Church "of God;" shewing that it
ought to be united. For if it be "of God," it is united, and it is one,
not in Corinth only, but also in all the world: for the Church's name
(<greek>ecclhsia</greek>: properly an assembly) is not a
name of separation, but of unity and concord.
"To the sanctified in Christ Jesus." Again the name
of Jesus; the names of men he findeth no place for. But what is
Sanctification? The Laver, the Purification. For he reminds them of
their own uncleanness, from which he had freed them; and so persuades
them to lowliness of mind; for not by their own good deeds, but by the
loving-kindness of God, had they been sanctified.
"Called to be Saints." For even this, to be saved by
faith, is not saith he, of yourselves; for ye did not first draw near,
but were called; so that not even this small matter is yours
altogether. However, though you had drawn near, accountable as you are
for innumerable wickednesses, not even so would the grace be yours, but
God's. Hence also, writing to the Ephesians, he said, (Eph. ii. 8.) "By
grace have ye been saved through faith, and this not of yourselves;"
not even the faith is yours altogether; for ye were not first with your
belief, but obeyed a call.
"With all who call upon the Name of our Lord Jesus
Christ." Not "of this or that man," but "the Name of the Lord."
[2.] "In every place, both theirs and ours." For
although the letter be written to the Corinthians only, yet he makes
mention of all the faithful that are in all the earth; showing that the
Church throughout the world must be one, however separate in divers
places; and much more, that in Corinth. And though the place separate,
the Lord binds them together, being common to all. Wherefore also
uniting them he adds, "both theirs and ours." And this is far more
powerful [to unite], than the other [to separate]. For as men in one
place, having many and contrary masters, become distracted, and their
one place helps them not to be of one mind, their masters giving orders
at variance with each other, and drawing each their own way, according
to what Christ says, (St. Matt. vi. 24.) "Ye cannot serve God and
Mammon;" so those in different places, if they have not different lords
but one only, are not by the places injured in respect of unanimity,
the One Lord binding them together. "I say not then, (so he speaks,)
that with Corinthians only, you being Corinthians ought to be of one
mind, but with all that are in the whole world, inasmuch as you have a
common Master." This is also why he hath a second
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time added "our;" for since he had said, "the Name of Jesus Christ our
Lord," lest he should appear to the inconsiderate to be making a
distinction, he subjoins again, "both our Lord and theirs."
[3.] That my meaning may be clearer, I will read it
according to its sense thus: "Paul and Sosthenes to the Church of God
which is in Corinth and to all who call upon the Name of Him who is
both our Lord and theirs in every place, whether in Rome or wheresoever
else they may be: grace unto you and peace from God our Father and the
Lord Jesus Christ."
Or again thus; which I also believe to be rather
more correct: "Paul and Sosthenes to those that are at Corinth, who
have been sancified, called to be Saints, together with all who call
upon the Name of our Lord Jesus Christ in place, both theirs and ours;
"that is to say, "grace unto you, and peace unto you, who are at
Corinth, who have been sanctified and called;" not to you alone, but
"with all who in every place call upon the Name of Jesus Christ, our
Lord and theirs."
Now if our peace be of grace, why hast thou high
thoughts? Why art Thou so puffed up, being saved by grace? And if thou
hast peace with God, why wish to assign thyself to others? since this
is what separation comes to. For what if you be at "peace" with this
man, and with the other even find "grace?" My prayer is that both these
may be yours from God; both from Him I say, and towards Him. For
neither do they abide (<greek>menei</greek>, Savile in
marg.) secure except they enjoy the influence from above; nor unless
God be their object will they aught avail you: for it profiteth us
nothing, though we be peaceful towards all men, if we be at war with
God; even as it is no harm to us, although by all men we are held as
enemies, if with God we are at peace. And again it is no gain to us, if
all men approve, and the Lord be offended; neither is there any danger,
though all shun and hate us, if with God we have acceptance and love.
For that which is verily grace, and verily peace, cometh of God, since
he who finds grace in God's sight, though he suffer ten thousand
horrors, feareth no one; I say not only, no man, but not even the devil
himself; but he that hath offended God suspects all men, though he seem
to be in security. For human nature is unstable, and not friends only
and brethren, but fathers also, before now, have been altogether
changed and often for a little thing he whom they begat, the branch of
their planting, hath been to them, more than all foes, an object of
persecution. Children, too, have cast off their fathers. Thus, if ye
will mark it, David was in favor with God, Absalom was in favor with
men. What was the end of each, and which of them gained most honor, ye
know. Abraham was in favor with God, Pharaoh with men; for to gratify
him they gave up the just man's wife. (See St. Chrys. on Gen. xii. 17.)
Which then of the two was the more illustrious, and the happy man?
every one knows. And why speak I of righteous men; The Israelites were
in favor with God, but they were bated by men, the Egyptians; but
nevertheless they prevailed against their haters and vanquished them,
with how great triumph, is well known to you all.
For this, therefore, let all of us labor earnestly;
whether one be a slave, let him pray for this, that he may find grace
with God rather than with his master; or a wife, let her seek grace
from God her Saviour rather than from her husband; or a soldier, in
preference to his king and commander let him seek that favor which
cometh from above. For thus among men also wilt thou be an object of
love. [4.] But how shall a man find grace with God? How else, except by
lowliness of mind? "For God, "saith one, (St. Jas. iv. 6.) "resisteth
the proud, but giveth grace unto the humble; and, (Ps. li. 17.
<greek>tetapeiinwmenhn</greek>.) the sacrifice of God is a
broken spirit, and a heart that is brought low God will not despise."
For if with men humility is so lovely, much more with God. Thus both
they of the Gentiles found grace and the Jews no other way fell from
grace; (Rom. x. 13.) "for they were not subject unto the righteousness
of God." The lowly man of whom I am speaking, is pleasing and
delightful to all men, and dwells in continual peace, and hath in him
no ground for contentions. For though you insult him, though you abuse
him, whatsoever you say, he will be silent and will bear it meekly, and
will have so great peace towards all men as one cannot even describe.
Yea, and with God also. For the commandments of God are to be at peace
with men: and thus our whole life is made prosperous, through peace one
with another. For no man can injure God: His nature is imperishable,
and above all suffering. Nothing makes the Christian so admirable as
lowliness of mind. Hear; for instance, Abraham saying, (Gen. xviii.
27.) "But I am but dust and ashes;" and again, God [saying] of Moses,
that (Numb. xii. 3.) "he was the meekest of all men." For nothing was
ever more humble than he; who, being leader of so great a people, and
having overwhelmed in the sea the king and the host of all the
Egytians, as if they had been flies; and having wrought so many wonders
both in Egypt and by the Red Sea and in the wilderness, and received
such high testimony, yet felt exactly as if he had been an ordinary
person, and as a son-in-law was humbler than his father-in-law, (Exodus
xviii. 24.) and took
5
advice from him, and was not indignant, nor did he say, "What is this?
After such and so great achievements, art thou come to us with thy
counsel?" This is what most people feel; though a man bring the best
advice, despising it, because of the lowliness of the person. But not
so did he: rather through lowliness of mind he wrought all things well.
Hence also he despised the courts of kings, (Heb. xi. 24-26.) since he
was lowly indeed: for the sound mind and the high spirit are the fruit
of humility. For of how great nobleness and magnanimity, thinkest thou,
was it a token, to despise the kingly palace and table? since kings
among the Egyptians are honored as gods, and enjoy wealth and treasures
inexhaustible. But nevertheless, letting go all these and throwing away
the very sceptres of Egypt, he hastened to join himself unto captives,
and men worn down with toil, whose strength was spent in the clay and
the making of bricks, men whom his own slaves abhorred, (for, saith he
(<greek>ebdelussonto</greek>, Sept. Ex. i. 2.) "The
Egyptians abhorred them;") unto these he ran and preferred them before
their masters. From whence it is plain, that whoso is lowly, the same
is high and great of soul. For pride cometh from an ordinary mind and
an ignoble spirit, but moderation, from greatness of mind and a lofty
soul.
[5] And if you please, let us try each by examples.
For tell me, what was there ever more exalted than Abraham? And yet it
was he that said, "I am but dust and ashes;" it was he who said, (Gen.
xiii. 8.) "Let there be no strife between me and thee." But this man,
so humble, (Gen. xiv. 21-24,) despised ("Persian," i.e. perhaps, "of
Elam.") Persian spoils, and regarded not Barbaric trophies; and this he
did of much highmindedness, and of a spirit nobly nurtured. For he is
indeed exalted who is truly humble; (not the flatterer nor the
dissembler;) for true greatness is one thing, and arrogance another.
And this is plain from hence; if one man esteem clay to be clay, and
despise it, and another admire the clay as gold, and account it a great
thing; which, I ask, is the man of exalted mind? Is it not he who
refuses to admire the clay? And which, abject and mean? Is it not he
who admires it, and set much store by it? Just so do thou esteem of
this case also; that he who calls himself but dust and ashes is
exalted, although he say it out of humility; but that he who does not
consider himself dust and ashes, but treats himself lovingly and has
high thoughts, this man for his part must be counted mean, esteeming
little things to be great. Whence it is clear that out of great
loftiness of thought the patriarch spoke that saying, "I am but dust
and ashes;" from loftiness of thought, not from arrogance.
For as in bodies it is one thing to be healthy and
plump, (<greek>sfrigpnta</greek>, firm and elastic.) and
another thing to be swoln, although both indicate a full habit of
flesh, (but in this case of unsound, in that of healthful flesh;) so
also here: it is one thing to be arrogant, which is, as it were, to be
swoln, and another thing to be high-souled, which is to be in a healthy
state. And again, one man is tall from the stature of his person;
another, being short, by adding buskins(1) becomes taller; now tell me,
which of the two should we call tall and large? Is it not quite plain,
him whose height is from himself? For the other has it as something not
his own; and stepping upon things low in themselves, turns out a tall
person. Such is the case with many men who mount themselves up on
wealth and glory; which is not exaltation, for he is exalted who wants
none of these things, but despises them, and has his greatness from
himself. Let us therefore become humble that we may become exalted;
(St. Luke xiv. 11.) "For he that humbleth himself shall be exalted."
Now the self-willed man is not such as this; rather he is of all
characters the most ordinary. For the bubble, too, is inflated, but the
inflation is not sound; wherefore we call these persons "puffed up."
Whereas the sober-minded man has no high thoughts, not even in high
fortunes, knowing his own low estate; but the vulgar even in his
trifling concerns indulges a proud fancy.
[6.] Let us then acquire that height which comes by
humility. Let us look into the nature of human things, that we may
kindle with the longing desire of the things to come; for in no other
way is it possible to become humble, except by the love of what is
divine and the contempt of what is present. For just as a man on the
point of obtaining a kingdom, if instead of that purple robe one offer
him some trivial compliment, will count it to be nothing; so shall we
also laugh to scorn all things present, if we desire that other sort of
honor. Do ye not see the children, when in their play they make a band
of soldiers, and heralds precede them and lictors, and a boy marches in
the midst in the general's place, how childish it all is? Just such are
all human affairs; yea and more worthless than these: to-day they are,
and to-morrow they are not. Let us therefore be above these things; and
let us not only not desire them, but even be ashamed if any one hold
them forth to us. For thus, casting out the love of these things, we
shall possess that other love which is divine, and shall enjoy immortal
glory. Which may God grant us all to obtain, through the grace and
loving-kindness of our Lord Jesus Christ; with whom be to the Father,
together with the holy and good Spirit, the glory and the power for
ever and ever. Amen.
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HOMILY II.
1 COR. i. 4, 5.
I thank my God always concerning you, for the Grace of God which was
given you in Jesus Christ; that in every thing you were enriched in him.
[1]. THAT which he exhorts others to do, saying,
"(Phil. iv. 6.) Let your requests with thanksgiving be made known unto
God," the same also he used to do himself: teaching us to begin always
from these words, and before all things to give thanks unto God. For
nothing is so acceptable to God as that men should be thankful, both
for themselves and for others wherefore also he prefaces almost every
Epistle with this. But the occasion for his doing so is even more
urgent here than in the other Epistles. For he that gives thanks, does
so, both as being well off, and as in acknowledgment of a favor: now a
favor is not a debt nor a requital nor a payment: which indeed every
where is important to be said, but much more in the case of the
Corinthians who were gaping after the dividers of the Church.
[2.] "Unto my God." Out of great affection he seizes
on that which is common, and makes it his own; as the prophets also
from time to time use to say, (Ps. xliii. 4; lxii. 1.) "O God, my God;"
and by way of encouragement he incites them to use the same language
also themselves. For such expressions belong to one who is retiring
from all secular things, and moving towards Him whom he calls on with
so much earnestness: since he alone can truly say this, who from things
of this life is ever mounting upwards unto God, and always preferring
Him to all, and giving thanks continually, not [only] for the grace
already given,(1) but whatever blessing hath been since at any time
bestowed, for this also he offereth unto Him the same praise. Wherefore
he saith not merely, "I give thanks," but "at all times, concerning
you;" instructing them to be thankful both always, and to no one else
save God only.
[3.] "For the grace of God." Seest thou how from
every quarter he draws topics for correcting them? For where "grace"
is, "works" are not i where "works," it is no more "grace." If
therefore it be "grace," why are ye high-minded? Whence is it that ye
are puffed up?
"Which is given you." And by whom was it given? By
me, or by another Apostle? Not at all, but "by Jesus Christ." For the
expression, "In Jesus Christ," signifies this. Observe how in divers
places he uses the word <greek>en</greek>, "in," instead of
<greek>di</greek> <greek>ou</greek>, "through
means of whom;" therefore its sense is no less.(*)
"That in every thing ye were enriched." Again, by
whom? By Him, is the reply. And not merely "ye were enriched, but "in
every thing." Since then it is first of all, "riches" then, "riches of
God," next, "in every thing," and lastly, "through the Only-Begotten,"
reflect on the ineffable treasure!
Ver. 5. "In all utterance, and all knowledge."
"Word" ["or utterance,"] not such as the heathen, but that of God. For
there is knowledge without "word," and there is knowledge with "word."
For so there are many who possess knowledge, but have not the power of
speech; as those who are uneducated and unable to exhibit clearly what
they have in their mind. Ye, saith he, are not such as these, but
competent both to understand and to speak.
Ver. 6. "Even as the testimony of Christ was
confirmed in you." Under the color of praises and thanksgiving he
touches them sharply. "For not by heathen philosophy," saith he,
"neither by heathen discipline, but "the grace of God," and by the
"riches," by and the "knowledge," and the "word" given by Him, were you
enabled to learn the doctrines of the truth, and to be confirmed unto
the testimony of the Lord; that is, unto the Gospel. For ye had the
benefit of many signs, many wonders unspeakable grace, to make you
receive the Gospel. If therefore ye were established by signs and
grace, why do ye waver?" Now these are the words of one both reproving,
and at the same time prepossessing them in his favor.
[4.] Ver. 7. "So that ye come behind in no gift." A
great question here arises. They who had been "enriched in all
utterance," so as in no respect to "come behind m any gift," are they
carnal? For if they were such at the
7
beginning, much more now. How then does he call them "carnal?" For,
saith he, (1 Cor. iii. 1.) "I was not able to speak unto you as unto
spiritual, but as unto carnal." What must we say then? That having in
the beginning believed, and obtained all gifts, (for indeed they sought
them earnestly,) they became remiss afterwards. Or, if not so, that not
unto all are either these things said or those; but the one to such as
were amenable to his censures, the other to such as were adorned with
his praises. For as to the fact that they still had gifts; (1 Cor. xiv.
26, 29.) "Each one," saith he, "hath a psalm, hath a revelation, hath a
tongue, hath an interpretation; let all things be done unto edifying."
And, "Let the prophets speak two or three." Or we may state it somewhat
differently; that as it is usual with us to call the greater part the
whole, so also he hath spoken in this place. Withal, I think he hints
at his own proceedings; for he too had shewn forth signs; even as also
he saith in the second Epistle to them, (2 Cor. xii. 12, 13.) "Truly
the signs of an Apostle were wrought among you in all patience:" and
again, "For what is there wherein you were inferior to other churches?"
Or, as I was saying, he both reminds them of his own
miracles and speaks thus with an eye to those who were still approved.
For many holy men were there who had "set themselves to minister unto
the saints," and had become "the first fruits of Achaia;" as he
declareth (ch. xvi. 15.) towards the end.
[5.] In any case, although the praises be not very
close to the truth, still however they are inserted by way of
precaution, (<greek>oiconomicps</greek>) preparing the way
beforehand for his discourse. For whoever at the very outset speaks
things unpleasant, excludes his words from a hearing among the weaker:
since if the hearers be his equals in degree they feel angry; if vastly
inferior they will be vexed. To avoid this, he begins with what seem to
be praises. I say, seem; for not even did this praise belong to them,
but to the grace of God. For that they had remission of sins, and were
justified, this was of the Gift from above. Wherefore also he dwells
upon these points, which shew the loving-kindness of God, in order that
he may the more fully purge out their malady.
[6.] "Waiting for the revelation
(<greek>apocalufin</greek>.) of our Lord Jesus Christ."
"Why make ye much ado," saith he, "why are ye troubled that Christ is
not come? Nay, he is come; and the Day. is henceforth at the doors."
And consider his wisdom; how withdrawing them from human considerations
he terrifies them by mention of the fearful judgment-seat, and thus
implying that not only the beginnings must be good, but the end also.
For with all these gifts, and with all else that is good, we must be
mindful of that Day: and there is need of many labors to be able to
come unto the end. "Revelation" is his word; implying that although He
be not seen, yet He is, and is present even now, and then shall appear.
Therefore there is need of patience: for to this end did ye receive the
wonders, that ye may remain firm.
[7.] Ver. 8. "Who shall also confirm you unto the
end, that ye may be unreprovable." Here he seems to court them, but the
saying is free from all flattery; for he knows also how to press them
home; as when he saith, (1 Cor. iv. 18, 21.) "Now some are puffed up as
though I would not come to you:" and again, "What will ye? shall I come
unto you with a rod, or in love, and in the spirit of meekness?" And,
(2 Cor. xiii. 3.) "Since ye seek a proof I of Christ speaking in me."
But he is also covertly accusing them: for, to say, "He shall confirm,"
and the word "unreprovable" marks them out as still wavering, and
liable to reproof.
But do thou consider how he always fasteneth them as
with nails to the Name of Christ. And not any man nor teacher, but
continually the Desired One Himself is remembered by him: setting
himself, as it were to arouse those who were heavy-headed after some
debauch. For no where in any other Epistle doth the Name of Christ
occur so continually. But here it is, many times in a few verses; and
by means of it he weaves together, one may say, the whole of the proem.
Look at it from the beginning. "Paul called [to be] an Apostle of Jesus
Christ, to them that have been sanctified in Jesus Christ, who call
upon the Name of our Lord Jesus Christ, grace [be] unto you and peace
from God the Father, and the Lord Jesus Christ. I thank my God for the
grace which hath been given you by Jesus Christ, even as the testimony
of Christ hath been confirmed in you, waiting for the revelation of our
Lord Jesus Christ, who shall confirm you unreprovable in the day of our
Lord Jesus Christ. God is faithful, by whom ye have been called into
the fellowship of His Son Jesus Christ our Lord. And I beseech you by
the Name of our Lord Jesus Christ." Seest thou the constant repetition
of the Name of Christ? From whence it is plain even to the most
unobservant, that not by chance nor unwittingly he doeth this, but in
order that by incessant application(2) of that glorious Name he may
foment(*) their inflammation, and purge out the corruption of the
disease.
8
[8.] Ver. 9. "God is faithful, by whom ye were
called unto the fellowship of His Son." Wonderful! How great a thing
saith he here! How vast in the magnitude of the gift which he declares!
Into the fellowship of the Only-Begotten have ye been called, and do ye
addict yourselves unto men? What can be worse than this wretchedness?
And how have ye been called? By the Father. For since "through Him,"
and "in Him," were phrases which he was constantly employing in regard
of the Son, lest men might suppose that he so mentioneth Him as being
less, he ascribeth the same to the Father. For not by this one and that
one, saith he, but "by the Father" have ye been called; by Him also
have ye been "enriched." Again, "ye have been called;" ye did not
yourselves approach. But what means, "into the fellowship of His Son?"
Hear him declaring this very thing more clearly elsewhere. (2 Tim. ii.
12.) If we suffer, we shall also reign with Him; if we die with Him, we
shall also live with Him. Then, because it was a great thing which He
had said, he adds an argument fraught with unanswerable conviction;
for, saith he, "God is faithful," i. e. "true." Now if "true," what
things He hath promised He will also perform. And He hath promised that
He will make us partakers of His only-begotten Son; for to this end
also did He call us. For (Rom. xi. 29.) "His gifts, and the calling of
God," are without repentance.
These things, by a kind of divine art he inserts
thus early, lest after the vehemence of the reproofs they might fall
into despair. For assuredly God's part will ensue, if we be not quite
impatient of His rein. (<greek>afhniaswmen</greek>) As the
Jews, being called, would not receive the blessings; but this was no
longer of Him that called, but of their lack of sense. For He indeed
was willing to give, but they, by refusing to receive, cast themselves
away. For, had He called to a painful and toilsome undertaking, not
even in that case were they pardonable in making excuse; however, they
would have been able to say that so it was: but if the call be unto
cleansing, (Comp. i. 4-7.) and righteousness, and sanctification, and
redemption, and grace, and a free gift, and the good things in store,
which eye hath not seen, nor ear heard; and it be God that calls, and
calls by Himself; what pardon can they deserve, who come not running to
Him? Let no one therefore accuse God; for unbelief cometh not of Him
that calleth, but of those who start away
(<greek>apophdpntas</greek>) from Him.
[9.] But some man will say, "He ought to ring men
in, even against their will." Away with this. He doth not use violence,
nor compel[1]; for who that bids to honors, and crowns, and banquets,
and festivals, drags people, unwilling and bound? No one. For this is
the part of one inflicting an insult. Unto hell He sends men against
their will, but unto the kingdom He calls willing minds. To the fire He
brings men bound and bewailing themselves: to the endless state of
blessings not so. Else it is a reproach to the very blessings
themselves, if their nature be not such as that men should run to them
of their own accord and with many thanks.
"Whence it is then," say you, "that all men do not
choose them?" From their own infirmity. "And wherefore doth He not cut
off their infirmity?" And how tell me--in what way--ought He to cut it
off? Hath He not made a world that teacheth His loving-kindness and His
power? For (Ps. xix. 1.) "the heavens," saith one, "declare the glory
of God." Hath He not also sent prophets? Hath He not both called and
honored us? Hath He not done wonders? Hath He not given a law both
written and natural? Hath He not sent His Son? Hath he not commissioned
Apostles? Hath He not wrought sins? Hath He not threatened hell? Hath
He not promised the kingdom? Doth He not every day make His sun to
rise? Are not the things which He hath enjoined so simple and easy,
that many transcend His commandments in the greatness of their
self-denial(2)? "What was there to do unto the vineyard and I have not
done it?" (Is. v. 4.)
[10.] "And why," say you, "did He not make knowledge
and virtue natural to us?" Who speaketh thus? The Greek or the
Christian? Both of them, indeed, but not about the same things: for the
one raises his objection with a view to knowledge, the other with a
view to conduct. First, then, we will reply to him who is on our side;
for I do not so much regard those without, as our own members.
What then saith the Christian? "It were
9
meet to have implanted in us the knowledge itself of virtue." He hath
implanted it; for if he had not done so, whence should we have known
what things are to be done, what left undone? Whence are the laws and
the tribunals? But "God should have imparted not [merely] knowledge,
but also the very doing of it [virtue]. For what then wouldest thou
have to be rewarded, if the whole were of God? For tell me, doth God
punish in the same manner thee and the Greek upon committing sin(1)?
Surely not. For up to a certain point thou hast confidence, viz. that
which ariseth from the true knowledge. What then, if any one should now
say that on the score of knowledge thou and the Greek will be accounted
of like desert? Would it not disgust thee? I think so, indeed. For thou
wouldest say that the Greek, having of his own wherewith to attain
knowledge, was not willing. If then the latter also should say that God
ought to have implanted knowledge in us naturally, wilt thou not laugh
him to scorn, and say to him, "But why didst thou not seek for it? why
wast thou not in earnest even as I?" And thou wilt stand firm with much
confidence, and say that it was extreme folly to blame God for not
implanting knowledge by nature. And this thou wilt say, because thou
hast obtained what appertains to knowledge. So also hadst thou
performed what appertains to practice, thou wouldest not have raised
these questions: but thou art tired of virtuous practice, therefore
thou shelterest thyself with these inconsiderate words. But how could
it be at all right to cause that by necessity one should become good?
Then shah we next have the brute beasts contending with us about
virtue, seeing that some of them are more temperate than ourselves.
But thou sayest, "I had rather have been good by
necessity, and so forfeited all rewards, than evil by deliberate
choice, to be punished and suffer vengeance." But it is impossible that
one should ever be good by necessity. If therefore thou knowest not
what ought to be done, shew it, and then we will tell you what is right
to say. But if thou knowest that uncleanness is wicked, wherefore dost
thou not fly from the evil thing?
"I cannot," thou sayest. But others who have done
greater things than this will plead against thee, and will more than
prevail to stop thy mouth. For thou, perhaps, though living with a
wife, an not chaste; but another even without a wife keeps his chastity
inviolate. Now what excuse hast thou for not keeping the rule, while
another even leaps beyond the lines(2) that have been drawn to mark it?
But thou sayest "I am not of this sort in my bodily
frame, or my turn of mind." That is for want, not of power, but of
will. For thus I prove that all have a certain aptness towards virtue:
That which a man cannot do, neither will he be able to do though
necessity be laid upon him; but, if, necessity being laid upon him, he
is able, he that leaveth it undone, leaveth it undone out of choice.
The kind of thing I mean is this: to fly up and be borne towards
heaven, having a heavy body, is even simply impossible. What then, if a
king should Command one to do this, and threaten death, saying," Those
men who do not fly, I decree that they lose their heads, or be burnt,
or some other such punishment:" would any one obey him? Surely not. For
nature is not capable of it. But if in the case of chastity this same
thing were done, and he were to lay down laws that the unclean should
be punished, be burnt, he scourged, should suffer the extremity of
torture, would not many obey the law? "No" thou wilt say: "for there is
appointed, even now, a law forbidding to commit adultery(3) and all do
not obey it." Not because the fear looses its power, but because the
greater part expect to be unobserved. So that if when they were on the
point of committing an unclean action the legislator and the judge came
before them, the fear would be strong enough to cast out the lust. Nay,
were I to apply another kind of force inferior to this; were I to take
the man and remove him from the beloved person, and shut him up close
in chains, he will be able to bear it, without suffering any great
harm. Let us not say then that such an one is by nature evil: for if a
man were by nature good, he could never at any time become evil; and if
he were by nature evil, he could never be good. But now we see that
changes take place rapidly, and that men quickly shift from this side
to the other, and from that fill back again into this. And these things
we may see not in the Scriptures only, for instance, that publicans
have become apostles; and disciples, traitors; and harlots, chaste; and
robbers; men of good repute; and magicians have worshipped; and ungodly
men passed over unto godliness, both in the New Testament and in the
Old; but even every day a man may see many such things occurring. Now
if things were natural, they could not change. For so we, being by
nature susceptible, could never by any exertions become void
10
state of corruption unto incorruption: no one from hunger to the
perpetual absence of that sensation. Wherefore neither are these things
matters of accusation, nor do we reproach ourselves for them; nor ever
did any one, meaning to blame another, say to him," O thou, corruptible
and subject to passion: "but either adultery or fornication, or
something of that kind, we always lay to the charge of those who are
responsible; and we bring them before judges, who blame and punish, and
in the contrary cases award honors.
[11.] Since then both from our conduct towards one
another, and from others' conduct to us when judged, and from the
things about which we have written laws, and from the things wherein we
condemn ourselves, though there be no one to accuse us; and from the
instances of our becoming worse through indolence, and better through
fear; and from the cases wherein we see others doing well and arriving
at the height of self-command, (<greek>filosofias</greek>)
it is quite clear that we also have it in our power to do well: eyes
that fearful day, and to give heed to virtue; and after a little labor,
obtain the incorruptible crowns? For these words will be no defence to
us; rather our fellow-servants, and those who have practised the
contrary virtues, will condemn all who continue in sin: the cruel man
will be condemned by the merciful; the evil, by the good; the fierce,
by the gentle; the grudging, by the courteous; the vain-glorious, by
the self-denying; the indolent, by the serious; the intemperate, by the
sober-minded. Thus will God pass judgment upon us, and will set in
their place both companies; on one bestowing praise, on the other
punishment. But God forbid that any of those present should be among
the punished and dishonored, but rather among those who are crowned and
the winners of the kingdom. Which may God grant us all to obtain
through the grace and loving-kindness of our Lord Jesus Christ; with
Whom unto the Father and the Holy Ghost be glory, power, honor, now and
ever, and unto everlasting ages. Amen.
HOMILY III.
1 COR. i. 10.
Now I beseech you, brethren, through the name of our Lord Jesus Christ,
that ye all speak of the same thing, and that there be no divisions
among you; but that ye be perfected together in the same mind and in
the same judgment.
WHAT I have continually been saying, that we must
frame our rebukes gently and gradually, this Paul doth here also; in
that, being about to enter upon a subject full of many dangers and
enough to tear up the Church from her foundations he uses very mild
language. His word is that he "beseeches" them, and beseeches them
"through Christ;" as though not even he were sufficient alone to make
this supplication, and to prevail.
But what is this, "I beseech you through this man
restless. Wherefore if at once (<greek>an</greek>
<greek>men</greek> <greek>euqews</greek>
<greek>epiplhxhs</greek> Savil.
<greek>an</greek> <greek>mh</greek> Ben.) you
sharply rebuke you make a man fierce and impudent: but if you put him
to shame, you bow down his neck, you check his confidence, you make him
hang down his head. Which object being Paul's also, he is content for a
while to beseech them through the Name of Christ. And what, of all
things, is the object of his request?
"That ye may all speak the same thing, and that
there be no divisions [schisms] among you." The emphatic force of the
word "schism," I mean the name itself, was a sufficient accusation. For
it was not that they had become many parts, each entire within itself,
but rather the One [Body which originally existed] had perished. For
had they(1) been entire Churches, there might be many of them; but if
they were divisions,
11
[2.] In the next place, because be had sharply dealt with them by
using the word "schism," he again softens and soothes them, saying,
"That ye may be perfectly joined together in the same mind and in the
same judgment." That is; since he had said, "That ye may all speak the
same thing; "do not suppose," he adds, "that I mid concord should be
only in words; I seek for that harmony which is of the mind." But since
there is such a thing as agreement in words, and that hearty, not
consents, is no longer "perfected," nor fitted in to complete
accordance. There is also such a thing as harmony of opinions, where
there is not yet harmony of sentiment; for instance, when having the
same faith we are not joined together in love: for thus, in opinions we
are one, (for we think the same things,) but in sentiment not so. And
such was the case at that time; this person choosing one [leader], and
that, another. For this reason he saith it is necessary to agree both
in "mind" and in "judgment." For it was not from any difference in
faith that the schisms arose, but from the division of their judgment
through human contentiousness.
[3.] But seeing that whoso is blamed is unabashed so
long as he hath no witnesses, observe how, not permitting them to deny
the fact, he adduces some to bear witness.
Ver. 11. "For it hath been signified unto me
concerning you, my brethren, by them which are of the household of
Chloe." Neither did he say this at the very beginning, but first he
brought forward his charge; as one who put confidence in his
informants. Because, had it not been so, he would not have found fault:
for Paul was not a person to believe lightly. Neither then did he
immediately say, "it hath still. Consider also his prudence in not
speaking of any distinct person, but of the entire family; so as not to
make them hostile towards the informer: for in this way he both
protects him, and fearlessly opens the accusation. For he had an eye to
the benefit not of the one side only, but of the other also. Wherefore
he saith not, "It hath been declared to me by certain," but he
indicates also the household, test they might suppose that he was
inventing.
[4.] What was "declared? "That there are contentions
among you." Thus, when he upon the informants.
Next he declares also the kind of contention.
Ver. 12. "That each one of you saith, I am of Paul,
and I of Apollos, and I of Cephas." "I say, contentions," saith he, "I
mean, not about private matters, but of the more grievous of the
Church. And yet they were not speaking about himself, nor about Peter,
nor about Apollos; but he signifies that if these were not to be leaned
on, much less others. For that they had not spoken about them, he saith
further on: "And these things I have transferred in a figure unto
myself and Apollos, that ye may learn in us net to go beyond the things
which are written." For if it were not right for them to call
themselves by the name of Paul, and of Apollos, and of Cephas, much
less of any others. If under the Teacher and the first of the Apostles,
and one that had instructed so much people, it were not right to enroll
themselves, much less under those who were nothing. By way of hyperbole
then, seeking to withdraw them from their disease, he sets down these
names. Besides, he makes his argument less severe, not mentioning by
name the rude dividers of the Church, but concealing them, as behind a
sort of masks, with the names of the Apostles.
"I am of Paul, and I of Apollos, and I of Cephas.
Not esteeming himself before Peter hath he set his name last, but
preferring Peter to himself, and that greatly. He arranged his
statement in the way of climax, (<greek>cata</greek>
<greek>auxhsin</greek>) that he might not be supposed to do
this for attack, and then mentions Apollos, and then Cephas. Not
therefore to magnify himself did he do this, but in speaking of wrong
things he administers the requisite correction in his own person first.
[5.] But that those who addicted themselves to this
or that man were in error, is evident. And rightly he rebukes them,
saying, "Ye do not well in that ye say, 'I am of Paul, and I of
Apollos, and I of Cephas.'" But why did he add, "And I of Christ?" For
although these who addicted themselves to men were in error,
12
not surely (<greek>oude</greek>
<greek>pou</greek> Bened. <greek>ou</greek>
<greek>dhpou</greek> Savil.) those who dedicated themselves
unto Christ. But this was not his charge, that they called themselves
by the Name of Christ, but that they did not all call themselves by
that Name alone. And I think that he added this of himself, wishing to
make the accusation more grievous, and to point out that by this rule
Christ must be considered as belonging to one party only: although they
were not so using the Name themselves. For that this was what he hinted
at he declared in the sequel, saying,
Ver. 3. "Is Christ divided" What he saith comes to
this: "Ye have cut in pieces Christ, and distributed His body." Here is
anger! here is chiding! here are words full of indignation! For
whenever instead of arguing he interrogates only, his doing so implies
a confessed absurdity.
But some say that he glanced at something else, in
saying, "Christ is divided:" as if he had said, "He hath distributed to
men and parted the Church, and taken one share Himself, giving them the
other." Then in what follows, he labors to overthrow this absurdity,
saying, "Was Paul crucified for you, or were ye baptized into the name
of Paul?" Observe his Christ-loving mind; how thenceforth he brings the
whole matter to a point in his own name, shewing, and more than
shewing, that this honor belongs to no one. And that no one might think
it was envy which moved him to say these things, therefore he is
constantly putting himself forward. Observe, too, his considerate way,
in that he saith not, "Did Paul make the world? did Paul from nothing
produce you into being?" But only those things which belonged as choice
treasures to the faithful, and were regarded with great
solicitude--those he specifies, the Cross, and Baptism, and the
blessings following on these. For the loving-kindness of God towards
men is shewn by the creation of the world also: in nothing, however, so
much as by the (<greek>ths</greek>
<greek>sugcatabasews</greek>) condescension through the
Cross. And he said not, "did Paul die for you?" but, "was Paul
crucified?" setting down also the kind of death.
"Or were ye baptized into the name of Paul?" Again,
he saith not, "did Paul baptize you?" For he did baptize many: but this
was not the question, by whom they had been baptized, but, into whose
name they had been baptized! For since this also was a cause of
schisms, their bring called after the name of those who baptized them,
he corrects this error likewise saying, "Were ye baptized into the name
of Paul?" "Tell me not," saith he, "who baptized, but into whose name.
For not he that baptizeth, but he who is invoked in the Baptism, is the
subject of enquiry. For this is He who forgives our sins(1)"
And at this point he stays the discourse, and does
not pursue the subject any further. For he saith not, "Did Paul declare
to you the good things to come? Did Paul promise you the kingdom of
heaven?" Why, then, I ask, doth he not add these questions also?
Because it h not alI as one, to promise a kingdom and to be crucified.
For the former neither had danger nor brought shame; but the latter,
all these. Moreover, he proves the former from the latter: for having
said, (Rom. vii. 32.) "He that spared not His own Son," he adds, "How
shall He not with Him also freely give us all things? And again, (Rom.
v. 10.) "For if when we were enemies we were reconciled unto God by the
death of His Son, much more bring reconciled, we shall be saved." This
was one reason for his not adding what I made trial. The one were in
promise l the other had already come to pass.
[6.] Ver. 14. "I thank God that I baptized none of
you but Crispus and Gaius." "Why are you elate at having baptized, when
I for my part even give thanks that I have not done so!" Thus saying,
by a kind of divine art (<greek>oiconomicps</greek>) he
does away with their swelling pride upon this point; not with the
efficacy of the baptism, (God forbid,) but with the folly of those who
were puffed up at having been baptizers: first, by showing that the
Gift is not theirs; and, secondly, by thanking God therefore. For
Baptism truly is a great thing: but its greatness is not the work of
the person baptizing, but of Him who is invoked in the Baptism: since
to baptize is nothing as regards man's labor, but is much less than
preaching the Gospel. Yea, again I say, great indeed is Baptism, and
without baptism it is impossible to obtain the kingdom. Still a man of
no singular excellence is able to baptize, but to preach the Gospel
there is need of great labor.
Ver. 15. He states also the reason, why he giveth
thanks that he had baptized no one. What then is this reason? "Lest
anyone should say that ye were baptized into my own name" Why, did he
mean that they said this in those other cases? Not at all; but, "I
fear," saith he, "lest the disease should proceed even to that. For if,
when insignificant persons and of little worth baptize, a heresy
ariseth, had I, the first announcer of Baptism, baptized many, it was
likely that they forming a party, would not
13
were unsound in this respect and subjoining, "I baptized also the house
of Stephanas," he again drags down their pride, saying besides, "I know
not whether I baptized any other." For by this he signifies that
neither did he seek much to enjoy the honor accruing hereby from the
multitude, nor did he set about this work for glory's sake.
Ver. 17. And not by these only, but also by the next
words, he greatly represses their pride, And therefore it was that Paul
had it put into his hand.
And why, not being sent to baptize, did he baptize?
Not in contention with Him that sent him, but in this instance laboring
beyond his task. For he saith not, "I was forbidden" but, "I was not
sent for this, but for that which was of the greatest necessity." For
preaching the Gospel is a work perhaps for one or two; but baptizing,
for everyone endowed with the priesthood. For a man being instructed
and convinced, to take and baptize him is what any one whatever might
do: for the rest, it is all effected by the will of the person drawing
near, and the grace of God. But when unbelievers are to be instructed,
there must be great labor, great wisdom. And at that time there was
danger also annexed. In the former case the whole thing is done, and he
is convinced, who is on the point of initiation: and it is no great
thing when a man is convinced, to baptize him. But in the later case
the labor is great, to change the deliberate will, to alter the turn of
mind, and to tear up error by the roots, and to plant the truth in its
place.
Not that he speaks out all this, neither doth he
argue in so many words that Baptism has no labor, but that preaching
has. For he knows how always to subdue his tone, whereas in the
comparison with heathen wisdom he is very earnest, the subject enabling
him to use more vehemency of language.
Not therefore in opposition to Him that sent him did
he baptize; but, as in the case of the widows(1), though the apostles
had said, (Acts. vi. 2.) "it is not fit that we should leave the Word
of God and serve tables," he discharged the office (Acts xii. 25.
[<greek>thn</greek> <greek>dsaconian</greek>)
of a deacon, "Let the Elders who rule wall be counted worthy of double
honor, especially they who labor in the word and in teaching." For as
to teach the wrestlers in the games is the part of a spirited and
skilful trainer, but to place the crown on the conquerors head may be
that of one who cannot even wrestle, (although it be the crown which
adds splendor to the conqueror,) so also in Baptism. It is impossible
to be saved without it, yet it is no great thing which the baptizer
doth, finding the will ready prepared.
[7.] "Not in wisdom of words, lest the Cress of
Christ should be made of none effect."
Having brought down the swelling pride of those who
were arrogant because of their baptizing, he changes his ground
afterwards to meet those who boasted about heathen wisdom, and against
them he puts on his armor with more vehemency. For to those who were
puffed up with baptizing he said, "I give thanks that I baptized no one
;" and, "for Christ sent me not to baptize." He speaks neither
vehemently nor argumentatively, but, having just hinted his meaning in
a few words, passeth on quickly. But here at the very outset he gives a
severe blow, saying, "Lest the Cross of Christ be made void." Why then
pride thyself on a thing which ought to make thee hide thy face? Since,
if this wisdom is at war with the Cross and fights with the Gospel, it
is not meet to boast about it, but to retire with shame. For this was
the cause why the Apostles were not wise; not through any weakness of
the Gift, but lest the Gospel preached suffer harm. The sort of people
therefore above mentioned were not those employed in advocating the
Word: rather they were among its defamers. The unlearned men were the
establishers of it. This was able to check vain glory, this to repress
arrogance, this to enforce moderation.
"But if it was 'not by wisdom of speech,' why did
they send Apollos who was eloquent?" It was not, he replies, through
confidence in his power of speech, but because he was (Acts xviii. 24,
29.) "mighty in the Scriptures," and "confuted the Jews." And besides
the point in question was that the leaders and first disseminators of
the word were not eloquent; since these were the very persons to
require some great power, for the expulsion of error in the first
instance; and then, namely at the very outset, was the abundant
strength needed. Now He who could do without educated persons at first,
if afterwards some being eloquent were admitted
14
by Him, He did so not because He wanted them, but because He would make
no distinctions. For as he needed not wise men to effect whatever He
would, so neither, if any were afterwards found such, did He reject
them on that account.
[8.] But prove to me that Peter and Paul were
eloquent. Thou canst not: for they were "unlearned and ignorant
men!"(1) As therefore Christ, when He was sending out His disciples
into the world, having shewn unto them His power in Palestine first,
and said, (St. Luke xxii. 35. (<greek>upodhmatos</greek>,
rec. text <greek>upodhmatwn</greek>.) "When I sent you
forth without purse and wallet and shoe, lacked ye any thing?"
permitted them from that time forward to possess both a wallet and a
purse; so also He hath done here: for the point was the manifestation
of Christ's power, not the rejection of persons from the Faith on
account of their Gentile wisdom, if they were drawing nigh. When the
Greeks then charge the disciples with being uneducated, let us be even
more forward in the charge than they. Nor let anyone say, "Paul was
wise;" but while we exalt those among them who were great in wisdom and
admired for their excellency of speech, let us allow that all on our
side were uneducated; for it will be no slight overthrow which they
will sustain from us in that respect also: and so the victory will be
brilliant indeed.
I have said these things, because I once heard a
Christian disputing in a ridiculous manner with a Greek, and both
parties in their mutual fray ruining themselves. For what things the
Christian ought to have said, these the Greek asserted; and what things
it was natural to expect the Greek would say, these the Christian
pleaded for himself. As thus: the dispute bring about Paul and Plato,
the Greek endeavord to show that Paul was unlearned and ignorant; but
the Christian, from simplicity, was anxious to prove that Paul was more
eloquent than Plato. And so the victory was on the side of the Greek,
this argument being allowed to prevail. For if Paul was a more
considerable person than Plato, many probably would object that it was
not by grace, but by excellency of speech that he prevailed; so that
the Christian's assertion made for the Greek. And what the Greek said
made wisdom, but of the grace of God.
Wherefore, lest we fall into the same error, and be
laughed to scorn, arguing thus with Greeks whenever we have a
controversy with them; let us charge the Apostles with want of
learning; for this same charge is praise. And when they say that the
Apostles were rude, let us follow up the remark and say that they were
also untaught, and unlettered, and poor, and vile, and stupid, and
obscure. It is not a slander on the Apostles to say so, but it is even
a glory that, being such, they should have outshone the whole world.
For these untrained, and rude, and illiterate men, as completely
vanquished the wise, and powerful, and the tyrants, and those who
flourished in wealth and glory and all outward good things, as though
they had not been men at all: from whence it manifest that great is the
power of the Cross; and that these things were done by no human
strength. For the results do not keep the course of nature, rather what
was done was above all nature. Now when any thing takes place above
nature, and exceedingly above it, on the side of rectitude and utility;
it is quite plain that these things are done by some Divine power and
cooperation. And observe; the fisherman, the tentmaker, the publican,
the ignorant, the unlettered, coming from the far distant country of
Palestine, and having beaten off their own ground the philosophers, the
masters of oratory, the skillful debaters alone prevailed against them
in a short space of time; in the midst of many perils; the opposition
of peoples and kings, the striving of nature herself, length of time,
the vehement resistance of inveterate custom, demons in arms, the devil
in battle array and stirring up all, kings, rulers, peoples, nations,
cities, barbarians, Greeks, philosophers, orators, sophists,
historians, laws, tribunals, divers kinds of punishments, deaths
innumerable and of all sorts. But nevertheless all these were confuted
and gave way when the fisherman spake; just like the light dust which
cannot bear the rush of violent winds. Now what I say is, let us learn
thus to dispute with the Greeks; that we be not like beasts and cattle,
but prepared concerning "the hope which is in us." (1 St. Pet. iii.
15.) And let us pause for a while to work out this topic, no unimportant
15
bare naked body they overthrew all their foes using no weapons but
striking with the hand, and in conclusion killed some, and others took
captive and led away, themselves receiving not so much as a wound;
would anyone have ever said that the thing was of man? And yet the
trophy of the Apostles is much more wonderful than that. For a naked
man's escaping a wound is not so wonderful by far as that the ordinary
and unlettered person--that a fisherman-should overcome such a degree
of talent: (<greek>deinothtos</greek>) and neither for
fewness, nor for poverty, nor for dangers, nor for prepossession of
habit, nor for so great austerity of the precepts enjoined, nor for the
daily deaths, nor for the multitude of those who were deceived nor for
the great reputation of the deceivers be turned from his purpose.
[9.] Let this, I say, be our way of overpower way of
life rather than by words. For this is the main battle, this is the
unanswerable arguments the argument from conduct. For though we give
ten thousand precepts of philosophy in words, if we do not exhibit a
life better than theirs, the gain is nothing. For it is not what is
said that draws their attention, but their enquiry is, what we do; and
they say, "Do thou first obey thine own words, and then admonish
others. But if while thou sayest, infinite are the blessings in the
world to come, thou seem thyself nailed down to this world, just as if
no such things existed, thy works to weeping immoderately over the
departed, doing turn it often in their minds. And this is what stays
the unbelievers from becoming Christians.
Let us win them therefore by our life. Many, even
among the untaught, have in that way astounded the minds of
philosophers, as having exhibited in themselves also that philosophy
which lies in deeds, and uttered a voice clearer than a trumpet by
their mode of life and self-denial. For this is stronger than the
tongue. But when I say, "one ought not to bear malice," and then do all
manner of evils to the Greek, how shall I be able by words to win him,
while by my deeds I am frightening him away? Let us catch them then by
our mode of life; and by these souls let us build up the Church, and of
these let us amass our wealth. There is nothing to weigh against a
soul, not even the whole world. So that although thou give countless
treasure unto the poor, thou wilt do no such work as he who converteth
one soul (Jer. xv. 19.) "For he that taketh forth the precious from the
vile shall be as my mouth:" so He speaks. A great good it is, I grant,
to have pity on the poor; but it is nothing equal to the withdrawing
them from error. For he that doth this resembles Paul and Peter: we
being permitted to take up their Gospel, not with perils such as
theirs;--with endurance of famines and pestilences, and all other
evils, (for the present is a season of peace ;)--but so as to display
that diligence which cometh of zeal. For even while we sit at home we
may practice this kind of fishery. Who hath a friend or relation or
inmate of his house, these things let him say, these do; and he shall
be like Peter and Paul. And why do I say Peter and Paul? He shall be
the mouth of Christ. For He saith, "He that taketh forth the precious
from the vile shall be as My mouth." And though thou persuade not
to-day, to-morrow thou shalt persuade. And though thou never persuade,
thou shalt have thine own reward in full. And though thou persuade not
all, a few out of many persuade all men; but still they discoursed with
all, and for all they have their reward. For not according to the
result of the things that are well done, but according to the intention
of the doers, is God wont to assign the crowns; though thou pay down
but two farthings, He receiveth them; and what He did in the case of
the widow, the same will He do also in the case of those who teach. Do
not thou then, because thou canst not save the world, despise the few;
nor through longing after great things, withdraw thyself from the
lesser. If thou canst not an hundred, take thou charge of ten; if thou
canst not ten, despise not even five; if thou canst not five, do not
overlook one; and if thou canst not one, neither so despair, nor keep
back what may be done by thee. Seest thou not how, in matters of trade,
they who are so employed make their profit not only of gold but of
silver also? For if we do not flight the little things, we shall keep
hold also of the great. But if we despise the small, neither shall we
easily lay hand upon the other. Thus individuals become rich, gathering
both small things and great. And so let us act; that in all things
enriched, we may obtain the kingdom of heaven; through the grace and
loving-kindness of our Lord Jesus Christ, through Whom and with Whom
unto the Father together with the Holy Spirit be glory, power, honor,
now and henceforth and for evermore. Amen.
16
HOMILY
1 COR. i. 18-20.
For the word of the cross is to them that perish foolishness; but to us
which are saved it is de power of God. For it is written, I will
destroy the wisdom of the wise, and be prudence of de prudent will I
reject. Where is the Wise? Where is the Scribe? Where is the Disputer
of the World?
To the sick and gasping even wholesome meats are
unpleasant, friends and relations burdensome; who are often times not
even recognized, but are rather accounted intruders. Much like this
often is the case of those who are perishing in their souls. For the
things which tend to salvation they know not; and those who are careful
about them they consider to be troublesome. Now this ensues not from
the nature of the thing, but from thor disease. And just what the
insane do, hating those who take care of them, and besides reviling
them, the same is the case with unbelievers also. But as in the case of
the former, they who are insulted then more than ever compassionate
them, and weep, taking this as the worst symptom of the disease in its
intense form, when they know not their best friends; so also in the
case of the Gentiles let us act; yea more than for our wives let us
wail over them, because they know not the common salvation. For not so
dearly ought a man to love his wife as we should love all men, and draw
them over unto salvation; be a man a Gentile, or be he what he may. For
these then let us weep; for "the word of the Cross is to them
foolishness," being itself Wisdom and Power. For, saith he, "the word
of the Cross to them that perish is foolishness."
For since it was likely that they, the Cross being
derided by the Greeks, would resist and contend by aid of that wisdom,
which came (forsooth) of themselves, as being disturbed by the
expression of the Greeks; Paul comforting them saith, think it not
strange and unaccountable, which is taking place. This is the nature of
the thing, that its power is not recognized by them that perish. For
they are beside themselves, and behave as madmen; and so they rail and
are disgusted at the medicines which bring health.
[2.] But what sayest thou, O man? Christ became a
slave for thee. "having taken the form of a slave," (Phil. ii. 7.) and
was crucified, and rose again. And when thou oughtest for this reason
to adore Him risen and admire His loving kindness; because what neither
father, nor friend, nor son, did for thee, all this the Lord wrought
for thee, the enemy and offender--when, I say, thou oughtest to admire
Him for these things, callest thou that foolishness, which is full of
so great wisdom? Well, it is nothing wonderful; for it is a mark of
them that perish not to recognize the things which lead to salvation.
Be not troubled, therefore, for it is no strange nor unaccountable
event, that things truly great are mocked at by those who are beside
themselves. Now such as are in this mind you cannot convince by human
wisdom. Nay, if you want so to convince them, you do but the contrary.
Fox the things which transcend reasoning require faith alone. Thus,
should we set about convincing men by reasonings, how God became man,
and entered into the Virgin's womb, and not commit the matter unto
faith, they will but deride the more. Therefore they who inquire by
reasonings, it is they who perish.
And why speak I of God? for in regard of created
things, should we do this, great decision will ensue. For suppose a
man, wishing to make out all things by reasoning; and let him try by
thy discourse to convince himself how we see the light; and do thou try
to convince him by reasoning, Nay, thou canst not: for if thou sayest
that it suffices to see by opening the eyes, thou hast not expressed
the manner, but the fact. For "why see we not," one will say, "by our
hearing, and with our eyes hear? And why hear we not with the nostril,
and with the hearing smell?" If then, he being in doubt about these
things, and we unable to give the explanation of them, he is to begin
laughing, shall not we rather laugh him to scorn? "For since both have
their origin from one brain, since the two members are near neighbors
to each other, why can they not do the same work?" Now we shall not be
able to state the cause nor the method of the unspeakable and curious
operation; and should we make the attempt, we should be laughed to
scorn. Wherefore, leaving this unto God's power and boundless wisdom,
let us be silent.
17
Just so with regard to the things of God ; should we
desire to explain them by the wisdom which is from without, great
derision will ensue, not from their infirmity, but from the folly of
men. For the great things of all no language can explain.
[3.] Now observe: when I say, "He was crucified;"
the Greek saith, "And how can this be reasonable? Himself He helped not
when undergoing crucifixion and sore trial at the moment of the Cross:
how then after these things did He rise again and help others? For if
He had been able, before death was the actually in the midst of horrors
He should have shewn Himself above all horrors; and being in the
enemy's hold should have overcome; this cometh of Infinite Power. For
as in the case the fish, to suffer no harm from the monster, than if he
had not been swallowed at all;--so also in regard of Christ; His not
dying would not have been so inconceivable, as that having died He
should loose the bands of death. Say not then, "why did He not help
Himself on the Cross?" for he was hastening on to close conflict with
death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the
Cross, not because He could not, but because He would not. For Him Whom
the tyranny of death restrained not, how could the nails of the Cress
restrain?
[4.] But these things, though known to us, are not
so as yet to the unbelievers. Wherefore he said that "the word of the
Cross is to them that perish foolishness; but to us who are saved it is
the power of God. For it is written, I will destroy the wisdom of the
wise, and the prudence of the prudent will I reject." Nothing from
himself which might give offence, does he advance up to this point; but
first he comes to the testimony of the Scripture, and then furnished
with boldness from thence, adopts more vehement words, and saith,
Ver. 20, 21. "Hath not God made foolish the wisdom
of this world? Where is the wise? Where the Scribe? Where the disputer
of this world? Hath not God made foolish the wisdom of this world? For
seeing that in the wisdom of God the world through its wisdom knew God,
it was God's good pleasure through the foolishness of the preaching to
save them that believe." Having said, "It is written, I will destroy
the wisdom of the wise," He subjoins demonstration from facts, saying,
"Where is the wise? where the Scribe?" at the same time glancing at
both Gentiles and Jews. For what sort of philosopher, which among those
who have studied logic, which of those knowing in Jewish matters, hath
saved us and made known the truth? Not one. It was the fisherman's
work, the whole of it.
Having then drawn the conclusion which he had in
view, and brought down their pride, and of God?" The wisdom apparent in
those works whereby it was His will to make Himself known. For to this
end did he frame them, and frame them such as they are, that by a sort
of proportion, (<greek>analogws</greek>) from the things
which are seen heaven great as it is, not only was made by Him, but
made with ease; and that boundless earth, too, was brought into being
even as if it had been nothing. Wherefore of the former He saith, (Ps.
cii. 25. <greek>twn</greek>
<greek>keirwn</greek> LXX.) "The works of Thy fingers are
the heavens," and concerning the earth, (Is. xl. 23. LXX.) "Who hath
made the earth as it were nothing." Since then by this wisdom the world
was unwilling to discover God, He employed what seemed to be
foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by
faith. It remains that where God's wisdom is, there is no longer need
of man's. For before, to infer that He who made the world such and so
great, must in all reason be a God possessed of a certain
uncontrollable, unspeakable power; and by these means to apprehend
Him;--this was the part of human wisdom. But now we need no more
reasonings, but faith alone. For to believe on Him that was crucified
and buried, and to be fully persuaded that this Person Himself both
rose again and sat down on high; this needeth not wisdom, nor
reasonings, but faith. For the Apostles themselves came in not by
wisdom, but by faith, and surpassed the heathen wise men in wisdom and
loftiness, and that so much the more, as to raise disputings is less
than to receive by faith the things of God. For this transcends all
human understanding.
But how did He" destroy wisdom?" Being made known to
us by Paul and others like him, He shewed it to be unprofitable. For
towards
18
receiving the evangelical proclamation, neither is the wise profited at
all by wisdom, nor the unlearned injured at all by ignorance. But if
for that impression, and more easily dealt with. For the shepherd and
the rustic will more quickly receive this, once for all both repressing
all doubting thoughts and delivering himself to is ever after useful
for nothing. Thus when she ought to have displayed her proper powers,
and by the works to have seen the Lord, she would not. Wherefore though
she were now willing to introduce herself, she is not able. For the
matter is not of that kind; this way of knowing God being far greater
than the other. You see then, faith and simplicity are needed, and this
we should seek every where, and prefer it before the wisdom which is
from without. For "God," saith he, "hath made wisdom foolish."
But what is, "He hath made foolish?" He hath shewn
it foolish in regard of receiving the faith. For since they prided
themselves on it, He lost no time in exposing it. For what sort of
wisdom is it, when it cannot discover the chief of things that are
good? He caused her therefore to appear foolish, after she had first
convicted herself. For if when discoveries might have been made by
reasoning, she proved nothing, now when things proceed on a larger
scale, how will she be able to accomplish aught? now when there is need
of faith alone, and not of acuteness? You see then, God hath shewn her
to be foolish.
It was His good pleasure, too, by the foolishness of
the Gospel to save; foolishness, I say, not real, but appearing to be
such. For that which is more wonderful yet is His having prevailed by
bringing in, not another such wisdom more excellent than the first, but
what seemed to be foolishness. He cast out Plato for example, not by
means of another philosopher of more skill, but by an unlearned
fisherman. For thus the defeat became greater, and the victory more
splendid.
[5.] Ver. 22-24. Next, to shew the power of the
Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom:
but we preach Christ crucified, unto Jews a stumbling-block, and unto
Greeks foolishness; but unto them that are called, both Jews and
Greeks, Christ the Power of God, and the Wisdom of God."
Vast is the import of the things here spoken! For he
means to say how by contraries God hath overcome, and how the Gospel is
not of man. What he saith is something of this sort. When, saith he, we
say unto the Jews, Believe; they answer, Raise the dead, Heal the
demoniacs, Shew unto us signs. But instead thereof what say we? That He
was crucified, and died, who is preached. And this is enough, not only
to fail in drawing over the unwilling, but even to drive away those
even who are willing. Nevertheless, it drives not away, but attracts
and holds fast and overcomes.
Again; the Greeks demand of us a rhetorical style, and the
acuteness of sophistry. But weakness, this in the case of the Greeks is
foolishness. Wherefore, when we not only fail in producing what they
demand, but also produce the very opposites of their demand; (for the
Cross has not merry no appearance of being a sign sought out by
reasoning, but even the very annihilation of a sign;--is not merely
deemed no proof of power, but a conviction of weakness;--not merry no
display of wisdom, but a suggestion of foolishness;)--when therefore
they who seek for signs and wisdom not only receive not the things
which they ask, but even hear the contrary to what they desire, and
then by means of contraries are persuaded;--how is not the power of Him
that is preached unspeakable? As if to some one tempest-tost and
longing for a haven, you were to shew not a haven but another wilder
portion of the sea, and so could make him follow with thankfulness? Or
as if a physician could attract to himself the man that was wounded and
in need of remedies, by promising to cure him not with drugs, but with
burning of him again! For this is a result of great power indeed. So
also the Apostles prevailed, not simply without a sign, but even by a
thing which seemed contrary to all the known signs. Which thing also
Christ did in the case of the blind man. For when He would heal him, He
took away the blindness by a thing that increased it: i. e. He put on
clay. (St. John ix. 6.) As then by means of clay He healed the blind
man, so also by means of the Cross He brought the world to Himself.
That certainly was adding an offence, not taking an offence away. So
did He also in creation, working out things by their contraries. With
sand, for instance, He walled in the sea, having made the weak a bridle
to the strong. He placed the earth upon water, having taken order that
the heavy and the dense should be borne on the soft and fluid. By means
of the prophets again with a small piece of wood He raised up iron from
the bottom. (2 Kings vi. 5-7.) In like manner also with the Cross He
hath drawn the world to Himself. For as the water heareth up the earth,
so also the Cross beareth up the world. You see now, it is proof of
great power and wisdom, to convince by means of the things which tell
19
directly against us. Thus the Cross seems to be matter of offence; and
yet far from offending, it even attracts.
[6.] Ver. 25. All these things, therefore, Paul
bearing in mind, and being struck with astonishment, said that " the
foolishness of God is wiser than men, and the weakness of God is
stronger than men;" in relation to the Cross, speaking of a folly and
weakness, not real but apparent. For he is answering with respect unto
the other party's opinion. For that which philosophers were not able by
means of reasoning to accomplish, this, what seemed to be foolishness
did excellently well. Which then is the wiser, he that persuadeth the
many, or he that persuadeth few, or rather no one? He who persuadeth
concerning the greatest points, or about matters which are nothing?
(<greek>mhden</greek> <greek>ontwn</greek> Reg.
MS. <greek>m</greek><ss212>
<greek>deontwn</greek> Bened.) What great labors did Plato
endure, and his followers, discoursing to us about a line, and an
angle, and a point, and about numbers even and odd, and equal unto one
another and unequal, and such-like spiderwebs; (for indeed those webs
are not more useless to man's life than were these subjects;) and
without doing good to any one great or small by their means, so he made
an end of his life. How greatly did he labor, endeavoring to show that
the soul was immortal! and even as he came he went away, having spoken
nothing with certainty, nor persuaded any hearer. But the Cross wrought
persuasion by means of unlearned men; yea it persuaded even the whole
world: and not about common things, but in discourse of God, and the
godliness which is according to truth, and the evangelical way of life,
and the judgment of the things to come. And of all men it made
philosophers: the very rustics, the utterly unlearned. Behold how "the
foolishness of God is wiser than men," and "the weakness stronger?" How
"stronger?" Because it overran the whole world, and took all by main
force, and while men were endeavoring by ten thousands to extinguish
the name of the Crucified, the contrary came to pass: that flourished
and increased more and more, but they perished and wasted away; and the
living at war with the dead, had no power. So that when the Greek calls
me foolish, he shows himself above measure foolish: since I who am
esteemed by him a fool, evidently appear wiser than the wise. When he
calls me weak, then he shows himself to be weaken For the noble things
which publicans and fishermen were able to effect by the grace of God,
these, philosophers, and rhetoricians, and tyrants, and in short the
whole world, running ten thousand ways here and there, could not even
form a notion of. For what did not the Cross introduce? The doctrine
concerning the Immortality of the Soul; that concerning the
Resurrection of the Body; that concerning the contempt of things
present; that concerning the desire of things future. Yea, angels it
hath made of men, and all, every where, practice self-denial,
(<greek>filosofousi</greek>) and show forth all kinds of
fortitude.
[7.] But among them also, it will be said, many have
been found contemners of death. Tell me who? was it he who drank the
hemlock? But if thou wilt, I can bring forward ten thousand such from
within the Church. For had it been lawful when prosecution bell them to
drink hemlock and depart, all had become more famous than he. And
besides, he drank when he was not at liberty to drink or not to drink;
but willing or against his will he must robbers and man-slayers, having
fallen under the condemnation of their judges, have suffered things
more grievous. But with us it is all quite the contrary. For not
against their will did the martyrs endure, but of their will, and being
at liberty not to suffer; shewing forth fortitude harder than all
adamant. This then you see is no great wonder, that he whom I was
mentioning drank hemlock;it being no longer in his power not to drink,
and also when he had arrived at a very great age. For when he despised
life he stated himself to be seventy years old; if this can be called
despising. For I for my part could not affirm it: nor, what is more,
can anyone else. But show me some one enduring firm in torments for
godliness' sake, as I shew thee ten thousand every where in the world.
Who, while his nails were tearing out, nobly endured? Who, while his
body joints were wrenching (<greek>anascaptomenwn</greek>)
asunder? Who, while his body was cut in pieces,
(<greek>tow</greek> <greek>swmatos</greek>
<greek>cata</greek> <greek>meros</greek>
<greek>porqoumenou</greek>; <greek>ths</greek>
<greek>cefalhs</greek>;) member by member? or his head?
Who, while his bones were forced out by levers?
(<greek>anamokleuomenwn</greek>) Who, while placed without
intermission upon frying-pans? Who, when thrown into a caldron? Show me
these instances. For to die by hemlock is all as one with a man's
continuing in a state of sleep. Nay even sweeter than sleep is this
sort of death, if report say true. But if certain [of them] did endure
torments, yet of these, too, the praise is gone to nothing. For on some
disgraceful occasion they perished; some for revealing mysteries; some
for aspiring to dominion; others detected in the foulest crimes; others
again rashly, and fruitlessly, and foolishly, there bring no reason for
it, made away with themselves. But not so with us. Wherefore of the
deeds of those nothing is said; but these flourish and daily increase.
Which Paul having
20
in mind said, "The weakness of God is stronger than all men."
[8.] For that the Gospel is divine, even from hence
is evident; namely, whence could it have occurred to twelve ignorant
men to attempt such great things? who sojourned in marshes, in rivers,
in deserts; who never at any time perhaps had entered into a city nor
into a forum;--whence did it occur, to set themselves in array against
the whole world? For that they were timid and unmanly, he shews who
wrote of them, not apologizing, nor enduring to throw their failings
into the shade: which indeed of itself is a very great token of the
truth. What then doth he say about them? That when Christ was
apprehended, after ten thousand wonders, they fled; and he who
remained, being the leader of the rest, denied. Whence was it then that
they who when Christ was alive endured not the attack of the jews; now
that He was dead and buried, and as ye say, had not risen again, nor
had any talk with them, nor infused courage into them--whence did they
set themselves in array against so great a world? Would they not have
said among themselves, " what meaneth this? Himself He was not able to
save, and will He protect us? Himself He defended not when alive, and
will He stretch out the hand unto us now that he is dead? Himself, when
alive, subdued not even one nation; and are we to convince the whole
world by uttering His Name?" How, I ask, could all this be reason-abe,
I will not say, as something to be done, but even as something to be
imagined? From whence it is plain that had they not seen Him after He
was risen, and received most ample proof of his power, they would not
have ventured so great a cast.
[9.] For suppose they had possessed friends
innumerable;would they not presently have made them all enemies,
disturbing ancient customs, and removing their father's landmarks?
(<greek>dria</greek> Ms. Reg.
<greek>eqh</greek> Ben.) But as it was, they had them for
enemies, all, both their own countrymen and foreigners. For although
they had been recommended to veneration by everything external, would
not all men have abhorred them, introducing a new polity? But now they
were even destitute of everything; and it was likely that even on that
account all would hate and scorn them at once. For whom will you name?
The Jews? Nay, they had against them an inexpressible hatred on account
of the things which had been done unto the Master. Not by changing the
customs relating to the gods, but merely by substituting one line of
conduct for another; was cast out of Sicily, and went near to lose his
life.(1) This however did not ensue: so that he lost his liberty alone.
And had not a certain Barbarian been more gentle than the tyrant of
Sicily, nothing could have rescued the philosopher from slavery
throughout life in a foreign land. And yet it is not all one to
innovate in affairs of the kingdom, and in matters of religious
worship. For the latter more than any thing else causes disturbance and
troubles men. For to say, "let such and such an one marry such a woman,
and let the guardians(2) [of the commonwealth] exercise their
guardianship so and so," is not enough to cause any great disturbance:
and especially when all this is lodged in a book, and no great anxiety
on the part of the legislator to carry the proposals into practice. On
the other hand, to say, " they be no gods which men worship, but
demons; He who was crucified is God;" ye well know how great wrath it
kindled, how severely men must have paid for it, what a flame of war it
fanned.
For Protagoras, who was one of them, having dared to
say, "I know of no gods," not going round the world and proclaiming it,
but in a single city, was in the most imminent peril of his life(3).
And Diagoras(4) the Milesian(5), and Theodorus, who was called
Atheist,(6) although they had friends, and that influence which comes
from eloquence, and were held in admiration because of their
philosophy; yet nevertheless none of these profited them. And
21
the great Socrates, too, he who surpassed in philosophy all among them,
for this reason drank hemlock, because in his discourses of innovation
brought so great danger on philosophers and wise men, and on those who
had attained boundless popularity; and if they were not only unable to
do what they wished, but were themselves also driven from life and
county; how canst thou choose but be in admiration and astonishment,
when thou seest that the fisherman hath produced such an effect upon
the world, and accomplished his purposes; hath overcome all both
Barbarians and Greeks
[10.] But they did not, you will say, introduce
strange gods as the others did. Well, and in that you are naming the
very point most to be wondered at; that the innovation is twofold, both
to pull down those which are, and to announce the Crucified. For from
whence came it into their minds to proclaim such things? whence, to be
confident about their event? Whom of those before them could they
perceive to have prospered in any such attempt? Were not all men
worshipping demons? Were not all used to make gods of the elements? Was
not the difference [but] in the mode of impiety? But nevertheless they
attacked all, and overthrew all, and overran in a short time the
whole world, like a sort of winged beings; making no account of
dangers, of deaths, of the difficulty of the thing, of their own
fewness, of the multitude of the opponents, of the authority, the
power, the wisdom of those at war with them. For they had an ally
greater than all these, the power of Him that had been crucified and
was risen again. It would not have been so wondrous, had they chosen to
wage war with the world in the literal
sense,(<greek>polemon</greek>
<greek>aisqhton</greek>) as this which in fact has taken
place. For according to the law of battle they might have stood over
against the enemies, and occupying some adverse ground, have arrayed
themselves accordingly to meet their foes, and have taken their time
for attack and dose conflict. But in this case it is not so. For they
had no camp of their own, but were mingled with their enemies, and thus
overcame them. Even in the midst of their enemies as they went about,
they eluded their grasp, (<greek>labas</greek> Reg.
<greek>blabas</greek> Bened.) and became superior, and
achieved a splendid victory; a victory which fulfils the prophecy that
saith, "Even in the midst of thine enemies thou shalt have dominion."
(Ps. cx. 2) For this it was, which was full of all astonishment, that
their enemies having them in their power, and casting them into prison
and chains not only did not vanquish them, but themselves also
eventually had to bow down to them: the scourgers to the scourged, the
binders in chains to those who were bound, the persecutors to the
fugitives. All these things then we could say unto the Greeks, yea much
more than these; for the truth has enough and greatly to spare.
(<greek>pollh</greek> <greek>ths</greek>
<greek>alhqeias</greek> <greek>h</greek>
<greek>periousia</greek>.) And if ye will follow the
argument, we will teach you the whole method of fighting against them.
In the meanwhile let us here hold fast two heads; How did the weak
overcome the strong? and, From whence came it into their thoughts,
being such as they were, to form such plans, unless they enjoyed Divine
aid?
[11.] So far then as to what we have to say. But let
us shew forth by our actions all excellencies of conduct, and kindle
abuntantly the fire of virtue. For "ye are lights," saith admitted a
greater function than He hath to the sun: greater than heaven, and
earth, and sea; and by so much greater, as spiritual things be more
excellent than things sensible. When then we look unto the solar orb,
and admire the beauty, and the body and the brightness of the luminary,
let us consider again that greater and better is the light which is in
us, as indeed the darkness also is more dreadful unless we take heed.
And in fact a deep night oppresses the whole world. This is what we
have to dispel and dissolve. It is night not among heretics and among
Greeks only, but also in the multitude on our side, in respect of
doctrines and of life. For many entirely disbelieve the resurrection;
many fortify themselves with their horoscope;
(<greek>genesin</greek> <greek>xautois</greek>
<greek>epiteikizousi</greek>) many adhere to superstitious
observances, and to omens, and auguries, and presages. And some
likewise employ amulets and charms. But to these also we will speak
afterwards, when we have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which have
been said, and be ye fellow-helpers with me in the battle; by your way
of life attracting them to us and changing them. For, as I am always
saying, He that teaches high morality (<greek>peri</greek>
<greek>filosofias</greek>) ought first to teach it in his
own person, and be such as his hearers cannot do without. Let us
therefore become such, and make the Greeks feel kindly towards us. And
this will come to pass if we make up our minds not only not to do ill,
but also to suffer ill. Do we not see when little children being borne
in their father's arms give him that carries them blows on the cheek,
how sweetly the father lets the boy have his fill of wrath, and when he
sees that he has spent his passion, how his countenance brightens up?
In like manner let us also act; and as fathers with children, so let us
discourse with the Greeks.
22
For all the Greeks are children. And this, some of their own writers
have said, that "that people are children always, and no Greek is an
old man." Now children cannot bear to take thought for any thing
useful; so also the Greeks would be for ever at play; and they lie on
the ground, grovelling in posture and in affections. Moreover, children
oftentimes, when we are discoursing about important things, give no
heed to anything that is said, but will even be laughing all the time:
such also are the Greeks. When we discourse of the Kingdom, they laugh.
And as spittle dropping in abundance from an infant's mouth, which
oftentimes spoils its meat and drink, such also are the words flowing
from the mouth of the Greeks, vain and unclean. Even if thou art giving
children their necessary food, they keep on vexing those who furnish it
with evil speech, and we must bear themselves, and stamp on the floor;
just so do the Greeks also: when they behold the devil pilfering all
their patrimony, and even the things which support their life, they
laugh, and run to him as to a friend: but should any one take away any
possession, be it wealth or any childish thing whosoever of that kind,
they cry, they tear themselves. And as children expose their limbs
unconsciously and blush not for shame; so the Greeks, wallowing in
whoredoms and adulteries, and bring bare the laws of nature, and
introducing unlawful intercourses, are not abashed.
Ye have given me vehement applause and
acclamation(2), but with all your applause have a care lest you be
among those of whom these things are said. Wherefore I beseech you all
to become men: since, so long as we are children, how shall we teach
them manli-
HOMILY V.
1 COR. i. 26, 27.
Again; he proved at the same time that the thing is not new, but
ancient, as it was presignified and foretold from the beginning.
For, "It is written," saith he, "I will destroy the wisdom
of the wise." Withal he shews that it was neither inexpedient nor
unaccountable for things to take this course: (for, "seeing that in the
wisdom of God the world," saith he, "knew not God, God was well pleased
through the foolishness of preaching to save them which believe:") and
that the Cross is a demonstration of ineffable power and wisdom, and
that the foolishness of God is far mightier than the wisdom of man. And
this again he proves not by means of the teachers, but by means of the
dis-
23
and the unwise: it being extremely hard to convince an ignorant person,
especially when the discourse is concerning great and necessary things.
However, they did work conviction. And of this he calls the Corinthians
themselves as witnesses. For, "behold your calling, brethren," saith
he: consider; examine: for that doctrines so wise, yea, wiser than all,
should be received by ordinary men, testifies the greatest wisdom in
the teacher.
[2.] But what means, "according to the flesh?"
According to what is in sight; according to the life that now is;
according to the discipline of the Gentiles. Then, leg he should seem
to be at variance with himself, (for he had convinced both the
Proconsul, (Acts xiii. 12.) and other wise men, too, we have seen
coming over to the Gospel;) he said not, No wise man, but, "Not many
wise men." For he did not designedly
(<greek>apoceclhrwmenws</greek>) call the ignorant and pass
by the wise, but these also he received, yet the others in much larger
number. And why? Because the wise man according to the he will not cast
away his corrupt doctrine. And as in the case of a physician who might
wish to teach certain persons the secrets of his art, those who know a
few things, having a bad and perverse mode of practicing the art which
they make a point of retaining, would not endure to learn quietly, but
they who knew nothing would most readily embrace what was said: even so
it was here. The unlearned were more open to conviction, for they were
free from the extreme madness of accounting themselves wise. For indeed
the excess of folly is in these more than any, these, I say, who commit
unto reasoning things which cannot be ascertained except by faith.
Thus, suppose the smith by means of the tongs drawing out the red-hot
iron; if any one should insist on doing it with his hand, we should
vote him guilty of extreme folly: so in like manner the philosophers
who insisted on finding out these things for themselves disparaged the
faith. And it was owing to this that they found none of the things they
sought for.
"Not many mighty, not many noble;" for these also
are filled with pride. And nothing is so useless towards an accurate
knowledge of God as arrogance, and being nailed down
(<greek>proshlwsqai</greek>) to wealth: for these dispose a
man to admire things present, and make no account of the future; and
they stop up the ears through the multitude of cares: but "the foolish
things of the world God chose:" which thing is the person one meets in
the market more of a philosopher than themselves. Wherefore also he
said himself, "That He might put to shame the wise." And not in this
instance alone hath he done this, also in the case of the other
advantages of life. For, to proceed, "the weak sons only, but needy
also, and contemptible and obscure He called, that He might humble
those who were in high places.
V. 18. "And the base things of the world, and the
things that are despised, and the things "that are not?" Those persons
who are considered to be nothing because of their great insignificance.
Thus hath He shown forth His great power, casting down the great by
those who seem to be nothing. The same elsewhere he thus expresses, (2
Cor. xii. 9.) such as never applied themselves to any branch of
learning, how all at once to discourse wisely on the things which are
above the heavens For suppose a physician, an orator, or any one else:
we then most admire him, when he convinces and instructs those
completely uneducated. Now, if to instil into an uneducated man the
rules of art be a very wonderful thing, much more things which pertain
to so high philosophy.
[3.] But not for the wonders sake only, neither to
shew His own power, hath He done this, but to check also the arrogant.
And therefore he both said before, "That he might confound the wise and
the strong, that He might bring to nought the things which are," and
here again,
V. 29. "That no flesh should glory in the presence
of God." For God doeth all things to this end, to repress vainglory and
pride, to pull down boasting." "Do you, too," saith he, "employ
yourselves in that work." He doth all, that we may put nothing to our
own account; that we may ascribe all unto God. And have ye given
yourselves over unto this person or to that? And what pardon will ye
obtain?"
For God Himself hath shown that it is not possible
we should be saved only by ourselves: and this He did from the
beginning. For neither then could men be saved by themselves;
24
but it required their compassing the beauty of the heaven, and the
extent of the earth, and the mass of creation besides; if so they might
be led by the hand to the great artificer of all the works. And He did
this, repressing beforehand the self-conceit which was after to arise.
Just as if a master who had given his scholar charge to follow
wheresoever he might lead, when he sees him forestalling, and desiring
to barn all things of himself, should permit him to go quite astray;
and when he hath proved him incompetent to acquire the knowledge,
should thereupon at length introduce to him what himself has to teach:
so God also commanded in the beginning to trace Him by the idea which
the creation gives; but since they would not, He, after showing by the
experiment that they are not sufficient for themselves, conducts them
again unto Him by another way. He gave for a tablet, the world; but the
philosophers studied not in those things, neither were willing to obey
Him, nor to approach unto Him by that way which Himself commanded. He
introduces another way more evident than the former; one that might
bring conviction that man is not of himself alone sufficient unto
himself. For then scruples of reasoning might be started, and the
Gentile wisdom employed, on their part whom He through the creation was
leading by the hand; but now, unless a man become a fool, that is,
unless he dismiss all reasoning and all wisdom, and deliver up himself
unto the faith, it is impossible to be saved. You see that besides
making the way easy, he hath rooted up hereby no trifling disease,
namely, in forbidding to boast, and have high thoughts: "that no flesh
should glory:" for hence came the sin, that men insisted on being wiser
than the laws of God; not willing so to obtain knowledge as He had
enacted: and therefore they did not obtain it at all. So also was it
from the beginning. He said unto Adam, "Do such a thing, and such
another thou must not do." He, as thinking to find out something more,
disobeyed; and even what he had, he lost. He spake unto those that came
after, "Rest not in the creature; but by means of it contemplate the
Creator." They, forsooth, as if making out something wiser than what
had been commanded, set in motion windings innumerable. Hence they kept
dashing against themselves and one another, and neither found God, nor
concerning the creature had any distinct knowledge; nor had any meet
and true opinion about it. Wherefore again, with a very high hand,
(<greek>ek</greek> <greek>pollou</greek>
<greek>tou</greek> <greek>periontos</greek>)
lowering their conceit. He admitted the uneducated first, showing
thereby that all men need the wisdom from above. And not only in the
matter of knowledge, but also in all other things, both men and all
other creatures He hath constituted so as to be in great need of Him;
that they might have this also as a most forcible motive of submission
and attachment, lest turning away they should perish. For this cause He
did not suffer them to be sufficient unto themselves. For if even now
many, for all their indigency, despise Him, were the case not so,
whither would they not have wandered in haughtiness? So that He stayed
them from boasting as they did, not from any grudge to them, but to
draw them away from the destruction thence ensuing.
[4.] V. 30 "But of Him are ye in Christ Jesus, who
was made unto us wisdom from God, and righteousness, and
sanctification, and redemption."
The expression "of Him," I suppose he uses here, not
of our introduction into being, but with reference to the faith: that
is, to our having become children of God, "not of blood, nor of the
will of the flesh." (St. John i. 13.) "Think not then, that having
taken away our glorying, He left us so: for there is another, a greater
glorying, His gift. For ye are the children of Him in whose presence it
is not meet to glory, having become so through Christ." And since he
has said, "The foolish things of the world He chose, and the base," he
signifies that they are nobler than all, having God for their Father.
And of this nobility of ours, not this person or that, but Christ is
the cause, having made us wise, and righteous, and holy. For so mean
the words, "He was made unto us wisdom."
Who then is wiser than we are who have not the
wisdom of Plato, but Christ Himself God having so willed.
But what means, "of God?" Whenever he speaks great
things concerning the Only-Begotten, he adds mention of the Father,
lest any one should think that the Son is unbegotten. Since therefore
he had affirmed His power to be so great, and had referred the whole
unto the Son, saying that He had "become wisdom unto us, and
righteousness, and sanctification and redemption;"--through the Son
again referring the whole to the Father, he saith, "of God."
But why said he not, He hath made us wise, but "was
made unto us wisdom?" To show the copiousness of the gift. As if he had
said, He gave unto us Himself. And observe how he goes on in order. For
first He made us wise by delivering from error, and then righteous and
holy, by giving us the Spirit; and He hath so delivered us from all our
evils as to be "of Him." and this is not meant to express communication
of bring, (<greek>ousiwsews</greek>) but is spoken
concerning the faith. Elsewhere we find him saying, "We were made
righteousness in Him;" in
25
these words, "Him who knew no sin He made to be sin for us that we
might be made the righteousness of God in Him;" (5 Cor. v. 21.) but now
he saith, "He hath been made righteousness unto us; so that whosoever
will may partake plentifully." For it is not this man or that who hath
made us wise, but Christ. "He that glorieth," therefore, "let him glory
in Him," not in such or such an one. From Christ have proceeded all
things. Wherefore, having said, "Who was made unto us wisdom, and
righteousness, and sanctification, and redemption," he added, "that,
according as it is written, he that glorieth, let him glory in the
Lord."
For this cause also he had vehemently inveighed
against the wisdom of the Greeks, to teach men this lesson,
(<greek>touto</greek> <greek>auto</greek>
Savile; <greek>toutw</greek>
<greek>autp</greek> Bened.) and no other: that (as indeed
is no more than just) they should boast themselves in the Lord. For
when of ourselves we seek the things which are above us, nothing is
more foolish, nothing weaker than we are. In such case, a tongue well
whetted we may have; but stability of doctrine we cannot have. Rather,
reasonings, being alone, are like the webs of spider. For unto such a
point of madness have some advanced as to say that there is nothing
real in the whole of being: yea, they maintain positively that all
things are contrary to what appears
Say not therefore that anything is from thyself, but
in all things glory in God. Impute unto no man anything at any time.
For if unto Paul nothing ought to be imputed much less unto any others.
For, saith he, (ch. iii. 6.) "I planted, Apollos watered, but God gave
the increase." He that hath learnt to make his boast in the Lord, will
never be dated, but will be moderate at all times, and thankful under
all circumstances. But not such is the mind of the Greeks; they refer
all to themselves; wherefore even of men they make gods. In so great
shame hath desperate arrogance plunged
them.(<greek>exetrakhlisen</greek>
[5.] It is time then, in what remains, to go forth
to battle against these. Recollect where we left our discourse on the
former day. We were saying that it was not possible according to human
cause and effect that fishermen should get the better of philosophers.
But nevertheless it became possible: from whence it is dear that by
grace it became so. We were saying that it was not possible for them
even to conceive such great exploits: and we shewed that they not only
conceived, but brought them to a conclusion with great ease. Let us
handle, to-day, the same head of our argument: viz. From whence did it
enter their thoughts to expect to overcome the world, unless they had
seen Christ after He was risen? What? Were they beside themselves, to
reckon upon any such thing inconsiderately and at random? For it goes
even beyond all madness, to look, without Divine grace, for success in
so great an undertaking. How did they succeed in it, if they were
insane and frenzied? But if they were in their sober senses, as indeed
the events shewed, how, but on receiving credible pledges from the
heavens and enjoying the influence which is from above, did they
undertake to go forth to so great wars, and to make their venture
against earth and sea, and to strip and stand their ground so nobly,
for a change in the customs of the whole world which had been so long
time fixed, they being but twelve men?
And, what is more, what made them expect to convince
their hearers, by inviting them to heaven and the mansions above? Even
had they been brought up in honor, and wealth, and power, and
erudition, not even so would it have been at all likely that they
should be roused to so burthensome an undertaking. However, there would
have been somewhat more of reason in their expectation. But as the case
now stands, some of them had been occupied about lakes, some about
hides(1), some about the customs: than which pursuits nothing is more
unprofitable towards philosophy, and the persuading men to have high
imaginations: and especially when one hath no example to shew. Nay,
they had not only no examples to make their success likely, but they
had examples against all likelihood of success, and those within their
own doors.(*) (<greek>enaula</greek>) For many for
attempting innovations had been utterly extinguished, I say not among
the Greeks, for all that was nothing, but among the Jews themselves at
that very time; who not with twelve men, but with great numbers had
applied themselves to the work. Thus both Theudas and Judas, having
great bodies of men, perished together with their disciples. And the
fear arising from their examples was enough to control these, had they
not been strongly persuaded that victory without divine power was out
of the question.
Yea, even if they did expect to prevail, with what
sort of hopes undertook they such great dangers, except they had an eye
to the world to come? But let us suppose that they hoped for no less
than victory; what did they expect to gain from the bringing all men
unto Him, "who is not risen again," as ye say? For if now, men who
believe concerning the kingdom of heaven and blessings unnumbered with
reluctance encounter dangers, how could they have undergone so many for
nothing, yea rather, for evil? For if the things which were done did
26
not take place, if Christ did not ascend into heaven; surely in their
obstinate zeal to invent these things, and convince alI the world of
them, they were offending God, and must expect ten thousand
thunderbolts from on high.
[6.] Or, in another point of view; if they had felt
this great zeal while Christ was living, yet on His death they would
have let it go out. For He would have seemed to them, had He not risen,
as a sort of deceiver and pretender. Know ye not that armies while the
general and king is alive, even though they be weak, keep together; but
when those in such office have departed, however strong they may be,
they are broken up?
Tell me then, what were the enticing arguments
whereupon they acted, when about to take hold of the Gospel,and to go
forth unto all the world? Was there any kind of impediment wanting to
restrain them? If they had been mad, (for I will not cease repeating
it,) they could not have succeded at all; for no one follows the advice
of madmen. But if they succeeded as in truth they did succeed, and the
event proves, then none so wise as they. Now if none were so wise as
they, it is quite plain, they would not lightly have entered upon the
preaching. Had they not seen Him after He was risen, what was there
sufficient to draw them out unto this war? What which would not have
turned them away from it? He said unto them, "After three days I will
rise again," and He made promises concerning the kingdom of heaven. He
said, they should master the whole world, after they had received the
Holy Spirit; and ten thousand other things besides these, surpassing
all nature. So that if none of these things had come to pass, although
they believed in Him while alive, after His death they would not have
believed in Him, unless they had seen Him after He was risen. For they
have said, "'After three days,' He said, ' I will rise again,' and He
hath not arisen. He promised that He would give the Spirit, and He hath
not sent Him. How then shall His sayings about the other world find
credit with us, when His sayings about this are tried and found
wanting?"
And why, if He rose not again, did they preach that
He was risen? "Because they loved Him," you will say. But surely, it
was likely that they would hate Him afterwards, for deceiving and
betraying them; and because, having lifted them up with innumerable
hopes, and divorced them from house, and parents, and all things, and
set in hostility against them the entire nation of Jews, He had
betrayed them after all. And if indeed the thing were of weakness, they
might have pardoned it; but now it would be deemed a result of
exceeding malice. For He ought to have spoken the truth, and not have
promised heaven, being a mortal man, as ye say. So that the very
opposite was the likely line for them to take; to proclaim the
deception, and declare Him a pretender and imposter. Thus again would
they have been rid of all their perils; thus have put an end to the
war. Moreover, seeing that the Jews gave money unto the sails to say
that they stole the body, if the disciples had come forward and said,
"We stole Him, He is not risen again," what honor would they not have
enjoyed? Thus it was in their power to be honored, nay, crowned. Why
then did they for insults and dangers barter away these things, if it
was not some Divine power which influenced them, and proved mightier
than all these?
[7.] But if we do not yet convince, take this also
into consideration; that had this not been so, though they were ever so
well disposed, they would not have preached this Gospel in His name,
but would have treated Him with abhorrence. For ye know that not even
the names of those who deceive us in this sort are we willing to hear.
But for what reason preached they also His name? Expecting to gain the
mastery through Him? Truly the contrary was natural for them to expect;
that even if they had been on the point of prevailing they were ruining
themselves by bringing forward the name of a deceiver. But if they
wished to throw into the shade former events, their fine was to be
silent; at any rate, to contend for them earnestly was to excite more
and more both of serious hostility and of ridicule. From whence then
did it enter their thoughts to invent such things? I say, "invent:" for
what they had heard, they had forgotten. But if, when there was no
fear, they forgot many things, and some did not even understand, (as
also the Evangelist himself saith,) now that so great a danger came
upon them, how could it be otherwise than that all should fleet away
from them? Why speak I of words? when even their love towards their
Master Himself began gradually to fade away, through fear of what was
coming: wherewith also He upraided them. For since, before this, they
hung upon him, and were asking continually, "Whitter goest Thou," but
afterwards on His drawing out His discourse to so great length, and
declaring the terrors which at the very time of the Cross, and after
the Cross should befal them, they just continued speechless and frozen
through fear;--hear how He alleges to them this very point saying,
"None of you asketh Me, Wither goest Thou? But because I have said
these things unto you, sorrow hath filled your heart." (St. John xvi.
5--6. ) Now if the expectation that He would die and rise again was
such a grief to them, had
27
they failed to see Him after He was risen, how could it be less
than annihilation? Yea, they would have been fain to sink into the
depths of the earth, what with dejection at being so deceived, and what
with dread of the future. feeling themselves sorry straightened.
Again: from whence came their high doctrines? for
the higher points, He said, they should hear afterwards. For, saith He,
(St. John xvi. 12.) "I have many things to speak unto you, but ye
cannot bear them now." So that the things not spoken were higher. And
one of the disciples was not even willing to depart with Him into
Judea, when he heard of dangers, but said, "Let us also go that we may
die with Him," (St. John xi. 16.) taking it hardly(1) because he
expected that he should die. Now if that disciple, while he was with
Him, expected to die and shrunk back on that account, what must he not
have expected afterwards, when parted from Him and the other disciples,
and when the exposure of their shameless conduct was so complete?
[8.].Besides, what had they to say when they went
forth? For the passion indeed all the world knew: for He had been
hanged on high, upon the frame of wood,
(<greek>ikriou</greek>) and in mid-day, and in a chief
city, and at a principal feast and that from which it was least
permitted that any should be absent. But the resurrection no man saw of
those who were without: which was no small impediment to them in
working conviction. Again, that He was buried, was the common talk of
all: and that His disciples stole His body, the soldiers and all the
Jews declared: but that He had risen again, no one of them who were
without knew by sight. Upon what ground then did they expect to
convince the world? For if, while miracles were taking place, certain
soldiers were persuaded to testify the contrary, upon what ground did
these expect without miracles to do the work of preachers, and without
having a farthing to convince land and sea concerning the resurrection?
Again, if through desire of glory they attempted this, so much the
rather would they have ascribed doctrines each one to himself, and not
to Him that was dead and gone. Will it be said, men would not have
believed them? And which of the two was the likelier, being preached,
to win their belief? He that was apprehended and crucified, or those
who had escaped the hands of the Jews?
[9.] Next, tell me with what view were they to take
such a course? They did not immediately, leaving Judaea, go into the
Gentile cities, but went up and down within its limit. But how, unless
they worked miracles, did they convince? For if such they really
wrought, (and work them they did,) it was the result of God's power. If
on the other hand they wrought none and prevailed, much more wonderful
was the event. Knew they not the Jews--tell me--and their evil
practice, and their soul full of grudgings? For they stoned even Moses,
(Numb. xiv. 10. comp. Exod. xvii. 4.) after the sea which they had
crossed on foot; after the victory, and that marvellous trophy which
they raised without blood, by means of his hands, over the Egyptians
who had enslaved them; after the manna; after the rocks, and the
fountains of rivers which break out thence; after ten thousand miracles
in the land of Egypt and the Red Sea and the wilderness. Jeremiah they
cast into a pit, and many of the prophets they slew. Here, for example,
what saith Elias, after that fearful famine, and the marvellous rain,
and the torch which he brought down from heaven, and the strange
holocaust; driven, as he was, to the very extreme edge of their
country: "Lord, thy prophets they have killed, thine altars they have
digged down, and I am left alone, and they seek my life." (1 Kings xix.
10.) Yet were not those (who were so persecuted) disturbing any of the
established rules. Tell me then, what ground had men for attending to
these of whom we are speaking? For, on one hand, they were meaner
persons than any of the prophets; on the other, they were introducing
just such novelties as had caused the Jews to nail even their Master to
the Cross
And in another way, too, it seemed less
unaccountable for Christ to utter such things than for them; for He,
they might suppose, acted thus to acquire glory for himself; but these
they would have hated even the more, as waging war with them in behalf
of another.
[10.] But did the laws of the Romans help them? Nay,
by these they were more involved in difficulties. For their language
was, (St. John xix. 12.) "Whosoever maketh himself a king is not
Cæsar's friend." So that this alone was a sufficient impediment
to them, that of Him who was accounted an usurper they were first
disciples, and afterwards desirous to strengthen His cause. What in the
world then set them upon rushing into such great dangers? And by what
statements about Him would they be likely to gain credit? that He was
crucified? That He was born of a poor Jewish woman who had been
betrothed to a Jewish carpenter? That He was of a nation hated by the
world? Nay, all these
28
things were enough not only to fail of persuading and attracting the
hearers, but also to disgust every one; and especially when affirmed by
the tent-maker and the fisherman. Would not the disciples then bear all
these things in mind? Timid nature can imagine more than the reality,
and such were their natures Upon what ground then did they hope to
succeed? Nay, rather, they had no hope, there being things innumerable
to draw them aside, if so be that Christ had not risen. Is it not quite
plain even unto most thoughtless that unless they had enjoyed a copious
and mighty grace, and had received pledges of the resurrection, they
would have been unable, I say not, to do and undertake these things,
but even so much as to have them in their minds? For if when there were
so great hinderances, in the way of their planning, I say not of their
succeeding, they yet both planned and brought to effect and
accomplishing things greater than all expectation, every one, I
suppose, can see that not by human power but by divine grace they
wrought things.
Now these arguments we ought to practice, not by
ourselves only, but one with another; and thus also the discovery of
what remains will be easier to us.
[11.] And do not, because thou art an artisan,
suppose that this sort of exercise is out of your province; for even
Paul was a tent-maker.
"Yes," saith some one, "but at that time he was also
filled with abundant grace, and out of that he spake all things" Well;
but before this grace, he was at the feet of Gamaliel; yea, moreover,
and he received the grace, because of this, that he shewed a mind
worthy of the grace; and after these things he again put his hand to
his craft. Let no, one, therefore, of those who have trades be ashamed;
but those, who are brought up to nothing and are idle, who employ many
attendants, and are served by an immense retinue. For to be supported
by continual hard work is a sort of asceticism.
(<greek>filosofias</greek>) comp. Hooker, E. P. V. lxxii.
18.) The souls of such men are clearer, and their minds better strung.
For the man who has nothing to do is apter to say many things at
random, and do many things at random; and he is busy all day long
about nothing, a huge lethargy taking him up entirely. But he that is
employed will not lightly entertain in himself any thing useless, in
deed in words, or in thoughts; for his whole soul is altogether intent
upon his laborious way of livelihood. Let us not therefore despise
those who support themselves by the labor of their own hands; but let
us rather call them happy on this account. For tell me, what thanks are
due unto thee, when after having received thy portion from thy father,
thou goest on not in any calling, but lavishing away the whole of it at
random? Knowest thou not that we shall no all have enjoyed greater
licence here a more exact one; those who were afflicted with labor, or
poverty, or any thing else of this kind, one not so severe? And this is
plain from Lazarus and the rich man. For as thou, for neglecting the
right use of the leisure, art justly accused; so the poor man, who
having full employment hath spent his remnant of time upon right
objects, great will be the crowns which he shall receive. But dost thou
urge that a soldier's duties should at least excuse thee; and dost thou
charge them with thy want of leisure? The excuse cannot be founded in
reason. For Cornelius was a centurion, yet in no way did the soldier's
belt impair his strict rule of life. But thou, when thou art keeping
holiday with dancers and players, and making entire waste of thy life
upon the stage, never thinkest of excusing thyself from such
engagements by the necessity of military service or the fear of rulers:
but when it is the Church to which we call you, then occur these
endless impediments.
And what wilt thou say in the day, when thou seest
the flame, and the rivers of fire, and the chains never to be broken;
and shalt hear the gnashing of teeth? Who shall stand up for thee in
that day, when thou shalt see him that hath labored with his own hand
and hath lived uprightly, enjoying all glory; but thyself, who art now
in soft raiment and redolent of perfumes, in incurable woe? What good
will thy wealth and superfluity do thee? And the artisan--what harm
will his poverty do him?
Therefore that we may not suffer then, let us fear
what is said now, and let all our time be spent in employment on things
which are really indispensable. For so, having propitiated God in
regard of our past sins, and adding good deeds for the future, we shall
be able to attain unto the kingdom of heaven: through the favor and
loving-kindness, etc., etc.
29
HOMILY VI.
1 Cor. ii. 1, 2.
And I, brethren, when I came to you, came not with excellency of speech
or of wisdom, declaring unto you the testimony of God. For I determined
not to know any thing among you, save Jesus Christ, and Him crucified.
Nothing was ever more prepared for combat than the
spirit of Paul; or rather, I should say, not his spirit, (for he was
not himself the inventor of these things,) but, nothing was ever equal
to the grace working within him, which overcometh all things For
sufficient indeed is what had been said before to cast down the pride
of the boasters about wisdom; nay, even a part of it had been enough.
But to enhance the splendor of the victory, he contends anew for the
points which he had been affirming; trampling upon the prostrate foe.
Look at it in this was He had brought forward the prophecy which saith,
"I will destroy the wisdom of the wise." He had shewn the wisdom of
God, in that by means of what seemed to be foolishness, He destroyed
the philosophy of the Gentiles; he had shewn that the "foolishness of
God is wiser than men ;" he had shewn that not only did He teach by
untaught persons, but also chose untaught persons to learn of Him. Now
he sheweth that both the thing itself which was preached, and the
manner of preaching it, were enough to stagger people; and yet did not
stagger them. As thus: "not only," saith he, "are the disciples
uneducated, but I myself also, who am the preacher."
Therefore he saith, "And I, brethren, "(again he
useth the word "brethren," to smooth down. the harshness of the
utterance,)" came not with excellency of speech, declaring unto you the
testimony of God." "What then? tell me, hadst thou chosen to come 'with
excellency,' wouldest thou have been able?" "I, indeed, had I chosen,
should not have been able; but Christ, if He had chosen, was able. But
He would not, in order that He might render His trophy more brilliant."
Wherefore also in a former passage, shewing that it was His work which
had been done, His will that the word should be preached in an
unlearned manner, he said, "For Christ sent me not to baptize, but to
preach the Gospel; not with wisdom of words" But far greater, yea,
infinitely greater, than Paul's willing this, is the fact that Christ
willed it.
"Not therefore," saith he, "by display of eloquence,
neither armed with arguments from without, do I declare the testimony
of God." He saith not "the preaching," but "the testimony(1) of God;"
which word was itself sufficient to withhold him. For he went about
preaching death: and for this reason he added, "for I determined not to
know anything among you, save Jesus Christ, and Him crucified." This
was the meaning he meant to convey, that he is altogether destitute of
the wisdom which is without; as indeed he was saying above," I came not
with excellency of speech :" for that he might have possessed this also
is plain; for he whose garments raised the dead and whose shadow
expelled diseases,(2) much more was his soul capable of receiving
eloquence. For this is a thing which may be taught: but the former
transcendeth all art. He then who knows things beyond the reach of art,
much more must he have had strength for lesser things. But Christ
permitted not; for it was not expedient. Rightly therefore he saith,
"For I determined not to know any thing: "for I, too, for my part have
just the same will as Christ."
And to me it seems that he speaks to them in a
lower tone even than to any others, in order to repress their pride.
Thus, the expression, "I determined to know nothing," was spoken in
contradistinction to the wisdom which is with out. "For I came not
weaving syllogisms nor sophisms, nor saying unto you anything else
than" Christ was crucified." They indeed have ten thousand things to
say, and concerning ten thousand things they speak, winding out long
courses of words, framing arguments and syllogisms, compounding
sophisms without end. But I came unto you saying no other thing than
"Christ was crucified," and all of them I out-stripped: which is a sign
such as no words can express of the power of Him whom I preach."
30
[2.] Ver. 3. "And I was with you in weakness, and in
fear, and in much trembling."
This again is another topic: for not only are the
believers unlearned persons; not only is he that speaketh unlearned;
not only is the manner of the teaching of an unlearned cast throughout;
not only was the thing preached of itself enough to stagger people;
(for the cross and death were the message brought;) but together with
these there were also other hindrances, the dangers, and the plots, and
the daily fear, and the being hunted about. For the word "weakness,"
with him in many places stands for the persecutions: as also elsewhere.
"My weakness which I had in my flesh ye did not set at nought:" (Gal.
iv. 13, 14.)and again, "If I must needs glory, I will glory of the
things which concern my weakness." (2 Cor. xi. 30.) What [weakness]?
"The governor under Aretas the king guarded the city of the Damascenes,
desirous to apprehend me." (2 Cor. v. 32.) And again, "Wherefore I take
pleasure in weakness:" (2 Cor. 12 10.) then, saying in what, he added,
"In injuries, in necessities, in distresses." And here he makes the
same statement; for having said, "And I was in weakness," etc. he did
not stop at this point, but explaining the word "weakness" makes
mention of his dangers. He adds again, "and in fear, and in much
trembling, I was with you."
"How sayest thou? Did Paul also fear dangers?" He
did fear, and dreaded them excessively; for though he was Paul, yet he
was a man. But this is no charge against Paul, but infirmity of human
nature; and it is to the praise of his fixed purpose of mind that when
he even dreaded death and stripes, he did nothing wrong because of this
fear. So that they who assert that he feared not stripes, not only do
not honor him, but rather abridge greatly his praises. For if he feared
not, what endurance or what self-restraint was there in bearing the
dangers? I, for my part, on this account admire him; because being in
fear, and not simply in "fear," but even in "trembling" at his perils,
he so ran as ever to keep his crown; and gave not in for any danger, in
his task of purging out(1) the world, and everywhere both by sea and
land sowing the Gospel.
[3.] Ver. 4. "And my speech and my preaching was not
in persuasive words of wisdom:" that is, had not the wisdom from
without. Now if the doctrine preached had nothing subtle, and they that
were called were unlearned, and he that preached was of the same
description, and thereto was added persecution, and trembling and fear;
tell me, how did they overcome without Divine power? And this is why,
having said, "My speech and my preaching was not in persuasive words of
wisdom," he added, "but in demonstration of the Spirit and of power."
Dost thou perceive how "the foolishness of God is
wiser than men, and the weakness stronger?" They for their part, bring
unlearned and preaching such a Gospel, in their chains and persecution
overcame their persecutors. Whereby? was it not by their furnishing
that evidence which is of the Spirit? For this indeed is confessed
demonstration. For who, tell me, after he had seen dead men rising to
life and devils cast out, could have helped admitting it?
But seeing that there are also deceiving
wonders, such as those of sorcerers, he removes this suspicion also.
For he said not simply "of power," but first, "of the Spirit," and
then, "of power:" signifying that the things done were spiritual.
It is no disparagement, therefore, that the Gospel
was not declared by means of wisdom; rather it is a very great
ornament. For this, it will be allowed, is the clearest token of its
being divine and having its roots from above, out of the heavens.
Wherefore he added also,
Ver. 5. "That your faith should not stand in the
wisdom of men, but in the power of God."
Seest thou how dearly in every way he hath set forth
the vast gain of this "ignorance," and the great loss of this "wisdom?"
For the latter made void the Cross, but the former proclaimed the power
of God: the latter, besides their failing to discover any of those
things which they most needed, set them also upon boasting of
themselves; the former, besides their receiving the truth, led them
also to pride themselves in God. Again, wisdom would have persuaded
many to suspect that the doctrine was of man: this clearly
demonstrated it to be divine, and to have come down from heaven. Now
when demonstration is made by wisdom of words, even the worse
oftentimes overcome the better, having more skill in words; and
falsehood outstrips the truth. But in this case it is not so: for
neither doth the Spirit enter into an unclean soul, nor, having entered
in, can it ever be subdued; even though alI possible cleverness of
speech assail it. For the demonstration by works and signs is for more
evident than that by words.
[4.] But some one may say perhaps, "If the Gospel is
to prevail and hath no need of words, lest the Cross be made of none
effect; for what reason are signs withholden now?" For what reason?
Speakest thou in unbelief and not allowing that they were done even in
the times of the Apostles, or dost thou truly seek to know? If in
unbelief, I will first make my stand against
31
this. I say then, If signs were not done at that time, how did they,
chased, and persecuted, and trembling, and in chains, and having become
the common enemies of the world, and exposed to all as a mark for ill
usage, and with nothing of their own to allure, neither speech, nor
show, nor wealth, nor city, nor nation, nor family, nor pursuit
(<greek>etihdeuma</greek>,) nor glory, nor any such like
thing; but with all things contrary, ignorance, meanness, poverty,
hatred, enmity, and setting themselves against whole commonwealths, and
with such a message to declare; how, I say, did they work conviction?
For both the precepts brought much labor, and the doctrines many
dangers. And they that heard and were to obey, had been brought up in
luxury and drunkenness, and in great wickedness. Tell me then, how did
they convince? Whence had they their credibility? For, as I have just
said, If without signs they wrought conviction, far greater does the
wonder appear. Do not then urge the fact that signs are not done now,
as a proof that they were not done then. For as then they were usefully
wrought; so now are they no longer so wrought.
Nor doth it necessarily follow from discourse being
the only instrument of conviction, that now the "preaching" is in
"wisdom." For both they who from the beginning sowed the word were
unprofessional (<greek>idiptai</greek>) and unlearned, and
spake nothing of themselves; but what things they received from God,
these they distributed to the world: and we ourselves at this time
introduce no inventions of our own; but the things which from them we
have received, we speak unto all. And not even now persuade we by
argumentation; but from the Divine Scriptures and from the miracles
done at that time we produce the proof of what we say. On the other
hand, even they at that time persuaded not by signs alone, but also by
discoursing. And the signs and the testimonies out of the Old
Scriptures, not the cleverness of the things said, made their words
appear more powerful.
[5.] How then, you will say, is it that signs were
expedient then, and now inexpedient? Let us suppose a case, (for as yet
I am contending against the Greek, and therefore I speak hypothetically
of what must certainly come to pass,) let us, I say, suppose a case;
and let the unbeliever consent to believe our affirmations, though it
be only by way of concession: (<greek>kan</greek>
<greek>kata</greek> <greek>sundromhn</greek>)
for instance, That Christ will come. When then Christ shall come and
all the angels with Him, and be manifested as God, and all things made
subject unto Him; will not even the Greek believe? It is quite plan
that he will also fall down and worship, and confess Him God, though
his stubbornness exceed all reckoning. For who, at sight of the heavens
opened and Him coming upon the clouds, and all the congregation of the
powers above spread around Him, and rivers of fire coming on, and all
standing by and trembling, will not fall down before Him, and believe
Him God? Tell me, then; shall that adoration and knowledge be accounted
unto the Greek for faith? No, on no account. And why not? Because this
is not faith. For necessity hath done this, and the evidence of the
things seen, and it is not of choice, but by the vastness of the
spectacle the powers of the mind are dragged along. It follows that by
how much the more evident and overpowering the course of events, by so
much is the part of faith abridged. For this reason miracles are not
done now.
And that this is the truth, hear what He saith unto
Thomas (St. John xx. 29) "Blessed are they who have not seen, and yet
have believed." Therefore, in proportion to the evidence wherewith the
miracle is set forth is the reward of faith lessened. So that if now
also miracles were wrought, the same thing would ensue. For that then
we shall no longer know Him by faith, Paul hath shewn, saying, "For now
we walk by faith, not by sight." (2 Cor. v., 7.
<greek>nun</greek> not in the received text.) As at that
time, although thou believe, it shall not be imputed unto thee, because
the thing is so palpable; so also now, supposing that such miracles
were done as were formerly. For when we admit things which in no degree
and in no way can be made out by reasoning, then it is faith. It is for
this that hell is threatened, but is not shewn: for if it were shewn,
the same would again ensue.
[6.] Besides if signs be what thou seekest after,
even now thou mayest see signs, although not of the same kind; the
numberless predictions and on an endless variety of subject: the
conversion of the world, the self-denying
(<greek>filo</greek>-<greek>sofian</greek>)
course of the Barbarians, the change from savage customs, the greater
intenseness of piety. "What predictions?" you will say. "For all the
things just mentioned were written after the present state of things
had begun." When? Where? By whom? Tell me. How many years ago? Will you
have fifty, or an hundred? They had not then, a hundred years ago,
anything written at all. How then did the world retain the doctrines
and all the rest, since memory would not be sufficient? How knew they
that Peter was crucified? (<greek>aneskolopisqh</greek>)
How could it have entered the minds of men who came after the events
had taken place to foretell, for instance, that the Gospel should be
preached in every part of the whole world? that the Jewish institutions
should cease, and never return again? And they who
32
gave up their lives for the Gospel, how would they have endured to see
the Gospel adulterated? And how would the writers have won credit,
miracles having ceased? And how could the writings have penetrated to
the region of Barbarians, and of Indians, and unto the very bounds of
the ocean, if the relators had not been worthy of credit? The writers,
too, who were they? When, how, and why, did they write at all? Was it
to gain glory to themselves? Why then inscribed they the books with
other men's names? "Why, from a wish to recommend the doctrine" As
true, or as false? For if you say, they stock to it, as bring false;
their joining it at all was out of all likelihood: but if as being
truth, there was no need of inventions such as you speak of. And
besides, the prophecies are of such a kind, as that even until now time
has been unable to force aside the predicted course of things:
(<greek>ws</greek> <greek>mh</greek>
<greek>dunasqai</greek>
<greek>biazesqai</greek> <greek>kronw</greek>
<greek>ta</greek> <greek>eirhmena</greek>) for
the destruction indeed of Jerusalem took place many years ago; but
there are also other predictions which extend along from that time
until His coming; which examine as you please: for instance, this, "I
am with you alway, even unto the end of the world: (St. Matt. xxviii.
20.) and, "Upon this Rock I will build My Church, and the gates of hell
shall not prevail against it: " (St. Matt. xvi. 18.) and, "This Gospel
shall be preached unto all nations:" (St. Matt. xxiv. 14.) and that
which the woman which was an an harlot did(1): and many others more
than these. Whence then the truth of this prediction if indeed it were
a forgery? How did "the gates of hell" not "prevail" against "the
Church?" How is Christ always "with us?" For had He not been "with us,"
the Church would not have been victorious. How was the Gospel spread
abroad in every part of the world? They also who have spoken against us
are enough to testify the antiquity of the books; I mean, such as
Celsus(2) and he of Batanea(3), who came after him. For they, I
suppose, were not speaking against books composed after there time.
[7] And besides, there is the whole world which with
one consent hath received the Gospel. Now there could not have been so
great agreement from one end of the earth to the other, unless it had
been the Grace of the Spirit; but the authors of the forgery would have
been quickly found out. Neither could so great excellencies have
originated from inventions and falsehoods. Dost thou not see the whole
world coming in; error extinguished; the austere wisdom
(<greek>filosufian</greek>) of the old monks shining
brighter than the sun; the choirs of the virgins; the piety among
Barbarians; all men serving under one yoke? For neither by us alone
were these things foretold, but also from the beginning, by the
Prophets. For you will not, I trow, cavil at their predictions also:
for the books are with their enemies, and through the zeal of certain
Greeks they have been transferred into the Greek tongue. Many things
then do these also foretell concerning these matters, shewing that it
was God who should come among us.
[8] Why then do not all believe now? Because things
have degenerated: and for this we are to blame. (For from hence the
discourse is addressed unto us also.) For surely not even then did they
trust to signs alone, but by the mode of life also many of the converts
were attracted. For, "Let your light so shine before men," saith He,
"that they may see your good works, and glorify your Father which is in
heaven." (St. Matt. v. 16) And, "They were all of one heart and one
soul, neither said any man that aught of the things which he possessed
was his own, but they had all things common; and distribution was made
unto every man, according as he had need."; (Acts iv. 32, 35.)
and they lived an angelic life. And if the same were done now, we
should convert the whole word, even without miracles. But in the
meanwhile, let those who will be saved attend to the Scriptures; for
they shall find there both these noble doings, and those which are
greater than these. For it may be added that the Teachers themselves
surpassed the deeds of the others; living in hunger, in third, and
nakedness. But we are desirous of enjoying great luxury, and rest, and
ease; not so they: they cried aloud, "Even unto the present hour we
both hunger, and thirst, and are naked, and are buffeted, and have no
certain dwelling place. (I Cor. iv. II.) And some ran from Jerusalem
unto Illyricum, (Rom. xv. 19.) and another unto the country of the
Indians, and another unto that of the Moors, and this to one part of
the world, that to another. Whereas we have not the courage to depart
even out of our own country; but seek for luxurious living and splendid
houses and all other superfluities. For which of us ever was famished
for the word of God's sake? Which ever abode in a wilderness? Which ever
33
set out on a distant peregrination? Which of our teachers lived by the
labor of his hands to assist others? Which endured death daily? Hence
it is that they also who are with us have become slothful. For suppose
that one saw soldiers and generals struggling with hunger, and thirst,
and death, and with all dreadful things, and bearing cold and dangers
and all like lions, and so prospering; then afterwards, relaxing that
strictness, and becoming enervated, and fond of wealth, and addicted to
business and bargains, and then overcome by their enemies it were
extreme folly to seek for the cause of all this. Now let us reason thus
in our own case and that of our ancestors; for we too have become
weaker than all, and are nailed down unto this present life.
And if one be found having a vestige of the ancient
wisdom, leaving the cities and the market-places, and the society of
the world, and the ordering of others, he betakes himself to the
mountains: and if one ask the reason of that retirement, he invents a
plea which cannot meet with allowance. For, saith he, "lest I perish
too, and the edge of my goodness be taken off, I start aside." Now how
much better were it for thee to become less keen, and to gain others,
than abiding on high to neglect thy perishing brethren?
When, however, the one sort are careless about
virtue, and those who do regard it withdraw themselves far from our
ranks, how are we to subdue our enemies? For even if miracles were
wrought now, who would be persuaded? Or who of those without would give
heed unto us, our iniquity being thus prevalent? For so it is, that our
upright living seems unto the many the more trustworthy argument of the
two: miracles admitting of a bad construction on the part of obstinate
bad men: whereas a pure life will have abundant power to stop the mouth
of the devil himself.
[9.] These things I say, both to governors and
governed; and, before all others, unto myself; to the end that the way
of life shown forth in us may be truly admirable, that taking our
appropriate stations, we may look down on all things present; may
despise wealth, and not despise hell; overlook glory, and not overlook
salvation; endure toil and labor here, lest we fall into punishment
there. Thus let us wage war with the Greeks; thus let us take them
captive with a captivity better than liberty.
But while we say these things without intermission,
over and over, they occur very seldom. Howbeit, be they done or not, it
is right to remind you of them continually. For if some are engaged in
deceiving by their fair speech, so much more is it the duty of those
who allure back unto the truth, not to grow weary of speaking what is
profitable. Again: if the deceivers make use of so many
contrivances--spending as they do money, and applying arguments, and
undergoing dangers, and making a parade of their patronage--much more
should we, who are winning men from deceit, endure both dangers and
deaths, and all things; that we may both gain ourselves and others, and
become to our enemies irresistible, and so obtain the promised
blessings, through the grace and loving-kindness, etc.
HOMILY VII.
1 Cor. ii. 6, 7.
Howbeit we speak wisdom among the perfect, yet a wisdom not of this
world, nor of the rulers of this world, which are coming to naught; but
we speak God's wisdom in a mystery, even the wisdom that hath been
hidden, which God fore-ordained before the worlds unto our glory.
DARKNESS seems to be more suitable than light to
those that are diseased in their eyesight: wherefore they betake
themselves by preference to some room that is thoroughly shaded over.
This also is the case with the wisdom which is spiritual. As the wisdom
which is of God seemed to be foolishness unto those without: so their
own wisdom, being foolishness indeed, was accounted by them wisdom. The
result has been just as if a man having skill in navigation were to
promise that without a ship or sails he would pass over a boundless
tract of sea, and then endeavor by reasonings to prove that the thing
is possible; but some other person, ignorant of it all, committing
himself to a ship and a steersman and sailors, were thus to sail in
safety. For the seeming ignorance of this man is wiser than the wisdom
of the other. For excellent is the art of managing a ship; but when it
makes too great professions it is a kind of folly. And so is every art
which is not contented with its own proper limits. Just so the wisdom
which is without [were wisdom indeed(1)]
34
if it had had the benefit of the spirit. But since it trusted all to
itself and supposed that it wanted none of that help, it became
foolishness, although it seemed to be wisdom. Wherefore having first
exposed it by the facts, then and not till then he calls it
foolishness; and having first called the wisdom of God folly, according
to their reckoning, then and not till then he shews it to be wisdom.
(For after our proofs, not before, we are best able to abash the
gainsayers.)
His words then are, "Howbeit we speak wisdom among
the perfect:" for when I, accounted foolish and a preacher of follies,
get the better of the wise, I overcome wisdom, not by foollishness but
by a more perfect wisdom; a wisdom, too, so ample and so much greater,
that the other appears foolishness. Wherefore having before called it
by a name such as they named it at that time,and having both proved his
victory from the facts, and shewn the extreme foolishness of the other
side: he thenceforth bestows upon it its right name, saying, "Howbeit
we speak wisdom among the perfect." "Wisdom" is the name he gives to
the Gospel, to the method of salvation, the being saved by the Cross.
"The perfect," are those who believe. For indeed they are "perfect,"
who know all human things to be utterly helpless, and who overlook them
from the conviction that by such they are profited nothing: such Were
the true believers.
"But not a wisdom of this world." For where is the
use of the wisdom which is without, terminating here and proceeding no
further, and not even here able to profit its possessors?
Now by the "rulers of the world," here, he means not
certain demons, as some suspect,(1) but those in authority, those in
power, those who esteem the thing worth contending about, philosophers,
rhetoricians and writers of speeches
(<greek>logografous</greek>). For these were the dominant
sort and often became leaders of the people.
"Rulers of the world" he calls them, because beyond
the present world their dominion extends not. Wherefore, he adds
further, "which are coming to nought ;" disparaging it both on its own
account, and from those who wield it. For having shewn that it is
false, that it is foolish, that it can discover nothing, that it is
weak, he shews moreover that it is but of short duration.
[2.] "But we speak God's wisdom in a mystery." What
mystery? For surely Christ saith, (St. Matt. x. 27.
<greek>hkousate</greek> rec. text
<greek>akouete</greek>.) "What ye have heard in the ear,
proclaim upon the housetops." How then does he call it "a mystery?"
Because that neither angel nor archangel, nor any other created power
knew of it before it actually took place. Wherefore he saith, (Ephes.
iii. 10.) "That now unto the principalities and powers in heavenly
places might be known by the Church the manifold wisdom of God." And
this hath God done in honor to us, so that they not without us should
hear the mysteries. For we, too, ourselves, whomsoever we make our
friends, use to speak of this as a sure proof of friendship towards
them, that we tell our secrets to no one in preference to them. Let
those hear who expose to shame(2) the secrets of the Gospel, and unto
all indiscriminately display the "pearls" and the doctrine, and who
cast "the holy things" unto "dogs," and "swine," and useless
reasonings. For the Mystery wants no argumentation; but just what it
is, that only is to be declared. Since it will not be a mystery, divine
and whole in all its parts, when thou addest any thing to it of thyself
also.
And in another sense, too, a mystery is so called;
because we do not behold the things which we see, but some things we
see and others we believe. For such is the nature of our Mysteries. I,
for instance, feel differently upon these subjects from an unbeliever.
I hear, "Christ was crucified;" and forthwith I admire His
loving-kindness unto men: the other hears, and esteems it weakness. I
hear, "He became a servant;" and I wonder at his care for us: the other
hears, and counts it dishonor. I hear, "He died;" and am astonished at
His might, that being in death He was not holden, but even broke the
bands of death: the other hears, and surmises it to be helplessness. He
hearing of the resurrection, saith, the thing is a legend; I, aware of
the facts which demonstrate it, fall down and worship the dispensation
of God. He hearing of a layer, counts it merely as water: but I behold
not simply the thing which is seen, but the purification of the soul
which is by the Spirit. He considers only that my body hath been
washed; but I have believed that the soul also hath become both pure
and holy; and I count it the sepulchre, the resurrection, the
sanctification, the righteousness, the redemption, the adoption, the
inheritance, the kingdom of heaven, the plenary effusion
(<greek>korhgian</greek>) of the Spirit. For not by the
sight do I judge of the things that appear, but by the eyes of the
mind. I hear of the "Body of Christ:" in one sense I understand the
expression, in another sense the unbeliever.
And just as children, looking on their books, know
not the meaning of the letters, neither know what they see; yea more,
if even a grown man be unskilful in letters, the same thing will befall
him; but the skilful will find
35
much meaning stored up in the letters, even complete lives and
histories: and an epistle in the hands of one that is unskilful will be
accounted but paper and ink; but he that knows how to read will both
hear a voice, and hold converse with the absent, and will reply
whatsoever he chooses by means of writing: so it is also in regard of
the Mystery. Unbelievers albeit they hear, seem not to hear: but the
faithful, having the skill which is by the Spirit, behold the meaning
of the things stored therein. For instance, it is this very thing that
Paul signified, when he said that even now the word preached is hidden:
for "unto them that perish," he saith, "it is hidden." (2 Cor. iv. 3.)
In another point of view, the word indicates also
the Gospel's being contrary to all expectation. By no other name is
Scripture wont to call what happens beyond all hope and above all
thought of men. Wherefore also in another place, "My mystery is for
Me(1)," and for Mine. And Paul again, (2 Cor. xv. 51.) "Behold, I shew
you a mystery: we shall not all sleep, but we shall all be changed."
[3.] And though it be everywhere preached, still is
it a mystery; for as we have been commanded, "what things we have heard
in the ear, to speak upon the house tops," so have we been also
charged, "not to give the holy things unto dogs nor yet to cast our
pearls before swine." (St. Matt. vii. 9.) For some are carnal and do
not understand: others have a veil upon their hearts and do not see:
wherefore that is above all things a mystery, which everywhere is
preached, but is not known of those who have not a right mind; and is
revealed not by wisdom but by the Holy Ghost, so far as is possible for
us to receive it. And for this cause a man would not err, who in this
respect also should entitle it a mystery, the utterance whereof is
forbidden. (<greek>anorrhton</greek>) For not even unto us,
the faithful, hath been committed entire certainty and exactness.
Wherefore Paul also said, (ch. xiii. 9.) "We know in part, and we
prophesy in part: for now we see in a mirror darkly; but then face to
face."
[4.] For this cause he saith, "We speak wisdom in a
mystery, the hidden wisdom which God fore-ordained before the worlds
unto our glory. Hidden:" that is, that no one of the powers above hath
learnt it before us; neither do the many know it now.
"Which he fore-ordained unto our glory" and yet,
elsewhere he saith, "unto his own glory," for he considereth our
salvation to be His own glory: even as also He calleth it His own
riches, (vid. Ephes. iii. 8,) though He be Himself rich in good and
need nothing in order that He may be rich.
"Fore-ordained," he saith, pointing out the care had
of us. For so those are accounted most both to honor and to love us,
whosoever shall have laid themselves out to do us good from the very
beginning: which indeed is what fathers do in the case of children. For
although they give not their goods until afterwards, yet at first and
from the beginning they had predetermined this. And this is what Paul
is earnest to point out now; that God always loved us even from the
beginning and when as yet we were not. For unless He had loved us, He
would not have fore-ordained our riches. Consider not then the enmity
which hath come between; for more ancient than that was the friendship.
As to the words, "before the worlds,"
(<greek>nro</greek> <greek>tpn</greek>
<greek>aiwnwn</greek>) they mean eternal. For in another
place also He saith thus, "Who is before the worlds." The Son also, if
you mark it, will be found to be eternal in the same sense. For
concerning Him he saith, (Heb. i. 2.) "By Him He made the worlds;"
which is equivalent to subsistence before the worlds; for it is plain
that the maker is before the things which are made.
[5.] Ver. 8. "Which none of the rulers of this world
knew; for had they known, they would not have crucified the Lord of
Glory."
Now if they knew not, how said He unto them, (St.
John vii. 28.) "Ye both know Me, and ye know whence I am?" Indeed,
concerning Pilate the Scripture saith, he knew not. (vid. St. John xix,
9.) It is likely also that neither did Herod know. These, one might
say, are called rulers of this world: but if a man were to say that
this is spoken concerning the Jews also and the Priests, he would not
err. For to these also He saith, (St. John viii. 19.) "Ye know neither
Me nor My Father." How then saith He a little before, "Ye both know Me,
and ye know whence I am?" However, the manner of this way of knowledge
and of that hath already been declared in the Gospel; (Hom. 49. on St.
John,) and, not to be continually handling the same topic, thither do
we refer our readers.
What then? was their sin in the matter of the Cross
forgiven them? For He surely did say, "Forgive them." (Luke xxiii. 34.)
If they repented, it was forgiven. For even he who set countless
assailants on Stephen and persecuted the Church, even Paul, became the
champion of the Church. Just so then, those others also who
36
chose to repent, had forgiveness: and this indeed Paul himself meant,
when he exclaims, (Rom. xi. 11, 1, 2). "I say then, have they stumbled
that they should fall? God forbid." "I say then, hath God cast away His
people whom He foreknew? God forbid." Then, to shew that their
repentance was not precluded, he brought forward as a decisive proof
his own conversion, saying, "For I also am an Israelite."
As to the words, "They knew not;" they seem to me to
be said here not concerning Christ's Person, but only concerning the
dispensation hidden in that event:
(<greek>neri</greek> <greek>auths</greek>
<greek>tou</greek> <greek>nragmatos</greek>
<greek>ths</greek> <greek>oikonomias</greek>)
as if he had said, what meant "the death," and the "Cross," they knew
not. For in that passage also He said not, "They know not Me," but,
"They know not what they do;" that is, the dispensation which is being
accomplished, and the mystery, they are ignorant of. For they knew not
that the Cross is to shine forth so brightly; that it is made the
salvation of the world, and the reconciliation of God unto men; that
their city should be taken; and that they should suffer the extreme of
wretchedness.
By the name of "wisdom," he calls both Christ, and
the Cross and the Gospel. Opportunely also he called Him, "The Lord of
glory." For seeing that the Cross is counted a matter of ignominy, he
signifies that the Cross was great glory: but that there was need of
great wisdom in order not only to know God but also to learn this
dispensation of God: and the wisdom which was without turned out an
obstacle, not to the former only, but to the latter also.
[6.] Ver. 9. "But as it is written, Things which eye
saw not and ear heard not, and which entered not into the heart of man,
whatsoever things God prepared for them that love Him."
Where are these words written? Why, it is said to
have been "written," then also, when it is set down, not in words, but
in actual events, as in the historical books(1); or when the same
meaning is expressed, but not in the very same words, as in this place:
for the words, "They to whom it was not told about Him shall see, and
they who have not heard shall understand," (Is. lii. 15; Sept. Comp.
Rom. xv. 21.; Is. lxiv. 4.) are the same with "the things which eye
hath not seen, nor ear heard." Either then this is his meaning, or
probably it was actually written in some books, and the copies have
perished. For indeed many books were destroyed, and few were preserved
entire even in the first captivity. And this is plain, in those which
remain to us.(*) For the Apostle saith (Acts iii. 24.) "From Samuel and
the Prophets which follow after they have all spoken concerning Him:"
and these their words are not entirely extant. Paul, however, as being
learned in the law and speaking by the Spirit, would of course know all
with accuracy. And why speak I of the captivity? Even before the
captivity many books had disappeared; the Jews having rushed headlong
to the last degree of impiety: and this is plain from the end of the
fourth book of Kings, (2 Kings xxii. 8. 2 Chron. xxxiv. 14.) for the
book of Deuteronomy could hardly be found, having been buried
somewhere in a dunghill(2).
And besides, there are in many places double
prophecies, easy to be apprehended by the wiser sort; from which we may
find out many of the things which are obscure.
[7.] What then, hath "eye not seen what God
prepared?" No. For who among men saw the things which were about to be
dispensed? Neither then hath "the ear heard, nor hath it entered into
the heart of man." How is this? For if the Prophets spoke of it, how
saith he, "Ear hath not heard, neither hath it entered into the heart
of man?" It did not enter; for not of himself alone is he speaking, but
of the whole human race. What then? The Prophets, did not they hear?
Yes, they heard; but the prophetic ear was not the ear "of man:" for
not as men heard they, but as Prophets. Wherefore he said, (Is. 1. 4.
Sept.) "He hath added unto me an ear to hear," meaning by "addition"
that which was from the Spirit. Froth whence it was plain that before
hearing it had not entered into the heart of man. For after the gift of
the Spirit the heart of the Prophets was not the heart of man, but a
spiritual heart; as l also he saith himself, "We have the mind of
Christ" (v. 16.) as if he would say, "Before we had the blessing of the
Spirit and learnt the things which no man can speak, no one of us nor
yet of the Prophets conceived them in his mind. How should we? since
not even angels know them. For what need is there to speak," saith he,
"concerning 'the rulers of this world,' seeing that no man knew them,
nor yet the powers above?"
What kind of things then are these? That by what is
esteemed to be the foolishness of preaching He shall overcome the
world, and the nations shall be brought in, and there shall be
reconciliation of God with men, and so great blessings shall come upon
us! How then have we "known? Unto us," he saith, "God hath
revealed them by His Spirit;"
37
not by the wisdom which is without; for this like some dishonored
handmaid hath not been permitted to enter in, and stoop down and look
into (see St. John xx. 5.) the mysteries pertaining to the Lord. Seest
thou how great is the difference between this wisdom and that? The
things which angels knew not, these are what she hath taught us: but
she that is without, hath done the contrary. Not only hath she failed.
to instruct, but she hindered and obstructed, and after the event
sought to obscure His doings, making the Cross of none effect. Not then
simply by our receiving the knowledge, does he describe the honor
vouchsafed to us, nor by our receiving it with angels, but, what is
more, by His Spirit conveying it to us.
[7.] Then to show its greatness, he saith, If the
Spirit which knoweth the secret things of God had not revealed them, we
should not have learned them. Such an object of care was this whole
subject to God, as to be among His secrets. Wherefore we needed also
that Teacher who knoweth these things perfectly; for "the Spirit," (v.
10, 11, 12.)saith he, "searcheth all things, even the deep things of
God." For the word "to search" is here indicative not of ignorance, but
of accurate knowledge: it is the very same mode of speaking which he
used even of God, saying, "He that searcheth the hearts knoweth what is
the mind of the Spirit." (Rom. viii. 27.) Then having spoken with
exactness concerning the knowledge of the Spirit, and having pointed
out that it is as fully equal to God's knowledge, as the knowledge of a
man itself to itself; and also, that we have learned all things from it
and necessarily from it; he added, "which things also we speak, not in
words which man's wisdom teacheth, but which the Holy Ghost teacheth;
comparing spiritual things with spiritual." Seest thou to what point he
exalted us because of the Teacher's dignity? For so much are we wiser
than they as there is difference between Plato and the Holy Spirit;
they having for masters the heathen rhetoricians but we, the Holy
Spirit.
[8.] But what is this, "comparing spiritual things
with spiritual?" When a thing is spiritual and of dubious meaning, we
adduce testimonies from the things which are spiritual. For instance, I
say, Christ rose again--was born of a Virgin; I adduce testimonies and
types and demonstrations; the abode of Jonah in the whale and his
deliverance afterwards; the child-bearing of the barren, Sarah,
Rebecca, and the rest; the springing up of the trees which took place
in paradise (Gen. ii. 5.) when there had been no seeds sown, no rains
sent down, no furrow drawn along. For the things to come were fashioned
out and figured forth, as in shadow, by the former things, that these
which are now might be believed when they came in. And again we shew,
how of the earth was man, and how of man alone the woman; and this
without any intercourse whatever; how the earth itself of nothing, the
power of the Great Artificer being every where sufficient for all
things. Thus "with spiritual things" do I "compare spiritual," and in
no instance have I need of the Wisdom which is without--neither its
reasonings nor its embellishments. For such persons do but agitate the
weak understanding and confuse it; and are not able to demonstrate
clearly any one of the things which they affirm, but even have the
contrary effect. They rather disturb the mind and fill it with darkness
and much perplexity. Wherefore he saith, "with spiritual things
comparing spiritual."(1) Seest thou how superfluous he sheweth it to
be? and not only superfluous, but even hostile and injurious: for this
is meant by the expressions, "lest the Cross of Christ be made of none
effect," and, "that our ('your faith,' rec. text) faith should not
stand in the wisdom of men." And he points out here, that it is
impossible for those who confidently entrust every thing to it, to
learn any useful thing: for [9.] Ver. 14. "The natural man receiveth
not the things of the Spirit."
It is necessary then to lay it aside first. "What
then," some man will say; "is the wisdom from without stigmatized? And
yet it is the work of God." How is this clear? since He made it not,
but it was an invention of thine. For in this place he calls by the
term "wisdom" curious research and superfluous elegance of words. But
should any one say that he means the human understanding; even in this
sense the fault is thine. For thou bringest a bad name upon it, who
makest a bad use of it; who to the injury and thwarting of God
demandest from it things which indeed it never had. Since then thou
boastest therein and tightest with God, He hath exposed its weakness.
For strength of body also is an excellent thing, but when Cain used it
not as he ought, God disabled him and made him tremble (Gen. iv. 12,
14. Sept. "sighing and trembling "rec. ver. "fugitive and
vagabond.") Wine also is a good thing; but because the Jews indulged in
it immoderately, God prohibited the priests entirely from the use of
the fruit.(2) And since thou also hast abused wisdom unto the rejecting
of God, and hast demanded of it more than it can do of its own
strength; in order to withdraw thee from human hope, he hath shewed
thee its weakness.
38
For (to proceed) he is "a natural man, who
attributes every thing to reasonings of the mind and considers not that
he needs help from above; which is a mark of sheer folly. For God
bestowed it that it might learn and receive help from Him, not that it
should consider itself sufficient unto itself. For eyes are beautiful
and useful, but should they choose to see without light, their beauty
profits them nothing; nor yet their natural force, but even doth harm.
So if you mark it, any soul also, if it choose to see without the
Spirit, becomes even an impediment unto itself.
"How then, before this," it will be said, "did she
see all things of herself?" Never at any time did she this of herself
but she had creation for a book set before her in open view. But when
men having left off to walk in the way which God commanded them, and by
the beauty of visible objects to know the Great Artificer, had
entrusted to disputations the leading-staff of knowledge; they became
weak and sank in a sea of ungodliness; for they presently brought in
that which was the abyss of all evil, asserting that nothing was
produced from things which were not, but from uncreated matter; and
from this source they became the parents of ten thousand heresies.
Moreover, in their extreme absurdities they agreed;
but in those things wherein they seemed to dream out something
wholesome, though it were only as in shadows, they fell out with one
another; that on both sides they might be laughed to scorn. For that
out of things which are not nothing is produced, nearly all with one
accord have asserted and written; and this with great zeal. In these
absurdities then they were urged on by the Devil. But in their
profitable sayings, wherein they seemed, though it were but darkly,
(<greek>en</greek> <greek>ainigmati</greek>,)
to find some part of what they sought, in these they waged war with one
another: for instance, that the soul is immortal; that virtue needs
nothing external; and that the being good or the contrary is not of
necessity nor of fate.
Dost thou see the craft of the Devil? If any where
he saw men speaking any thing corrupt, he made all to be of one mind;
but if any where speaking any thing sound, he raised up others against
them; so that the absurdities did not fail, being confirmed by the
general consent, and the profitable parts died away, being variously
understood. Observe how in every respect the soul is unstrung,
(<greek>atonos</greek>) and is not sufficient unto herself.
And this fell out as one might expect. For if, being such as she is,
she aspire to have need of nothing and withdraw herself from God;
suppose her not fallen into that condition, and into what extreme
madness would she not have insensibly sunk? If, endowed with a mortal
body, she expected greater things from the false promise of the
Devil--(for, "Ye shall be," said he, "as gods" Gen. iii. 4)--to What
extent would she not have cast herself away, had she received her body
also, from the beginning, immortal. For, even after that, she asserted
herself to be unbegotten and of the essence of God, through the corrupt
mouth of the Manicheans(1), and it was this distemperature which gave
occasion to her invention of the Grecian gods. On this account, as it
seems to me, God made virtue laborious, with a view to bow down the
soul and to bring it to moderation. And that thou mayest convince
thyself that this is true, (as far as from trifles ones may guess at
any thing great,) let us learn it from the Israelites. They, it is well
known, when they led not a life of toil but indulged in relaxation, not
being able to bear prosperity, fell away into ungodliness. What then
did God upon this? He laid upon them a multitude of laws with a view to
restrain their licence. And to convince you that these laws contribute
not to any virtue, but were given to them as a sort of curb, providing
them with an occasion of perpetual labor; hear what saith the prophet
concerning them; "I gave them statutes which were not good." Ezek. xx.
25. What means, "not good?" Such as did not much contribute towards
virtue. Wherefore he adds also, "and ordinances whereby they shall not
live."
[10.] "But the natural man receiveth not the things
of the Spirit."
For as with these eyes no man could learn the things
in the heavens; so neither the soul unaided the things of the Spirit.
And why speak I of the things in heaven? It receives not even those in
earth, all of them. For beholding afar off a square tower, we think it
to be round; but such an opinion is mere deception of the eyes: so also
we may be sure, when a man by means of his understanding alone examines
the things which are afar off much ridicule will ensue. For not only
will he not see them such as indeed they are, but will even account
them the contraries of what they are. Wherefore he. added, "for they
are foolishness unto him" But this comes not of the nature of the
things, but of his infirmity, unable as he is to attain to their
greatness through the eyes of his soul.
[11.] Next, pursuing his contrast, he states the
cause of this, saying, "he knoweth not because they are spiritually
discerned:" i.e. the things asserted require faith, and to apprehend
them by reasonings is not possible, for their
39
magnitude exceeds by a great deal the meanness of our understanding.
Wherefore he saith, "but he that is spiritual judgeth all things, yet
he himself is judged of no man." For he that has sight, beholds himself
all things that appertain to the man that has no sight; but no
sightless person discerns what the other is about. So also in the case
before us, our own matters and those of unbelievers, all of them we for
our part know; but ours, they know not henceforth any more. We know
what is the nature of things present, what the dignity of things to
come; and what some day shall become of the world when this state of
things shall be no more, and what sinners shall suffer, and the
righteous shall enjoy. And that things present are nothing worth, we
both know, and their meanness we expose; (for to "discern" is also to
expose;) (<greek>anakrinein</greek>,
<greek>elegkein</greek>) and that the things to come are
immortal and immoveable. All these things are known to the spiritual
man; and what the natural man shall suffer when he is departed into
that world; and what the faithful shall enjoy when he hath fulfilled
his journey from this none of which are known to the natural man.
[12.] Wherefore also, subjoining a plain
demonstration of what had been affirmed, he saith, "For who hath known
the mind of the Lord, that he may instruct Him? But we have the mind of
Christ." That is to say, the things which are in the mind of Christ,
these we know, even the very things which He willeth and hath revealed.
For since he had said, "the Spirit had revealed them;" lest any one
should set aside the Son, he subjoins that Christ also shewed us these
things. Not meaning this, that all the things which He knoweth, we
know; but that all the things Which we know are not human so as to be
open to suspicion, but of His mind and spiritual.
For the mind which we have about these things we
have of Christ; that is, the knowledge which we have concerning the
things of the faith is spiritual; so that with reason we are "judged of
no man." For it is not possible that a natural man should know divine
thing, Wherefore also he said, "For who hath known the mind of
the Lord?" implying that our own mind which we have about these things,
is His mind. And this, "that he may instruct Him," he hath not added
without reason, but with reference to what he had just now said, "the
spiritual man no one discerneth." For if no man is able to know the
mind of God, much less can he teach and correct it. For this is the
meaning of, "that he may instruct Him."
Seest thou how from every quarter he repels the
wisdom which is without, and shews that the spiritual man knoweth more
things and greater? For seeing that those reasons, "That no flesh
should glory;" and, "For this cause hath He chosen the foolish things,
that He might confound the wise men;" and, "Lest the Cross of Christ
should be made void:" seemed not to the unbelievers greatly worthy of
credit, nor yet attractive, or necessary, or useful, he finishes by
laying down the principal reason; because in this way we most easily
see from Whom we may have the means of learning even high things, and
things secret, and things which are above us. For reason was absolutely
made of none effect by our inability to apprehend through Gentile
wisdom the things above us.
You may observe, too, that it was more advantageous
to learn in this way from the Spirit. For that is the easiest and
clearest of all teaching.
"But we have the mind of Christ." Thai is,
spiritual, divine, that which hath nothing human. For it is not of
Plato, nor of Pythagoras, but it is Christ Himself, putting His own
things into our mind.
This then, if naught else, let us revere, O beloved,
and let our life shine forth as most excellent; since He also Himself
maketh this a sure proof of great friendship, viz. the revealing His
secrets unto us: where He saith, (St. John xv. 15.) "Henceforth I call
you not servants, for all ye are My friends; for all things which I
have heard from My Father I have told unto you:" that is, I have had
confidence towards you. Now if this by itself is a proof of friendship,
namely, to have confidence: when it appears that He has not only
confided to us the mysteries conveyed by words,
(<greek>ta</greek> <greek>dia</greek>
<greek>rhmatwn</greek> <greek>musthria</greek>)
but also imparted to us the same conveyed by works,
(<greek>dia</greek> <greek>tpn</greek>
<greek>ergwn</greek>, i.e. sacramental actions) consider
how vast the love of which this is the fruit. This, if nothing else,
let us revere; even though we will not make any such great account of
hell, yet let it be more fearful than hell to be thankless and
ungrateful to such a friend and benefactor. And not as hired servants,
but as sons and freemen, let us do all things for the love of our
Father; and let us at last cease from adhering to the world that we may
put the Greeks also to shame. For even now desiring to put out my
strength against them, I shrink from so doing, lest haply, surpass them
as we may by our arguments and the truth of what we teach, we bring
upon ourselves much derision from the comparison of our way of life;
seeing that they indeed, cleaving unto error and having no such
conviction, abide by philosophy, but we do just the contrary. However,
I will say it. For it may be, it may be that in practising how to
contend against them, we shall long as rivals to become better than
they in our mode of life also.
40
[14.] I was saying not long ago, that it would not
have entered the Apostles' thoughts to preach what they did preach, had
they not enjoyed Divine Grace; and that so far from succeeding, they
would not even have devised such a thing. Well then, let us also to-day
prosecute the same subject in our discourse; and let us shew that it
was a thing impossible so much as to be chosen or thought of by them,
if they had not had Christ among them: not because they were arrayed,
the weak against the strong, not because few against many, not because
poor against rich, not because unlearned against wise, but because the
strength of their prejudice, too, was great. For ye know that nothing
is so strong with men as the tyranny of ancient custom. So that
although they had not been twelve only, and not so contemptible, and
such as they really were, but another world as large as this, and with
an equivalent number arrayed on their side, or even much greater; even
in this case the result would have been hard to achieve. For the other
party had custom on their side, but to these their novelty was an
obstacle. For nothing so much disturbs the mind, though it be done for
some beneficial purpose, as to innovate and introduce strange things,
and most of all when this is done in matters relating to divine worship
and the glory of God. And how great force there is in this circumstance
I will now make plain; first having made the following statement that
there was added also another difficulty with regard to the Jews. For in
the case of the Greeks, they destroyed both their gods and their
doctrines altogether; but not so did they dispute with the Jews, but
many of their doctrines they abolished, while the God who had enacted
the same they bade them worship. And affirming that men should honor
the legislator, they said, "obey not in all respects the law which is
of Him ;" for instance, in the keeping the Sabbath, or observing
circumcision, or offering sacrifices, or doing any other like thing. So
that not only was custom an impediment, but also the fact, that when
they bade men worship God, they bade them break many of His laws.
[15. ] But in the case of the Greeks great was the
tyranny of custom. For if it had been a custom of ten years only, I say
not of such a length of time, and if it had preoccupied but a few men,
I say not the whole world, when these persons made their approaches;
even in this case the revolution would have been hard to effect. But
now sophists, and orators, and fathers, and grandfathers, and many more
ancient than all these, had been preoccupied by the error: the very
earth and sea, and mountains and groves, and all nations of Barbarians,
and all tribes of the Greeks, and wise men and ignorant, rulers and
subjects, women and men, young and old, masters and slaves, artificers
and husbandmen, dwellers in cities and in the country; all of them. And
those who were instructed would naturally say, "What in the world is
this? Have all that dwell in the world been deceived? both sophists and
orators, philosophers and historians, the present generation and they
who were before this, Pythagoreans, Platonists, generals, consuls,
kings, they who in all cities from the beginning were citizens and
colonists, both Barbarians and Greeks? And are the twelve fishermen and
tent-makers and publicans wiser than all these? Why, who could endure
such a statement?" However, they spake not so, nor had it in their
mind, but did endure them, and owned that they were wiser than all.
Wherefore they overcame even all. And custom was no impediment to this,
though accounted invincible when she hath acquired her full swing by
course of time.
And that thou mayest learn how great is the strength
of custom, it hath oftentimes prevailed over the commands of God. And
why do I say, commands? Even over very blessings. For so the Jews when
they had manna, required garlic; enjoying liberty they were mindful of
their slavery; and they were continually longing for Egypt, because
they were accustomed to it. Such a tyrannical thing is custom.
If thou desire to hear of it from the heathens also;
it is said that Plato, although well aware that all about the gods was
a sort of imposture, condescended to all the feasts and all the rest of
it, as being unable to contend with custom; and as having in fact
learnt this from his master. For he, too, being suspected of some such
innovation, was so far from succeeding in what he desired that he even
lost his life; and this, too, after making his defence. And how many
men do we see now by prejudice held in idolatry, and having nothing
plausible to say, when they are charged with being Greeks, but alleging
the fathers, and grandfathers, and great grandfathers. For no other
reason did some of the heathens call custom, second nature. But when
doctrines are the subject-matter of the custom, it becomes yet more
deeply rooted. For a man would change all things more easily than those
pertaining to religion. The feeling of shame, too, coupled with custom,
was enough to raise an obstacle; and the seeming to learn a new lesson
in extreme old age, and that of those who were not so intelligent. And
why wonder, should this happen in regard of the soul, seeing that even
in the body custom hath great force?
[16.] In the Apostles' case, however, there was yet
another obstacle, more powerful than these; it was not merely changing
custom so ancient and primitive, but there were perils also
41
under which the change was effected. For they were not simply drawing
men from one custom to another, but from a custom, wherein was no fear
to an undertaking which held out threats of danger. For the believer
must immediately incur confiscation, persecution, exile from his
country; must suffer the worst ills, be hated of all men, be a common
enemy both to his own people and to strangers. So that even if they had
invited men to a customary thing out of novelty, even in this case it
would have been a difficult matter. But when it was from a custom to an
innovation, and with all these terrors to boot, consider how vast was
the obstacle!
And again, another thing, not less than those
mentioned, was added to make the change difficult. For besides the
custom and the dangers, these precepts were both more burdensome, and
those from which they withdrew men were easy and light. For their call
was from fornication unto chastity; from love of life unto sundry kinds
of death; from drunkenness unto fasting; from laughter unto tears and
compunction; from covetousness unto utter indigence; from safety unto
dangers: and throughout all they required the strictest circumspection.
For, "Filthiness," (Ephes. v. 4.) saith he, "and foolish talking, and
jesting, let it not proceed out of your mouth." And these things they
spake unto those who knew nothing else than how to be drunken and serve
their bellies; who celebrated feasts made up of nothing but of
"filthiness" and laughter and all manner of revellings
(<greek>kwmwdias</greek>
<greek>apashs</greek>.) So that not only from the matter
pertaining to severity of life were the doctrines burthensome, but also
from their being spoken unto men who had been brought up in careless
ease, and "filthiness." and "foolish talking," and laughter and
revellings. For who among those who had lived in these things, when he
heard, (Matt. x. 38) "If a man take not up his cross and follow Me, he
is not worthy of Me ;" and, (Ibid. 34) "I came not to send peace but a
sword, and to set a man at variance with his father, and the daughter
at variance with her mother," would not have felt himself chilled all
over (<greek>enarkhse</greek>)? And who, when he heard, "If
a man bid not farewell to home and country and possessions, he is not
worthy of Me," would not have hesitated, would not have refused? And
yet there were men, who not only felt no chill, neither shrunk away
when they heard these things, but ran to meet them and rushed upon the
hardships, and eagerly caught at the precepts enjoined. Again, to be
told, "For every idle word we shall give account;" (Matt. xii. 36) and,
"whosoever looketh upon a woman to lust after her, hath committed
adultery with her as soon as seen;" (Matt. v. 28, 25) and, "whosoever
is angry without cause shall fall into hell;"--which of the men of that
day would not these things have frightened off? And yet all came
running in, and many even leaped over the boundaries of the course.
What then was their attraction? Was it not, plainly, the power of Him
who was preached? For suppose that the case were not as it is, but just
contrary(1), that this side was the other, and
the other this; would it have been easy, let me ask, to hold fast and
to drag on those who resisted? We cannot say so. So that in every way
that power is proved divine which wrought so excellently. Else how,
tell me, did they prevail with the frivolous and the dissolute, urging
them toward the severe and rough course of life?
[17.] Well; such was the nature of the precepts. But
let us see whether the doctrine was attractive. Nay, in this respect
also there was enough to frighten away the unbelievers. For what said
the preachers? That we must worship the crucified, and count Him as
God, who was born of a Jewish woman. Now who would have been persuaded
by these words, unless divine power had led the way? That indeed He had
been crucified and buried, all men knew; but that He had risen again
and ascended, no one save the Apostles had seen.
But, you will say, they excited them by promises and
deceived them by an empty sound of words. Nay, this very topic most
particularly shews (even apart from all that has been said) that our
doctrines are no deceit. For all its hardships took place here, but its
consolations they were to promise after the resurrection. This very
thing then, for I repeat it, shews that our Gospel is divine. For why
did no one of the believers say, "I close not with this, neither do I
endure it? Thou threatenest me with hardships here, and the good things
thou promisest after the resurrection. Why, how is it plain that there
will be a resurrection? Which of the departed hath returned? Which of
those at rest hath risen again? Which of these hath said what shall be
after our departure hence?" But none of these things entered into their
minds; rather they gave up their very lives for the Crucified. So that
this bare fact was more than anything a proof of great power; first,
their working conviction at once, touching matters so important, in
persons that had never in their lives before heard of any such thing;
secondly, that they prevailed on them to take the difficulties upon
trial, and to account the blessings as matter of hope. Now if they had
been deceivers they would have done the contrary: their good things
they would have promised as of this world
(<greek>enteuqen</greek>, so St. John xviii. 36.); the
42
fearful things they would not have mentioned, whether they related to
the present life or the future. For so deceivers and flatterers act.
Nothing harsh, nor galling, nor burdensome, do they hold out, but
altogether the contrary. For this is the nature of deceit.
[18.] But "the folly," it will be said, "of the
greater part caused them to believe what they were told." How sayest
thou? When they were under Greeks, they were not foolish; but when they
came over to us, did their folly then begin? And yet they were not men
of another sort nor out of another world, that the Apostles took and
persuaded: they were men too who simply held the opinions of the
Greeks, but ours they received with the accompaniment of dangers. so
that if with better reason they had maintained the former, they would
not have swerved from them, now that they had so long time been
educated therein; and especially as not without danger was it possible
to swerve. But when they came to know from the very nature of the
things that all on that side was mockery and delusion, upon this, even
under menaces of sundry deaths, they sprang off
(<greek>apephdhsan</greek>) from their customary ways, and
came over voluntarily unto the new; inasmuch as the latter doctrine was
according to nature, but the other contrary to nature.
But "the persons convinced," it is said, "were
slaves, and woman, and nurses, and midwives, and eunuchs." Now in the
first place, not of these alone doth our Church consist; and this is
plain unto all. But be it of these; this is what especially makes the
Gospel worthy of admiration; that such doctrines as Plato and his
followers could not apprehend, the fishermen had power on a sudden to
persuade the most ignorant sort of all to receive. For if they had
persuaded wise men only, the result would not have been so wonderful;
but in advancing slaves, and nurses, and eunuchs unto such great
severity of life as to make them rivals to angels, they offered the
greatest proof of their divine inspiration. Again; had they enjoined I
know not what trifling matters, it were reasonable perhaps to bring
forward the conviction wrought in these persons, to show the trifling
nature of the things which were spoken: but if things great, and high,
and almost transcending human nature, and requiring high thoughts, were
the matter of their lessons of wisdom; the more foolishness thou
showest in those who were convinced, by so much the more dost thou shew
clearly that they who wrought the conviction were wise and filled with
divine grace.
But, you will say, they prevailed on them through
the excessive greatness of the promises. But tell me, is not this very
thing a wonder to thee, how they persuaded men to expect prizes and
recompenses after death? For this, were there nothing else, is to me
matter of amazement. But this, too, it will be said, came of folly.
Inform me wherein is the folly of these things: that the soul is
immortal; that an impartial tribunal will receive us after the present
life; that we shall render an account of our deeds and words and
thoughts unto God that knoweth all secrets; that we shall see the evil
undergoing punishment, and the good with crowns on their heads. Nay,
these things are not of folly, but the highest instruction of wisdom.
The folly is in the contrary opinions to these.
[19.] Were this then the only thing, the despising
of things present, the setting much by virtue, the not seeking rewards
here, but advancing far beyond in hopes, and the keeping the soul so
intent and faithful as by no present terror to be hindered in respect
of the hope of what shall be; tell me, to what high philosophy must
this belong? But would you also learn the force of the promises and
predictions in themselves, and the truth of those uttered both before
and after this present state of things? Behold, I shew you a golden
chain, woven cunningly from the beginning! He spake some things to them
about Himself, and about the churches, and about the things to come;
and as He spake, He wrought mighty works. By the fulfilment therefore
of what He said, it is plain that both the wonders wrought were real,
and the future and promised things also.
But that my meaning may be yet plainer, let me
illustrate it from the actual case. He raised up Lazarus by a single
word merely, and shewed him alive. Again, He said, "The gates of Hades
shall not prevail against the Church (St. Matt. xvi. 18.) and, "He that
forsaketh father or mother, shall receive an hundred-fold in this life,
and shall inherit everlasting life." (ib. 19. 29.) The miracle then is
one, the raising of Lazarus; but the predictions are two; made evident,
the one here, the other in the world to come. Consider now, how they
are all proved by one another. For if a man disbelieve the resurrection
of Lazarus, from the prophecy uttered about the ChUrch let him learn to
believe the miracle. For the word spoken so many years before, came to
pass then, and received accomplishment: for "the gates of Hades
prevailed not against the Church." You see that He who spake truth in
the prophecy, it is clear that he also wrought the miracle: and He who
both wrought the miracle and brings to accomplishment the words which
He spake, it is clear that He speaks the truth also in the predictions
of things yet to come, when He saith, "He who despiseth things present
shall receive
43
an hundred-fold, and shall inherit everlasting life." For the things
which have been already done and spoken, He hath given as the surest
pledges of those which shall hereafter come to pass.
Of all these things then, and the like to these,
collecting them together out of the Gospels, let us tell them, and so
stop their mouths. But if any one say, Why then was not error
completely extinguished? this may be our answer: Ye yourselves are to
blame, who rebel against your own salvation. For God hath so ordered
this matter (<greek>wconomhsen</greek>,) that not even a
remnant of the old impiety need be left.
[20.] Now, briefly to recount what has been said:
What is the natural course of things? That the weak should be overcome
by the strong, or the contrary? Those who speak things easy, or things
of the harsher sort? those who attract men with dangers, or with
security? innovators, or those who strengthen custom? those who lead
into a rough, or into a smooth way? three who withdraw men from the
institutions of their fathers, or those who lay down no strange laws?
those who promise all their good things after our departure from this
world, or those who flatter in the present life? the few to overcome
the many, or the many the few?
But you, too, saith one, gave promises pertaining to
this life. What then have we promised in this life? The forgiveness of
sins and the layer of regeneration. Now in the first place, baptism
itself hath its chief part in things to come; and Paul exclaims,
saying, (Col. iii. 4.) "For ye died, and your life is hid with Christ
in God: when your life shall be manifested, then shall ye also with Him
be manifested in glory." But if in this life also it bath advantages,
as indeed it hath, this also is more than all a matter of great wonder,
that they had power to persuade men who had done innumerable evil
deeds, yea such as no one else had done, that they should wash
themselves clean of all, and they should give account of none of their
offences. So that on this very account it were most of all meet to
wonder that they persuaded Barbarians to embrace such a faith as this,
and to have good hopes concerning things to come; and having thrown off
the former burden of their sins, to apply themselves with the greatest
zeal for the time to come to those toils which virtue requires, and not
to gape after any object of sense, but rising to a height above all
bodily things, to receive gifts purely spiritual: yea, that the
Persian, the Sarmatian, the Moor, and the Indian should be acquainted
with the purification of the soul, and the power of God, and His
unspeakable mercy to men, and the severe discipline of faith, and the
visitation of the Holy Spirit, and the resurrection of bodies, and the
doctrines of life eternal. For in all these things, and in whatever is
more than these, the fishermen, initiating by Baptism divers races of
Barbarians, persuaded them (<greek>filosofein</greek>) to
live on high principles.
Of all these things then, having observed them
accurately, let us speak unto the Gentiles, and again, let us shew them
the evidence of our lives: that by both means we ourselves may be saved
and they drawn over by our means unto the glory of God. For unto Him be
the glory for ever. Amen.
HOMILY VIII.
COR. iii. 1--3.
And I, brethren, could not speak unto you as unto spiritual, but as
unto Carnal, as unto babes in Christ. I fed you with milk, and not with
meat: for ye were not yet able to bear it; nay, not even now are ye
able. For ye are yet carnal.
After having overturned the philosophy which is from
without, and cast down all its arrogance, he comes unto another
argument. For it was likely that they would say, "If we were putting
forth the opinions of Plato, or of Pythagoras, or any other of the
philosophers, reason were thou shouldest draw out such a long discourse
against us. But if we announce the things of the Spirit, for what
reason dost thou turn and toss up and down
(<greek>anw</greek> <greek>cai</greek>
<greek>catw</greek> <greek>strefeis</greek>)
the wisdom which is from without?"
Hear then how he makes his stand against this. "And
I, brethren, could not speak unto you as unto spiritual." Why, in the
first place, says he, though you had been perfect in spiritual things
also, not even so ought you to be elated; for what you preach is not
your own, nor such as yourselves have found from your own means. But
now even these things ye know not as ye ought to know them, but ye are
learners, and the last of all. Whether therefore the Gentile wisdom be
the occasion of your high imaginations; that hath been proved to be
nothing, nay,
44
in regard to spiritual things to be even contrary unto us: or if it be
on account of things spiritual, in these, too, ye come short and have
your place among the hindmost. Wherefore he saith, "I could not speak
unto you as unto spiritual." He said not, "I did not speak," lest the
thing might seem to proceed from his grudging them somewhat; but in two
ways he brings down their high spirit; first, because they knew not the
things that are perfect; next, because their ignorance was owing to
themselves: yea, in a third way besides these, by pointing out that
"not even now are they able [to bear it]." For as to their want of
ability at first, that perhaps arose from the nature of the case. In
fact, however, he does not leave them even this excuse. For not through
any inability on their part to receive high doctrines, doth he say they
received them not, but because they were "carnal." However, in the
beginning this was not so blame-worthy; but that after so long a time,
they had not yet arrived at the more perfect knowledge, this was a
symptom of most utter dulness.
It may be observed, that he brings the same charge
against the Hebrews, not however, with so much vehemence. For those, he
saith, are such, partly because of tribulation: but these, because of
some appetite for wickedness. Now the two things are not the same. He
implies too, that in the one case he was intending rebuke, in the other
rather stirring them up, when he spake these words of truth. For to
these Corinthians he saith, "Neither yet now are ye able;" but unto the
others (Heb. vi 1.) "Wherefore let us cease to speak of the first
principles of Christ, and press on unto perfection:" and again, (Ib. v.
9.) "we are persuaded better things concerning you, and things which
accompany salvation, though we thus speak."
[2.] And how calleth he those "carnal," who had
attained so large a measure of the Spirit; and into whose praises, at
the beginning he had entered so much at large? Because they also were
carnal, unto whom the Lord saith, (St. Matt. vii. 22, 23.) "Depart from
Me, ye workers of iniquity, I know you not;" and yet they both cast out
devils, and raised the dead, and uttered prophecies. So that it is
possible even for one who wrought miracles to be carnal. For so God
wrought by Balaam, and unto Pharaoh He revealed things to come, and
unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said;
yea, and some others cast out devils in His name, though they were
(Luke ix. 49.) "not with Him;" since not for the doers' sake are these
things done, but for others' sake: nor is it seldom, that those who
were positively unworthy have been made instrumental to them. Now why
wonder, if in the case of unworthy men these things are done for
others' sake, seeing that so it is, even when they are wrought by
saints? For Paul saith, (1 Cor. iii. 22.) "All things are yours;
whether Paul, or Apollos, or Cephas, or life, or death:" and again,
(Eph. iv. 11, 12) "He gave some Apostles, and some Prophets, and some
Pastors and Teachers, for the perfecting of the saints, unto the work
of ministering." For if it were not so, there would have been no
security against universal corruption. For it may be that rulers are
wicked and polluted, and their subjects good and virtuous; that laymen
may live in piety, and priests in wickedness; and there could not have
been either baptism, or the body of Christ, or oblation, through such,
if in every instance grace required merit. But as it is, God uses to
work even by unworthy persons, and in no respect is the grace of
baptism damaged by the conduct of the priest: else would the receiver
suffer loss. Accordingly, though such things happen rarely, still, it
must be owned, they do happen. Now these things I say, lest any one of
the bystanders busying himself about the life of the priest, should be
offended as concerning the things solemnized
(<greek>ta</greek> <greek>teloumena</greek>).
"For man introduceth nothing into the things which are set before
us(1), but the whole is a work of the power of God, and He it is who
initiates (<greek>o</greek>
<greek>mustagwgwn</greek>) you into the mysteries."
[3.] "And I, brethren, could not speak unto you as
unto spiritual, but as unto carnal. I fed you with milk, and not with
meat. For ye were not able [to bear it.]"
For lest he should seem to have spoken ambitiously
(<greek>filotimias</greek>
<greek>eneca</greek>, to obtain favor) these things which
he hath just spoken; "the spiritual man judgeth all things," and, "he
himself is judged of no man," and, "we have the mind of Christ;" with a
view also to repress their pride: observe what he saith. "Not on this
account," saith he, "was I silent, because I was not able to tell you
more, but because 'ye are carnal: neither yet now are ye able.' "
Why said he not, "ye are not willing," but "ye are
not able?" Even because he put the latter for the former. For as to the
want of ability, it arises from the want of will. Which to them indeed
is a matter of accusation, but to their teacher, of excuse. For if they
had been unable by nature, one might perhaps have been forgiven them
but since it was from choice, they were bereft of all excuse. He then
speaks of the particular point also which makes them carnal. "For
whereas there is among you strife, and jealousy, and division, are ye
not carnal and walk as men?" Although he had fornications also and
uncleannesses of theirs to speak of, he sets down rather that offence
which
45
he had been a good while endeavoring to correct. Now if "jealousy"
makes men carnal, it is high time for us to bewail bitterly, and to
clothe ourselves with sackcloth and lie in ashes. For who is pure from
this passion? Except indeed I am but conjecturing the case of others
from myself. If "jealousy" maketh men "carnal," and suffereth them not
to be "spiritual," although they prophesy and show forth other
wonderful works; now, when not even so much grace is with us, what
place shall we find for our own doings; when not in this matter alone,
but also in others of greater moment, we are convicted
[4. ] From this place we learn that Christ had good
reason for saying, (St. John iii. 20.) "He that doeth evil cometh not
to light;" and that unclean life is an obstacle to high doctrines, not
suffering the clear-sightedness of the understanding to shew itself. As
then it is not in any case possible for a person in error, but living
uprightly, to remain in error; so it is not easy for one brought up in
iniquity, speedily to look up to the height of the doctrines delivered
to us, but he must be clean from all the passions who is to hunt after
the truth: for whoso is freed from these shall be freed also from his
error and attain unto the truth. For do not, I beseech you, think that
abstinence merely from covetousness or fornication may suffice thee for
this purpose. Not so. All must concur in him that seeketh the truth.
Wherefore saith Peter, (Acts x. 34, 35.) "Of a truth I perceive that
God is no respecter of persons; but in every nation he that feareth
Him, and worketh righteousness, is acceptable to Him:" that is, He
calls and attracts him unto the truth. Seest thou not Paul, that he was
more vehement than any one in warring and persecuting? yet because he
led an irreproachable life, and did these things not through human
passion, he was both received, and reached a mark beyond all. But if
any one should say, "How doth such a one, a Greek, who is kind, and
good, and humane, continue in error?" this would be my answer: He hath
some other passion, vainglory, or indolence of mind, or want of
carefulness about his own salvation, accounting that all things which
concern him are drifted along loosely and at random.(1) Peter calls the
man irreproachable in all things one that "worketh righteousness," [and
Paul says] "touching the righteousness which is in the law found
blameless." Again, "I give thanks to God, whom I serve from my
forefathers with a pure conscience," (2 Tim. i. 3.) How then, you will
say, were unclean persons considered worthy of the Gospel? Because they
wished and longed for it. Thus the one sort, though in error, are
attracted by Him, because they are clean from passions; the others, of
their own accord approaching, are not thrust back. Many also even from
their ancestors have received the true religion.
[5.] Ver. 3. "For whereas there is among you
jealousy and strife."
At this point he prepares himself to wrestle with
those whose part was obedience: for in what went before he hath been
casting down the rulers of the Church, where he said that wisdom of
speech is nothing worth. But here he strikes at those in subjection, in
the words,
Ver. 4. "For when one saith, I am Paul, and I of
Apollos, are ye not carnal?"
And he points out that this, so far from helping
them at all or causing them to acquire any thing, had even become an
obstacle to their profiting in the greater things. For this it was
which brought forth jealousy, and jealousy had made them "carnal;" and
the having become "carnal" left them not at liberty to hear truths of
the sublimer sort.
Ver. 5. "Who then is Paul, and who is Apollos?"
In this way, after producing and proving his facts,
he makes his accusation henceforth more openly. Moreover, he employs
his own name, doing away all harshness and not suffering them to be
angry at what it is said. For if Paul is nothing and murmur not, much
less ought they to think themselves ill used. Two ways, you see, he has
of soothing them; first by bringing forward his own person, then by not
robbing them of all as if they contributed nothing. Rather he allows
them some small portion: small though it be, he does allow it. For
having said, "Who is Paul, and who Apollos," he adds, "but ministers by
whom ye believed." Now this in itself is a great thing, and deserving
of great rewards: although in regard of the archetype and the root of
all good, it is nothing. (For not he that "ministers" to our blessings,
but he that provides and gives them, he is our Benefactor.) And he said
not, "Evangelists," but "Ministers," which is more. For they had not
merely preached the Gospel, but had also ministered unto us; the one
being a matter of word only, while the other hath deed also. And so, if
even Christ be a minister only of good things, and not the root Himself
and the fountain, (I mean, of course, in that He is a Son,) observe to
what an issue this matter is brought. (<greek>pou</greek>
<greek>to</greek> <greek>pragma</greek>
<greek>catagetai</greek>. "how deep and high it is made to
go.") How then, you will ask, doth he say that He "was made a Minister
of Circumcision? (Rom. xv. 8.) He is speaking in that place of His
secret dispensation in the Flesh, and not in the same sense which we
have now mentioned. For there, by "Minister," he means "Fulfiller,"
(<greek>plhrwthn</greek>,i.e. of types), and not one that
of his own store gives out the blessings.
46
Further, he said not, "Those who guide you into the
Faith," but "those by whom ye believed;" again attributing the greater
share to themselves, and indicating by this also the subordinate class
of ministers (<greek>tous</greek>
<greek>diaconus</greek>
<greek>canteuqen</greek> <greek>dhlwn</greek>).
Now if they were ministering to another, how come they to seize the
authority for themselves? But I would have you consider how in no wise
he lays the blame on them as seizing it for themselves, but on those
who endow them with it. For the ground-work of the error lay in the
multitude; since, had the one fallen away, the other would have been
broken up. Here are two points which he has skilfully provided for: in
that first he hath prepared, as by
mining(<greek>uporuxas</greek>,) in the quarter where it
was necessary to overthrow the mischief; and next, on their side, in
not attracting ill-will, nor yet making them more contentious.
Ver. 5. "Even as Christ
(<greek>o</greek> K<greek>urios</greek>, rec.
text.) gave to every man."
For not even this small thing itself was of
themselves, but of God, who put it into their hands. For lest they
might say, What then? are we not to love those that minister unto us?
Yea, saith he; but you should know to what extent. For not even this
thing itself is of them, but of God who gave it.
Ver. 6. "I planted, Apollos watered, but God gave
the increase."
That is, I first cast the word into the ground; but,
in order that the seeds might not wither away through temptations,
Apollos added his own part. But the whole was of God.
[6.] Ver. 7. "So then, neither is he that planteth
any thing, neither he that watereth, but God that giveth the increase."
Do you observe the manner in which he soothes them,
so that they should not be too much irritated, on hearing, "Who is this
person," and "Who is that?" "Nay, both are invidious, namely, both the
saying, 'Who is this person? Who the other,'" and the saying, that
"neither he that planteth nor he that watereth is any thing." How then
does he soften these expressions? First, By attaching the contempt to
his own person, "Who is Paul, and who Apollos?" and next, by referring
the whole to God who gave all things. For after he had said, "Such a
person planted," and added, "He that planteth is nothing," he
subjoined, "but God that giveth the increase." Nor does he stop even
here, but applies again another healing clause, in the words.
Ver. 8. "He that planteth and he that watereth, are
one."
For by means of this he establishes another point
also, viz. that they should not be exalted one against another. His
assertion, that they are one, refers to their inability to do any thing
without "God that giveth the increase." And thus saying, he permitted
not either those who labored much to lift themselves up against those
who had contributed less; nor these again to envy the former. In the
next place, since this had a tendency to make men more indolent, I
mean, all being esteemed as one, whether they have labored much or
little; observe how he sets this right, saying, "But each shall receive
his own reward according to his own labor." As if he said, "Fear not,
because I said, Ye are one; for, compared with the work of God, they
are one; howbeit, in regard to labors, they are not so, but "each shall
receive his own reward."
Then he smooths it still more, having succeeded in
what he wished; and gratifies them, where it is allowed, with
liberality.
Ver. 9. For we are God's fellow-workers: "ye are
God's husbandry, God's building."
Seest thou how to them also he hath assigned no
small work, having before laid it down that the whole is of God? For
since he is always persuading them to obey those that have the rule
over them, on this account he abstains from making very light of their
teachers.
"Ye are God's husbandry."
For because he had said, "I planted," he kept to the
metaphor. Now if ye be God's husbandry, it is right that you should be
called not from those who cultivate you, but from God. For the field is
not called the husbandman's, but the householder's.
"Ye are God's building."
Again, the building is not the workman's, but the
master's. Now if ye be a building, ye must not be forced asunder: since
this were no building. If ye be a farm, ye must not be divided, but be
walled in with a single fence, namely, unanimity.
Ver. 10. "According to the Grace of God which was
given unto me, as a wise master-builder I laid a foundation."
In this place he calls himself wise, not exalting
himself, but to give them an ensample, and to point out that this is a
wise man's part, to lay a foundation. You may observe as one instance
of his modest bearing, that in speaking of himself as wise, he allowed
not this to stand as though it were something of his own; but first
attributing himself entirely unto God, then and not till then calls
himself by that name. For, "according to the Grace of God," saith he,
"which was given unto me." Thus, at once he signifies both that the
whole is of God; and that this most of all is Grace, viz. the not being
divided, but resting on One Foundation.
[7.] "Another buildeth thereon; but let each man
take heed how he buildeth thereon."
47
Here, I think, and in what follows, he puts them
upon their trial concerning practice, after that he had once for all
knit them together and made them one.
Ver. 11. "For other foundation can no man lay than
that is laid, which is Jesus Christ."
I say, no man can lay it so long as he is a
master-builder; but if he lay it, (<greek>tiqh</greek>
conj. for <greek>teqh</greek>. Douncoeus ap. Savil. viii.
not. p. 261.) he ceases to be a master-builder.
See how even from men's common notions he proves the
whole of his proposition. His meaning is this: "I have preached Christ,
I have delivered unto you the foundation. Take heed how you build
thereon, lest haply it be in vainglory, lest haply so as to draw away
the disciples unto men." Let us not then give heed unto the heresies.
"For other foundation can no man lay than that which is laid." Upon
this then let us build, and as a foundation let us cleave to it, as a
branch to a vine; and let there be no interval between us and Christ.
For if there be any interval, immediately we perish. For the branch by
its adherence draw m the fatness, and the building stands because it is
cemented together. Since, if it stand apart it perishes, having nothing
whereon to support itself. Let us not then merely keep hold of Christ,
but let us be cemented to Him, for if we stand apart, we perish. "For
they who withdraw themselves far from Thee, shall perish;" (Ps. lxxiii,
27. Sept.) so it is said. Let us cleave then unto Him, and let us
cleave by our works. "For he that keepeth my commandments, the same
abideth in Me" (John xiv. 21. in substance.) And accordingly, there are
many images whereby He brings us into union. Thus, if you mark it, He
is "the Head," we are "the body:" can there be any empty interval
between the head and body? He is "a Foundation," we "a building:" He "a
Vine," we "branches:" He "the Bridegroom," we "the bride:" He "the
Shepherd," we "the sheep;" He is "the Way," we "they who walk therein."
Again, we are "a temple," He "the Indweller:" He "the First-Begotten,"
we "the brethren:" He "the Heir," we "the heirs together with Him:" He
"the Life," we "the living:" He "the Resurrection," we "those who rise
again:" He "the Light," we "the enlightened." All these things indicate
unity; and they allow no void interval, not even the smallest. For he
that removes but to a little distance will go on till he has become
very far distant. For so the body, receiving though it be but a small
cut by a sword, perishes: and the building, though there be but a small
chink, falls to decay: and the branch, though it be but a little while
cut off from the root, becomes useless. So that this trifle is no
trifle, but is even almost the whole. Whensoever then we commit some
little fault or even negligence, let us not overlook that little; since
this, being disregarded, quickly becomes great. So also when a garment
hath begun to be torn and is neglected, it is apt to prolong its rent
all throughout; and a roof, when a few tiles have fallen, being
disregarded, brings down the whole house.
[8.] These things then let us bear in mind, and
never slight the small things, lest we fall into those which are great.
But if so be that we have slighted them and are come into the abyss of
evils, not even when we are come there let us despond, lest we fall
into recklessness (<greek>carhbarian</greek>). For to
emerge from thence is hard ever after, for one who is not extremely
watchful; not because of the distance alone, but of the very position,
too, wherein we find ourselves. For sin also is a deep, and is wont to
bear down and crush. And just as those who have fallen into a well
cannot with ease get out, but will want others to draw them up; so also
is he that is come into any depth of sins. To such then we must lower
ropes and draw them up. Nay rather, we need not others only, but
ourselves also, that we for our part may fasten on ourselves and
ascend, I say not so much as we have descended, but much further, if we
be willing: for why? God also helpeth: for He willeth not the death of
a sinner so much as his conversion. Let no one then despair; let no one
have the feeling of the ungodly; for to them properly belongs this kind
of sin: "an ungodly man having come into any depth of evils, makes
light of it(1)." So that it is not the multitude of men's sins which
causes their despair, but their ungodly mind.
Shouldest thou then have gone all lengths in
wickedness, yet say unto thyself, God is loving unto men and he desires
our salvation: for "though your sins be as scarlet, I will whiten you
as snow," (Is. i. 10. Sept.) saith He; and unto the contrary
habit I will change you. Let us not therefore give up in despair; for
to fall is not so grievous, as to lie where we have fallen; nor to be
wounded so dreadful, as after wounds to refuse healing. "For who shall
boast that he has his heart chaste? or who shall say confidently that
he is pure from sin?" (Prov. xx. 9. Sept.) These things I say not to
make you morenegligent, but to prevent your despairing.
Wouldest thou know how good our Master is? The
Publican went up full of ten thousand wickednesses, and saying only,
"Be merciful unto me," went down justified. (St. Luke xviii.
48
13, 14.) Yea, God saith by the prophet, "Because of sin for some little
season I grieved him, (Is. lvii. 17, 18. Sept.) and I saw that
(<greek>eidon</greek> not in Sept.) he was grieved and went
sorrowful, and I healed his ways" (<greek>iasamhn</greek>
<greek>auton</greek>, Sept.) What is there equal to this
loving-kindness? On condition (<greek>inastugnaoh</greek> .
See St. John viii. 56. <greek>ina</greek>
<greek>idh</greek> <greek>thn</greek>
<greek>hmeran</greek>) of his "being but sorrowful," so he
speaks, "I forgave him his sins." But we do not even this: wherefore we
especially provoke God to wrath. (For he, who by little things even is
made propitious, when He meets not with so much as these, is of course
indignant and exacts of us the last penalty; for this comes of
exceeding contempt.) Who is there, for instance, that hath ever become
melancholy for his sins? Who hath bemoaned himself? Who hath beaten his
breast? Who hath taken anxious thought? Not one, to my thinking. But
days without number do men weep for dead servants; for the loss
of money: while as to the soul which we are ruining day by day,
we give it not a thought. How then wilt thou be able to render God
propitious, when thou knowest not even that thou hast sinned?
"Yea," saith some one, "I have sinned." "Yea," is
thy word to me with the tongue: say it to me with thy mind, and with
the word mourn heavily, that thou mayest have continual cheerfulness.
Since, if we did grieve for our sins, if we mourned heavily over our
offences, nothing else could give us sorrow, this one pang would expel
all kinds of dejection. Here then is another thing also which we should
gain by our thorough confession; namely, the not being overwhelmed
(<greek>baptizesqai</greek>)with the pains of the present
life, nor puffed up with its splendors. And in this way, again, we
should more entirely propitiate God; just as by our present conduct we
provoke Him to anger. For tell me, if thou hast a servant, and he,
after suffering much evil at the hands of his fellow-servants, takes no
account of any one of the rest, but is only anxious not to provoke his
master; is he not able by this alone to do away thine anger? But
what, if his offenses against thee are no manner of care to him, while
on those against his fellow-servants he is full of thought; wilt thou
not lay on him the heavier punishment? So also God doeth: when we
neglect His wrath, He brings it upon us more heavily; but when we
regard it, more gently. Yea, rather, He lays it on us no more at all.
He wills that we should exact vengeance of ourselves for our offences,
and thenceforth He doth not exact it Himself. For this is why He at all
threatens punishment; that by fear He may destroy contempt; and when
the threat alone is sufficient to cause fear in us, He doth not suffer
us to undergo the actual trial. See, for instance, what He saith unto
Jeremiah, (Jer. vii. 17, 18. Sept. transposing the first and second
clauses.) "Seest thou not what they do? Their fathers light a fire,
their children gather sticks together, their women knead dough." It is
to be feared lest the same kind of thing be said also concerning us.
"Seest thou not what they do? No one seeketh the things of Christ, but
all their own. Their children run into uncleanness, their fathers into
covetousness and rapine, their wives so far from keeping back their
husbands from the pomps and vanities of life, do rather sharpen their
appetites for them." Just take your stand in the market place; question
the comers and goers, and not one wilt thou see hastening upon a
spiritual errand, but all running after carnal things. How long ere we
awake from our surfeiting?. How long are we to keep sinking down into
deep slumber? Have we not had our fill of evils?
[9.] And yet one might think that even without words
experience itself is sufficient to teach you the nothingness of things
present. and their utter meanness. At all events, there have been men,
who, exercising mere heathen wisdom and knowing nothing of the future,
because they had proved the great worthlessness of present things, have
left them on this account alone. What pardon then canst thou expect to
obtain, grovelling on the ground and not despising the little things
and transient for the sake of the great and everlasting: who also
hearest God Himself declaring and revealing these things unto thee, and
hast such promises from Him? For that things here have no sufficient
power to detain a man, those have shewn who even without any promise of
things greater have kept away from them. For what wealth did they
expect that they came to poverty? There was none. But it was from their
knowing full well that such poverty is better than wealth. What sort of
life did they hope for that they forsook luxury, and gave themselves up
unto severe discipline? Not any. But they had become aware of the very
nature of things; and perceived that this of the two is more suitable,
both for the strict training of the soul, and for the health of the
body.
These things then duly estimating, and revolving
with ourselves continually the future blessings, let us withdraw from
this present world that we may obtain that other which is to come;
through the favor and loving kindness of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost &c., &c.
HOMILY IX.
1 Cor. iii., 12--15.
If any man build upon this foundation gold, silver, costly stones,
wood, hay, stubble; each man's work shall be made manifest: for the day
shall declare it, because it is revealed in fire; and the fire shall
prove each man's work of what sort it is. If any man's work abide which
he built thereon, he shall receive a reward. If any man's work shall be
burned, he shall suffer loss: but he himself shall be saved; yet so as
through fire.
THIS is no small subject of enquiry which we
propose, but rather about things which are of the first necessity and
which all men enquire about; namely, whether hell fire have any end.
For that it hath no end Christ indeed declared when he said, "Their
fire shall not be quenched, and their worm shall not die. [Mark viii.
44, 46, 48.](3)
Well: I know that a Chill comes over you
(<greek>narkate</greek>) on hearing these things; but what
am I to do? For this is God's own command, continually to sound these
things in your ears, where He says, "Charge this people; (Fors. Exod.
xix. 10. 20. <greek>diamarturai</greek>, Sept. here
<greek>diasteilai</greek>,) and ordained as we have been
unto the ministry of the word, we must give pain to our hearers, not
willingly but on compulsion. Nay rather, if you will, we shall avoid
giving you pain. For saith He, (Rom. xiii. 3, in substance.) "if thou
do that which is good, fear not:" so that it is possible for you to
hear me not only without ill-will, but even with pleasure.
As I said then; that it hath no end, Christ has
declared. Paul also saith, in pointing out the eternity of the
punishment, that the sinners "shall pay the penalty of destruction, and
that for ever" (2, Thes. i. 9.) And again, (1 Cor. vi. 9.) "Be not
deceived; neither fornicators. nor adulterers, nor effeminate, shall
inherit the the kingdom of God." And also unto the Hebrews he saith,
(Heb. xii. 14.) "Follow peace with all men, and the sanctification
without which no man shall see the Lord." And Christ also, to those who
said, "In thy Name we have done many wonderful works," saith, "Depart
from Me, I know you not, ye workers of iniquity" (St. Matt. vii. 22.)
And the virgins too who were shut out, entered in no more. And also
about those who gave Him no food, He saith, (St. Matt. xxv. 46.) "They
shall go away into everlasting punishment."
[2.] And say not unto me, "where is the rule of
justice preserved entire, if the punishment hath no end?" Rather, when
God doeth any thing, obey His decisions and submit not what is said to
human reasonings. But moreover, how can it be any thing else than just
for one who hath experienced innumerable blessings from the beginning,
and then committed deeds worthy of punishment, and neither by threat
nor benefit improved at all, to suffer punishment? For if thou enquire
what is absolute justice; it was meet that we should have perished
immediately from the beginning, according to the definition of strict
justice. Rather not even then according to the rule of justice only;
for the result would have had in it kindness too, if we had suffered
this also. For when any one insults him that hath done him no wrong,
according to the rule of justice he suffers punishment: but when it is
his benefactor, who, bound by no previous favor, bestowed innumerable
kindnesses, who alone is the Author of his being, who is God, who
breathed his soul into him, who gave ten thousand gifts of grace, whose
will is to take him up into heaven;--when, I say, such an one, after so
great blessings, is met by insult, daily insult, in the conduct of the
other party; how can that other be thought worthy of pardon? Dost thou
not see how He punished Adam for one single sin?
"Yes," you will say; "but He had given him Paradise
and caused him to enjoy much favor." Nay, surely it is not all as one,
for a man to sin in the enjoyment of security and ease, and in a state
of great affliction. In fact, this is the dreadful circumstance that
thy sins are the sins of one not in any Paradise but amid the
innumerable evils of this life; that thou art not sobered even by
affliction, as though one in prison should still practise his crime.
However, unto thee He hath promised things yet greater than Paradise.
But neither hath He given them now, least He should unnerve thee in the
season of conflicts; nor hath He been silent about them, lest He should
quite cast thee down with thy labors. As for Adam, he committed but
50
one sin and brought on himself certain death; whereas we commit ten
thousand transgressions daily. Now if he by that one act brought on
himself so great an evil and introduced death; what shall not we suffer
who continually live in sins, and instead of Paradise, have the
expectation of heaven?
The argument is irksome and pains the hearer: were
it only by my own feelings, I know this. For indeed my heart is
troubled and throbs; and the more I see the account of hell confirmed,
the more do I tremble and shrink through fear. But it is necessary to
say these things lest we fall into hell. What thou didst receive was
not paradise, nor trees and plants, but heaven and the good things in
the heavens. Now if he that had received less was comdemned, and no
consideration exempted him, much more shall we who have sinned more
abundantly, and have been called unto greater things, endure the woes
without remedy.
Consider, for example, how long a time, but for one
single sin, our race abides in death. Five thousand years(1) and more
have passed, and death hath not yet been done away, on account of one
single sin. And we cannot even say that Adam had heard prophets, that
he had seen others punished for sins, and it was meet that he should
have been terrified thereby and corrected, were it only by the example.
For he was at that time first, and alone; but nevertheless he was
punished. But thou canst not have anything of this sort to advance, who
after so many examples art become worse; to whom so excellent a Spirit
hath been vouch-safed, and yet thou drawest upon thyself not one sin,
nor two, nor three, but sins without number! For do not, because the
sin is committed in a small moment, calculate that therefore the
punishment also must be a matter of a moment. Seest thou not those men,
who for a single theft or a single act of adultery, committed in a
small moment of time, oftentimes have spent their whole life in
prisons, and in mines, struggling with continual hunger and every kind
of death? And there was no one to set them at liberty, or to say, "The
offence took place in a small moment of time; the punishment too should
have its time equivalent to that of the sin."
[3.] But, "They are men," some one will say, "who do
these things; as for God, He is loving unto men." Now, first of all,
not even men do these things in cruelty, but in humanity. And God
Himself, as He is loving unto men," in the same character doth He
punish sins. (Sirac. xvi. 12.) "For as His mercy is great, so also is
His reproof." When therefore thou sayest unto me, "God is loving unto
men," then thou tellest me of so much the greater reason for punishing:
namely, our sinning against such a Being. Hence also Paul said, (Heb.
x. 31.) "It is a fearful thing to fall into the hands of the living
God." Endure I beseech you, the fiery force of the words, for
perhaps--perhaps you will have some consolation from hence! Who among
men can punish as God has punished? when He caused a deluge and entire
destruction of a race so numerous; and again, when, a little while
after, He rained fire from above, and utterly destroyed them all? What
punishment from men can be like that? Seest thou not that the
punishment even in this world is almost eternal? Four thousand years
have passed away, and the punishment of the Sodomites abideth at its
height. For as His mercy is great, so also is His punishment.
Again: if He had imposed any burdensome or
impossible things, one might perhaps have been able to urge difficulty
of the laws: but if they be extremely easy, what can we say for our not
regarding even these? Suppose thou art unable to fast or to practice
virginity; although thou art able if thou wilt, and they who have been
able are a condemnation to us. But, however, God hath not used this
strictness towards us; neither hath He enjoined these things nor laid
them down as laws, but left the choice to be at the discretion of the
hearers. Nevertheless, thou art able to be chaste in marriage; and thou
art able to abstain from drunkenness. Art thou unable to empty thyself
of all thy goods? Nay surely thou art able; and they who have done so
prove it. But nevertheless He hath not enjoined this, but hath
commanded not to be rapacious, and of our means to assist those who are
in want. But if a man say, I cannot even be content with a wife only,
he deceiveth himself and reasoneth falsely; and they condemn him who
without a wife lives in chastity. But how, tell me, canst thou help
using abusive words? canst thou not help cursing? Why, the doing these
things is irksome, not the refraining from them. What excuse then have
we for not observing precepts so easy and light? We cannot name any at
all. That the punishment then is eternal is plain from all that hath
been said.
[4.] But since Paul's saying appears to some to tell
the other way, come let us bring it forward also and search it out
thoroughly. For having said, "If any man's work abide which he hath
built thereon, he shall receive a reward; and if any man's work shall
be burned, he shall suffer loss," he adds, "but himself shall be saved,
yet so as through fire." What shall we
51
say then to this? Let us consider first what is "the Foundation," and
what "the gold," and what "the precious stones," and what "the
hay," and what the "stubble."
"The Foundation," then, he hath himself plainly
signified to be Christ, saying, "For other foundation can no man lay
than that which is laid, which," he saith "is Jesus Christ."
Next, the building seems to me to be actions.
Although some maintain that this also is spoken concerning teachers and
disciples and concerning corrupt heresies: but the reasoning doth not
admit it. For if this be it, in what sense, while "the work is
destroyed," is the "builder" to be "saved," though it be "through
fire?" Of right, the author ought rather of the two to perish; but now
it will be found that the severer penalty is assigned to him who hath
been built into the work. For if the teacher was the cause of the
wickedness, he is worthy to suffer severer punishment: how then shall
he be "saved?" If, on the contrary, he was not the cause but the
disciples became such through their own perverseness, he is no whit
deserving of punishment, no, nor yet of sustaining loss: he, I say, who
builded so well. In what sense then doth he say, "he shall suffer loss?"
From this it is plain that the discourse is about
actions. For since he means next in course to put out his strength
against the man who had committed fornication, he begins high up and
long beforehand to lay down the preliminaries. For he knew how while
discussing one subject, in the very discourse about that thing to
prepare the grounds of another to which he intends to pass on. For so
in his rebuke for not awaiting one another at their meals, he laid the
grounds of his discourse concerning the mysteries. And also because now
he is hastening on towards the fornicator, while speaking about the
"Foundation," he adds, "Know ye not that ye are the Temple of God? and
that the Spirit of God dwelleth in you? If any man destroy
(<greek>Fqeirh</greek>, rec. version, "defile.") the Temple
of God, him will God destroy." Now these things, he said, as beginning
now to agitate with fears the soul of him that had been unchaste.
[5.] Ver. 12. "If any man build upon this
foundation, gold, silver, costly stones, wood, hay, stubble." For after
the faith there is need of edification: and therefore he saith
elsewhere, "Edify one another with these words." (perhaps 1 Thess. v.
11; iv. 5.) For both the artificer and the learner contribute to the
edifying. Wherefore he saith, "But let every man take heed how he
buildeth thereon." (1 Cor. iii. 10.) But if faith had been the subject
of these sayings, the thing affirmed is not reasonable. For in the
faith all ought to be equal, since "them is but one faith;" (Eph. iv.
5.) but in goodness of life it is not possible that all should be the
same. Because the faith is not m one case less, in another more
excellent, but the same in all those who truly believe. But in life
there is room for some to be more diligent, others more slothful; some
stricter, and others more ordinary; that some should have done well in
greater things, others in less; that the errors of some should have
been more grievous, of others less notable. On this account he saith,
"Gold, silver, costly stones, wood, hay, stubble,--every man's work
shall be made manifest: "--his conduct; that is what he speaks of
here:--"If any man's work abide which he built thereupon, he shall
receive a reward; if any man's work shall be burned, he shall suffer
loss." Whereas, if the saying related to disciples and teachers, he
ought not to "suffer loss" for disciples refusing to hear. And
therefore he saith, "Every man shall receive his own reward according
to his own labor" not according to the result, but according to "the
labor." For what if the hearers gave no heed? Wherefore this passage
also proves that the saying is about actions.
Now his meaning is this: If any man have an ill life
with a right faith, his faith shall not shelter him from punishment,
his work being burnt up. The phrase, "shall be burned up," means,
"shall not endure the violence of the fire." But just as if a man
having golden armor on were to pass through a river of fire, he comes
from crossing it all the brighter; but if he were to pass through it
with hay, so far from profiling, he destroys himself besides; so also
is the case in regard of men's works. For he doth not say this as if he
were discoursing of material things being burnt up, but with a view of
making their fear more intense, and of shewing how naked of all defence
he is who abides in wickedness. Wherefore he said, "He shall suffer
loss:" lo, here is one punishment: "but he himself shall be saved, but
so as by fire;" lo, again, here is a second. And his meaning is, "He
himself shall not perish in the same way as his works, passing into
nought, but he shall abide in the tire.(1)
[6.] "He calleth it, however, "Salvation," you will
say; why, that is the cause of his adding, "so as by fire:" since we
also used to say, "It is preserved in the fire," when we speak of those
substances which do not immediately burn up and become ashes. For do
not at sound of the word fire imagine that
51
those who are burning pass into annihilation. And though he call such
punishment Salvation, be not astonished. For his custom is in things
which have an ill sound to use fair expressions, and in good things the
contrary. For example, the word "Captivity" seems to be the name of an
evil thing, but Paul has applied it in a good sense, when he says,
"Bringing into captivity every thought to the obedience of Christ."(2
Cor. x. 5.) And again, to an evil thing he hath applied a good word,
saying, "Sin reigned," (Rom. v. 21.) here surely the term "reigning" is
rather of auspicious sound. And so here in saying, "he shall be saved,"
he hath but darkly hinted at the intensity of the penalty: as if he had
said, "But himself shall remain forever in punishment." He then makes
an inference, saying,
[7.] Ver. 16. "Know ye not that ye are the Temple of
God?" For since he had discoursed in the section before, concerning
those who were dividing the Church, he thenceforward attacks him also
who had been guilty of uncleanness; not indeed as yet in plain terms
but in a general way; hinting at his corrupt mode of life and enhancing
the sin, by the Gift which had been already given to him. Then also he
puts all the rest to shame, arguing from these very blessings which
they had already: for this is what he is ever doing, either from the
future or from the past, whether grievous or encouraging. First, from
things future; "For the day shall declare it, because it is revealed by
fire." Again, from things already come to pass; "Know ye not that ye
are the Temple of God, and the Spirit of God dwelleth in you?"
Ver. 17. "If any man destroy the Temple of God, him
will God destroy." Dost thou mark the sweeping vehemence of his words?
However, so long as the person is unknown, what is spoken is not so
invidious, all dividing among themselves the fear of rebuke.
"Him will God destroy," that is, will cause him to
perish. And this is not the word of one denouncing a curse, but of one
that prophesieth.
"For the Temple of God is holy:" but he that hath
committed fornication is profane.
Then, in order that he might not seem to spend his
earnestness upon that one, in saying, "for the Temple of God is holy,"
he addeth, "which ye are."
[8.] Ver. 18. "Let no man deceive himself." This
also is in reference to that person, as thinking himself to be somewhat
and flattering himself on wisdom. But that he might not seem to
press on him at great length in a mere digression; he first throws him
into a kind of agony and delivers him over unto fear, and then brings
back his discourse to the common fault, saying, "If any man among you
seemeth to be wise in this world, let him become a fool, that he may
become (<greek>genhtai</greek>. rec. vers. "be.") wise."
And this(1) he doth afterwards with great boldness of speech, as having
sufficiently beaten them downs, and shaken with that fear the mind not
of that unclean person only, but of all the hearers also: so accurately
does he measure the reach of what he has to say. For what if a man be
rich, what if he be noble; he is viler than all the vile, when made
captive by sin. For as if a man were a king and enslaved to barbarians,
he is of all men most Wretched, so also is it in regard to sin: since
sin is a barbarian, and the soul which hath been once taken captive she
knoweth not how to spare, but plays the tyrant to the ruin of all those
who admit her.
[9.] For nothing is so inconsiderate as sin: nothing
so senseless, so utterly foolish and outrageous. All is overturned and
confounded and destroyed by it, wheresoever it may alight. Unsightly to
behold, disgusting and grievous. And should a painter draw her
picture(3), he would not, methinks, err in fashioning her after this
sort. A woman with the form of a beast, savage, breathing flames,
hideous, black; such as the heathen poets depict their Scyllas. For
with ten thousand hands she lays hold of our thoughts, and comes on
unexpected, and tears everything in pieces, like those dogs that bite
slily.
But rather, what need of the painter's art, when we
should rather bring forward those who are made after sin's likeness?
Whom then will ye that we should portray first? The
covetous and rapacious? And what more shameless than those eyes? What
more immodest, more like a greedy dog? For no dog keeps his ground with
such shameless impudence as he when he is grasping at all men's goods.
What more polluted than those hands? What more audacious than that
mouth, swallowing all down and not satisfied? Nay, look not on the
countenance and the eyes as being a a man's. For such looks belong not
to the eyes of men. He seeth not men as men; he seeth not the heaven as
heaven. He does not even lift up his head unto the Lord; but all is
money in his account. The eyes of men are wont to look upon poor
persons in affliction, and to be softened; but these of the rapacious
man, at sight of the poor, glare like wild beasts'. The eyes of men do
not behold other men's goods as if they were their own, but rather their
53
own as others; and they covet not the things given to others, but
rather exhaust upon others their own means: but these are not content
unless they take all men's property. For it is not a man's eye which
they have, but a wild beast's. The eyes of men endure not to see their
own body stripped of clothing, (for it is their own, though in person
it belong to others,) but these, unless they strip every one and lodge
all men's property in their own home, are never cloyed; yea rather they
never have enough. Insomuch that one might say that their hands are not
wild beasts' only, but even far more savage and cruel than these. For
bears and wolves when they are satiated leave off their kind of eating:
but these know not any satiety. And yet for this cause God made us
hands, to assist others, not to plot against them. And if we were to
use them for that purpose, better had they been cut off and we left
without them. But thou, if a wild beast rend a sheep, art grieved; but
when doing the same unto one of thine own flesh and blood, thinkest
thou that thy deed is nothing atrocious? How then canst thou be a man?
Seest thou not that we call a thing humane, when it is full of mercy
and loving-kindness? But when a man doth any thing cruel or savage,
inhuman is the title we give to such a one. You see then that the stamp
of man as we portray him is his showing mercy; of a beast the contrary;
according to constant saying, "Why, is a man a wild beast, or a dog?"
(vid. 2 Kings viii. 13.) For men relieve poverty; they do not aggravate
it. Again these men's mouths are the mouths of wild beasts; yea rather
these are the fiercer of the two. For the words also, which they utter,
emit poison, more than the wild beasts' teeth, working slaughter. And
if one were to go through all particulars, one should then see clearly
how inhumanity turns those who practise it from men into beasts.
[10.] But were he to search out the mind also of
that sort of people, he would no longer call them beasts only, but
demons. For first, they are full of great cruelty and of hatred against
their "fellow-servant: (St. Mat. xviii. 33.) and neither is love of the
kingdom there, nor fear of hell; no reverence for men, no pity, no
Sympathy: but shamelessness and audacity, and contempt of all things to
come. And unto them the words of God concerning punishment seem to be a
fable, and His threats mirth. For such is the mind of the covetous man.
Since then within they are demons, and without, wild beasts; yea, worse
than wild beasts; where are we to place such as they are? For that they
are worse even than wild beasts, is plain from this. The beasts are
such as they are by nature: but these, endowed by nature with
gentleness, forcibly strive against nature to train themselves to that
which is savage. The demons too have the plotters among men to help
them, to such an extent that if they had no such aid, the greater part
of their wiles against us would be done away: but these, when such as
they have spitefully entreated are vying with them, still try to be
more spiteful then they. Again, the devil wages war with man, not with
the demons of his own kind: but he of whom we speak is urgent in all
ways to do harm to his own kindred and family, and doth not even
reverence nature.
I know that many hate us because of these words; but
I feel no hatred towards them; rather I pity and bewail those who are
so disposed. Even should they choose to strike, I would gladly endure
it, if they would but abstain from this their savage mind. For not I
alone, but the prophet also with me, banisheth all such from the family
of men saying, (Ps. xlix. 20. Sept. <greek>tois</greek>
<greek>anohtois</greek>) "Man being in honor hath no
understanding, but is like unto the senseless beasts."
Let us then become men at last, and let us look up
unto heaven; and that which is according to His image, (Colos. iii.
10.) let us receive and recover: that we may obtain also the blessings
to come through the grace and loving-kindness of our Lord Jesus Christ,
with Whom to the Father and the Holy Spirit be glory, power, honor, now
and always, and unto everlasting ages. Amen.
HOMILY X.
1 Cor. iii. 18, 19.
Let no man deceive himself. If any man (<greek>en</greek>
<greek>umin</greek> omitted.) thinketh that he is wise in
this world, let him become a fool, that he may become wise. For the
wisdom of this world is foolishness with God.
AS I said before, having launched out before the
proper time into accusation of the fornicator, and having half opened
it obscurely in a few words, and made the man's conscience to quail, he
hastens again to the battle with heathen wisdom, and to his accusations
of those who were puffed up there-with, and who were dividing the
Church: in order that having added what remained and completed the
whole topic with accuracy, he might thenceforth suffer his tongue to be
carried away with vehement impulse against the unclean person, having
had but a preliminary skirmishing with him in what he had said before.
For this, "Let no man deceive himself," is the expression of one aiming
chiefly at him and quelling him beforehand by fear: and the saying
about the "stubble," suits best with one hinting at him. And so does
the phrase, "Know ye not that ye are the Temple of God, and the
Spirit of God dwelleth in you?" For these two things are most apt
to withdraw us from sin; when we have in mind the punishment appointed
for the sin; and when we reckon up the amount of our true dignity. By
bringing forward then "the hay" and "the stubble, "he terrifies; but by
speaking of the dignity of that noble birth which was theirs, he puts
them to shame; by the former striving to amend the more insensible
kind, by the latter the more considerate.
[2.] "Let no man deceive himself; if any man
thinketh that he is wise in this world, let him become a fool."
As he bids one become, as it were, dead unto the
world;--and this deadness harms not at all, but rather profits, being
made a cause of life:--so also he bids him become foolish unto this
world, introducing to us hereby the true wisdom. Now he becomes a fool
unto the world, who slights the wisdom from without, and is persuaded
that it contributes nothing towards his comprehension of the faith. As
then that poverty which is according to God is the cause of wealth, and
lowliness, of exaltation, and to despise glory is the cause of glory;
so also the becoming a fool maketh a man wiser than all. For all, with
us, goes by contraries.
Further: why said he not, "Let him put off wisdom,"
but, "Let him become a fool?" That he might most exceedingly disparage
the heathen instruction. For it was not the same thing to say, "Lay
aside thy wisdom," and, "become a fool." And besides, he is also
training people not to be ashamed at the want of refinement among us;
for he quite laughs to scorn all heathen things. And for the same sort
of reason he shrinks not from the names, trusting as he does to the
power of the things [which he speaks of].
Wherefore, as the Cross, though counted ignominious,
became the author of innumerable blessings, and the foundation and root
of glory unspeakable; so also that which was accounted to be
foolishness became unto us the cause of wisdom. For as he who hath
learned anything ill, unless he put away the whole, and make his soul
level and clear, and so offer it to him who is to write on it, will
know no wholesome truth for certain; so also in regard of the wisdom
from without. Unless thou turn out the whole and sweep thy mind clear,
and like one that is ignorant yield up thyself unto the faith, thou
wilt know accurately nothing excellent. For so those also who see
imperfectly if they will not shut their eyes and commit themselves unto
others, but will be trusting their own matters to their own faulty
eyesight, they will commit many more mistakes than those who see not.
But how, you will say, are men to put off this
wisdom? By not acting on its precepts.
[3.] Then, seeing that he bade men so urgently
withdraw themselves from it, he adds the cause, saying, "For the wisdom
of this world is foolishness with God." For not only it contributes
nothing, but it even hinders. We must then withdraw ourselves from it,
as doing harm. Dost thou mark with what a high hand he carries off the
spoils of victory, having proved that so far from profiting us at all,
it is even an opponent?
And he is not content with his own arguments, but he
has also adduced testimony again,
55
saying, "For it is written, (Job v. 13.) He taketh the wise in their
own craftiness." By "craftiness," i. e. by their own arms getting the
better of them. For seeing that they made use of their wisdom to the
doing away of all need of God, by it and no other thing He refuted
them, shewing that they were specially in need of God. How and by what
method? Because having by it become fools, by it, as was meet, they
were taken. For they who supposed that they needed not God, were
reduced to so great a strait as to appear inferior to fishermen and
unlettered persons; and from that time forth to be unable to do without
them. Wherefore he saith, "In their own craftiness" He took them. For
the saying "I will destroy their wisdom," was spoken in regard to its
introducing nothing useful; but this, "who taketh the wise in their own
craftiness, with a view of shewing the power of God."
Next, he declares also the mode in which God took
them, adding another testimony:
Ver. 20. "For the Lord," saith he, "knoweth the
reasonings of men (Ps. xciv. 11. <greek>anqrwpwn</greek>
Sept.) that they are vain." Now when the Wisdom which is boundless
pronounces this edict concerning them, and declares them to be such,
what other proof dost thou seek of their extreme folly? Formen's
judgments, it is true, in many instances fail; but the decree of God is
unexceptionable and uncorrupt in every case.
[4.] Thus having set up so splendid a trophy of the
judgment from on high, he employs in what follows a certain vehemence
of style, turning it against those who were under his ministry,
(<greek>arkomenous</greek>) and speaking thus:
Ver. 21. "Wherefore let no man glory in men; for all
things are yours." He comes again to the former topic, pointing out
that not even for their spiritual things ought they to be highminded,
as having nothing of themselves. "Since then the wisdom from without is
hurtful, and the spiritual gifts were not given by you, what hast thou
wherein to boast?" And in regard to the wisdom from without, "Let no
man deceive himself," saith he, because they were conceited about a
thing which in truth did more harm than good. But here, inasmuch as the
thing spoken of was really advantageous, "Let no man glory." And he
orders his speech more gently: "for all things are yours."
Ver. 22. "Whether Paul, or Apollos, or Cephas, or
the world, or life, or death, or things present, or things to come, all
are yours; and ye are Christ's and Christ is God's." For because he had
handled them sharply, he refreshes them again. And as above he had
said, (1. Cor. iii. 9.) "We are fellow-workers with God;" and by many
other expressions had soothed them: so here too he saith, "All things
are yours; taking down the pride of the teachers, and signifying that
so far from bestowing any favor on them, they themselves ought to be
grateful to the others. Since for their sake they were made such as
they were, yea, moreover, had received grace. But seeing that these
also were sure to boast, on this account he cuts out beforehand this
disease too, saying, "As God gave to every man," (Supr. vi. 5. 6.) and,
"God gave the increase:" to the end that neither the one party might be
puffed up as bestowers of good; nor the others, on their hearing a
second time, "All things are yours," be again elated. "For, indeed,
though it were for your sakes, yet the whole was God's doing." And I
wish you to observe how he hath kept on throughout, making suppositions
in his own name and that of Peter.
But what is, "or death?" That even though they die,
for your sakes they die, encountering dangers for your salvation. Dost
thou mark how he again takes down the high spirit of the disciples, and
raises the spirit of the teachers? In fact, he talks with them as with
children of high birth, who have preceptors, and who are to be heirs of
all.
We may say also, in another sense, that both the
death of Adam was for our sakes, that we might be corrected; and the
death of Christ, that we might be saved.
"And ye are Christ's; and Christ is God's." In one
sense "we are Christ's, and in another sense "Christ is God's," and in
a third sense is "the world ours." For we indeed are Christ's, as his
work: "Christ is God's, as a genuine Offspring, not as a work: in which
sense neither is the world ours. So that though the saying is the same,
yet the meaning is different. For "the world is ours," as being a thing
made for our sakes: but "Christ is God's," as having Him the Author of
his being, in that He is Father. And "we are Christ's," as having been
formed by Him. Now "if they are yours," saith he, "why have ye done
what is just contrary to this, in calling yourselves after their name,
and not after Christ, and God?"
[5.] C. iv. ver. 1. "Let a man so account of us, as
of ministers of Christ, and stewards of the mysteries of God." After he
had cast down their spirit, mark how again he refreshes it, saying, "as
ministers of Christ." Do not thou then, letting go the Master, receive
a name from the servants and ministers. "Stewards;" saith he,
indicating that we ought not to give these things unto all, but unto
whom it is due, and to whom it is fitting we should minister.
Ver. 2. "Moreover it is required in stewards, that a
man be found faithful:" that is, that he do not appropriate to himself
his master's goods, that he do not as a master lay claim for himself
56
but administer as a steward. For a steward's part is to administer well
the things committed to his charge: not to say that his master's things
are his own; but, on the contrary, that his own are his master's. Let
every one think on these things, both he that hath power in speech and
he that possesses wealth, namely, that he hath been entrusted with a
master's goods and that they are not his own; let him not keep them
with himself, nor set them down to his own account; but let him impute
them unto God who gave them all. Wouldest thou see faithful stewards?
Hear what saith Peter, "Why look ye so earnestly on us, as though by
our own power or godliness we had made this man to walk?" (Acts iii.
12.) Unto(1) Cornelius also he saith, "We also are men of like passions
with you:" and unto Christ Himself, "Lo, we have left all, and followed
Thee." (St. Matt. xix. 27.) And Paul, no less, when he had said, "I
labored more abundantly than they all," (I Cor. xv. 10.) added, "yet
not I, but the grace of God which was with me." Elsewhere also, setting
himself strongly against the same persons, he said, "For what hast thou
which thou didst not receive?" (C. iv. 7.) "For thou hast nothing of
thine own, neither wealth, nor speech, nor life itself; for this also
is surely the Lord's. Wherefore, when necessity calls, do thou lay down
this also. But if thou dostest on life, and being ordered to lay it
down refusest, thou art no longer a faithful steward."
"And how is it possible, when God calls, to resist?"
Well, that is just what I say too: and on this account do I chiefly
admire the loving-kindness of God, that the things which He is able,
even against thy will, to take from thee, these He willeth not to be
paid in (<greek>eisenekqhnai</greek>) by thee unwillingly,
that thou mayest have a reward besides. For instance, He can take away
life without thy consent; but His will is to do so with thy consent,
that thou mayest say with Paul, "I die daily," (1 Cor. xv. 31.) He can
take away thy glory without thy consent, and bring thee low: but He
will have it from thee with thine own goodwill, that thou mayest have a
recompense. He can make thee poor, though unwilling, but He will have
thee willingly become such, that He may weave crowns for thee. Seest
thou God's mercy to man? Seest thou our own brutish stupidity?
What if thou art come to great dignity, and hast at
any time obtained some office of Church government? Be not high-minded.
Thou hast not acquired the glory, but God hath put it on thee. As if it
were another's, therefore, use it sparingly; neither abusing it nor
using it upon unsuitable things, nor puffed up, nor appropriating it
unto thyself; but esteem thyself to be poor and inglorious. For
never,--hadst thou been entrusted with a king's purple to keep,--never
would it have become thee to abuse the robe and spoil it, but with the
more exactness to keep it for the giver. Is utterance given thee? Be
not puffed up; be not arrogant; for the gracious gift is not thine. Be
not grudging about thy Master's good, but distribute them among thy
fellow-servants; and neither be thou elated with these things as if
they were thine own, nor be sparing as to the distribution of them.
Again, if thou hast children, they are God's which thou hast. If such
be thy thought, thou wilt both be thankful for having them, and if
bereft thou wilt not take it hard. Such was Job when he said, (Job i.
21.) "The Lord gave, the Lord hath taken away."
For we have all things from Christ. Both existence
itself we have through Him, and life, and breath, and light, and air,
and earth. And if He were to exclude us from any one of these, we are
lost and undone. For (1 S. Pet. ii. xx.) "we are sojourners and
pilgrims" And all this about "mine," and "thine," is bare words only,
and doth not stand for things. For if thou do but say the house is
thine, it is a word without a reality: since the very air, earth,
matter, are the Creator's; and so art thou too thyself, who hast framed
it; and all other things also. But supposing the use to be thine, even
this is uncertain, not on account of death alone, but also before
death, because of the instability of things.
[6.] These things then continually picturing to
ourselves, let us lead strict lives; and we shall gain two of the
greatest advantages. For first, we shall be thankful both when we have
and when we are bereaved; and we shall not be enslaved to things which
are fleeting by, and things not our own. For whether it be wealth that
He taketh, He hath taken but His own; or honor, or glory, or the body,
or the life itself: be it that He taketh away thy son, it is not thy
son that He hath taken, but His own servant. For thou formedst him not,
but He made him. Thou didst but minister to his appearing; the whole
was God's own work. Let us give thanks therefore that we have been
counted worthy to be His ministers in this matter. But what? Wouldest
thou have had him for ever? This again proves thee grudging, and
ignorant that it was another's child which thou hadst, and not thine
own. As therefore those who part resignedly are but aware that they
have what was not theirs; so whoever gives way to grief is in fact
counting the King's property his own. For, if we are not our own, how
can they be ours? I say, we: for in two ways we are His, both on
57
account of our creation, and also on account of the faith. Wherefore
David saith, "My substance is with Thee:" (Ps. xxxix. 7.
<greek>upostasis</greek> Sept. "hope" rec. vers. of. ver.
6; Ps. cxxxix. 14.) and Paul too, "For in Him we live and move and have
our being:" (Acts xvii. 28.) and plying the argument about the faith,
he says, (1 Cor. vi. 19, 20.) "Ye are not your own," and "ye were
bought with a price." For all things are God's. When then He calls and
chooses to take, let us not, like grudging servants, fly from the
reckoning, nor purloin our Master's goods. Thy soul is not thine; and
how can thy wealth be thine? How is it then that thou spendest on what
is unnecessary the things which are not thine? Knowest thou not that
for this we are soon to be put on our trial, that is, if we have used
them badly? But seeing that they are not our's but our Master's, it
were right to expend them upon our fellow-servants. It is worth
considering that the omission of this was the charge brought against
that rich man: and against those also who had not given food to the
Lord. (St. Luke xvi. 21. St. Matt. xxv. 42.)
[7.] Say not then, "I am but spending mine own, and
of mine own I live delicately." It is not of thine own, but of other
men's. Other men's, I say, because such is thine own choice: for God's
will is that those things should be thine, which have been entrusted
unto thee on behalf of thy brethren. Now the things which are not thine
own become thine, if thou spend them upon others: but if thou spend on
thyself unsparingly, thine own things become no longer thine. For since
thou usest them cruelly, and sayest, "That my own things should be
altogether spent on my own enjoyment is fair:" therefore I call them
not thine own. For they are common to thee and thy fellow-servants;
just as the sun is common, the air, the earth, and all the rest. For as
in the case of the body, each ministration belongs both to the whole
body and to each several member; but when it is applied to one single
member only, it destroys the proper function of that very member: so
also it comes to pass in the case of wealth. And that what I say may be
made plainer; the food of the body which is given in common to the
members, should it pass into one member, even to that it turns out
alien in the end. For when it cannot be digested nor afford
nourishment, even to that part, I say, it turns out alien. But if it be
made common, both that part and all the rest have it as their own.
So also in regard of wealth. If you enjoy it alone,
you too have lost it: for you will not reap its reward. But if you
possess it jointly with the rest, then will it be more your own, and
then will you reap the benefit of it. Seest thou not that the hands
minister, and the mouth softens, and the stomach receives? Doth the
stomach say, Since I have received, I ought to keep it all? Then do not
thou I pray, in regard to riches, use this language. For it belongs to
the receiver to impart. As then it is a vice in the stomach to retain
the food and not to distribute it, (for it is injurious to the whole
body,) so it is a vice in those that are rich to keep to themselves
what they have. For this destroys both themselves and others. Again,
the eye receives all the light: but it doth not itself alone retain it,
but enlightens the entire body. For it is not its nature to keep it to
itself, so long as it is an eye. Again, the nostrils are sensible of
perfume; but they do not keep it all to themselves, but transmit it to
the brain, and affect the stomach with a sweet savor, and by their
means refresh the entire man. The feet alone walk; but they move not
away themselves only, but transfer also the whole body. In like manner
do thou, whatsoever thou hast been entrusted withal, keep it not to
thyself alone, since thou art doing harm to the whole and to thyself
more than all.
And not in the case of the limbs only may one see
this occuring: for the smith also, if he chose to impart of his craft
to no one, ruins both himself and all other crafts. Likewise the
cordwainer, the husbandman, the baker, and everyone of those who pursue
any necessary calling; if he chose not to communicate to anyone of the
results of his art, will ruin not the others only but himself also with
them.
And why do I say, "the rich?" For the poor too, if
they followed after the wickedness of you who are covetous and rich,
would injure you very greatly and soon make you poor; yea rather, they
would quite destroy you, were they in your want unwilling to impart of
their own: the tiller of the ground, (for instance,) of the labor of
his hands; the sailor, of the gain from his voyages; the soldier, of
his distinction won in the wars.
Wherefore if nothing else can, yet let this at least
put you to shame, and do you imitate their benevolence. Dost thou
impart none of thy wealth unto any? Then shouldest thou not receive any
thing from another: in which case, the world will be turned upside
down. For in every thing to give and receive is the principle of
numerous blessings: in seeds, in scholars, in arts. For if any one
desire tO keep his art to himself, he subverts both himself and the
whole course of things. And the husbandman, if he bury and keep the
seeds in his house, will bring about a grievous famine. So also the
rich man, if he act thus in regard of his wealth, will
58
destroy himself before the poor, heaping up the fire of hell more
grievous upon his own head.
[8.] Therefore as teachers, however many scholars
they have, impart some of their lore unto each; so let thy possession
be, many to whom thou hast done good. And let all say, "such an one he
freed from poverty, such an one from dangers. Such an one would have
perished, had he not, next to the grace of God, enjoyed thy patronage.
This man's disease thou didst cure, another thou didst rid of false
accusation, another being a stranger you took in, another being naked
you clothed." Wealth inexhaustible and many treasures are not so good
as such sayings. They draw all men's gaze more powerfully than your
golden vestments, and horses, and slaves. For these make a man appear
even odious: (<greek>forticon</greek>, a conj. of Saville's
for <greek>fortica</greek>) they cause him to be hated as a
common foe; but the former proclaim him as a common father and
benefactor. And, what is greatest of all, Favor from God waits on thee
in every part of thy proceedings. What I mean is, let one man say, He
helped to portion out my daughter: another, And he afforded my son the
means of taking his station among men: (<greek>eis</greek>
<greek>andras</greek> <greek>emfanhnai</greek>)
another, He made my calamity to cease: another, He delivered me from
dangers. Better than golden crowns are words such as these, that a man
should have in his city innumerable persons to proclaim his
beneficence. Voices such as these are pleasanter far, and sweeter than
the voices of the heralds marching before the archons; to be called
saviour, benefactor, defender, (the very names of God;) and not,
covetous, proud, insatiate, and mean. Let us not, I beseech you, let us
not have a fancy for any of these titles, but the contrary. For if
these, spoken on earth, make one so splendid and illustrious; when they
are written in heaven, and God proclaims them on the day that shall
come, think what renown, what splendor thou shalt enjoy! Which may it
be the lot of us all to obtain, through the grace and loving-kindness
of our Lord Jesus Christ; with Whom unto the Father and the Holy
Spirit, be glory, power, honor, now and always and unto everlasting
ages. Amen.
HOMILY XI.
1 COR. iv. 3, 4.
But with me it is a very small thing that I should be judged of you, or
of man's judgment: yea I judge not mine own self. For I know nothing
against myself, yet am I not hereby justified: but He that judgeth me
is the Lord.
TOGETHER with all other ills, I know not how, there
hath come upon man's nature the disease of restless prying and of
unseasonable curiosity, which Christ Himself chastised, saying, (S.
Matt. vii, 1.) "Judge not, that ye be not judged." A kind of thing,
which hath no pleasure as all other sins have, but only punishment and
vengeance. For though we are ourselves full of ten thousand evils, and
bearing the "beams" in our own eyes, we become exact inquisitors of the
offences of our neighbor which are not at all bigger than "motes." And
so this matter at Corinth was failing out. Religious men and dear to
God were ridiculed and cast out for their want Of learning; while
others, brimful of evils innumerable, were classed highly because of
their fluent speech. Then like persons sitting in public to try causes,
these were the sort of votes they kept rashly passing: "such an one is
worthy: such an one is better than such another; this man is inferior
to that; that, better than this." And, leaving off to mourn for their
own bad ways, they were become judges of others; and in this way again
were kindling grievous warfare.
Mark then, how wisely Paul corrects them, doing away
with this disease. For since he had said, "Moreover, it is required in
stewards that a man be found faithful," and it seemed as if he were
giving them an opening to judge and pry into each man's life, and this
was aggravating the party feeling; lest such should be the effect on
them, he draws them away from that kind of petty disputation, saying,
"With me it is a very small thing that I should be judged of you;"
again in his own person carrying on the discourse.
[2.] But what means, "With me it is a very small
thing that I should be judged of you or of man's day?"
(<greek>hmeras</greek>) "I judge myself unworthy," saith
he, "of being judged by you." And why say I, "by you?" I will add, "by
(<greek>cai</greek> <greek>to</greek>
[<greek>tou</greek>]) any one else." Howbeit, let no one
condemn Paul of arrogance; though he saith that no man is worthy to
pass sentence con-
59
cerning him. For first, he saith these things not for his own sake, but
wishing to rescue others from the odium which they had incurred from
the Corinthians. And in the next place, he limits not the matter to the
Corinthians merely, but himself also he deposes from this right of
judging; saying, that to decree such things was a matter beyond his
decision. At least he adds, "I judge not mine own self."
But besides what has been said, we must search out
the ground upon which these expressions were uttered. For he knew well
in many cases how to speak with high spirit: and that, not of pride or
arrogance, but of a certain excellent management
[<greek>oiconomias</greek>
<greek>arisths</greek>] seeing that in the present case
also he saith this, not as lifting up himself, but as taking down other
men's sails, and earnestly seeking to invest the saints with due honor.
For in proof that he was one of the very humble, hear what he saith,
bringing forward the testimony of his enemies on this point; "His
bodily presence is weak, and his speech of no account; (2 Cor. x. 10.)
and again, "Last of all, as to one born out of due time, He appeared
unto me also." (2 Cor. xv. 8.) But notwithstanding, see this lowly man,
when the time called on him, to what a pitch he raises the spirit of
the disciples, not teaching pride but instilling a wholesome courage.
For with these same discoursing he saith, "And if the world shall be
judged by you, are ye unworthy to judge the smallest matters? 1 Cor.
vi. 2. For as the Christian ought to be far removed from arrogance, so
also from flattery and a mean spirit. Thus, if any one says, "I count
money as nothing, but all things here are to me as a shadow, and a
dream, and child's play;" we are not at all to charge him as arrogant;
since in this way we shall have to accuse Solomon himself of arrogance,
for speaking austerely (<greek>filosofounta</greek>) on
these things, saying "Vanity of vanities (Eccles. i. 2.) all is
vanity." But God forbid that we should call the strict rule of life by
the name of arrogance. Wherefore to despise these things is not
haughtiness, but greatness of soul; albeit we see kings, and rulers,
and potentates, making much of them. But many a poor man, leading a
strict life despises them; and we are not therefore to call him
arrogant but highminded: just as, on the other hand, if any be
extremely addicted to them, we do not call him lowly of heart and
moderate, but weak, and poor spirited, and ignoble. For so, should a
son despise the pursuits which become his father and affect slavish
ways, we should not commend him as lowly of heart, but as base and
servile we should reproach him. What we should admire in him would be,
his despising those meaner things and making much account of what came
to him from his father. For this is arrogance, to think one's self
better than one's fellow-servants: but to pass the true sentence on
things cometh not of boasting, but of strictness of life.
On this account Paul also, not to exalt himself, but
to humble others, and to keep down those who were rising up out of
their places, and to persuade them to be modest, said, "With me it is a
very small thing that I should be judged of you or of man's day."
Observe how he soothes the other party also. For whosoever is told that
he looks down on all alike, and deigns not to be judged of any one,
will not thenceforth any more feel pain, as though himself were the
only one excluded. For if he had said, "Of you," only, and so held his
peace; this were enough to gall them as if treated contemptuously. But
now, by introducing, "nor yet of man's day," he brought alleviation to
the blow; giving them partners in the contempt. Nay, he even softens
this point again, saying, "not even do I judge myself." Mark the
expression, how entirely free from arrogance: in that not even he
himself, he saith, is capable of so great exactness.
[3.] Then because this saying also seemed to be that
of one extolling himself greatly, this too he corrects, saying, "Yet am
I not hereby justified." What then? Ought we not to judge ourselves and
our own misdeeds? Yes surely: there is great need to do this when we
sin. But Paul said not this, "For I know nothing," saith he, "against
myself." What misdeed then was he to judge, when he "knew nothing
against himself?' Yet, saith he, "he was not justified." (1 Cor. vi.
3.) We then who have our conscience filled with ten thousand wounds,
and are conscious to ourselves of nothing good, but quite the contrary;
what can we say?
And how could it be, if he knew nothing against
himself that he was not justified? Because it was possible for him to
have committed certain sins, not however, knowing that they were sins.
From this make thine estimate how great shall be the strictness of the
future judgment. It is not, you see, as considering himself unblameable
that he saith it is so unmeet for him to be judged by them, but to stop
the mouths of those who were doing so unreasonably. At least in another
place, even though men's sins be notorious, he permits not judgment
unto others, because the occasion required it. "For why dost thou judge
thy brother," saith he, (Rom. xiv. 10.) or, "thou, why dost thou set at
nought thy brother?" For thou wert not enjoined, O man, to judge
others, but to test thine own doings. Why then dost thou seize upon the
office of the Lord? Judgment is His, not thine.
To which effect, he adds, "Therefore judge
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nothing before the time, until the Lord come; who will both bring to
light the hidden things of darkness, and make manifest the counsels of
the hearts, and then shall each man have his praise from God." What
then? Is it not right that our teachers should do this? It is right in
the case of open and confessed sins, and that with fitting opportunity,
and even then with pain and inward vexation: not as these were acting
at that time, of vain-glory and arrogance. For neither in this instance
is he speaking of those sins which all own to be such, but about
preferring one before another, and making comparisons of modes of life.
For these things He alone knows how to judge with accuracy, who is to
judge our secret doings, which of these be worthy of greater and which
of less punishment and honor. But we do all this according to what
meets our eye. "For if in mine own errors," saith he, "I know nothing
clearly, how can I be worthy to pass sentence on other men? And how
shall I who know not my own case with accuracy, be able to judge the
state of others?" Now if Paul felt this, much more we. For (to proceed)
he spake these things, not to exhibit himself as faultless, but to shew
that even should there be among them some such person, free from
transgression, not even he would be worthy to judge the lives of
others: and that if he, though conscious to himself of nothing declare
himself guilty, much more they who have ten thousand sins to be
conscious of in themselves.
[4.] Having thus, you see, stopped the mouths of
those who pass such sentences, he travails next with strong feeling
ready to break out and come upon the unclean person. And like as when a
storm is coming on, some clouds fraught with darkness run before it;
afterwards, when the crash of the thunders ariseth and works the whole
heavens into one black cloud, then all at once the rain bursts down
upon the earth: so also did it then happen. For though he might in deep
indignation have dealt with the fornicator, he doth not so; but with
fearful words he first represses the swelling pride of the man, since
in truth, what had occurred was a twofold sin, fornication, and, that
which is worse than fornication, the not grieving over the sin
committed. For not so much does he bewail the sin, as him that
committed it and did not as yet repent. Thus, "I shall bewail many of
those," saith he, not simply "who have sinned heretofore," but he adds,
"who have not repented of the uncleanness and impurity which they
wrought." (2 Cor. xii. 21.) For he who after sinning hath practised
repentance, is a worthy object not of grief but of gratulations, having
passed over into the choir of the righteous. For, (Is. xliii, 26.)
"declare thou thine iniquities first, that thou mayest be justified:"
but if after sinning one is void of shame, he is not so much to be
pitied for falling as for lying where he is fallen.
Now if it be a grievous fault not to repent after
sins; to be puffed up because of sins, what sort of punishment doth it
deserve? For if he who is elate for his good deeds is unclean, what
pardon shall he meet with who has that feeling with regard to his sins?
Since then the fornicator was of this sort, and had
rendered his mind so headstrong and unyielding through his sin, he of
course begins by casting down his pride. And he neither puts the charge
first, for fear of making him hardened, as singled out for accusation
before the rest; nor yet later, lest he should suppose that what
related to him was but incidental. But, having first excited great
alarm in him by his plain speaking towards others, then, and not till
then, he goes on to him, in the course of his rebuke to others giving
the man's wilfulness a share beforehand.
For these same words, viz. "I know nothing against
myself, yet am I not hereby justified," and this, "He that judgeth me
is the Lord, who will both bring to light the hidden things of
darkness, and make manifest the counsels of the hearts," glance not
lightly both upon that person, and upon such as act in concert with him
and despise the saints. "For what," saith he, "if any outwardly appear
to be virtuous and admirable persons? He, the Judge, is not a discerner
of externals only, but also brings to light all secrets."
[5.] On two accounts you see, or rather on three,
correct judgement belongs not to us. One, because, though we be
conscious to ourselves of nothing, still we need one to reprove our
sins with strictness. Another, because the most part of the things
which are done escape us and are concealed. And for a third besides
these, because many things which are done by others seem to us indeed
fair, but they come not of a right mind. Why say ye then, that no sin
hath been committed by this or that person? That such an one is better
than such another? Seeing that this we are not to pronounce, not even
concerning him who knows nothing against himself. For He who discerns
secrets, He it is who with certainty judges. Behold, for example; I for
my part know nothing against myself: yet neither so am I justified,
that is, I am not quit of accounts to be given, nor of charges to be
answered. For he doth not say this, "I rank not among the righteous;"
but "I am not pure from sin." For elsewhere he saith also, (Rom. vi. 7,
<greek>dedicaiwtai</greek>,
<greek>toutestin</greek>
<greek>aphllactai</greek>.) "He that hath died is justified
from sin," that is, "is liberated."
Again, many things we do, good indeed, but
61
not of a right mind. For so we commend many, not from a wish to render
them conspicuous, but to wound others by means of them. And the thing
done indeed is right for the well-doer is praised; but the intention is
corrupt: for it is done of a satanical purpose. For this one hath often
done, not rejoicing with his brother, but desiring to wound the other
party.
Again, a man hath committed a great error; some
other person, wishing to supplant him, says that he hath done nothing,
and comforts him forsooth in his error by recurring to the common
frailty of nature. But oftentimes he doth this from no mind to
sympathize, but to make him more easy in his faults.
Again, a man rebukes oftentimes not so much to
reprove and admonish, as publicly to
(<greek>ecpompeusai</greek> <greek>cai</greek>
<greek>ectragwdhsai</greek>) display and exaggerate his
neighbor' s sin. Our counsels however themselves men do not know; but,
(Rom. viii, 27.) "He that searcheth the hearts," knows them perfectly;
and He will bring all such things into view at that time. Wherefore he
saith, "Who will bring to light the secret things of darkness and make
manifest the counsels of the hearts."
[6.] Seeing then that not even where we "know
nothing against ourselves," can we be clean from accusations, and where
we do any thing good, but do it not of a right mind, we are liable to
punishment; consider how vastly men are deceived in their judgments.
For all these matters are not be come at by men, but by the unsleeping
Eye alone: and though we may deceive men, our sophistry will never
avail against Him. Say not then, darkness is around me and walls; who
seeth me? For He who by Himself formed our hearts, Himself knoweth all
things. (Ps. cxxxix, 12.) "For darkness is no darkness with Him." And
yet he who is committing sin, well saith, "Darkness is around me and
walls;" for were there not a darkness in his mind he would not have
cast out the fear of God and acted as he pleased. For unless the ruling
principle be first darkened, the entrance of sin without fear is a
thing impossible. Say not then, who seeth me? For there is that (Heb.
iv, 12.) "pierceth even unto soul and spirit, joints and marrow;" but
thou seest not thyself nor canst thou pierce the cloud; but as if thou
hadst a wall on all sides surrounding thee, thou art without power to
look up unto the heaven.
For whatsoever sin thou wilt, first let us examine,
and thou shalt see that so it is engendered. For as robbers and they
who dig through walls when they desire to carry off any valuable thing,
put out the candle and then do their work; so also doth men's perverse
reasoning in the case of those who are committing sin. Since in us also
surely there is a light, the light of reason, ever burning. But if the
spirit of wickedness coming eagerly on with its strong blast quench
that flame, it straightway darkens the soul and prevails against it,
and despoils it straightway of all that is laid up therein. For when by
unclean desire the soul is made captive, even as a cloud and mist the
eyes of the body, so that desire intercepts the foresight of the mind,
and suffers it to see nothing at any distance, either precipice, or
hell, or fear; but thenceforth, having that deceit as a tyrant over
him, he comes to be easily vanquished by sin; and there is raised up
before his eyes as it were a wall without windows, which suffers not
the ray of righteousness to shine in upon the mind, the absurd conceits
of lust enclosing it as with a rampart on all sides. And from that time
forward the unchaste woman is everywhere meeting him: standing present
before his eyes, before his mind, before his thoughts. And as the
blind, although they stand at high noon beneath the very central point
of the heaven, receive not the light, their eyes being fast dosed up;
just so these also, though ten thousand doctrines of salvation sound in
their ears from all quarters, having their soul preoccupied with this
passion stop their ears against such discourses. And they know it well
who have made the trial. But God forbid that you should know it from
actual experience.
[7.] And not only this sin hath these effects, but
every misplaced affection as well. For let us transfer, if you please,
the argument from the unchaste woman unto money, and we shall see here
also thick and unbroken darkness. For in the former case, inasmuch as
the beloved object is one and shut up in one place, the feeling is not
so violent; but in the case of money which sheweth itself every where,
in silversmiths' shops, in taverns, in foundries for gold, in the
houses of the wealthy, the passion blows a vehement gale. For when
servants swaggering in the market place, horses with golden trappings,
men decked with costly garments, are seen with desire by him who has
that distemper, the darkness becomes intense which envelopes him. And
why speak of houses and silversmiths' shops? for my part I think that
such persons, though it be but in a picture and image that they see the
wealth, are convulsed, and grow wild, and rave. So that from all
quarters the darkness gathers around them. And if they chance to behold
a portraiture of a King, they admire not the beauty of the precious
stones, nor yet the gold, nor the purple robe, but they pine away. And
as the wretched lover before mentioned, though he see but the image of
the woman beloved, cleaveth unto the lifeless thing; so this man also,
beholding a
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lifeless image of wealth, is more strongly affected in the same way, as
being holden of a more tyrannical passion. And he must henceforth
either abide at home, or if he venture into the Forum, return home with
innumerable hurts. For many are the objects which grieve his eyes. And
just as the former seeth nothing else save the woman, even so the
latter hastens by poor persons, and all things else, that he may not
obtain so much as a slight alleviation. But upon the wealthy he
steadily fixeth his eyes; by the sight of them introducing the fire
into his own soul mightily and vehemently. For it is a fire that
miserably devours the person that falls into it; and if no hell were
threatened nor yet punishment, this condition were itself punishment;
to be continually tormented and never able to find an end to the malady.
[8.] Well: these things alone might suffice to
recommend our fleeing from this distemper. But there is no greater evil
than inconsideration which causes men to be rivetted unto things
that bring sorrow of heart and no advantage. Wherefore I exhort
that you cut off the passion at its beginning: for just as a fever on
its first attack, does not violently burn up the patients with thirst,
but on its increase and the heightening of its fire causes from that
time incurable thirst; and though one should let them fill themselves
full of drink, it puts not out the furnace but makes it burn fiercer:
so also it happens in regard to this passion; unless when it first
invadeth our soul we stop it and shut the doors; having got in, from
that time it makes the disease of those who have admitted it incurable.
For so both good things and bad, the longer they abide in us, the more
powerful they become.
And in all other things too, any one may see that
this cometh to pass. For so a plant but lately set in the ground is
easily pulled up; but no more so when rooted for a long time; it then
requires great strength in the lever. And a building newly put together
is easily thrown down by those who push against it; but once well
fixed, it gives great trouble to those who attempt to pull it down. And
a wild beast that hath made his accustomed haunt in certain places for
a long time is with difficulty driven away.
Those therefore who are not yet possessed by the
passion in question, I exhort not to be taken captive. For it is more
easy to guard against falling into it, than having fallen to get away.
[9.] But unto those who are seized by it and broken
down, if they will consent to put themselves into the hands of the WORD
of healing, I promise large hope of salvation, by the Grace of God. For
if they will consider those who have suffered and fallen into that
distemper and have recovered, they will have good hopes respecting the
removal of the disease. Who then ever fell into this disease, and was
easily rid of it? That welt-known Zacchaeus. For who could be more fond
of money than a publican? But all at once he became a man of strict
life, (<greek>Filosofos</greek>) and put out all that
blaze. Matthew in like manner: for he too was a publican, living in
continual rapine. But he likewise all at once stripped himself of the
mischief, and quenched his thirst, and followed after spiritual gain.
Considering therefore these, and the like to them, despair not even
thou. For if thou wilt, quickly thou shalt be able to recover. And if
you please, according to the rule of physicians, we will prescribe
accurately what thou shouldest do.
It is necessary then, before all other things, to be
right in this, that we never despond, nor despair of our salvation.
Next, we must look not only upon the examples of those who have done
well, but also upon the sufferings of those who have persisted in sin.
For as we have considered Zacchaeus, and Matthew, even so ought we also
to take account of Judas, and Gehazi, and Ahar, [perhaps Achan, Josh.
vii.] and Ahab, and Ananias, and Sapphira, in order that by the one, we
may cast out all despair, and by the other cut off all indolence; and
that the soul become not reckless of the remedies suggested. And let us
teach them of themselves to say what the Jews said on that day,
approaching unto Peter, (Acts ii, 37, cf. xvi, 30.) "What must we do to
be saved?" And let them hear what they must do.
[10.] What then must we do? We must know how
worthless the things in question are, and that wealth is a run-away
slave, and heartless, and encompasseth its possessors with ills
innumerable. And such words, like charms, let us sound in their ears
continually. And as physicians soothe their patients when they ask for
cold water, by saying that they will give it, making excuses about the
spring, and the vessel, and the fit time, and many more such, (for
should they refuse at once, they make them wild with phrensy,) so let
us also act towards the lovers of money. When they say we desire to be
rich, let us not say immediately that wealth is an evil thing; but let
us assent, and say that we also desire it; but in due time; yea, true
wealth; yea, that which hath undying pleasure: yea, that which is
gathered for thyself, and not for others, and those often our enemies.
And let us produce the lessons of true wisdom, and say, we forbid not
riches, but ill-gotten riches. For it is lawful to be rich, but without
covetousness, without rapine and violence, and an ill report from all
men. With these arguments let us first smooth them down, and not as yet
discourse of hell. For the sick man endures not yet such sayings.
Wherefore
63
let us go to this world for all our arguments upon these matters; and
say, "Why is it thy choice to be rich through covetousness? That the
gold and the silver may be laid up. for others, but for thee, curses
and accusations innumerable? That he whom you have defrauded may be
stung by want of the very necessaries of life, and bewail himself, and
draw down upon thee the censure of thousands; and may go at fall of
evening about the market place, encountering every one in the alleys,
and in utter perplexity, and not knowing what to trust to even for that
one night? For how is he to sleep after all, with pangs of the belly,
restless famine besetting him, and that often while it is freezing, and
the rain coming down on him? And while thou, having washed, returnest
home from the bath, in a glow with soft raiment, merry of heart and
rejoicing, and hastening unto a banquet prepared and costly: he, driven
every where about the market place by cold and hunger, takes his round,
stooping low and stretching out his hands; nor hath he even spirit
without trembling to make his suit for his necessary food to one so
full fed and so bent on taking his ease; nay, often he has to retire
with insult. When therefore thou hast returned home, when thou liest
down on thy couch, when the lights round thine house shine
bright, when the table is prepared and plentiful, at that time call to
rememberance that poor miserable man wandering about, like the dogs in
the alleys, in darkness and in mire; except indeed when, as is often
the case, he has to depart thence, not unto house, nor wife, nor bed,
but unto a pallet of straw; even as we see the dogs baying all through
the night. And thou, if thou seest but a little drop failing from the
roof, throwest the whole house into confusion, calling thy slaves and
disturbing every thing: while he, laid in rags, and straw, and dirt,
has to bear all the cold.
What wild beast would not be softened by these
things? Who is there so savage and inhuman that these things should not
make him mild? and yet there are some who are arrived at such a pitch
of cruelty as even to say that they deserve what they suffer. Yea, when
they ought to pity, and weep, and help to alleviate men's calamities,
they on the contrary visit them with savage and inhuman censures. Of
these I should be glad to ask, Tell me, why do they deserve what they
suffer? Is it because they would be fed and not starve?
No, you will reply; but because they would be fed in
idleness. And thou, dost not thou wanton in idleness? What say I? Art
thou not oft-times toiling in an occupation more grievous than any
idleness, grasping, and oppressing, and coveting? Better were it if
thou too wert idle after this sort; for it is better to be idle in this
way, than to be covetous. But now thou even tramplest on the calamities
of others, not only idling, not only pursuing an occupation worse than
idleness, but also maligning those who spend their days in misery.
And let us farther narrate to them the disasters of
others; the untimely bereavements, the dwellers in prison, those who
are torn to pieces before tribunals, those who are trembling for life;
the unlooked for widowhood of women; the sudden reverse of the rich:
and with this let us soften their minds. For by our narrations
concerning others, we shall induce them by all means to fear these
evils in their own case too. For when they hear that the son of such an
one who was a covetous and grasping man, or
(<greek>h</greek> <greek>tou</greek>
<greek>deinos</greek> instead of
<greek>hn</greek>; <greek>tou</greek>
<greek>deinos</greek>) the wife of such an one who did many
tyrannical actions, after the death of her husband endured afflictions
without end; the injured persons setting upon the wife and the
children, and a general war being raised from all quarters against his
house; although a man be the most senseless of beings, yet expecting
himself also to suffer the same, and fearing for his own lest they
undergo the same fate, he will become more moderate. Now we find life
full of many such histories, and we shall not be at a loss for
correctives of this kind.
But when we speak these things, let us not speak
them as giving advice or counsel, test our discourse become too
irksome: but as in the order of the narrative and by association with
something else, let us proceed in each case unto that kind of
conversation, and let us be constantly putting them upon stories of the
kind, permitting them to speak of no subject except these which follow:
How such an one's splendid and famous mansion fell down; How it is so
entirely desolate that all things that were in it have come into the
hands of others; How many trials have taken place daily about this same
property, what a stir; How many of that man's relations
(<greek>oicetai</greek>, probably
<greek>oiceioi</greek>) have died either beggars, or
inhabitants of a prison.
All these things let us speak as in pity for the
deceased, and as depreciating things present; in order that by fear and
by pity we may soften the cruel mind. And when we see men shrinking
into themselves at these narrations, then and not till then let us
introduce to their notice also the doctrine of hell, not as terrifying
these, but in compassion for others. And let us say, But why speak of
things present? For far, indeed, will our concern be from ending with
these; a yet more grievous punishment will await all such persons: even
a river of fire, and a poisonous worm, and darkness interminable, and
undying tortures. If with such addresses we succeed in
64
throwing a spell over them, we shall correct both ourselves and them,
and quickly get the better of our infirmity.
And on that day we shall have God to praise us: as
also Paul saith, "And then shall each man have praise from God." For
that which cometh from men, is both fleeting, and sometimes it proceeds
from no good intentions. But that which cometh from God both abideth
continually, and shines out clearly. For when He who knew all things
before their creation, and who is free from all passion, gives praise,
then also the demonstration of our virtue is even unquestionable.
Knowing these things therefore, let us act so as to
be praised of God, and to acquire the greatest blessings; which God
grant us all to obtain, through the grace and loving-kindness of our
Lord Jesus Christ, with Whom to the Father and the Holy Spirit be
glory, power, honor, now and always, and unto all the ages of eternity.
Amen.
HOMILY XII.
1 COR. iv. 6.
Now these things, brethren, I have in a figure transferred to myself
and Apollos for your sakes; that in us ye might learn not to think of
men above that which is written.(*)
SO long as there was need of expressions as harsh as
these, he refrained from drawing up the curtain, and went on arguing as
if he were himself the person to whom they were addressed; in order
that the dignity of the persons censured tending to counteract the
censurers, no room might be left for flying out in wrath at the
charges. But when the time came for a gentler process, then he strips
it off, and removes the mask, and shows the persons concealed by the
appellation of Paul and Apollos. And on this account he said, "These
things, brethren, I have transferred in a figure unto myself and
Apollos."
And as in the case of the sick, when the child being
out of health kicks and turns away from the food offered by the
physicians, the attendants call the father or the tutor, and bid them
take the food from the physician's hands and bring it, so that out of
fear towards them he may take it and be quiet: so also Paul, intending
to censure them about certain other persons, of whom some, he thought,
were injured, others honored above measure, did not set down the
persons themselves, but conducted the argument in his own name and that
of Apollos, in order that reverencing these they might receive his mode
of cure. But that once received, he presently makes known in whose
behalf he was so expressing himself.
Now this was not hypocrisy, but condescension
(<greek>sugcatabasis</greek>) and tact
(<greek>oiconomia</greek>). For if he had said openly, "As
for you, the men whom ye are judging are saints, and worthy of all
admiration;" they might have taken it ill and
(<greek>can</greek> <greek>apephdhsan</greek>)
started back. But now in saying, "But to me it is a very small thing
that I should be judged of you:" and again, "Who is Paul, and who is
Apollos?" he rendered his speech easy of reception.
This, if you mark it, is the reason why he says
here, "These things have I transferred in a figure unto myself for your
sakes, that in us ye may learn not to be wise above what is written,"
signifying that if he had applied his argument in their persons, they
would not have learnt all that they needed to learn, nor would have
admitted the correction, being vexed at what was said. But as it was,
revering Paul, they bore the rebuke well.
[2.] But what is the meaning of, "not to be wise
above what is written?" It is written, (St. Matt. vii. 3.) "Why
beholdest thou the mote that is in thy brothers's eye, but considerest
not the beam that is in thine own eye?" and "Judge not, that ye be not
judged." For if we are one and are mutually bound together, it
behooveth us not to rise up against one another. For "he that humbleth
himself shall be exalted," saith he. And (St. Matt. xx, 26, 27; St.
Mark x, 43; not verbatim.) "He that will be first of all, let him be
the servant of all." These are the things which "are written."
"That no one of you be puffed up for one against
another." Again, having dismissed the teachers, he rebukes the
disciples. For it was they who caused the former to be elated.
And besides, the leaders would not quietly receive
that kind of speech because of their desire of outward glory: for they
were even blinded with that passion. Whereas the disciples, as not
reaping themselves the fruits of the
65
glory, but procuring it for others, would both endure the chiding with
more temper, and had it more in their power than the leading men to
distroy the disease.
It seems then, that this also is a symptom of being
"puffed up," to be elated on another's account, even though a man have
no such feeling in regard of what is his own. For as he who is proud of
another's wealth, is so out of arrogance; so also in the case of
another's glory.
And he hath well called it "being puffed up." For
when one particular member rises up over the rest, it is nothing else
but inflammation and disease; since in no other way doth one member
become higher than another, except when a swelling takes place. (So in
English "proud flesh.") And so in the body of the Church also; whoever
is inflamed and puffed up, he must be the diseased one; for he is
swollen above the proportion of the rest. For this [disproportion] is
what we mean by "swelling." And so comes it to pass in the body, when
some spurious and evil humor gathers, instead of the wonted
nourishment. So also arrogance is born; notions to which we have no
right coming over us. And mark with what literal propriety he saith, be
not "puffed up:" for that which is puffed up hath a certain tumor of
spirit, from being filled with corrupt humor.
These things, however, he saith, not to preclude all
soothing, but such soothing as leads to harm. "Wouldest thou wait upon
this or that person? I forbid thee not: but do it not to the injury of
another," For not that we might array ourselves one against another
were teachers given us, but that we might all be mutually united. For
so the general to this end is set over the host, that of those who are
separate he may make one body. But if he is to break up the army, he
stands in the place of an enemy rather than of a general.
[3.] Ver. 7. "For who maketh thee to differ? For
what hast thou which thou didst not receive?"
From this point, dismissing the governed, he turns
to the governors. What he saith comes to this: From whence is evident
that thou art worthy of being praised? Why, hath any judgment taken
place? any inquiry proceeded? any essay? any severe testing? Nay, thou
canst not say it: and if men give their votes, their judgment is not
upright. But let us suppose that thou really art worthy of praise and
hast indeed the gracious gift, and that the judgment of men is not
corrupt: yet not even in this case were it right to be high-minded; for
thou hast nothing of thyself but from God didst receive it. Why then
dost thou pretend to have that which thou hast not? Thou wilt say,
"thou hast it:" and others have it with thee: well then, thou hast it
upon receiving it: not merely this thing or that, but all things
whatsoever thou hast.
For not to thee belong these excellencies, but to
the grace of God. Whether you name faith, it came of His calling; or
whether it be the forgiveness of sins which you speak of, or spiritual
gifts, or the word of teaching, or the miracles; thou didst receive all
from thence. Now what hast thou, tell me, which thou hast not received,
but hast rather achieved of thine own self? Thou hast nothing to say.
Well: thou hast received; and does that make thee high-minded? Nay, it
ought to make thee shrink back into thyself. For it is not thine, what
hath been given, but the giver's. What if thou didst receive it? thou
receivedst it of him. And if thou receivedst of him, it was not thine
which thou receivedst: and if thou didst but receive what was not thine
own, why art thou exalted as if thou hadst something of thine own?
Wherefore he added also, "Now if thou didst receive it, why dost thou
glory, as if thou hadst not received it?
[4.] Thus having, you see, made good his argument by
concession,(1) (<greek>kata</greek>
<greek>sundromhn</greek>.) he indicates that they have
their deficiencies; and those not a few: and saith, "In the first
place, though ye had received all things, it were not meet to glory,
for nothing is your own; but as the case really stands there are many
things of which ye are destitute." And in the beginning he did but hint
at this, saying, "I could not speak unto you as unto spiritual:" and,
"I determined to know nothing among you, save Jesus Christ and Him
crucified." But here he doth it in a way to abash them, saying,
Ver. 8. "Already ye are filled, already ye are
rich:" that is, ye want nothing henceforth; ye are become perfect; ye
have attained the very summit; ye stand, as ye think, in need of no
one, either among Apostles or teachers.
"Already ye are filled." And well saith he
"already;" pointing out, from the time, the incredibility of their
statements and their unreasonable notion of themselves. It was
therefore in mockery that he said to them, "So quickly have ye come to
the end;" which thing was impossible in the time: for all the more
perfect things wait long in futurity: but to be "full" with a little
betokens a feeble soul; and from a little to imagine one's self "rich,"
a sick and miserable one. For piety is an insatiable thing; and it
argues a childish mind to imagine from just the beginnings that you
have obtained the whole: and for men who are not yet even in the
prelude of a matter, to be high-minded as if they had laid hold of the
end.
Then also by means of what followeth he puts
66
them yet more out of countenance; for having said, "Already ye are
full," he added, "ye are become rich, ye have reigned without us: yea
and I would to God ye did reign, that we also might reign with you."
Full of great austerity is the speech: which is why it comes last,
being introduced by him after that abundance of reproof. For then is
our admonition respected and easily received, when after our
accusations we introduce our humiliating expressions,
(<greek>ta</greek> <greek>eutreptica</greek>
<greek>rhmata</greek>.) For this were enough to repress
even the shameless soul and strike it more sharply than direct
accusation, and correct the bitterness and hardened feeling likely to
arise from the charge brought. It being certain that this more than
anything else is the admirable quality of those arguments which appeal
to our sense of shame, that they possess two contrary advantages. On
the one hand, one cuts deeper than by open invective: on the other
hand, it causes the person reprimanded to bear that severer stab with
more entire patience.
[5.] "Ye have reigned without us." Herein there is
great force, as concerns both the teachers and the disciples: and their
ignorance, too, of themselves (<greek>to</greek>
<greek>asuneidhton</greek>.) is pointed out, and their
great inconsideration. For what he saith is this: "In labors indeed,"
saith he, "all things are common both to us and to you, but in the
rewards and the crowns ye are first. Not that I say this in vexation:"
wherefore he added also, "I would indeed that ye did reign :" then,
lest there should seem to be some irony, he added, "that we also might
reign with you;" for, saith he, we also should be in possession
(<greek>epitukoimen</greek>, MS. Reg.,
<greek>epitukwmen</greek> Edd.) of these blessings. Dost
thou see how he shews in himself all at once his severity and his care
over them and his self-denying mind? Dost thou see how he takes down
their pride?
Ver. 9. "For I think that God hath set forth us the
Apostles last of all, as men doomed to death."
There is great depth of meaning and severity implied
again in his saying, "us:" and not even with this was he satisfied, but
added also his dignity, hitting them vehemently: "us the Apostles;" who
are enduring such innumerable ills; who are sowing the word of
Godliness; who are leading you unto this severe rule of life. These "He
hath set forth last, as doomed to death," that is, as condemned. For
since he had said, "That we also might reign with you," and by that
expression had relaxed his vehemency in order not to dispirit them; he
takes it up again with greater gravity, and saith, "For I think that
God hath set forth us the Apostles last, as men doomed to death." "For
according to what I see," saith he, "and from what ye say, the most
abject of all men and emphatically the condemned, are we who are put
forward for continual suffering. But ye have already a kingdom and
honors and great rewards in your fancy." And wishing to carry out their
reasoning to still greater absurdity, and to exhibit it as incredible
in the highest degree, he said not merely, "We are 'last,'" but, "God
made us last;" nor was he satisfied with saying, "last," but he added
also, "doomed to death:" to the end that even one quite void of
understanding might feel the statement to be quite incredible, and his
words to be the words of one vexed and vehemently abashing them.
Observe too the good sense of Paul. The topics by
which, when it is the proper time, he exalts and shews himself
honorable and makes himself great; by these he now puts them to shame,
calling himself "condemned." Of so great consequence is it to do all
things at the befitting season. By "doomed to death," in this place he
means "condemned," and deserving of ten thousand deaths.
[6.] "For we are made a spectacle unto the world,
and to angels, and to men."
What means, "We are become a spectacle unto
the world?" "Not in a single corner nor yet in a small part of the
world suffer we these things," saith he; "but every where and before
all." But what means, "unto angels?" It is possible to "become a
spectacle unto men," but not so unto angels, when the things done are
ordinary. But our wrestlings are such as to be worthy even of angelic
contemplation. Behold from the things by which he vilifies himself, how
again he shows himself great; and from the things about which they are
proud, how he displays their meanness. For since to be fools was
accounted a meaner thing than to appear wise; to be weak, than to be
made strong; and unhonored, than glorious and distinguished; and that
he is about to cast on them the one set of epithets, while he himself
accepted the other; he signifies that the latter are better than the
former; if at least because of them he turned the throng I say not of
men only, but also of the very angels unto the contemplation of
themselves. For not with men only is our wrestling but also with
incorporeal powers. Therefore also a mighty theatre is set
(<greek>mega</greek> <greek>qeatron</greek>
<greek>caqhtai</greek>.)
Ver. 10. "We are fools for Christ's sake, but ye are
wise in Christ."
Again, this also he spake in a way to abash them;
implying that it is impossible for these contraries to agree, neither
can things so distant from one another concur. "For how can it be,"
saith he, "that you should be wise, but we fools in the things relating
to Christ?" That is: the one sort beaten and despised and
67
dishonored and esteemed as nothing; the others enjoying honor and
looked up to by many as a wise and prudent kind of people; it gives him
occasion to speak thus: as if he had said, "How can it be that they who
preach such things should be looked upon as practically engaged in
their contraries?"
"We are weak, but ye are strong." That is, we are
driven about and persecuted; but ye enjoy security and are much waited
upon; howbeit the nature of the Gospel endureth it not.
"We are despised, but ye are honorable." Here he
setteth himself against the noble and those who plumed themselves upon
external advantages.
"Even unto this present hour we both hunger, and
thirst, and axe naked, and are buffeted, and have no certain dwelling
place; and we toil, working with our own hands." That is, "It is not an
old story that I am telling but just what the very time present bears
me witness of: that of human things we take no account nor yet of any
outward pomp; but we look unto God only." Which thing we too have need
to practice in every place. For not only are angels looking on, but
even more than they He that presides over the spectacle.
[7.] Let us not then desire any others to applaud
us. For this is to insult Him; hastening by Him, as if insufficient to
admire us, we make the best of our way to our fellow servants. For just
as they who contend in a small theatre seek a large one, as if this
were insufficient for their display; so also do they, who contending in
the sight of God afterwards seek the applause of men; giving up the
greater praise and eager for the less, they draw upon themselves severe
punishment. What but this hath turned every thing upside down? this
puts the whole world into confusion, that we do all things with an eye
to men, and even for our good things, we esteem it nothing to have God
as an admirer, but seek the approbation which cometh from our
fellow-servants: and for the contrary things again, despising Him we
fear men. And yet surely they shall stand with us before that tribunal,
doing us no good. But God whom we despise now shall Himself pass the
sentence upon us.
But yet, though we know these things, we still gape
after men, which is the first of sins. Thus were a man looking on no
one would choose to commit fornication; but even though he be ten
thousand times on fire with that plague, the tyranny of the passion is
conquered by his reverence for men. But in God's sight men not only
commit adultery and fornication; but other things also much more
dreadful many have dared and still dare to do. This then alone, is it
not enough to bring down from above ten thousand thunderbolts?
Adulteries, did I say, and fornications? Nay, things even far less than
these we fear to do before men: but in God's sight we fear no longer.
From hence, in fact, all the world's evils have originated; because in
things really bad we reverence not God but men.
On this account, you see, both things which are
truly good, not accounted such by the generality, become objects of our
aversion, we not investigating the nature of the things, but having
respect unto the opinon of the many: and again, in the case of evil
things, acting on this same principle. Certain things therefore not
really good, but seeming fair unto the many, we pursue, as goods,
through the same habit. So that on either side we go to destruction.
[8.] Perhaps many may find this remark somewhat
obscure. Wherefore we must express it more clearly. When we commit
uncleanness, (for we must begin from the instances alleged,) we fear
men more than God. When therefore we have thus subjected ourselves unto
them and made them lords over us; there are many other things also
which seem unto these our lords to be evil, not being such; these also
we flee for our part in like manner. For instance; To live in poverty,
many account disgraceful: and we flee poverty, not because it is
disgraceful nor because we are so persuaded, but because our masters
count it disgraceful; and we fear them. Again, to be unhonored and
contemptible, and void of all authority seems likewise unto the most
part a matter of great shame and vileness. This again we flee; not
condemning the thing itself, but because of the sentence of our masters.
Again on the contrary side also we undergo the same
mischief. As wealth is counted a good thing, and pride, and pomp, and
to be conspicuous. Accordingly this again we pursue, not either in this
case from considering the nature of the things as good, but persuaded
by the opinion of our masters. For the people is our master and the
great mob (<greek>o</greek>
<greek>polus</greek> <greek>oklos</greek>); a
savage master and a severe tyrant: not so much as a command being
needed in order to make us listen to him; it is enough that we just
know what he wills, and without a command we submit: so great good will
do we bear towards him. Again, God threatening and admonishing day by
day is not heard; but the common people, full of disorder, made up of
all manner of dregs, has no occasion for one word of command; enough
for it only to signify with what it is well pleased, and in all things
we obey immediately.
[9.] "But how," says some one, "is a man to flee
from these masters?" By getting a mind greater than their's; by looking
into the nature of things; by condemning the voice of the multitude;
before all, by training himself in
68
things really disgraceful to fear not men, but the unsleeping Eye; and
again, in all good things, to seek the crowns which come from Him. For
thus neither in other sort of things shall we be able to tolerate them.
For whoso when he doeth right judges them unworthy to know his good
deeds, and contents himself with the suffrage of God; neither will he
take account of them in matters of the contrary sort.
"And how can this be?" you will say. Consider what
man is, what God; whom thou desertest, and unto whom thou fliest for
refuge; and thou wilt soon be right altogether. Man lieth under the
same sin as thyself, and the same condemnation, and the same
punishment. "Man is like to vanity," (Psalm cxliv. 4. LXX,) and hath
not correct judgment, and needs the correction from above. "Man is dust
and ashes," and if he bestow praise, he will often bestow it at random,
or out of favor, or ill will. And if he calumniate and accuse, this
again will he do out of the same kind of purpose. But God doeth not so:
rather irreprovable in His sentence, and pure His judgment. Wherefore
we must always flee to Him for refuge; and not for these reasons alone,
but because He both made, and more than all spares thee, and loves thee
better than thou dost thyself.
Why then, neglecting to have so admirable
(<greek>qaumaston</greek>) an approver, betake we ourselves
unto man, who is nothing, all rashness, all at random? Doth he call
thee wicked and polluted when thou art not so? So much the more do thou
pity him, and weep because he is corrupt; and despise his opinion,
because the eyes of his understanding are darkened. For even the
Apostles were thus evil reported of; and they laughed to scorn their
calumniators. But doth he call thee good and kind? If such indeed thou
art, yet be not at all puffed up by the opinion: but if thou art not
such, despise it the more, and esteem the thing to be mockery.
Wouldest thou know the judgments of the greater part
of men, how corrupt they are, how useless, and worthy of ridicule; some
of them coming only from raving and distracted persons, others from
children at the breast? Hear what hath been from the beginning. I will
tell thee of judgments, not of the people only, but also of those who
passed for the wisest, of those who were legislators from the earliest
period. For who would be counted wiser among the multitude than the
person considered worthy of legislating for cities and peoples? But yet
to these wise men fornication seems to be nothing evil nor worthy of
punishment. At least, no one of the heathen laws makes its penal or
brings men to trial on account of it. And should any one bring another
into court for things of that kind, the multitude laughs it to scorn,
and the judge will not suffer it. Dice-playing, again, is exempt from
all their punishments: nor did any one among them ever incur penalty
for it. Drunkenness and gluttony, so far from being a crime, are
considered by many even as a fine thing. And in military carousals it
is a point of great emulation; and they who most of all need a sober
mind and a strong body, these are most of all given over to the tyranny
of drunkenness; both utterly weakening the body and darkening the soul.
Yet of the lawgivers not one hath punished this fault. What can be
worse than this madness?
Is then the good word of men so disposed an object
of desire to thee, and dost thou not hide thyself in the earth? For
even though all such admired thee, oughtest thou not to feel ashamed
and cover thy face, at being applauded by men of such corrupt judgment?
Again, blasphemy by legislators in general is
accounted nothing terrible. At any rate, no one for having blasphemed
God was ever brought to trial and punishment. But if a man steal
another's garment, or cut his purse, his sides are flayed, and he is
often given over unto death: while he that blasphemeth God hath nothing
laid to his charge by the heathen legislators. And if a man seduce a
female servant when he hath a wife, it seems nothing to the heathen
laws nor to men in general.
[10.] Wilt thou hear besides of some things of
another class which shew their folly? For as they punish not these
things, so there are others which they enforce by law. What then are
these? They collect crowds to fill theatres, and there they introduce
choirs of harlots and prostituted children, yea such as trample on
nature herself; and they make the whole people sit on high, and so they
captivate their city; so they crown these mighty kings whom they are
perpetually admiring for their trophies and victories. And yet, what
can be more insipid than this honor? what more undelightful than this
delight? From among these then seekest thou judges to applaud thy
deeds? And is it in company with dancers, and effeminate, and buffoons,
and harlots, that thou art fain to enjoy the sound of compliment?
answer me.
How can these things be other than proofs of extreme
infatuation? For I should like to ask them, is it or is it not, a
dreadful thing to subvert the laws of nature, and introduce unlawful
intercourse? They will surely(1) say, it is dreadful: at any rate, they
make a show of inflicting a penalty on that crime. Why then dost thou
bring on the stage those abused wretches; and not only bring them in,
but honor them also with honors
69
innumerable, and gifts not to be told? In other places thou punishest
those who dare such things; but here even as on common benefactors of
the city, thou spendest money upon them and supportest them at the
public expense.
"However," thou wilt say, "they are
(<greek>atimoi</greek>) infamous(1)" Why then train them
up? (<greek>paidotribeis</greek>) Why choose the infamous
to pay honor to kings withal? And why ruin our
(<greek>ectrakhlizeis</greek>, Plutarch,
<greek>peri</greek> <greek>paidwn</greek>
<greek>agwghs</greek>, c. 17.) cities(2)? Or why spend so
much upon these persons? Since if they be infamous expulsion is
properest for the infamous. For why didst thou render them infamous? in
praise or in condemnation? Of course in condemnation. Is the next thing
to be, that although as after condemnation you make them infamous, yet
as if they were honorable you run to see them, and admire and praise
and applaud? Why need I speak of the sort of charms which is found in
the horse races? or in the contests of the wild beasts? For those
places too being full of all senseless excitement train the populace to
acquire a merciless and savage and inhuman kind of temper, and practise
them in seeing men torn in pieces, and blood flowing, and the ferocity
of wild beasts confounding all things. Now all these our wise lawgivers
from the beginning introduced, being so many plagues! and our cities
applaud and admire.
[11.] But, if thou wilt, dismissing these things
which clearly and confessedly are abominable, but seemed
(<greek>ouc</greek> <greek>edoxen</greek>.
perhaps "were not decreed.") not [so] to the heathen legislators, let
us proceed to their grave precepts; and thou shalt see these too
corrupted through the opinion of the multitude. Thus marriage is
accounted an honorable thing (Heb. xiii. 4.) both by us and by those
without: and it is honorable. But when marriages are solemnized, such
ridiculous things(4) take place as ye shall hear of immediately:
because the most part, possessed and beguiled by custom, are not even
aware of their absurdity, but need others to teach them. For dancing,
and cymbals, and flutes, and shameful words, and songs, and
drunkenness, and revellings, and all the Devil's great heap
(<greek>polus</greek> <greek>o</greek>
<greek>tou</greek> <greek>diabolou</greek>
<greek>forutos</greek>) of garbage is then introduced.
I know indeed that I shall appear ridiculous in
finding fault with these things; and shall incur the charge of great
folly with the generality, as disturbing the ancient laws: for, as I
said before, great is the deceptive power of custom. But nevertheless,
I will not cease repeating these things: for there is, there is surely
a chance, that although not all, yet some few will receive our saying
and will choose to be laughed to scorn with us, rather than we hugh
with them such a laughter as deserves tears and overflowing punishment
and vengeance.
For how can it be other than worthy of the utmost
condemnation that a damsel who hath spent her life entirely at home and
been schooled in modesty from earliest childhood, should be compelled
on a sudden to cast off all shame, and from the very commencement of
her marriage be instructed in imprudence; and find herself put forward
in the midst of wanton and rude men, and unchaste, and effeminate? What
evil will not be implanted in the bride from that day forth? Immodesty,
petulance, insolence, the love of vain glory: since they will naturally
go on and desire to have all their days such as these. Hence our women
become expensive and profuse; hence are they void of modesty, hence
proceed their unnumbered evils.
And tell me not of the custom: for if it be an evil
thing, let it not be done even once: but if good, let it be done
constantly. For tell me, is not committing fornication evil? Shall we
then allow just once this to be done? By no means. Why? Because though
it be done only once, it is evil all the same. So also that the bride
be entertained in this way, if it be evil, let it not be done even
once; but if it be not evil, let it even be done always.
"What then," saith one, "dost thou find fault with
marriage? tell me." That be far from me. I am not so senseless: but the
things which are so unworthily appended to marriage, the painting the
face, the coloring the eyebrows, and all the other niceness of that
kind. For indeed from that day she will receive many lovers even before
her destined consort.
70
"But many will admire the woman for her beauty." And
what of that? Even if discreet, she will hardly avoid evil suspicion;
but if careless, she will be quickly overtaken, having got that very
day a staring point in dissolute behavior.
Yet though the evils are so great, the omission of
these proceedings is called an insult, by certain who are no better
than brute beasts, and they are indignant that the woman is not
exhibited to a multitude, that she is not set forth as a stage
spectacle, common to all beholders: whereas most assuredly they should
rather count it insult when these things do take place; and a laughing
stock, and a farce. For even now I know that men will condemn me of
much folly and make me a laughing stock: but the derision I can bear
when any gain accrues from it. For I should indeed be worthy of
derision, if while I was exhorting to contempt of the opinion of the
many, I myself, of all men, were subdued by that feeling.
Behold then what follows from all this. Not in the
day only but also in the evening, they provide on purpose men that have
well drunk, besotted, and inflamed with luxurious fare, to look upon
the beauty of the damsel's countenance; nor yet in the house only but
even through the market-place do they lead her in pomp to make an
exhibition; conducting her with torches late in the evening so as that
she may be seen of all: by their doings recommending nothing else than
that henceforth she put off all modesty. And they do not even stop
here; but with shameful words do they conduct her. And this with the
multitude is a law. And runaway slaves and convicts, thousands of them
and of desperate character, go on with impunity uttering whatever they
please, both against her and against him who is going to take her to
his home. Nor is there any thing solemn, but all base and full of
indecency. Will it not be a fine lesson in chastity for the bride to
see and hear such things? [Savile reads this sentence with a question.]
And there is a sort of diabolical rivalry among these profligates to
outdo one another in their zealous us of reproaches and foul words,
whereby they put the whole company out of countenance, and those go
away victorious who have found the largest store of railings and the
greatest indecencies to throw at their neighbors.
Now I know that I am a troublesome, sort of person
and disagreeable, and morose, as though. I were curtailing life of some
of its pleasure. Why, this is the very cause of my mourning that things
so displeasing are esteemed a sort of pleasure. For how, I ask, can it
be other than displeasing to be insulted and reviled? to be reproached
by all, together with your bride? If any one in the market place speak
ill of thy wife, thou makest ado without end and countest life not
worth living: and can it be that disgracing thyself with thy future
consort in the presence of the whole city, thou art pleased and lookest
gay on the matter? Why, what strange madness is this!
"But," saith one, "the thing is customary." Nay, for
this very reason we ought most to bewail it, because the devil hath
hedged in the thing with custom. In fact, since marriage is a solemn
thing and that which recruits our race and the cause of numerous
blessings; that evil one, inwardly pining and knowing that it was
ordained as a barrier against uncleanness, by a new device introduces
into it all kinds of uncleanness. At any rate, in such assemblages many
virgins have been even corrupted. And if not so in every case, it is
because for the time the devil is content with those words and those
songs, so flagitious; with making a show of the bride openly, and
leading the bridegroom in triumph through the market-place.
Moreover, because all this takes place in the
evening, that not even the darkness may be a veil to these evils, many
torches are brought in, suffering not the disgraceful scene to be
concealed. For what means the vast throng, and what the wassail, and
what the pipes? Most clearly to prevent even those who are in their
houses and plunged [<greek>baptizomenoi</greek>] in deep
sleep from remaining ignorant of these proceedings; that being wakened
by the pipe and leaning to look out of the lattices, they may be
witnesses of the comedy such as it is.
What can one say of the songs themselves, crammed as
they are with all uncleanness, introducing monstrous amours, and
unlawful connections, and subversions of houses, and tragic scenes
without end; and making continual mention of the titles of "friend and
lover," "mistress and beloved?" And, what is still more grievous, that
young women are present at these things, having divested themselves of
all modesty; in honor of the bride, rather I should say to insult her,
exposing even their own salvation(1), and in the midst of wanton young
men acting a shameless part with their disorderly songs, with their
foul words, with their devilish harmony. Tell me then: dost thou still
enquire, "Whence come adulteries? Whence fornications? Whence
violations of marriage?"
[12.] "But they are not noble nor decent women," you
will say, "who do these things." Why then laugh me to scorn for this
remonstrance, having been thyself aware of this law, before I said any
thing. I say, if the proceed-
71
ings are right, allow those well-born women also to enact them. For
what if these others live in poverty? Are not they also virgins? ought
not they also to be careful of chastity? But now here is a virgin
dancing in a public theatre of licentious youths; and, I ask, seems she
not unto thee more dishonored than a harlot?
But if you say, "Female servants do these things;"
neither so do I acquit thee of my charge: for neither to these ought
such things to have been permitted. For hence all these evils have
their origin, that of our household we make no account. But it is
enough in the way of contempt to say, "He is a slave," and, "They are
handmaids." Arid yet, day after day we hear, (Gal. iii. 28. )" In
Christ Jesus there is neither bond nor free." Again, were it a horse or
an ass, thou dost not overlook it but takest all pains not to
have it of an inferior kind; and thy slaves who have souls like
thine own dost thou neglect? And why do I say slaves, when
I might says sons and daughters? What then must follow? It cannot be
but grief (<greek>luphn</greek>, qu.
<greek>lumhn</greek>, "mischief.") must immediately enter
in, when all these are going to ruin. And often also very great losses
must ensue, valuable golden ornaments being lost in the crowd and the
confusion.
[13.] Then after the marriage if perchance a child
is born, in this case again we shall see the same folly and many
practices [<greek>sumbola</greek>] full of absurdity. For
when the time is come forgiving the infant a name, caring not to call
it after the saints as the ancients at first did, they light lamps and
give them names, and name the child after that one which continues
burning the longest; from thence conjecturing that he will live a long
time. After all, should there be many instances of the child's untimely
death, (and there are many,) great laughter on the devil's part will
ensue, at his having made sport of them as if they were silly children.
What shall we say about the amulets and the bells which are hung upon
the hand, and the scarlet woof, and the other things full of such
extreme folly; when they ought to invest the child with nothing else
save the protection of the Cross(1). But now that is despised which
hath converted the whole world and given the sore wound to the devil
and overthrown all his power: while the thread, and the woof, and the
other amulets of that kind are entrusted with the child's safety.
May I mention another thing yet more ridiculous than
this? Only let no one tax us with speaking out of season, should our
argument proceed with that instance also. For he that would cleanse an
ulcer will not hesitate first to pollute his own hands. What then is
this so very ridiculous custom? It is counted indeed as nothing; (and
this is why I grieve;) but it is the beginning of folly and madness in
the extreme. The women in the bath, nurses and waiting-maids, take up
mud and smearing it with the finger make a mark on the child's
forehead; and if one ask, What means the mud, and the clay? the answer
is, "It turneth away an evil eye, witchcraft and envy(2)." Astonishing!
what power in the mud! what might in the clay! what mighty force is
this which it has? It averts all the host of the devil. Tell me, can ye
help hiding yourselves for shame? Will ye never come to understand the
snares of the devil, how from earliest life he gradually brings in the
several evils which he hath devised? For if the mud hath this effect,
why dost thou not thyself also do the same to thine own forehead, when
thou art a man and thy character is formed; and thou art likelier than
the child to have such as envy thee? Why dost thou not as well bemire
the whole body? I say, if on the forehead its virtue be so great, why
not anoint thyself all over with mud? All this is mirth and stage-play
to Satan, not mockery only but bell-fire being the consummation to
which these deceived ones are tending.
[14.] Now that among Greeks such things should be
done is no wonder: but among the worshippers of the Cross,
(<greek>ton</greek> <greek>stauron</greek>
<greek>proscunousi</greek>) and partakers in unspeakable
mysteries, and professors of such high morality,
(<greek>tosauta</greek>
<greek>filosofousin</greek>) that such unseemliness should
prevail, this is especially to be deplored again and again. God hath
honored thee with spiritual anointing; and dost thou defile thy child
with mud? God hath honored thee, and dost thou dishonor thyself? And
when thou shouldest inscribe on his forehead the Cross which affords
invincible security; dost thou forego this, and cast thyself into the
madness of Satan?
If any look on these things as trifles, let them
know that they are the source of great evils; and that not even unto
Paul did it seem right to overlook the lesser things. For, tell me,
what can be less than a man's covering his head? Yet observe how great
a matter he makes of this and with how great earnestness he forbids it;
saying, among many things, "He dishonoreth his head." (i Cor. xi. 4.)
Now if he that covers himself "dishonoreth his head"; he that besmears
his child with mud, how can it be less than making it abominable? For
how, I want to know, can he bring it to the hands of the priest? How
canst thou require that on that forehead the seal(3) should be placed
by the hand
72
of the presbyter, where thou hast been smearing the mud? Nay, my
brethren, do not these things, but from earliest life encompass them
with spiritual armor and instruct them to seal the forehead with the
hand (<greek>th</greek> <greek>keiri</greek>
<greek>paideute</greek>
<greek>sfragizein</greek> <greek>to</greek>
<greek>metwpon</greek>) and before they are able to
do this with their own hand(1), do you imprint upon them the Cross.
Why should one speak of the other satanical
observances in the case of travail-pangs and childbirths, which the
midwives introduce with a mischief on their own heads? Of the outcries
which take place at each person's death, and when he is carried to his
burial; the irrational wailings, the folly enacted at the funerals; the
zeal about men's monuments; the importunate and ridiculous swarm of the
mourning women(2); the observances of days; the days, I mean, of
entrance into the world and of departure?
[15.] Are these then, I beseech you, the persons
whose good opinion thou followest after? And what can it be but the
extreme of folly to seek earnestly the praise of men, so corrupt in
their ideas, men whose conduct is all at random? when we ought always
to resort to the unsleep-ing Eye, and look to His sentence in all that
we do and speak? For these, even if they approve, will have no power to
profit us. But He, should He accept our doings, will both here make us
glorious, and in the future day will impart to us of the unspeakable
good things: which may it be the lot of us all to obtain, through the
grace and loving-kindness of our Lord Jesus Christ; with Whom to the
Father and the Holy Spirit be glory, power, honor, now and always, and
unto everlasting ages. Amen.
HOMILY XIII.
1 COR. iv. 10.
"We are fools for Christ's sake :" (For it is necessary from this point
to resume our discourse:) "but ye are wise in Christ: we are weak, but
ye are strong: ye have glory, but we have dishonor."
HAVING filled his speech with much severity which
conveys a sharper blow than any direct charge and having said, "Ye have
reigned without us;" and "God hath set forth us last, as men doomed to
death" he shows by what comes next how they are "doomed to death;"
saying, We are fools, and weak, and despised, and hunger, and thirst,
and are naked, and are buffeted, and have no certain dwelling place,
and toil, working with our own hands:" which were very signs of genuine
teachers and apostles. Whereas the others prided themselves on the
things which are contrary to these, on wisdom, glory, wealth,
consideration.
Desiring therefore to take down their self-conceit
and to point out that in respect of these things, so far from taking
credit to themselves, they ought rather to be ashamed; he first of all
mocks them, saying, "Ye have reigned without us." As if he had said,
"My sentence is that the present is not a time of honor nor of glory,
which kind of things you enjoy, but of persecution and insult, such as
we are suffering. If however it be not so; if this rather be the time
of remuneration: then as far as I see," (but this he saith in irony,)
"ye, the disciples, for your part have become no less than kings: but
we the teachers and apostles, and before all entitled to receive the
reward, not only have fallen very far behind you, but even, as persons
doomed to death, that is, condemned convicts, spend our lives entirely
in dishonors, and dangers, and hunger: yea insulted as fools, and
driven about, and enduring all intolerable things."
Now these things he said that he might hereby cause
them also to consider, that they should zealously seek the condition of
the Apostles; their dangers and their indignities, not their honors and
glories. For these, not the other, are what the Gospel requires. But to
this effect he speaks not directly, not to shew himself disagreeable to
them: rather in a way characteristic of himself he takes in hand this
rebuke. For if he had introduced his address in a direct manner, he
would have spoken thus; "Ye err, and are beguiled, and have swerved far
from the apostolical mode of instruction. For every apostle and
minister of Christ ought to be esteemed a fool, ought to live in
affliction and
73
dishonor; which indeed is our state: whereas you are in the contrary
case."
But thus might his expressions have offended them
yet more, as containing but praises of the Apostles; and might have
made them fiercer, censured as they were for indolence and vainglory
and luxuriousness. Wherefore he conducts not his statement in this way,
but in another, more striking but less offensive; and this is why he
proceeds with his address as follows, saying ironically, "But ye are
strong and honorable;" since, if he had not used irony, he would have
spoken to this effect; "It is not possible that one man should be
esteemed foolish, and another wise; one strong, and another weak; the
Gospel requiring both the one and the other. For if it were in the
nature of things that one should be this, and another that, perchance
there might be some reason in what you say. But now it is not
permitted, either to be counted wise, or honorable, or to be free from
dangers. If otherwise, it follows of necessity that you are preferred
before us in the sight of God; you the disciples before us the
teachers, and that after our endless hardships." If this be too bad for
anyone to say, it remains for you to make our condition your object.
[2.] And "let no one," saith he, "think that I speak
only of the past:"
Ver. 11. "Even unto this present hour we both hunger
and thirst and are naked." Seest thou that all the life of Christians
must be such as this; and not merely a day or two? For though the
wrestler who is victorious in a single contest only, be crowned, he is
not crowned again if he suffer a fall.
"And hunger;" against the luxurious. "And are
buffeted;" against those who are puffed up. "And have no certain
dwelling-place;" for we are driven about. "And are naked;" against the
rich.
Ver. 12. "And labor;" now against the false apostles
who endure neither toil nor peril, while they themselves receive the
fruits. "But not so are we," saith he: "but together with our perils
from without, we also strain ourselves to the utmost with perpetual
labor. And what is still more, no one can say that we fret at these
things, for the contrary is our requital to them that so deal with us:
this, I say, is the main point, not our suffering evil, for that is
common to all, but our suffering without despondency or vexation. But
we so far from desponding are full of exultation. And a sure proof of
this is our requiting with the contrary those who do us wrong."
Now as to the fact that so they did, hear what
follows.
[Ver. 12, 13.] "Being reviled, we bless; being
persecuted, we endure; being defamed, we entreat; we are made as the
filth of the world." This is the meaning of "fools for Christ's sake."
For whoso suffers wrong and avenges not himself nor is vexed, is
reckoned a fool by the heathen; and dishonored and weak. And in order
that he might not render his speech too unpalatable by referring the
sufferings he was speaking of to their city, what saith he? "We are
made the filth," not, "of your city," but, "of the world." And again,
"the off-scouring of all men;" not of you alone, but of all. As then
when he is discoursing of the providential care of Christ, letting pass
the earth, the heaven, the whole creation, the Cross is what he brings
forward; so also when he desires to attract them to himself hurrying by
all his miracles, he speaks of his sufferings on their account. So also
it is our method when we be injured by any and despised, whatsoever we
have endured for them, to bring the same forward.
"The offscouring of all men, even until now." This
is a vigorous blow which he gave at the end, "of all men;" "not of the
persecutors only," saith he, "but of those also for whom we suffer
these things: Oh greatly am I obliged to them." It is the expression of
one seriously concerned; not in pain himself, but desiring to make them
feel, (<greek>plhxai</greek>)that he who hath innumerable
complaints to make should even salute them. And therefore did Christ
command us to bear insults meekly that we might both exercise ourselves
in a high strain of virtue, and put the other party to the more shame.
For that effect one produces not so well by reproach as by silence,
Ver. 14. [3.] Then since he saw that the blow could
not well be borne, he speedily heals it; saying, "I write not these
things to shame you, but to admonish you as my beloved children." "For
not as abashing you," saith he, "do I speak these things." The very
thing which by his words he had done, this he says he had not done:
rather he allows that he had done it, not however with an evil and
spiteful mind. Why, this mode of soothing is the very best, if we
should say what we have to say and add the apology from our motive. For
not to speak was impossible, since they would have remained
uncorrected: on the other hand, after he had spoken, to leave the wound
untended, were hard. Wherefore along with his severity he apologizes:
for this so far from destroying the effect of the knife, rather makes
it sink deeper in, while it moderates the full pain of the wound. Since
when a man is told that not in reproach but in love are these things
said, he the more readily receives correction.
However, even here also is great severity, and a
strong appeal to their sense of
shame,(<greek>entroph</greek>)
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in that he said not, "As a master" nor yet "as an apostle," nor
yet "as having you for my disciples; (which had well suited his claims
on them;) but, "as my beloved children admonish you. And not
simply, children; but, "longed after." "Forgive me," saith he.
"If anything disagreeable has been said, it all proceeds of
love." And he said not, "I rebuke" but "I admonish." Now, who
would not bear with a father in grief, and in the act of giving good
advice? Wherefore he did not say this before, but after he had given
the blow.
"What then?" some might say; "Do not other teachers
spare us?" "I say not so, but, they carry not their forbearance so
far." This however he spake not out at once, but by their professions
and titles gave indication of it; "Tutor" and "Father" being the terms
which he employs.
Ver. 15. [4.] "For though," saith he, "ye have ten
thousand tutors in Christ, yet have ye not many fathers." He is not
here setting forth his dignity, but the exceeding greatness of his
love. Thus neither did he wound the other teachers: since he adds the
clause, "in Christ:" but rather soothed them, designating not as
parasites but as tutors those among them who were zealous and patient
of labor: and also manifested his own anxious care of them. On this
account he said not, "Yet not many masters," but, "not many fathers."
So little was it his object to set down any name of dignity, or to
argue that of him they had received the greater benefit: but granting
to the others the great pains they had taken for the Corinthians, (for
that is the force of the word Tutor,)the superiority in love he
reserves for his own portion: for that again is the force of the word
Father.
And he saith not merely, No one loves you so much; a
statement which admired not of being called in question; but he
also brings forward a real fact. What then is this? "For in
Christ Jesus I begat you through the Gospel. In Christ Jesus." Not unto
myself do I impute this. Again, he strikes at those who gave
their own names to their teaching. For "ye," saith he, "are the
seal of mine Apostleship." And again, "I planted:" and in this place,
"I begat." He said not, "I preached the word," but, "I begat;" using
the words of natural relationship. (<greek>tois</greek>
<greek>ths</greek> <greek>fusews</greek>
<greek>onomasi</greek>) For his one care at the moment was,
to shew forth the love which he had for them. "For they indeed received
you from me, and led you on; but that you are believers at all came to
pass through me." Thus, because he had said, "as children;" lest you
should suppose that the expression was flattery he produces also the
matter of fact.
Ver. 16. [5.] "I beseech you, be ye imitators of me,
as I also am of Christ." (<greek>kaqwskagw</greek>
X<greek>ristou</greek>, omitted in our version: the Vulgate
has it, see c. xi. 1.) Astonishing! How great is our teacher's boldness
of speech! How highly finished the image, when he can even exhort
others hereunto! Not that in self-exaltation he doth so, but implying
that virtue is an easy thing. As if he had said, "Tell me not, 'I
am not able to imitate thee. Thou art a Teacher, and a great one.' For
the difference between me and you is not so great as between Christ and
me: and yet I have imitated Him."
On the other hand, writing to the Ephesians, he
interposes no mention of himself, but leads them all straight to the
one point, "Be ye imitators of God," is his word. (Eph. v. 1.) But in
this place, since his discourse was addressed to weak persons, he puts
himself in by the way.
And besides, too, he signifies that it is possible
even thus to imitate Christ. For he who copies the perfect impression
of the seal, copies the original model.
Let us see then in what way he followed Christ: for
this imitation needs not time and art, but a steady purpose alone. Thus
if we go into the study of a painter, we shall not be able to copy the
portrait, though we see it ten thousand times. But to copy him we are
enabled by hearing alone. Will ye then that we bring the tablet before
you and sketch out for you Paul's manner of life? Well, let it be
produced, that picture far brighter than all the images of Emperors:
for its material is not boards glued together, nor canvass stretched
out; but the material is the work of God: being as it is a soul and a
body: a soul, the work of God, not of men; and a body again in like
wise.
Did you utter applause here? Nay, not here is the
time for plaudits; but in what follows: for applauding, I say, and for
imitating too: for so far we have but the material which is common to
all without exception: inasmuch as soul differs not from soul in regard
of its being a soul: but the purpose of heart shews the difference. For
as one body differs not from another in so far as it is a body, but
Paul's body is like every one's else, only dangers make one body more
brilliant than another: just so is it in the case of the soul also.
[6.] Suppose then our tablet to be the soul of Paul:
this tablet was lately lying covered with soot, full of spider's webs;
(for nothing can be worse than blasphemy;) but when He :came who
transformeth all things, and saw that not through indolence or
sluggishness were his lines so drawn but through inexperience and his
not having the tints (<greek>ta</greek>
<greek>anqh</greek>) of true piety:
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(for zeal indeed he had, but the colors were not there; for he had not
"the zeal according to knowledge:") He gives him the tint of the truth,
that is, grace: and in a moment he exhibited the imperial image. For
having got the colors and learnt what he was ignorant of, he waited no
time, but forthwith appeared a most excellent artist. And first he
shews the head of the king, preaching Christ; then also the remainder
of the body; the body of a perfect Christian life. Now painters we know
shut themselves up and execute all their works with great nicety and in
quiet; not opening the doors to any one: but this man, setting forth
his tablet in the view of the world, in the midst of universal
opposition, clamor, disturbance, did under such circumstances work out
this Royal Image, and was not hindered. And therefore he said, "We are
made a spectacle unto the world;" in the midst of earth, and sea, and
the heaven, and the whole habitable globe, and the world both material
and intellectual, he was drawing that portrait of his.
Would you like to see the other parts also thereof
from the head downwards? Or will ye that from below we carry our
description upwards? Contemplate then a statue of gold or rather of
something more costly than gold, and such as might stand in heaven; not
fixed with lead nor placed in one spot, but hurrying from Jerusalem
even unto Illyricum, (Rom. xv. 19.) and setting forth into Spain, and
borne as it were on wings over every part of the world. For what could
be more "beautiful" than these "feet" which visited the whole earth
under the sun? This same "beauty" the prophet also from of old
proclaimeth, saying, (Is. LII. 7.) "How beautiful are the feet of them
that preach the Gospel of peace!" Hast thou seen how fair are the feet?
Wilt thou see the bosom too? Come, let me shew thee this also, and thou
shalt behold it far more splendid than these beautiful, yea even than
the bosom itself of the ancient lawgiver. For Moses indeed carried
tablets of stone: but this man within him had Christ Himself: it was
the very image of the King which he bore.
For this cause he was more awful than the Mercy
Seat(1) and the Cherubim. For no such voice went out from them as from
hence; but from them it talked with men chiefly about things of sense,
from the tongue of Paul on the other hand about the things above the
heavens. Again, from the Mercy Seat it spake oracles to the Jews alone;
but from hence to the whole world: and there it was by things without
life; but here by a soul instinct with virtue.
This Mercy Seat was brighter even than heaven, not
shining forth with variety of stars nor with rays from the sun, but the
very Sun of righteousness was there, and from hence He sent forth His
rays. Again, from time to time in this our heaven, any cloud coursing
over at times makes it gloomy; but that bosom never had any such storm
sweeping across it. Or rather there did sweep over it many storms and
oft: but the light they darkened not; rather in the midst of the
temptation and dangers the light shone out. Wherefore also he himself
when bound with his chain kept exclaiming, (2 Tim. ii. 9.) "The word of
God is not bound." Thus continually by means of that tongue was It
sending forth its rays. And no fear, no danger made that bosom gloomy.
Perhaps the bosom seems to outdo the feet; however, both they as feet
are beautiful, and this as a bosom.
Wilt thou see also the belly with its proper beauty?
Hear what he saith about it, (ch. viii. 13. ) "If meat make my brother
to stumble, I will eat no flesh while the world standeth: (Rom. xiv.
21.) It is good neither to eat flesh nor to drink wine, nor anything
whereby thy brother stumbleth, or is offended, or is made weak: (ch.
vi. 13) Meats for the belly and the belly for meats." What can be more
beautiful in its kind than this belly thus instructed to be quiet, and
taught all temperance, and knowing how both to hunger and be famished,
and also to suffer thirst? For as a well-trained horse with a golden
bridle, so also did this walk with measured paces, having vanquished
the necessity of nature. For it was Christ walking in it. Now this
being so temperate, it is quite plain that the whole body of vice
besides was done away.
Wouldst thou see the hands too? those which he now
hath? Or wouldest thou rather behold first their former wickedness?
(Acts viii. 3.) "Entering (this very man) into the houses, he haled,"
of late, "men and women," with the hands not of man, but of some fierce
wild beast. But as soon as he had received the colors of the Truth and
the spiritual experience, no longer were these the hands of a man, but
spiritual; day by day being bound with chains. And they never struck
any one, but they were stricken times without number. Once even a viper
(Acts xxviii. 3, 5.) reverenced those hands: for they were the hands of
a human being no longer; and therefore it did not even fasten on them.
And wilt thou see also the back, resembling as it
does the other members? Hear what he saith about this also. (2 Cor. xi.
24, 25.) "Five times I received of the Jews forty stripes
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save one; thrice was I beaten with rods, once was I stoned, thrice I
suffered shipwreck, a night and a day I have been in the deep."
[7.] But lest we too should fall into an
interminable deep, and be carried away far and wide, going over each of
his members severally; come let us quit the body and look at another
sort of beauty, that, namely, which proceeds from his garments; to
which even devils shewed reverence; and therefore both they made off,
and diseases took flight. And wheresoever Paul happened to shew
himself, they all retired and got out of the way, as if the champion of
the whole world had appeared. And as they who have been often wounded
in war, should they see but some part of the armor of him thai wounded
them feel a shuddering; much in the same way the devils also, at sight
of "handkerchiefs" only were astonied. Where be now the rich, and they
that have high thoughts about wealth? Where they who count over their
own titles and their costly robes? With these things if they compare
themselves, it will be clay in their sight and dirt, all they have of
their own. And why speak I of garments and golden ornaments? Why, if
one would grant me the whole world in possession, the mere nail of Paul
I should esteem more powerful than all that dominion: his poverty than
all luxury: his dishonor, than all glory: his nakedness than all
riches: no security would I compare with the buffering of that sacred
head: no diadem, with the stones to which he was a mark. This crown let
us long for, beloved: and if persecution be not now, let us mean while
prepare ourselves. For neither was he of whom we speak glorious by
persecutions alone: for he said also, (1 Cor. ix. 27.
<greek>upopiezw</greek> rec. text,
<greek>upwpiazw</greek>) "I keep under my body;" now
in this one may attain excellence without persecutions. And he exhorted
not to (Rom. xiii. 14.) "make provision for the flesh to fulfill the
lusts thereof." And again, (1 Tim. vi. 8.) "Having food and covering,
let us be therewith content." For to these purposes we have no need of
persecutions. And the wealthy too he sought to moderate, saying, (Ibid.
9.) "They that desire to be rich fall into temptation."
If therefore we also thus exercise ourselves, when
we enter into the contest we shall be crowned: and though there be no
persecution before us, we shall receive for these things many rewards.
But if we pamper the body and live the life of a swine, even in peace
we shall often sin and bear shame.
Seest thou not with whom we wrestle? With the
incorporeal powers. How then, being ourselves flesh, are we to get the
better of these? For if wrestling with men one have need to be
temperate in diet, much more with evil spirits. But when together with
fulness of flesh we are also bound down to wealth, whence are we to
overcome our antagonists? For wealth is a chain, a grievous chain, to
those who know not how to use it; a tyrant savage and in human,
imposing all his commands by way of outrage on those who serve him.
Howbeit, if we will, this bitter tyranny we shall depose from its
throne, and make it yield to us, instead of commanding. How then shall
this be? By distributing our wealth unto all. For so long as it stands
against us, each single handed, like any robber in a wilderness it
works all its bad ends: but when we bring it forth among others, it
will master us no more, holden as it will be in chains, on all sides,
by all men.
[8.] And these things I say, not because riches are
a sin: the sin is in not distributing them to the poor, and in the
wrong use of them. For God made nothing evil but all things very good;
so that riches too are good; i.e. if they do not master their owners;
if the wants of our neighbors be done away by them. For neither is that
light good which instead of dissipating darkness rather makes it
intense: nor should I call that wealth, which instead of doing away
poverty rather increases it. For the rich man seeks not to take from
others but to help others: but he that seeks to receive from others is
no longer rich, but is emphatically poor. So that it is not riches that
are an evil, but the needy mind which turns wealth into poverty. These
are more wretched than those who ask alms in the narrow streets,
carrying a wallet and mutilated in body. I say, clothed in rags as they
are, not so miserable as those in silks and shining garments. Those who
strut in the market-place are more to be pitied than those who haunt
the crossings of the streets, and enter into the courts, and cry from
their cellars, and ask charity. For these for their part do utter
praises to God, and speak words of mercy and a strict morality. And
therefore we pity them, and stretch out the hand, and never find fault
with them. But those who are rich to bad purpose; cruelty and
inhumanity, ravening and satanical lust, are in the words they belch
out. And therefore by all are they detested and laughed to scorn. Do
but consider; which of the two among all men is reckoned disgraceful,
to beg of the rich or the poor. Every one, I suppose, sees it at
once:--of the poor. Now this, if you mark it, is what the rich do; for
they durst not apply to those who are richer than themselves: whereas
those who beg do so of the wealthy: for one beggar asks not alms of
another, but of a rich man; but the rich man tears the poor in pieces.
Again tell me, which is the more dignified, to
receive from those who are willing and are obliged to you, or when men
are unwilling, to
77
compel and tease them? Clearly not to trouble those who are unwilling.
But this also the rich do: for the poor receive from willing hands, and
such as are obliged to them; but the rich from persons unwilling and
repugnant, which is an indication of greater poverty. For if no one
would like so much as to go to a meal, unless the inviter were to feel
obliged to the guest, how can it be honorable to take one's share of
any property by compulsion? Do We not on this account get out of the
way of dogs and fly from their baying, because by their much besetting
they fairly force us off? This also our rich men do.
"But, that fear should accompany the gift, is more
dignified." Nay, this is of all most disgraceful. For he who moves
heaven and earth about his gains, who can be so laughed to scorn as he?
For even unto dogs, not seldom, through fear, we throw whatever we had
hold of. Which I ask again, is more disgraceful? that one clothed with
rags should beg, or one who wears silk? Thus when a rich man pays court
to old and poor persons, so as to get possession of their property, and
this when there are children, what pardon can he deserve?
Further: If you will, let us examine the very words;
what the rich beggars say, and what the poor· What then saith
the poor man? "That he who giveth alms will never have to give by
measure (<greek>metriasei</greek> perhaps corrupt: conj.
<greek>peinasei</greek>, "will never hunger); that he is
giving of what is God's: that God is loving unto men, and recompenses
more abundantly; all which are words of high morality, and exhortation,
and counsel. For he recommends thee to look unto the Lord, and he takes
away thy fear of the poverty to come. And one may perceive much
instruction in the words of those who ask alms: but of what kind are
those of the rich? Why, of swine, and dogs, and wolves, and all other
wild beasts. For some of them discourse perpetually on banquets, and
dishes, and delicacies, and wine of all sorts, and ointments, and
vestures, and all the rest of that extravagance. And others about the
interest of money and loans. And making out accounts and increasing the
mass of debts to an intolerable amount, as if it had begun in the time
of men's fathers or grandfathers, one they rob of his house, another of
his field, and another of his slave, and of all that he has. Why should
one speak of their wills, which are written in blood instead of ink?
For either by surrounding them with some intolerable danger, or else
bewitching them with some paltry promises, whomsoever they may see in
possession of some small property, those they persuade to pass by all
their relations, and that oftentimes when perishing through poverty,
and instead of them to enter their own names. Is there any madness and
ferocity of wild beasts of any sort which these things do not throw
into the shade?
[8.] Wherefore I beseech you, all such wealth as
this let us flee, disgraceful as it is and in deaths abundant; and let
us obtain that which is spiritual, and let us seek after the treasures
in the heavens. For whoso possess these, they are the rich, they are
the wealthy, both here and there enjoying things; even all things.
Since whoso will be poor, according to the word of God, has all men's
houses opened to him. For unto him that for God's sake has ceased to
possess any thing, every one will contribute of his own. But whoso will
hold a little with injustice, shutteth the doors of all against him. To
the end, then, that we may attain both to the good things here and to
those which are there, let us choose the wealth which cannot be
removed, that immortal abundance: which may God grant us all to obtain,
through the grace and loving-kindness of our Lord Jesus Christ, &c.
HOMILY XIV
For this cause have I sent unto you Timothy, who is my beloved and
faithful child in the Lord, who shall put you in remembrance of my ways
which be in Christ Jesus.(1)
CONSIDER here also, I entreat, the noble soul, the
soul more glowing and keener than fire: how he was indeed especially
desirous to be present himself with the Corinthians, thus distempered
and broken into parties. For he knew well what a help to the disciples
his presence was and what a mischief his absence. And the former he
declared in the Epistle to the Philippians, saying, (Phil. ii. 12.
<greek>kai</greek> om. in rec. text.) "Not as in my
presence only, but also now much more in my absence, work out your own
salvation with fear and trembling." The latter he signifies in this
Epistle, saying, (ver.
78
18.) "Now some are puffed up, as though I were not coming to you; but I
will come." He was urgent, it seems, and desirous to be present
himself. But as this was not possible for a time, he corrects them by
the promise of his appearance; and not this only, but also by the
sending of his disciple. "For this," he saith, "I have sent unto you
Timothy." "For this cause:" how is that? "Because I care for you as for
children, and as having begotten you." And the message is accompanied
with a recommendation of his person: "Who is my beloved and faithful
child in the Lord." Now this he said, both to shew his love of him, and
to prepare them to look on him with respect. And not simply "faithful,"
but, "in the Lord;" that is, in the things pertaining to the Lord. Now
if in worldly things it is high praise for a man to be faithful, much
more in things spiritual.
If then he was his "beloved child," consider how
great was Paul's love, in choosing to be separated from him for the
Corinthian's sake, And if "faithful" also, he will be unexceptionable
in his ministering to their affairs.
"Who shall put you in remembrance." He said not,
"shall teach," lest they should take it ill, as being used to learn
from himself. Wherefore also towards the end he saith, (1 Cor. xvi. 10,
11.) "For he worketh the work of the Lord, as I, also do. Let no man
therefore despise him." For there was no envy among the Apostles, but
they had an eye unto one thing, the edification of the Church. And if
he that was employed was their inferior, they did as it were support
(<greek>sunekrotoun</greek>) him with all earnestness.
Wherefore neither was he contented with saying, "He shall put you in
remembrance;" but purposing to cut out their envy more completely,--for
Timothy was young,--with this view, I say, he adds, "my ways;" not
"his," but "mine;" that is, his methods,
(<greek>tas</greek> <greek>oikonomias</greek>.)
his dangers, his customs, his laws, his ordinances, his Apostolical
Canons, and all the rest. For since he had said, "We are naked, and are
buffered, and have no certain dwelling place: all these things," saith
he, "he will remind you of;" and also of the laws of Christ; for
destroying all heresies. Then, carrying his argument higher, he adds,
"which be in Christ;" ascribing all, as was his wont, unto the Lord,
and on that ground establishing the credibility of what is to follow.
Wherefore he subjoins, "Even as I teach every where in every church."
"Nothing new have I spoken unto you: of these my proceedings all the
other Churches are cognizant as well as you." Further: he calls them
"ways in Christ," to shew that they have in them nothing human, and
that with the aid from that source he doth all things well.
[2.] And having said these things and so soothed
them, and being just about to enter on his charge against the unclean
person, he again utters words full of anger; not that in himself he
felt so but in order to correct them: and giving over the fornicator,
he directs his discourse to the rest, as not deeming him worthy even of
words from himself; just as we act in regard to our servants when they
have given us great offence.
Next, after that he had said, "I send Timothy, lest
they should thereupon take things too easily, mark what he saith:
Ver. 18. "Now some are puffed up, as though I were
not coming unto you." For there he glances both at them and at certain
others, casting down their highmindedness: since the love of
preeminence is in fault, when men abuse the absence of their teacher
for their own self-will. For when he addresses himself unto the people,
observe how he does it by way of appeal to their sense of shame; when
unto the originators of the mischief, his manner is more vehement. Thus
unto the former he saith, "We are the offscouring of all:" and soothing
them he saith, "Not to shame you I write these things;" but to the
latter, "Now as though I were not coming to you, some are puffed up;"
shewing that their self-will argued a childish turn of mind. For so
boys in the absence of their master wax more negligent.
This then is one thing here indicated; and another
is that his presence was sufficient for their correction. For as the
presence of a lion makes all living creatures shrink away, so also does
that of Paul the corrupters of the Church.
Ver. 19. And therefore he goes on, "But I will come
to you shortly, if the Lord will." Now to say this only would seem to
be mere threatening. But to promise himself and demand from them the
requisite proof by actions also; this was a course for a truly high
spirit. Accordingly he added this too, saying,
"And I will know, not the word of them which are
puffed up, but the power." For not from any excellencies of their own
but from their teacher's absence, this self-will arose. Which again
itself was a mark of a scornful mind towards him. And this is why,
having said, "I have sent Timothy," he did not at once add, "I will
come;" but waited until he had brought his charge against them of being
"puffed up:" after that he saith, "I will come." Since, had he put it
before the charge, it would rather have been an apology for himself as
not having been deficient, instead of a threat; nor even so
(<greek>outws</greek> so the King's M S.
<greek>outos</greek> the rec. text.) would the statement
have been convincing.
79
But as it is, placing it after the accusation, he rendered himself such
as they would both believe and fear.
Mark also how solid and secure he makes his ground:
for he saith not simply, "I will come:" but, "If the Lord will:" and he
appoints no set time. For since he might perhaps be tardy in coming, by
that uncertainty he would fain keep them anxiously engaged. And, lest
they should hereupon fall back again, he added, "shortly,"
[2.] "And I will know, not the word of them that are
puffed up, but the power." He said not, "I will know not the wisdom,
nor the signs," but what? "not the word:" by the term he employs at the
same time depressing the one and exalting the other. And for a while he
is setting himself against the generality of them who were
countenancing the fornicator. For if he were speaking of him, he would
not say, "the power;" but, "the works," the corrupt works which he did.
Now why seekest thou not after "the word?" "Not
because I am wanting in word but because all our doings are 'in
power.'" As therefore in war success is not for those who talk much but
those who effect much; so also in this case, not speakers, but doers
have the victory. "Thou," saith he, "art proud of this fine speaking.
Well, if it were a contest and a time for orators, thou mightest
reasonably be elated thereat: but if of Apostles preaching truth, and
by signs confirming the same, why art thou puffed up for a thing
superfluous and unreal, and to the present purpose utterly inefficient?
For what could a display of words avail towards raising the dead, or
expelling evil spirits, or working any other such deed of wonder? But
these are what we want now, and by these our cause stands." Whereupon
also he adds,
Ver. 20. "For the kingdom of God is not in word, but
in power." By signs, saith he, not by fine speaking, we have prevailed:
and that our teaching is divine and really announces the Kingdom of
Heaven we give the greater proof, namely, our signs which we work by
the power of the Spirit. If those who are now puffed up desire to be
some great ones; as soon as I am come, let them shew whether they have
any such power. And let me not find them sheltering themselves behind a
pomp of words: for that kind of art is nothing to us.
[4.] Ver. 21. "What will ye? Shall I come unto you
with a rod, or in love and a spirit of meekness?"
There is much both of terror and of gentleness in
this saying. For to say, "I will know," was the language of one as yet
withholding himself: but to say, "What will ye? Must I come unto you
with a rod?" are the words of one thenceforth ascending the teacher's
seat, and from thence holding discourses with them and taking upon him
all his authority.
What means, "with a rod?" With punishment, with
vengeance: that is, I will destroy; I will strike with blindness: the
kind of thing which Peter did in the case of Sapphira, and himself in
the case of Elymas the sorcerer. For henceforth he no longer speaks as
bringing himself into a close comparison with the other teachers, but
with authority. And in the second Epistle too he appears to say the
same, when he writes, "Since ye seek a proof of Christ speaking in me."
"Shall I come with a rod, or in love?" What then? to
come with a rod, was it not an instance of love? Of love it was
surely(1). But because through his great love he shrinks back in
punishing, therefore he so expresses himself.
Further; when he spoke about punishment, he said
not, "in a spirit of meekness, but, [simply,] "with a rod:" and yet of
that too the Spirit was author. For there is a spirit of meekness, and
a spirit of severity. He doth not, however, choose so to call it, but
from its milder aspect (<greek>apo</greek>
<greek>twn</greek>
<greek>krhstoterwn</greek>].) And for a like reason also,
God, although avenging Himself, has it often affirmed of Him that He is
"gracious and long-suffering, and rich in mercy and pity:" but that He
is apt to punish, once perhaps or twice, and sparingly, and that upon
some urgent cause.
[5.] Consider then the wisdom of Paul; holding the
authority in his own hands, he leaves both his and that in the power of
others, saying. "What will ye?" "The matter is at your disposal."
For we too have depending on us both sides of the
alternative; both falling into hell, and obtaining the kingdom: since
God hath so willed it. For, "behold," saith he, "fire and water:
whichever way thou wilt, thou mayest stretch forth thine hand" (Ecclus.
xv. 16.) And, "If ye be willing, and will hearken unto me, ye shall eat
the good of the land; (Is, i. 19,) but if ye be not willing, the sword
shall devour you."
But perhaps one will say, "I am willing; (and no one
is so void of understanding as not to be willing;) but to will is not
sufficient for me." Nay, but it is sufficient, if thou be duly willing,
and do the deeds of one that is willing, But as it is, thou art not
greatly willing.
And let us try this in other things, if it seem
good. For tell me, he that would marry a wife, is he content with
wishing? By no means; but
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he looks out for women to advance his suit, and request friends to keep
watch with him, and gets together money. Again, the merchant is not
content with sitting at home and wishing, but he first hires a vessel,
then selects sailors and rowers, then takes up money on interest, and
is inquisitive about a market and the price of merchandise. Is it not
then strange for men to shew themselves so much in earnest about
earthly things, but that when they are to make a venture for heaven,
they should be content with wishing only? rather I should say, not even
in this do they shew themselves properly in earnest. For he that wills
a thing as he ought, puts also his hand unto the means which, lead to
the object of his desire. Thus, when hunger compels thee to take
nourishment, thou waitest not for the viands to come unto thee of their
own accord, but omittest nothing to gather victuals together. So in
thirst, and cold and all other such things, thou art industrious and
duly prepared to take care of the body. Now do this in respect of God's
kingdom also, and surely thou shall obtain it.
For to this end God made thee a free agent, that
thou mightest not afterwards accuse God, as though some necessity had
bound thee: but thou, in regard of those very things wherein thou hast
been honored, dost murmur.
For in fact I have often heard people say. "But why
did He then make my goodness depend on me?" Nay, but how was He to
bring thee, slumbering and sleeping, and in love with all iniquity, and
living delicately, and pampering thyself; how was He to bring thee up
to heaven? If He had, thou wouldest not have abstained from vice. For
if now, even in the face of threatening, thou dost not turn aside from
thy wickedness; had he added no less than heaven as the end of thy
race, when wouldest thou have ceased waxing more careless and worse by
far? (<greek>keirwn</greek>
<greek>pollw</greek>. <greek>pollwn</greek>
Bened.)
Neither again wilt thou be able to allege, He hath
shewed me indeed what things were good but gave no help, for abundant
also is His promise to thee of aid.
[6.] "But," say you, "Virtue is burden"some and
distasteful; while with vice great "pleasure is blended; and the one is
wide and "broad, but the other strait and narrow."
Tell me then, are they respectively such throughout,
or only from the beginning? For in fact what thou here sayest, thou
sayest, not intending it, in behalf of virtue; so potent a thing is
truth. For suppose there were two roads, the one leading to a furnace,
and the other to a Paradise; and that the one unto the furnace were
broad, the other unto Paradise, narrow; which road wouldest thou take
in preference? For although you may now gainsay for contradiction's
sake, yet things which are plainly allowed on all hands, however
shameless, you will not be able to gainsay. Now that that way is rather
to be chosen which hath its beginning difficult but not its end, I will
endeavor to teach you from what is quite obvious. And, if you please,
let us first take in hand the arts. For these have their beginning full
of toil, but the end gainful. "But," say you, "no one applies himself
to an art without some one to compel him; for," you add, "so long as
the boy is his own master, he will choose rather to take his ease at
first, and in the end to endure the evil, how great soever, than to
live hardly at the outset, and afterwards reap the fruit of those
labors." Well then, to make such a choice comes of a mind left to
itself, (<greek>orfanikhs</greek>
<greek>dianoias</greek>) and of childish idleness: but the
contrary choice, of sense and manliness. And so it is with us: were we
not children in mind, we should not be like the child aforesaid,
forsaken (<greek>orfanw</greek>) as he is and thoughtless,
but like him that hath a father. We must cast out then our own childish
mind, and not find fault with the things themselves; and we must set a
charioteer over our conscience, who will not allow us to indulge our
appetite, but make us run and strive mightily. For what else but
absurdity is it to inure our children with pains at first unto pursuits
which have laborious beginnings, but their end good and pleasant; while
we ourselves in spiritual things take just the contrary turn?
And yet even in those earthly things it is not quite
plain that the end will be good and pleasant: since before now untimely
death, or poverty, or false accusation, or reverse of fortune, or other
such things, of which there are many, have caused men after their long
toil to be deprived of all its fruits. What is more, those who have
such pursuits, though they succeed, it is no great gain which they will
reap. For with the present life all those things are dissolved. But
here, not for such fruitless and perishable things is our race, neither
have we fears about the end; but greater and more secure is our hope
after our departure hence. What pardon then can there be, what excuse
for those who will not strip themselves for the evils to be endured for
virtue's sake?
And do they yet ask, "Wherefore is the way narrow?"
Why, thou dost not deem it right that any fornicator or lewd or drunken
(<greek>kai</greek> <greek>twn</greek>
<greek>mequontwn</greek>] inserted from the King's MS.)
person should enter into the courts of earthly kings; and claimest thou
for men to be let into heaven itself with licentiousness, and luxury,
and drunkenness, and covetousness, and all mariner of iniquity? And how
can these things be pardonable?
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[7.] "Nay," you reply, "I say not that, but why has
not virtue a "broad way?" In good truth if we be willing, its way is
very easy. For whether is easier, tell me; to dig through a
wall and take other men's goods and so be cast into prison; or to
be content with what you have and freed from all fear? I have not
however said all. For whether is easier, tell me; to steal all men's
goods and revel in few of them for a short time, and then to be racked
and scourged eternally; or having lived in righteous poverty for a
short time, to live ever after in delights? (For let us not enquire as
yet which is the more profitable, but for the present, which is the
more easy.) Whether again is it pleasanter, to see a good dream and to
be punished in reality; or after having had a disagreeable dream to be
really in enjoyment? Of course the latter. Tell me then, In what sense
dost thou call virtue harsh? I grant, it is harsh, tried by comparison
with our carelessness. However, that it is really easy and smooth, hear
what Christ saith, (S. Mat. xi. 30.) "My yoke is easy, and My burden is
light." But if thou perceivest not the lightness, plainly it is for
want of courageous zeal; since where that is, even heavy things are
light; and by the same rule where it is not, even light things are
heavy. For tell me, what could be sweeter and more easily obtained than
the banquet of manna? Yet the Jews were discontented, though enjoying
such delightful fare. What more bitter than hunger and all the other
hardships which Paul endured? Yet he leaped up, and rejoiced, and said,
(Col. 1. 24.) "Now I rejoice in my sufferings." What then is the cause?
The difference of the mind. If then you frame this as it ought to be,
you will see the easiness of virtue.
"What then," say you, "does she only become such
through the mind of those who pursue her?" She is such, not from their
mind alone, but by nature as well. Which I thus prove: If the one had
been throughout a thing painful, the other throughout of the contrary
sort, then with some plausibility might some fallen persons have said
that the latter was easier than the former. But if they have their
beginnings, the one in hardship, the other in pleasure, but their
respective ends again just opposite to these; and if those ends be both
infinite, in the one the pleasure, in the other the burthen; tell me,
which is the more easy to choose?
"Why then do many not choose that which is
easy?" Because some disbelieve; and others, who believe, have their
judgment corrupt, and would prefer pleasure for a season to that which
is everlasting. "Is not this then easy?" Not so: but this cometh of a
sick soul. And as the reason why persons in a fever long after
cool drink is not upon calculation that the momentary luxury is
pleasanter than being burned up from beginning to end, but because they
cannot restrain their inordinate desire; so also these. Since if one
brought them to their punishment at the very moment of their pleasure,
assuredly they never would have chosen it. Thus you see in what sense
vice is not an easy thing.
[8.] But if yon will, let us try this same point
over again by an example in the proper subject matter. Tell me, for
instance, which is pleasanter and easier? (only let us not take again
the desire of the many for our rule in the matter; since one ought to
decide, not by the sick, but by the whole; just as you might show me
ten thousand men in a fever, seeking things unwholesome upon choice to
suffer for it afterwards; but I should not allow such choice;) which, I
repeat, brings more ease, tell me; to desire much wealth, or to be
above that desire? For I, for my part, think the latter. If thou
disbelieve it, let the argument be brought to the facts themselves.
Let us then suppose one man desiring much, another
nothing. Which now is the better state, tell me, and which the more
respectable? However, let that pass. For this is agreed upon, that the
latter is a finer character than the former. And we are making no
enquiry about this at present, but which lives the easier and
pleasanter life? Well then: the lover of money will not enjoy even what
he has: for that which he loves he cannot choose to spend; but would
gladly even carve (<greek>katakoyeie</greek>) himself out,
and part with his flesh rather than with his gold. But he that despises
wealth, gains this the while, that he enjoys what he has quietly and
with great security, and that he values himself more than it. Which
then is the pleasanter; to enjoy what one has with freedom, or to live
under a master, namely wealth, and not dare to touch a single thing
even of one's own? Why, it seemeth to me to be much the same as if any
two men, having wives and loving them exceedingly, were not upon the
same terms with them; but the one were allowed the presence and
intercourse of his wife, the other not even permitted to come near his.
There is another thing which I wish to mention,
indicating the pleasure of the one and the discomfort: of the other. He
that is greedy of gain will never be stayed in that desire, not only
because it is impossible, for him to obtain all men's goods, but also
because whatever he may have compassed, he counts himself to have
nothing. But the despiser of riches will deem it all superfluous, and
will not have to punish his soul with endless desires. I say, punish;
for nothing so completely answers
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the definition of punishment as desire deprived of gratification; a
thing too which especially marks his perverse mind. Look at it in this
way. He that lusts after riches and hath increased his store, he is the
sort of person to feel as if he had nothing. I ask then, what more
complicated than this disease? And the strange thing is not this only,
but that although having, he thinks he has not the very things which
are in his hold, and as though he had them not he bewails himself. If
he even get all men's goods, his pain is but greater. And should he
gain an hundred talents, he is vexed that he hath not received a
thousand: and if he received a thousand; he is stung to the quick that
it is not ten thousand: and if he receive ten thousand, he utterly
bemoans himself (<greek>katakopetai</greek>) because it is
not ten times as much. And the acquisition of more to him becomes so
much more poverty; for the more he receives so much the more he
desires. So then, the more he receives, the more he becomes poor: since
whoso desires more, is more truly poor. When then he hath an hundred
talents, is he not very poor?(1) for he desires a thousand. When he
hath got a thousand, then he becomes yet poorer. For it is no longer a
thousand as before, but ten thousand that he professes himself to want.
Now if you say that to wish and not to obtain is pleasure, you seem to
me to be very ignorant of the nature of pleasure.
[9.] To shew that this sort of thing is not pleasure
but punishment, take another case, and so let us search it out, When we
are thirsty, do we not therefore feel pleasure in drinking because we
quench our thirst; and is it not therefore a pleasure to drink because
it relieves us from a great torment, the desire, I mean, of drinking?
Every one, I suppose, can tell. But were we always to remain in such a
state of desire, we should be as badly off as the rich man in the
parable of Lazarus for the matter of punishment; for his punishment was
just this that vehemently desiring one little drop, he obtained it not.
And this very thing all covetous persons seem to me continually to
stiffer, and to resemble him where he begs that he may obtain that
drop, and obtains it not. For their soul is more on fire than his.
Well indeed hath one(2) said, that all lovers of
money are in a sort of dropsy; for as they, bearing much water in their
bodies, are the more burnt up: so also the covetous, bearing about with
them great wealth, are greedy of more. The reason is that neither do
the one keep the water in the parts of the body where it should be, nor
the other their desire in the limits of becoming thought.
Let us then flee this strange and craving
(<greek>xenhn</greek> <greek>kai</greek>
<greek>kenhn</greek>): a play on the sound of the words,)
disease; let us flee the root of all evils; let us flee that which is
present hell; for it is a hell, the desire of these things. Only just
lay open the soul of each, of him who despises wealth and of him who
does not so; and you will see that the one is like the distracted,
choosing neither to hear nor see any thing: the other, like a harbor
free from waves: and he is the friend of all, as the other is the
enemy. For whether one take any thing of his, it gives him no
annoyance; or if whether, on the contrary, one give him aught, it puffs
him not up; but there is a certain freedom about him with entire
security. The one is forced to flatter and feign before all; the other,
to no man.
If now to be fond of money is to be both poor and
timid and a dissembler and a hypocrite and to be full of fears and and
great penal anguish and chastisement: while he that despises wealth has
all the contrary enjoyments: is it not quite plain that virtue is the
more pleasant?
Now we might have gone through all the other evils
also whereby it is shewn that there is no vice which hath pleasure in
it, had we not spoken before so much at large.
Wherefore knowing these things, let us choose
virtue; to the end that we may both enjoy such pleasure as is here, and
may attain unto the blessings which are to come, through the grace and
loving-kindness, &c. &c.
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HOMILY XV
1 COR. v. 1, 2.
It is actually reported that there is fornication among you, and such
fornication as is not even named among the Gentiles, that one of you
hath his father's wife. And ye are puffed up, and did not rather mourn,
that he that had done this deed might be taken away from among you.
WHEN he was discoursing about their divisions, he
did not indeed at once address them vehemently, but more gently at
first; and afterwards, he ended in accusation, saying thus, (c. 1. xi.)
"For it hath been signified unto me concerning you, my brethren, by
them which are of the household of Chloe, that there are contentions
among you." But in this place, not so; but he lays about him
immediately and makes the reproach of the accusation as general as
possible. For he said not, "Why did such an one commit fornication?"
but, "It is reported that there is fornication among you;" that they
might as persons altogether aloof from his charge take it easily; but
might be filled with such anxiety as was natural when the whole body
was wounded, and the Church had incurred reproach. "For no one," saith
he, "will state it thus, 'such an one hath committed fornication,' but,
'in the Church of Corinthians that sin hath been committed.'"
And he said not, "Fornication is perpetrated," but,
"Is reported,--such as is not even named among the Gentiles." For so
continually he makes the Gentiles a topic of reproach to the believers.
Thus writing to the Thessalonians, he said, (1 Thess. iv. 4, 5,
<greek>kaitim</greek> om. <greek>ta</greek>
<greek>loipa</greek> inserted.) "Let every one possess
himself of his own vessel in sanctification, not in the passion of
lust, even as the rest of the Gentiles." And to the Colossians and
Ephesians, (Eph. iv. 17. cf Col. iii. 6, 7.) "That you should no longer
walk, as the other Gentiles walk." Now if their committing the same
sins was unpardonable, when they even outdid the Gentiles, what place
can we find for them? tell me: "inasmuch as among the Gentiles," so he
speaks, "not only they dare no such thing, but they do not even give it
a name. Do you see to what point he aggravated his charge? For when
they are convicted of inventing such modes of uncleanness as the
unbelievers, so far from venturing on them, do not even know of, the
sin must be exceeding great, beyond all words. And the clause, "among
you," is spoken also emphatically; that is, "Among you, the faithful,
who have been favored with so high mysteries, the partakers Of secrets,
the guests invited to heaven." Dost thou mark with what indignant
feeling his works overflow? with what anger against all? For had it not
been for the great wrath of which he was full, had he not been setting
himself against them all, he would have spoken thus: "Having heard that
such and such a person hath committed fornication, I charge you to
punish him." But as it is he doth not so; he rather challenges all at
once. And indeed, if they had written first, this is what he probably
would have said. Since however so far from writing, they had even
thrown the fault into the shade, on this account he orders his
discourse more vehemently.
[2.] "That one of you should have his father's
wife." Wherefore said he not, "That he should abuse his father's wife?"
The extreme foulness of the deed caused him to shrink. He hurries by it
accordingly, with a sort of scrupulousness as though it had been
explicitly mentioned before. And hereby again he aggravates the charge,
implying that such things are ventured on among them as even to speak
plainly of was intolerable for Paul. Wherefore also, as he goes on, he
uses the same mode of speech, saying, "Him who hath so done this
thing:" and is again ashamed and blushes to speak out; which also we
are wont to do in regard of matters extremely disgraceful. And he said
not, "his step-mother," but, "his father's wife; "so as to strike much
more severely. For when the mere terms are sufficient to convey the
charge, he proceeds with them simply, adding nothing.
And "tell me not," saith he, "that the fornicator is
but one: the charge hath become common to all." Wherefore at once he
added, "and ye are puffed up:" he said not, "with the sin;" for this
would imply want of all reason: but with the doctrine you have heard
from that person(1). This however he set not
84
down himself, but left it undetermined, that he might inflict a heavier
blow.
And mark the good sense of Paul. Having first
overthrown the wisdom from without, and signified that it is
nothing by itself although no sin were associated with it; then
and not till then he discourses about the sin also. For if by way
of comparison with the fornicator who perhaps was some wise one,
he had maintained the greatness of his own spiritual gift; he had done
no great thing: but even when unattended with sin to take down the
heathen wisdom and demonstrate it to be nothing, this was indicating
its extreme worthlessness indeed. Wherefore first, as I said, having
made the comparison, he afterwards mentions the man's sin also.
And with him indeed he condescends not to debate,
and thereby signifies the exceeding greatness of his dishonor. But to
the others he saith, "You ought to weep and wail, and cover your faces,
but now ye do the contrary." And this is the force of the next clause,
"And ye are puffed up, and did not rather mourn."
"And why are we to weep?" some might say. Because
the reproach hath made its way even unto the whole body of your Church.
"And what good are we to get by our weeping?" "That such an one should
be taken away from you." Not even here doth he mention his name;
rather, I should say, not any where; which in all monstrous things is
our usual way.
And he said not, "Ye have not rather cast him out,"
but, as in the case of any disease or pestilence, "there is need of
mourning," saith he, "and of intense supplication, 'that he may be
taken away.' And you should have used prayer for this, and left nothing
undone that he should be cut off."
Nor yet doth he accuse them for not having given him
information, but for not having mourned so that the man should be taken
away; implying that even without their Teacher this ought to have been
done, because of the notoriety of the offence. [3.] Ver. 3. "For I
verily being absent in body, but present in spirit."
Mark his energy. He suffers them not even to wait
for his presence, nor to receive him first and then pass the sentence
of binding: but as if on the point of expelling some contagion before
that it have spread itself into the rest of the body, he hastens to
restrain it. And therefore he subjoins the clause, "I have judged
already, as though I were present." These things moreover he said, not
only to urge them unto the declaration of their sentence and to give
them no opportunity of contriving something else, but also to frighten
them, as one who knew what was to be done and determined there. For
this is the meaning of being "present in spirit:" as Elisha was present
with Gehazi, and said, "Went not my heart with thee? (2 Kings v. 26.)
Wonderful! How great is the power of the gift, in that it makes all to
be together and as one; and qualifies them to know the things which are
far off. "I have judged already as though I were present."
He permits them not to have any other device. "Now I
have uttered my decision as if I were present: let there be no delays
and puttings off: for nothing else must be done."
Then lest he should be thought too authoritative and
his speech sound rather self-willed, mark how he makes them also
partners in the sentence. For having said, "I have judged," he adds,
"concerning him that hath so wrought this thing, in the Name of our
Lord Jesus Christ, ye being gathered together, and my spirit, with the
power of our Lord Jesus Christ, to deliver such an one unto Satan.
Now what means, "In the Name of our Lord Jesus
Christ?" "According to God;" "not possessed with any human prejudice."
Some, however, read thus, "Him that hath so wrought
this thing in the name of our Lord Jesus Christ," and putting a stop
there or a break, then subjoin what follows, saying, "When you are
gathered together and my spirit to deliver such an one unto Satan:" and
they assert that the sense of this reading is as follows, "Him that
hath done this thing in the Name of Christ," saith St. Paul, "deliver
ye unto Satan;" that is, "him that hath done insult unto the Name of
Christ, him that, after he had become a believer and was called after
that appellation, hath dared to do such things, deliver ye unto Satan."
But to me the former exposition (<greek>ekdosis</greek>).
It seems to mean "enunciation.") appears the truer.
What then is this? "When ye are gathered together in
the Name of the Lord." That is; His Name, in whose behalf ye have met,
collecting you together.
"And my spirit." Again he sets himself at their head
in order that when they should pass sentence, they might no otherwise
cut off the offender than as if he were present; and that no one might
dare to judge him pardonable, knowing that Paul would be aware of the
proceedings.
[4.] Then making it yet more awful, he saith, "with
the power of our Lord Jesus Christ;" that is, either that Christ is
able to give you such grace as that you should have power to deliver
him to the devil; or that He is
85
Himself together with you passing that sentence against him.
And he said not, "Give up" such an one to Satan, but
"deliver;" opening unto him the doors of repentance, and delivering up
such an one as it were to a schoolmaster. And again it is, "such an
one:" he no where can endure to make mention of his name.
"For the destruction of the flesh." As was done in
the case of the blessed Job, but not upon the same ground. For in that
case it was for brighter crowns, but here for loosing of sins; that he
might scourge him with agrievous sore or some other disease. True it is
that elsewhere he saith, "Of the Lord are we judged, (i Cor. xi. 32.)
when we suffer these things." But here, desirous of making them feel it
more severely, he "delivereth up unto Satan." And so this too which God
had determined ensued, that the man's flesh was chastised. For because
inordinate eating and carnal luxuriousness are the parents of desires,
it is the flesh which he chastises.
"That the spirit may be saved in the day of the Lord
Jesus;" that is the soul. Not as though this were saved alone, but
because it was a settled point that if that were saved, without all
controversy the body too would partake in its salvation. For as it
became mortal because of the soul's sinning: so if this do
righteousness, that also on the other hand shall enjoy great glory.
But some maintain, that "the Spirit" is the Gracious
Gift which is extinguished when we sin. "In order then that this may
not happen," saith he, "let him be punished; that thereby becoming
better, he may draw down to himself God's grace, and be found having it
safe in that day." So that all comes as from one exercising a nurse's
or a physician's office, not merely scourging nor punishing rashly and
at random. For the gain is greater than the punishment: one being but
for a season, the other everlasting.
And he said not simply, "That the spirit may be
saved," but "in that day." Well and seasonably doth he remind them of
that day in order that both they might more readily apply themselves to
the cure, and that the person censured might the rather receive his
words, not as it were of anger, but as the forethought of an anxious
father. For this cause also he said, "unto the destruction of the
flesh:" proceeding to lay down regulations for the devil and not
suffering him to go a step too far. As in the instance of Job, God
said, (Job ii. 6.) "But touch not his life."
[5.] Then, having ended his sentence, and spoken it
in brief without dwelling on it, he brings in again a rebuke, directing
himself against them;
Ver. 6. "Your glorying is not good:" signifying that
it was they up to the present time who had hindered him from repenting,
by taking pride in him. Next he shews that he is taking this step in
order to spare not that person only, but also those to whom he writes.
To which effect he adds,
"Know ye not, that a little leaven leaveneth the
whole lump?" "For," saith he, "though the offence be his, yet if
neglected it hath power to waste the rest of the body of the Church
also. For when the first transgressor escapes punishment, speedily will
others also commit the same faults."
In these words he indicates moreover that
their struggle and their danger is for the whole Church, not for any
one person. For which purpose he needeth also the similitude of the
leaven. For "as that," saith he, "though it be but little, transforms
unto its own nature the whole lump; so also this man, if he be let go
unpunished and this sin turn out unavenged, will corrupt likewise all
the rest."
Ver. 7. "Purge out the old leaven," that is,
this evil one. Not that he speaketh concerning this one only; rather he
glances at others with him. For, "the old leaven" is not fornication
only, but also sin of every kind. And he said not, "purge," but "purge
out;" "cleanse with accuracy so that there be not so much as a remnant
nor a shadow of that sort." In saying then, "purge out," he signifies
that there was still iniquity among them. But in saying, "that ye may
be a new lump, even as ye are unleavened," he affirms and declares that
not over very many was the wickedness prevailing. But though he saith,
"as ye are unleavened," he means it not as a fact that all were clean,
but as to what sort of people you ought to be.
[6.] "For our Passover also hath been
sacrificed for us, even Christ; wherefore let us keep the feast: not
with old leaven, nor with the leaven of malice and wickedness, but with
the unleavened bread of sincerity and truth." So also Christ called His
doctrine Leaven. And further he himself dwells upon the metaphor,
reminding them of an ancient history, and of the Passover and
unleavened bread, and of their blessings both then and now, and their
punishments and their plagues.
It is festival, therefore, the whole time in
which we live. For though he said, "Let us keep the feast," not with a
view to the presence of the Passover or of Pentecost did he say
it; but as pointing out that the whole of time is a festival unto
Christians, because of the excellency of the good things which have
been given. For what hath not come to pass that is good? The Son of God
was made man for thee; He freed thee from death; and called thee to a
kingdom. Thou therefore who hast obtained and art still obtaining such
things, how can it
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be less than thy duty to "keep the feast" all thy life? Let no one then
be downcast about poverty, and disease, and craft of enemies. For it is
a festival, even the whole of our time. Wherefore saith Paul, (Philip.
iv, 4.) "Rejoice in the Lord always; again I say, Rejoice." Upon the
festival days no one puts on filthy garments. Neither then let us do
so. For a marriage hath been made, a spiritual marriage. For, "the
kingdom of Heaven," saith He, "is likened unto a certain king which
would make (S. Mat. xxii, 1. <greek>hqelhse</greek>
<greek>poihsai</greek>, rec. text
<greek>epoihse</greek>.) a marriage feast for his son." Now
where it is a king making a marriage, and a marriage for his son, what
can be greater than this feast? Let no one then enter in clad in rags.
Not about garments is our discourse but about unclean actions. For if
where all wore bright apparel one alone, being found at the marriage in
filthy garments, was cast out with dishonor, consider how great
strictness and purity the entrance into that marriage feast requires.
[7.] However, not on this account only does he
remind them of the "unleavened bread," but also to point out the
affinity of the Old Testament with the New; and to point out also that
it was impossible, after the "unleavened bread," again to enter into
Egypt; but if any one chose to return, he would suffer the same things
as did they. For those things were a shadow of these; however obstinate
the Jew may be. Wherefore shouldest thou enquire of him, he will speak,
no great thing, rather it is great which he will speak of, but nothing
like what we speak of: because he knows not the truth. For he for his
part will say, "the Egyptians who detained us were so changed by the
Almighty that they themselves urged and drave us out, who before held
us forcibly; they did not suffer us so much as to leaven our dough."
But if a man asketh me, he shall hear not of Egypt nor of Pharaoh; but
of our deliverance from the deceit of demons and the darkness of the
devil: not of Moses but of the Son of God; not of a Red Sea but of a
Baptism overflowing with ten thousand blessings, where the "old man" is
drowned.
Again, shouldest thou ask the Jew why he expels all
leaven from all his borders; here he will even be silent and will not
so much as state any reason. And this is because, although some indeed
of the circumstances were both types of things to come, and also due to
things then happening; yet others were not so, that the Jews might not
deal deceitfully; that they might not abide in the shadow. For tell me,
what is the meaning of the Lamb's being a "Male," and "Unblemished,"
and a "year old, "and of, "a bone shall not be broken?" and what means
the command to call the neighbors also, (Exod. xii, 4.) and that it
should be eaten "standing" and "in the evening;" or the fortifying the
house with blood? He will have nothing else to say but over and over
all about Egypt. But I can tell you the meaning both of the Blood, and
of the Evening, and the Eating all together, and of the rule that all
should be standing.
[8.] But first let us explain why the leaven is cast
out of all their borders. What then is the hidden meaning? The believer
must be freed from all iniquity. For as among them he perishes with
whomsoever is found old leaven, so also with us wheresoever is found
iniquity: since of course the punishment being so great in that which
is a shadow, in our case it cannot choose but be much greater. For if
they so carefully clear their houses of leaven(1), and pry into
mouse-holes; much more ought we to search through the soul so as to
cast out every unclean thought.
This however was done by them of late(2); but now no
longer. For every where there is leaven, where a Jew is found. For it
is in the midst of cities that the feast of unleavened bread is kept: a
thing which is now rather a game at play than a law. For since the
Truth is come, the Types have no longer any place.
So that by means of this example also he mightily
drives the fornicator out of the Church. For, saith he, so far from his
presence profiting, he even doth harm, injuring the common estate of
the body. For one knows not whence is the evil savor while the corrupt
part is concealed, and so one imputes it to the whole. Wherefore he
urges upon them strongly to "purge out the leaven, that ye may be,"
saith he, "a new lump, even as ye are unleavened."
"For our Passover hath been sacrificed for us even
Christ." He said not, hath died, but more in point to the subject in
hand, "hath been sacrificed." Seek not then unleavened bread of this
kind, since neither hast thou a lamb of the same kind. Seek not leaven
of this description, seeing that thine unleavened bread is not such as
this.
[9.] Thus, in the case of material leaven,
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the unleavened might become leavened, but never the reverse; whereas
here there is a chance of the direct contrary occuring. This however he
has not plainly declared: and observe his good sense. In the former
Epistle he gives the fornicator no hope of return, but orders that his
whole life should be spent in repentance, lest he should make him less
energetic through the promise. For he said not, "Deliver him up to
Satan," that having repented he might be commended again unto the
Church. But what saith he? "That he may be saved in the last day." For
he conducts him on unto that time in order to make him full of anxiety.
And what favors he intended him after the repentance, he reveals not,
imitating his own Master. For as God saith, (Jonah iii, 4. lxx: rec.
text, "forty days.") "Yet three days, and Nineveh shall be overthrown,"
and added not, "but if she repent she shall be saved:" so also he did
not say here, "But if he repent worthily, we will 'confirm our love
towards him.'" (ii. Cor. ii. 8.). But he waits for him to do the work
that so he may then receive the favor. For if he had said this at the
beginning he might have set him free from the fear. Wherefore he not
only does not so, but by the instance of leaven allows him not even a
hope of return, but reserves him unto that day: "Purge out (so he says)
the old leaven;" and, "let us not keep the feast with old leaven." But
as soon as he had repented, he brought him in again with all
earnestness.
[10.] But why does he call it "old?" Either because
our former life was of this sort, or because that which is old is
"ready to vanish away," (Heb. viii. 13.) and is unsavory and foul;
which is the nature of sin. For He neither simply finds fault with the
old, nor simply praises the new, but with reference to the subject
matter. And thus elsewhere He saith, (Ecclus. ix. 15.) "New wine is as
a new friend: but if it become old, then with pleasure shalt thou drink
it:" in the case of friendship bestowing his praise rather upon the old
than the new. And again, "The Ancient of days sat," (Dan. vii. 9.) here
again, taking the term "ancient" as among those laudatory expressions
which confer highest glory. Elsewhere the Scripture takes the term
"old" in the sense of blame; for seeing that the things are of various
aspect as being composed of many parts, it uses the same words both in
a good and an evil import, not according to the same shade of meaning.
Of which you may see an instance in the blame cast elsewhere on
the old: (Ps. xvii. 46. ap. LXX.) "They waxed old, and they halted from
their paths." And again, (Ps. vi. 7. ap. LXX.) "I have become old in
the midst of all mine enemies." And again, (Dan. xiii. 52. Hist.
Susan.) "O thou that art become old in evil days." So also the "Leaven"
is often taken for the kingdom of Heaven, although here found fault
with. But in that place it is used with one aspect, and in this with
another.
[11.] But I have a strong conviction that the saying
about the leaven refers also to the priests who suffer a vast deal of
the old leaven to be within, not purging out from their borders, that
is, out of the Church, the covetous, the extortioners, and whatsoever
would exclude from the kingdom of Heaven. For surely covetousness is an
"old leaven ;" and whenever it lights and into whatsoever house it
enters, makes it unclean: and though you may gain but little by your
injustice, it leavens the whole of your substance. Wherefore not seldom
the dishonest gain being little, hath cast out the stock honestly laid
up however abundant. For nothing is more rotten than covetousness. You
may fasten up that man's closet with key, and door, and bolt: you do
all in vain, whilst you shut up within covetousness, the worst of
robbers, and able to carry off all.
"But what," say you, "if there are many covetous who
do not experience this?" In the first place, they will experience it,
though their experience come not immediately. And should they now
escape, then do thou fear it the more: for they are reserved for
greater punishment. Add to this, that in the event of themselves
escaping, yet those who inherit their wealth will have the same to
endure. "But how can this be just," you will say? It is quite just. For
he that has succeeded to an inheritance; full of injustice, though he
have committed no rapine himself, detains nevertheless the property of
others; and is perfectly aware of this; and it is fair he should suffer
for it. For if this or that person had robbed and you received a thing,
and then the owner came and demanded it back; would it avail you in
defence to say that you had not seized it? By no means. For what would
be your plea when accused! tell me. That it was another who seized it?
Well: but you are keeping possession. That it was he who robbed? But
you are enjoying it. Why these rules even the laws of the heathen
recognise, which acquitting those who have seized and stolen, bid you
demand satisfaction from those persons in whose possession you happen
to find your things all laid up.
If then you know who are the injured, restore and do
what Zacchaeus did, with much increase. But if you know not, I offer
you another way yet; I do not preclude you from the remedy. Distribute
all these things to the poor: and thus you will mitigate the evil.
But if some have transmitted these things even to
children and descendants, still in retribution they have suffered other
disasters.
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[12.] And why speak I of things in this present
life? In that day at any rate will none of these things be said, when
both appear naked, both the spoiled and the spoilers. Or rather not
alike naked. Of riches indeed both will be equally stripped; but the
one will be full of the charges to which they gave occasion. What then
shall we do on that day, when before the dread tribunal he that hath
been evil entreated and lost his all is brought forward into the midst,
and you have no one to speak a word for you? What will you say to the
Judge? Now indeed you may be able even to corrupt the judgment, being
but of men; but in that court and at that time, it will be no longer
so: no, nor yet now will you be able. For even at this moment that
tribunal is present: since God both seeth our doings and is near unto
the injured, though not invoked: it being certain that whoever suffers
wrong, however in himself unworthy to obtain any redress, yet
nevertheless seeing that what is done pleases not God, he hath most
assuredly one to avenge him.
"How then," you will say, "is such an one well off,
who is wicked?" Nay, it will not be so unto the end. Hear what saith
the Prophet; (Ps. xxxvii. 1, 2.) "Fret not thyself because of the evil
doers, because as grass they shall quickly wither away." For where,
tell me, where is he who wrought rapine, after his departure hence?
Where are his bright hopes! Where his august name? Are they not all
passed and gone? Is it not a dream and a shadow, all that was his? And
this you must expect in the case of every such person, both in his own
person while living, and in that of him who shall come after him. But
not such is the state of the saints, nor will it be possible for you to
say the same things in their case also, that it is shadow and a dream
and a tale, what belongs to them.
[13.] And if you please, he who spake these things,
the tent-maker, the Cilician, the man whose very parentage is unknown,
let him be the example we produce. You will say, "How is it possible to
become such as he was?" Do you then thoroughly desire it? Are you
thoroughly anxious to become such? "Yes," you will say. Well then, go
the same way as he went and they that were with him. Now what way went
he? One saith, (2 Cor. xi. 27.) "In hunger, and thirst, and nakedness."
Another, (Acts iii. 6.) "Silver and gold I have none." Thus they "had
nothing and yet possessed all things." (2 Cor. vi. 10.) What can be
nobler than this saying? what more blessed or more abundant in riches?
Others indeed pride themselves on the contrary things, saying, "I have
this or that number of talents of gold, and acres of land without end,
and houses, and slaves;" but this man on his being naked of all things;
and he shrinks not from poverty, (which is the feeling of the unwise,)
nor hides his face, but he even wears it as an ornament.
Where now be the rich men, they who count up their
interest simple and compound, they who take from all men and are never
satisfied? Have ye heard the voice of Peter, that voice which sets
forth poverty as the mother of wealth? That voice which has nothing,
yet is wealthier than those who wear diadems? For this is that voice,
which having nothing, raised the dead, and set upright the lame, and
drove away devils, and bestowed such gracious gifts, as those who are
clad in the purple robe and lead the mighty and terrible legions never
were able to bestow. This is the voice of those who are now removed
into heaven, of those who have attained unto that height.
[14.] Thus it is possible that he who hath nothing
may possess all men's goods. Thus may he who possesses nothing acquire
the goods of all: whereas, were we to get all men's goods, we are
bereft of all. Perhaps this saying seems to be a paradox; but it is
not. "But," you will say, "how does he who hath nothing possess all
men's goods? Doth he not have much more who hath what belongs to all?"
By no means: but the contrary. For he who hath nothing commands all,
even as they did. And throughout the world all houses were open to
them, and they who offered them took their coming as a favor, and they
came to them as to friends and kindred. For so they came to the woman
who was a seller of purple, (Acts xvi. 14.) and she like a servant set
before them what she had. And to the keeper of the prison; and he
opened to them all his house. And to innumerable others. Thus they had
all things and had nothing: for (Acts iv. 32.) "they said that none of
the things which they possessed was their own;" therefore all things
were theirs. For he that considers all things to be common, will not
only use his own, but also the things of others as if they belonged to
him. But he that parts things off and sets himself as master over his
own only, will not be master even of these. And this is plain from an
example. He who possesses nothing at all, neither house, nor table, nor
garment to spare, but for God's sake is bereft of all, uses the things
which are in common as his own; and he shall receive from all
whatsoever he may desire, and thus he that hath nothing possesses the
things of all. But he that hath some things, will not be master even of
these. For first, no one will give to him that hath possessions; and,
secondly, his property shall belong to robbers and thieves and
informers and changing events and be any body's rather than his. Paul,
for instance, went up and down throughout all the world,
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carrying nothing with him, though he went neither unto friends nor
kindred. Nay, at first he was a common enemy to all: but nevertheless
he had all men's goods after he had made good his entrance. But Ananias
and Sapphira, hastening to gain a little more than their own, lost all
together with life itself. Withdraw then from thine own, that thou
mayest use others' goods as thine own.
[15.] But I must stop: I know not how I have been
carried into such a transport in speaking such words as these unto men
who think it a great thing to impart but ever so little of their own.
Wherefore let these my words have been spoken to the perfect. But to
the more imperfect, this is what we may say, Give of what you have unto
the needy. Increase your substance. For, saith He, (Prov. xix. 17.) "He
that giveth unto the poor, lendeth unto God." But if you are in a hurry
and wait not for the time of recompense, think of those who lend money
to men: for not even these desire to get their interest immediately;
but they are anxious that the principal should remain a good long while
in the hands of the borrower, provided only the repayment be secure and
they have no mistrust of the borrower. Let this be done then in the
present case also. Leave them with God that He may pay thee thy wages
manifold. Seek not to have the whole here; for if you recover it all
here, how will you receive it back there? And it is on this account
that God stores them up there, inasmuch as this present life is full of
decay. But He gives even here also; for, "Seek ye," saith He, "the
kingdom of heaven, and all these things shall be added unto you." (S.
Mat. vi. 33. ) Well then, let us look towards the kingdom, and not be
in a hurry for the repayment of the whole, lest we diminish our
recompense. But let us wait for the fit season. For the interest in
these cases is not of that kind, but is such as is meet to be given to
God. This then having collected together in great abundance, so let us
depart hence, that we may obtain both the present and the future
blessings; through the grace and loving-kindness of our Lord Jesus
Christ, with Whom unto the Father and the Holy Spirit be glory, power,
honor, now, henceforth, and for evermore. Amen.
HOMILY XVI.
1 COR. v. 9--11.
I wrote unto you in my epistle to have no company with fornicators: yet
not altogether with the fornicators of this world, or with the covetous
and extortioners, or with idolaters, for then must ye needs go out of
the world: but now I write unto you not to keep company, if any mad
that is named a brother be a fornicator, or covetous, or an idolater,
or a drunkard, or a reviler, or an extortioner; with such an one no not
to eat.
FOR since he had said, "Ye have not rather mourned,
that such an one should be taken away;" and, "Purge out the old leaven;
"and it was likely that they would surmise it to be their duty to avoid
all fornicators: for if he that has sinned imparts some of his own
mischief to those who have not sinned, much more is it meet to keep
one's self away from those without: (for if one ought not to spare a
friend on account of such mischief arising from him, much less any
others;)and under this impression, it was probable that they would
separate themselves from the fornicators among the Greeks also, and the
matter thus turning out impossible, they would have taken it more to
heart: he used this mode of correction, saying, "I wrote unto you to
have no company with fornicators, yet not altogether with the
fornicators of this world:" using the word "altogether,'' as if it were
an acknowledged thing. For that they might not think that he charged
not this upon them as being rather imperfect, and should attempt to do
it under the erroneous impression that they were perfect, he shews that
this were even impossible to be done, though they wished it ever so
much. For it would be necessary to seek another world. Wherefore he
added, "For ye must needs then go out of the world." Seest thou that he
is no hard master, and that in his legislation he constantly regards
not only what may be done, but also what may be easily done. For how is
it possible, says he, for a man having care of a house and children,
and engaged in the affairs of the city, or who is an artisan or a
soldier, (the greater part of mankind being Greeks,) to avoid the
unclean who are to be found every where? For by "the fornicators of the
world," he means those who are among the Greeks. "But now I write unto
you, If any brother" be of this kind, "with such an one no not to eat."
Here also he glances at others who were living in wickedness.
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But how can one "that is a brother" be an idolater?
As was the case once in regard to the Samaritans who chose piety but by
halves. And besides he is laying down his ground beforehand for the
discourse concerning things offered in sacrifice to idols, which after
this he intends to handle.
"Or covetous." For with these also he enters into
conflict. Wherefore he said also, "Why not rather take wrong? Why not
rather be defrauded?Nay, ye yourselves do wrong and defraud."
"Or a drunkard." For this also he lays to their
charge further on; as when he says, "One is hungry and another is
drunken:" and, "meats for the belly and the belly for meats."
"Or a reviler, or an extortioner:" for these too he
had rebuked before.
[2.] Next he adds also the reason why he forbids
them not to mix with heathens of that character, implying that it is
not only impossible, but also superfluous.
Ver. 12, "For what have I to do with judging them
that are without?" Calling the Christians and the Greeks, "those
within" and "those without," as also he says elsewhere, (1 Tim. iii.
7.) "He must also have a good report of them that are without." And in
the Epistle to the Thessalonians he speaks the same language, saying,
(2 Thes. iii. 14.) "Have no intercourse with him to the end that he may
be put to shame." And, "Count him not as an enemy, but admonish him as
a brother." Here, however, he does not add the reason. Why? Because in
the other case he wished to soothe them, but in this, not so. For the
fault in this case and in that was not the same, but in the
Thessalonians it was less. For there he is reproving indolence; but
here fornication and other most grievous sins. And if any one wished to
go over to the Greeks, he hinders not him from eating with such
persons; this too for the same reason. So also do we act; for our
children and our brethren we leave nothing undone, but of strangers we
do not make much account. How then? Did not Paul care for them that
were without as well? Yes, he cared for them; but it was not till after
they received the Gospel and he had made them subject to the doctrine
of Christ, that he laid down laws for them. But so long as they
despised, it was superfluous to speak the precepts of Christ to those
who knew not Christ Himself.
"Do not ye judge them that are within, whereas them
that are without, God judgeth?" For since he had said, "What have I to
do with judging those without;" lest any one should think that these
were left unpunished, there is another tribunal which he sets over
them, and that a fearful one. And this he said, both to terrify those,
and to console these; intimating also that this punishment which is for
a season snatches them away from that which is undying and perpetual:
which also he has plainly declared elsewhere, saying, (1 Cor. xi. 32.)
"But now being judged, we are chastened, that we should not be
condemned with the world."
[3.] "Put away from among yourselves the wicked
person." He used an expression found in the Old Testament, (Deut. xvii.
7.) partly hinting that they too will be very great gainers, in being
freed as it were from some grievous plague; and partly to shew that
this kind of thing is no innovation, but even from the beginning it
seemed good to the legislator that such as these should be cut off. But
in that instance it was done with more severity, in this with more
gentleness. On which account one might reasonably question, why in that
case he conceded that the sinner should be severely punished and
stoned, but in the present instance not so; rather he leads him to
repentance. Why then were the lines drawn in the former instance one
way and in the latter another? For these two causes: one, because these
were led into a greater trial and needed greater long-suffering; the
other and truer one, because these by their impunity were more easily
to be corrected, coming as they might to repentance; but the others
were likely to go on to greater wickedness. For if when they saw the
first undergoing punishment they persisted in the same things, had none
at all been punished, much more would this have been their feeling. For
which reason in that dispensation death is immediately inflicted upon
the adulterer and the manslayer; but in this, if through repentance
they are absolved, they have escaped the punishment. However, both here
one may see some instances of heavier punishment, and in the Old
Testament some less severe, in order that it may be signified in every
way that the covenants are akin to each other, and of one and the same
lawgiver: and you may see the punishment following immediately both in
that covenant and in this, and in both often after a long interval.
Nay, and oftentimes not even after a long interval, repentance alone
being taken as satisfaction by the Almighty. Thus in the Old Testament,
David, who had committed adultery and murder, was saved by means of
repentance; and in the New, Ananias, who withdrew but a small portion
of the price of the land, perished together with his wife. Now if these
instances are more frequent in the Old Testament, and those of the
contrary kind in the New, the difference of the persons produces the
difference in the treatment adopted in such matters.
[4.] C. vi. ver. 1. "Dare any one of you, having a
matter against his brother, (<greek>ton</greek>
<greek>adelfon</greek>, rec. text
<greek>ton</greek> <greek>eteron</greek>.) go
to law before the unrighteous, and not before the saints?"
91
Here also he again makes his complaint upon
acknowledged grounds; for in that other place he says, "It is actually
reported that there is fornication among you." And in this place,
"Dare any one of you?" From the very first outset giving signs of his
anger, and implying that the thing spoken of comes of a daring and
lawless spirit.
Now wherefore did he bring in by the way that
discourse about covetousness and about the duty of not going to law
without the Church? In fulfilment of his own rule. For it is a custom
with him to set to right things as they fall in his way; just as when
speaking about the tables which they used in common, he launched out
into the discourse about the mysteries. So here, you see, since he had
made mention of covetous brethren, burning with anxiety to correct
those in sin, he brooks not exactly to observe order; but he again
corrects the sin which had been introduced out of the regular course,
and so returns to the former subject.
Let us hear then what he also says about this. "Dare
any of you, having a matter, go to law before the unrighteous, and not
before the saints?" For a while, he employs those personal terms to
expose, discredit, and blame their proceedings: nor does he quite from
the beginning subvert the custom of seeking judgment before the
believers: but when he had stricken them down by many words, then he
even takes away entirely all going to law. "For in the first place,"
says he, "if one must go to law it were wrong to do so before the
unrighteous. But you ought not to go to law at all.'' This however he
adds afterwards. For the present he thoroughly sifts the former
subject, namely, that they should not submit matters to external
arbitration. "For," says he, "how can it be othwise than absurd that
one who is at variance (<greek>mikrofunta</greek>) with his
friend should take his enemy to be a reconciler between them? And how
can you avoid feeling shame and blushing when a Greek sits to judge a
Christian? And if about private matters it is not right to go to law
before Greeks, how shall we submit to their decisions about other
things of greater importance?"
Observe, moreover, how he speaks. He says not,
"Before the unbelievers," but, "Before the unrighteous;" using the
expression of which he had most particular need for the matter before
him, in order to deter and keep them away. For see that his discourse
was about going to law, and those who are engaged in suits seek for
nothing so much as that the judges should feel great interest about
what is just; he takes this as a ground of dissuasion. all but saying,
"Where are you going? What are you doing, O man, bringing on yourself
the contrary to what you wish, and in order to obtain justice
committing yourself to unjust men?" And because it would have been
intolerable to be told at once not to go to law, he did not immediately
add this, but only changed the judges, bringing the party engaged in
the trial from without into the Church.
[5.] Then, since it seemed easily open to contempt,
I mean our being judged by those who were within, and especially at
that time, (for they were not perhaps competent to comprehend a point,
nor were they such as the heathen judges, well skilled in laws and
rhetoric, inasmuch as the greater part of them were uneducated men,)
mark how he makes them worthy of credit, first calling them "Saints."
But seeing that this bore witness to purity of life,
and not to accuracy in hearing a case, observe how he orderly handles
this part also, saying thus, "Do ye not know that the saints shall
judge the world?" How then canst thou who art in thy day to judge them,
endure to be judged by them now? They will not indeed judge, taking
their seat in person and demanding account, yet they shall condemn.
This at least he plainly said; "And if the world is judged in you, are
ye unworthy to judge the smallest matters?" He says not "by you," but
"in you:" just as when He said, (S. Mat. xii. 42.) "The queen of the
south shall rise up and condemn this generation:" and, "The men of
Nineveh shall arise and condemn this generation." For when beholding
the same sun and sharing all the same things, we shall be found
believers but they unbelievers, they will not be able to take refuge in
ignorance. For we shall accuse them, simply by the things which we have
done. And many such ways of judgment one will find there.
Then, that no one should think he speaks about other
persons, mark how he generalizes his speech. "And if the world is
judged in you, are ye unworthy to judge the smallest matters?"
The thing is a disgrace to you, he says, and an
unspeakable reproach. For since it was likely that they would be out of
countenance at being judged by those that were within; "nay," saith he,
"on the contrary, the disgrace is when you are judged by those without:
for those are the very small controversies, not these."
Ver. 3. "Know ye not that we shall judge angels? how
much more, things which pertain to this life?
Some say that here the priests are hinted at, but
away with this. His speech is about demons. For had he been speaking
about corrupt priests, he would have meant them above when he said,
"the world is judged in you:" (for the Scripture is wont to call evil
men also "The world:") and he would not have said the same
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thing twice, nor would he, as if he was saying something of greater
consequence, have put it down afterwards. But he speaks concerning
those angels about whom Christ saith, "Depart ye into the fire which is
prepared for the devil and his angels." (St. Matt. xxv. 41.) And Paul,
"his angels fashion themselves as ministers of righteousness." (2 Cor.
xi. 15.) For when the very incorporeal powers shall be found inferior
to us who are clothed with flesh, they shall suffer heavier punishment.
But if some should still contend that he speaks of
priests, "What sort of priests?" let us ask. Those whose walk in life
has been worldly, of course. In what sense then does he say, "We shall
judge angels, much more things that relate to this life?" He mentions
the angels, in contradistinction to "things relating to this life":
likely enough; for they are removed from the need of these things,
because of the superior excellence of their nature.
[6.] Ver. 4. "If then ye have to judge things
pertaining to this life, set them to judge who are of no account in the
Church.(1)
Wishing to instruct us as forcibly as possible that
they ought not to commit themselves to those without, whatsoever the
matter may be; having raised what seemed to be an objection, he answers
it in the first instance. For what he says is something like this:
Perhaps some one will say, "No one among you is wise, nor competent to
pass sentence; all are contemptible." Now what follows? "Even though
none be wise," says he, "I bid you entrust things to those who are of
least weight."
Ver. 5. "But this I say to move you to shame." These
are the words of one exposing their objection as being an idle pretext:
and therefore he adds, "Is it so that there is not a wise man among
you, no not even one?" Is the scarcity, says he, so great? so great the
want of sensible persons among you? And what he subjoins strikes even
still harder. For having said, "Is it so, that there is not a wise man
among you, not even one?" he adds, "who shall be able to judge in the
case of his brother." For when brother goes to law with brother, there
is never any need of understanding and talent in the person who is
mediating in the cause, the feeling and relationship contributing
greatly to the settlement of such a quarrel.
"But brother goeth to law with brother, and that
before unbelievers." Do you observe with what effect he disparaged the
judges at first by calling them unrighteous; whereas here, to move
shame, he calls them Unbelievers? For surely it is extremely
disgraceful if the priest could not be the author of reconciliation
even among brethren, but recourse must be had to those without. So that
when he said, "those who are of no account," his chief meaning was not
(<greek>ou</greek> <greek>touto</greek>
<greek>eipe</greek>
<greek>Prohgoumenws</greek>.) that the Church's outcasts
should be appointed as judges, but to find fault with them. For that it
was proper to make reference to those who were able to decide, he has
shewn by saying, "Is it so, that there is not a wise man among you, not
even one?" And with great impressiveness he stops their mouths, and
says, "Even though there were not a single wise man, the hearing ought
to have been left to you who are unwise rather than that those without
should judge." For what else can it be than absurd, that whereas on a
quarrel arising in a house we call in no one from without and feel
ashamed if news get abroad among strangers of what is going on within
doors; where the Church is, the treasure of the unutterable Mysteries,
there all things should be published without?
Ver. 6. "But brother goeth to law with brother, and
that before unbelievers."
The charge is twofold; both that he "goeth to law,"
and "before the unbelievers." For if even the thing by itself, To go to
law with a brother, be a fault, to do it also before aliens, what
pardon does it admit of?
[7.] Ver. 7. "Nay, already it is altogether a defect
in you, that ye have lawsuits one with another."
Do you see for what place he reserved this point?
And how he has cleared the discussion of it in good time? For "I talk
not yet," saith he, "which injures, or which is injured." Thus far, the
act itself of going to law brings each party under his censure, and in
that respect one is not at all better than another. But whether one go
to law justly or unjustly, that is quite another subject. Say not then,
"which did the wrong?" For on this ground I at once condemn thee, even
for the act of going to law.
Now if being unable to bear a wrong-doer be a fault,
what accusation can come up to the actual wrong? "Why not rather take
wrong? Why not rather be defrauded?"
Ver. 8. "Nay, ye yourselves do wrong, and defraud,
and that your brethren."
Again, it is a twofold crime, perhaps even threefold
or fourfold. One, not to know how to bear being wronged. Another,
actually to do wrong. A third, to commit the settlement of these
matters even unto the unjust. And yet a fourth, that it should be so
done to a brother. For men's offences are not judged by the same rule,
when they are committed against any chance person, and towards one's
own member. For it must be a greater degree of recklessness to venture
upon that. In the other
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case, the nature of the thing is alone trampled on; but in this, the
quality of the person also.
[8.] Having thus, you see, abashed them from
arguments on general principles, and before that, from the rewards
proposed(1); he shuts up the exhortation with a threat, making his
speech more peremptory, and saying thus, (ver. 9.) "Know ye not that
the unrighteous shall not inherit the kingdom of God? Be not deceived:
neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor
abusers of themselves with men, (ver. 10.) nor covetous, nor thieves,
nor drunkards, nor revilers, nor extortioners, shall inherit the
kingdom of God." What sayest thou? When discoursing about covetous
persons, have you brought in upon us so vast a crowd of lawless men?
"Yes," says he, "but in doing this, I am not confusing my discourse,
but going on in regular order." For as when discoursing about the
unclean he made mention of all together; so again, on mentioning the
covetous he brings forward all, thus making his rebukes familiar to
those who have such things on their conscience. For the continual
mention of the punishment laid up for others makes the reproof easy to
be received, when it comes into conflict with our own sins. And so in
the present instance he utters his threat, not at all as being
conscious of their doing such things, nor as calling them to account, a
thing which has special force to hold the hearer and keep him from
starting off; namely, the discourse having no respect unto him, but
being spoken indefinitely and so wounding his conscience secretly.
"Be not deceived." Here he glances at certain who
maintain (what indeed most men assert now) that God being good and kind
to man, takes not vengeance upon our misdeeds: "Let us not then be
afraid." For never will he exact justice of any one for any thing. And
it is on account of these that he says, "Be not deceived." For it
belongs to the extreme of error and delusion, after depending on good
to meet with the contrary; and to surmise such things about God as even
in man no one would think of. Wherefore saith the Prophet in His
person, (Ps. xlix. LXX. 1. Heb. ver. 21.)(2) "Thou hast conceived
iniquity, that I shall be like unto thee: I will reprove thee and set
before thy face thine iniquities." And Paul here, "Be not deceived;
neither fornicators," (he puts first the one that was already
condemned,) "nor adulterers, nor effeminate, nor drunkards, nor
revilers, shall inherit the kingdom of God."
Many have attacked this place as extremely severe,
since he places the drunkard and the reviler with the adulterer and the
abominable and the abuser of himself with mankind. And yet the offenses
are not equal: how then is the award of punishment the same? What shall
we say then? First, that drunkenness is no small thing nor reviling,
seeing that Christ Himself delivered over to hell him that called his
brother Fool. And often that sin has brought forth death. Again, the
Jewish people too committed the greatest of their sins through
drunkenness. In the next place, it is not of punishment that he is so
far discoursing, but of exclusion from the kingdom. Now from the
kingdom both one and the other are equally thrust out; but whether in
hell they will find any difference, it belongs not to this present
occasion to enquire. For that subject is not before us just now.
[9.] Ver. 11. "And such were some of you: but ye
were washed, but ye were sanctified."
In a way to abash them exceedingly, he adds this: as
if he said, "Consider from what evils God delivered us; how great an
experiment and demonstration of loving-kindness He afforded us! He did
not limit His redemption to mere deliverance, but greatly extended the
benefit: for He also made thee clean. Was this then all? Nay: but He
also "sanctified." Nor even is this all: He also "justified." Yet even
bare deliverance from our sins were a great gift: but now He also
filled thee with countless blessing. And this He hath done, "In the
Name of our Lord Jesus Christ;" not in this name or in that: yea also,
"In the Spirit of our God."
Knowing therefore these things, beloved, and bearing
in mind the greatness of the blessing which hath been wrought, let us
both continue to live soberly, being pure from all things that have
been enumerated; and let us avoid the tribunals which are in the
forums of the Gentiles; and the noble birth which God hath freely given
us, the same let us preserve to the end. For think how full of shame it
is that a Greek should take his seat and deal out justice to thee.
But you will say, what if he that is within judge
contrary to the law? Why should he? tell me. For I would know by what
kind of laws the Greek administers justice, and by what the Christian?
Is it not quite plain that the laws of men are the rule of the Greek,
but those of God, of the Christian? Surely then with the latter there
is greater chance of justice, seeing that these laws are even sent from
heaven. For in regard to those without, besides what has been said,
there are many other things also to suspect; talent in speakers and
corruption in magistrates and many other things which are the ruin of
justice. But with us, nothing of this sort.
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"What then," you will say, "if the adversary be one in high place?
Well, for this reason more than all one ought to go to law in Christian
courts: for in the courts without he will get the better of you at all
events. "But what if he acquiesce not, but both despise those within
and forcibly drag the course without?" Better were it to submit
willingly to what you are likely to endure by compulsion, and not go to
law, that thou mayest have also a reward. For, (St. Matt. v. 40.) "If
any one will go to law with thee, and take away thy coat, thou shall
let him have thy cloak also:" and, (v. 25.) "Agree with thine adversary
quickly, whilst thou art with him in the way." And why need I speak of
our rules? For even the pleaders in the heathen courts very often tell
us this, saying, "it were better to make up matters out of court." But,
O wealth, or rather, O the absurd love of wealth! It subverts all
things and casts them down; and all things are to the many an idle tale
and fables because of money! Now that those who give trouble to courts
of laws should be worldly men is no marvel: but that many of those who
have bid farewell to the world should do the very same, this is a thing
from which all pardon is cut off. For if you choose to see how far you
should keep from this sort of need, I mean that of the tribunals, by
rule of the Scripture, and to learn for whom the laws are appointed,
hear what Paul saith; (1 Tim. i. 9.) "For a righteous man law is not
made, but for the lawless, and unruly." And if he saith these things
about the Mosaic Law, much more about the laws of the heathen.
[10.] Now then, if you commit injustice, it is plain
that you cannot be righteous: but if you are injured and bear it, (for
this is a special mark of a righteous man,) you have no need of the
laws which are without. "How then," say you, "shall I be able to bear
it when injured?" And yet Christ hath commanded something even more
than this. For not only hath he commanded you when injured to bear it,
but even to give abundantly more to the wrong-doer; and in your zeal
for suffering ill to surpass his eagerness for doing it. For he said
not, "to him that will sue thee at law, and take away thy coat, give
thy coat," but, "together with that give also thy cloak." But I bid you
overcome him, saith He, by suffering, not by doing, evil: for this is
the certain and splendid victory. Wherefore also Paul goes on to say,
"Now then it is altogether a defect in
(<greek>htthma</greek> rec. vers. "a fault.") you that ye
have lawsuits one with another." And, "Wherefore do ye not rather take
wrong?" For that the injured person overcomes, rather than he who
cannot endure being injured, this I will make evident to you. He that
cannot endure injury, though he force the other into court and gain the
verdict, yet is he then most of all defeated. For that which he would
not, he hath suffered; in that the adversary hath compelled him both to
feel pain and to go to law. For what is it to the point that yon have
prevailed? and what, that you have recovered all the money? You have in
the meanwhile borne what you did not desire, having been compelled to
decide the matter by law. But if you endure the injustice, you
overcome; deprived indeed of the money, but not at all of the victory
which is annexed to such self-command. For the other had no power to
oblige you to do what you did not like.
And to shew that this is true; tell me, which
conquered at the dunghill? Which was defeated? Job who was stripped of
all, or the devil who stripped him of all? Evidently the devil who
stripped him of all. Whom do we admire for the victory, the devil that
smote, or Job that was smitten? Clearly, Job. And yet he could not
retain his perishing wealth nor save his children. Why speak I of
riches and children? He could not insure to himself bodily health. Yet
nevertheless this is the conqueror, he that lost all that he had. His
riches indeed he could not keep; but his piety he kept with all
Strictness. "But his children when perishing he could not help." And
what then? Since what happened both made them more glorious, and
besides in this way he protected himself against the despiteful usage.
Now had he not have suffered ill and been wronged of the devil, he
would not have gained that signal victory. Had it been an evil thing to
suffer wrong, God would not have enjoined it upon us: for God enjoineth
not evil things. What, know ye not that He is the God of Glory? that it
could not be His will to encompass us with shame and ridicule and loss,
but to introduce (<greek>proxenhsai</greek>) us to the
contrary of these? Therefore He commands us to suffer wrong, and doth
all to withdraw us from worldly things, and to convince us what is
glory, and what shame; what loss, and what gain.
"But it is hard to suffer wrong and be spitefully
entreated." Nay, O man, it is not, it is not hard. How long will thy
heart be fluttering about things present? For God, you may be sure,
would not have commanded this, had it been hard. Just consider. The
wrong-doer goes his way with the money, but with an evil conscience
besides: the receiver of the wrong, defrauded indeed of some money, but
enriched with confidence towards God; an acquisition more valuable than
countless treasures. [11.] Knowing
these things, therefore, let us of our free choice go on strict
principles, and not be like the unwise, who think that they are
then
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not wronged, when their suffering wrong is the result of a trial. But,
quite on the contrary, that is the greatest harm; and so in every case
when we exercise self-restraint in these matters, not willingly, but
after being worsted in that other quarter. For it is no advantage that
a man defeated in a trial endures it; for it becomes thenceforth a
matter of necessity. What then is the splendid victory? When thou
lookest down on it: when thou refusest to go to law.
"How say you? have I been stripped of every thing,"
saith one, "and do you bid me keep silent? Have I been shamefully used,
and do you exhort me to bear it meekly? And how shall I be able?" Nay,
but it is most easy if thou wilt look up unto heaven; if thou wilt
behold the beauty that is in sight; and whither God hath promised to
receive thee, if thou bear wrong nobly. Do this then; and looking up
unto the heaven, think that thou art made like unto Him that sitteth
there upon the Cherubim. For He also was injured and He bore it; He was
reproached and avenged not Himself; and was beaten, yet He asserted not
His cause. Nay, He made return, in the contrary kind, to those who did
such things, even in benefits without number; and He commanded us to be
imitators of Him. Consider that thou camest naked out of thy mother's
womb, and that naked both thou and he that hath done thee wrong shall
depart; rather, he for his part, with innumerable wounds, breeding
worms. Consider that things present are but for a season; count over
the tombs of thine ancestors; acquaint thyself accurately with past
events; and thou shalt see that the wrong-doer hath made thee stronger.
For his own passion he hath aggravated, his covetousness I mean; but
yours, he hath alleviated, taking away the food of the wild beast. And
besides all this, he hath set you free from cares, agony, envy,
informers, trouble, worry, perpetual fear; and the foul mass of evils
he hath heaped upon his own head.
"What then," saith one, "if I have to struggle with
hunger?" Thou endurest this with Paul, who saith, (1 Cor. iv. 10.)
"Even unto this present hour we both hunger, and thirst, and are
naked." But he did it, you will say, "for God's sake:" do thou it also
for God's sake. For when thou abstainest from avenging, thou dost so
for God's sake.
"But he that wronged me, takes his pleasure with the
wealthy." Nay, rather with the devil. But be you crowned with Paul.
Therefore fear not hunger, for (Prov. x. 3.) "the
Lord will not kill with hunger the souls of the righteous." And again,
another saith, (Ps. lv. 23.) "Cast upon the Lord thy care, and He will
nourish thee." For if the sparrows of the field are nourished by Him,
how shall He not nourish thee? Now let us not be of little faith nor of
little soul, O my beloved! For He who hath promised the kingdom of
heaven and such great blessings, how shall He not give things present?
Let us not covet superfluous things, but let us keep to a sufficiency,
and we shall always be rich. Let shelter be what we seek and food, and
we shall obtain all things; both these, and such as are far greater.
But if you are still grieving and bowing down, I
should like to shew you the soul of the wrongdoer after his victory,
how it is become ashes. For truly sin is that kind of thing: while one
commits it, it affords a certain pleasure; but when it is finished,
then the trifling pleasure is gone, one knows not how, and in its place
comes dejection. And this is our feeling when we do hurt to any:
afterwards, at any rate, we condemn ourselves. So also when we
over-reach we have pleasure; but afterwards we are stung by conscience.
Seest thou in any one's possession some poor man's home? Weep not for
him that is spoiled, but for the spoiler: for he has not inflicted, but
sustained an evil. For he robbed the other of things present; but
himself he cast out of the blessings which cannot be uttered. For if he
who giveth not to the poor shall go away into hell; what shall he
suffer who takes the goods of the poor?
"Yet," saith one, "where is the gain, if I suffer
ill?" Indeed, the gain is great. For not of the punishment of him that
hath done thee harm doth God frame a compensation for thee: since that
would be no great thing. For what great good is it, if I suffer ill and
he suffer ill? And yet I know of many, who consider this the greatest
comfort, and who think they have got all back again, when they see
those who had insulted them undergoing punishment. But God doth not
limit His recompense to this.
Wouldest thou then desire to know in earnest how
great are the blessings which await thee? He openeth for thee the whole
heaven; He maketh thee a fellow-citizen with the Saints; He fits thee
to bear a part in their choir: from sins He absolveth; with
righteousness He crowneth. For if such as forgive offenders shall
obtain forgiveness, those who not only forgive but who also give
largely to boot, what blessing shall they not inherit?
Therefore, bear it not with a poor spirit, but even
pray for him that injured thee. It is for thyself that thou dost this.
Hath he taken thy money? Well: he took thy sins too: which was the case
with Naaman and Gehazi. How much wealth wouldest thou not give to
have thine iniquities forgiven thee? This, believe me, is the
case now. For if thou endure nobly and
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curse not, thou hast bound on thee a glorious crown. It is not my word,
but thou hast heard Christ speaking, "Pray for those that despitefully
use you." And consider the reward how great! "That ye may be like your
Father which is in the heavens." So then you have been deprived of
nothing, yea, you have been a gainer: you have received no wrongs,
rather you have been crowned; in that you are become better disciplined
in soul; are made like to God; are set free from the care of money; are
made possessor of the kingdom of heaven.
All these things therefore taking into account, let
us restrain ourselves in injuries, beloved, in order that we may both
be freed from the tumult of this present life, and cast out all
unprofitable sadness of spirit, and may obtain the joy to come; through
the grace and loving-kindness of our Lord Jesus Christ, with Whom to
the Father and the Holy Spirit be glory, power, honor, now, henceforth,
and for ever and ever. Amen.
HOMILY XVII.
1 COR. VI 12.
"All things are lawful for me, but not all things are expedient. All
things are lawful for me, but I will not be brought into the power of
any.
HERE he glances at the gluttons. For since he
intends to assail the fornicator again, and fornication arises from
luxuriousness and want of moderation, he strongly chastises this
passion. It cannot be that he speaks thus with regard to things
forbidden, such not being "lawful:" but of things which seem to be
indifferent. To illustrate my meaning: "It is lawful," he says, "to eat
and to drink; but it is not expedient with excess." And so that
marvellous and unexpected turn of his, which he is often wont to adopt;
(Cf. Rom. xii. 21; 1 Cor. 7. 53.) bringing his argument clear round to
its contrary, this he manages to introduce here also; and he signifies
that to do what is in one's power not only is not expedient, but even
is not a part of power, but of slavery.
And first, he dissuades them on the ground of the
inexpediency of the thing, saying, "they are not expedient:" in the
next place, on that of its contrariety to itself, saying, "I will not
be brought under the power of any." This is his meaning: "You are at
liberty to eat," says he; "well then, remain in liberty, and take heed
that you do not become a slave to this appetite: for he who uses it
properly, he is master of it; but he that exceeds the proper measure is
no longer its master but its slave, since gluttony reigns paramount
within him." Do you perceive how, where the man thought he had
authority Paul points out that he is under authority? For this is his
custom, as I was saying before, to give all objections a turn the
contrary way. It is just this which he has done here. For mark; each of
them was saying, "I have power to live luxuriously." He replies, "In
doing so, thou art not so much acting as one who had power over a
thing, but rather as being thyself subject to some such power. For thou
hast not power even over thine own belly, so long as thou art
dissolute, but it hath power over thee." And the same we may say both
of riches and of other things.
Ver. 13. "Meats for the belly." By "the belly" here
he means not the stomach, but the stomach's voraciousness. As when he
says, (Phil. iii. 19.) "Whose God is their belly:" not speaking about
that part of the body, but about greediness. To prove that so it is,
hear what follows: "And the belly for meats; but the body is not for
fornication, but for the Lord." And yet "the belly" also is of "the
body." But he puts down two pairs of things, "meats" and gluttony,
(which he terms "the belly;") "Christ," and "the body."
What then is the meaning of, "Meats for the belly?"
"Meats," he says, are on good terms with gluttony, and it with them. It
cannot therefore lead us unto Christ, but drags towards these. For it
is a strong and brutal passion, and makes us slaves, and puts us upon
ministering to the belly. Why then art thou excited and gaping after
food, O man? For the end of that service is this, and nothing further
shall be seen of it: but as one was waiting on some mistress, it abides
keeping up this slavery, and advances no further, and has no other
employment but this same fruitless one. And the two are connected
together and destroyed together; "the belly" with "the meats," and "the
meats" with "the belly;" winding out a sort of interminable course;
just as from a corrupt body worms may be produced, and again by worms
the body consumed; or as it were a wave swoln high and breaking, and
having no fur-
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ther effect. But these things he says not concerning food and the body,
but it is the passion of greediness and excess in eatables which he is
censuring: and what follows shews it. For he proceeds:
"But God shall bring to nought both it and them:"
speaking not of the stomach, but of immoderate desire: not of food but
of high feeding. For with the former he is not angry, but even lays
down rules about them, saying, (1 Tim. vi. 8.) "Having food and
covering we shall be therewith content. However, thus he stigmatizes
the whole thing; its amendment (after advice given) being left by him
to prayer.
But some say that the words are a prophecy,
declaring the state which shall be in the life to come, and that there
is no eating or drinking there. Now if that which is moderate shall
have an end, much more ought we to abstain from excess.
Then lest any one should suppose that the body is
the object of his censure, and suspect that from a part he is blaming
the whole, and say that the nature of the body was the cause of
gluttony or of fornication, hear what follows. "I blame not," he says,
"the nature of the body, but the immoderate license of the mind." And
therefore he subjoins, "Now the body is not for fornication, but for
the Lord;" for it was not formed for this purpose, to live riotously
and commit fornication, as neither was the belly to be greedy; but that
it might follow Christ as a Head, and that the Lord might be set over
the body. Let us be overcome with shame, let us be horror-struck, that
after we have been counted worthy of such great honor as to become
members of Him that sitteth on high, we defile ourselves with so great
evils.
[2.] Having now sufficiently condemned the glutton,
he uses also the hope of things to come to divert us from this
wickedness: saying,
Ver. 14. And God both raised up the Lord, and will
raise up us also through His power.
Do you perceive again his Apostolical wisdom? For he
is always establishing the credibility of the Resurrection from Christ,
and especially now. For if our body be a member of Christ, and Christ
be risen, the body also shall surely follow the Head.
"Through his power." For since he had asserted a
thing disbelieved and not to be apprehended by reasonings, he hath left
entirely to His incomprehensible power the circumstances of Christ's
own Resurrection, producing this too as no small demonstration against
them. And concerning the Resurrection of Christ he did not insert this:
for he did not say, "And God shall also raise up the Lord;"--for the
thing was past and gone;--but how? "And God both raised up the Lord;"
nor was there need of any proof. But concerning our resurrection, since
it has not yet come to pass, he spoke not thus, but how? "And will
raise up us also through His power:" by the reliance to be placed on
the power of the Worker, he stops the mouths of the gainsayers.
Further: if he ascribe unto the Father the
Resurrection of Christ, let not this at all disturb thee. For not as
though Christ were powerless, hath he put this down, for He it is
Himself who saith, (S. John ii. 19.) "Destroy this Temple, and in three
days I will raise it up :" and again, (S. John x. 18.) "I have power to
lay down My life, and I have power to take it again." And Luke also in
the Acts says, (c. 1, 3.) "To whom also He shewed Himself alive."
Wherefore then does Paul so speak? Because both the acts of the Son are
imputed unto the Father, and the Father's unto the Son. For He saith,
(S. John v. 19.) "Whatsoever things He doeth, these the Son also doeth
in like manner."
And very opportunely he here made mention of the
Resurrection, keeping down by those hopes the tyranny of gluttonous
desire; and all but saying, Thou hast eaten, hast drunk to excess: and
what is the result? Nothing, save only destruction. Thou hast been
conjoined unto Christ; and what is the result? A great and marvellous
thing: the future Resurrection, that glorious one, and transcending all
utterance!
[3.] Let no one therefore go on disbelieving the
Resurrection: but if a man disbelieve, let him think how many things He
made from nothing, and admit it as a proof also of the other. For the
things which are already past are stranger by far, and fraught with
overpowering wonder. Just consider. He took earth and mixed it, and
made man; earth which existed not before this. How then did the earth
become man? And how was it produced from nothing? And, how, all the
things that were made from it? the endless sorts of irrational
creatures; of seeds; of plants; no pangs of travail having preceded in
the one case, no rains having come down upon the others; no tillage
seen, no oxen, no plough, nor any thing else contributing to their
production? Why, for this cause the lifeless and senseless thing was
made to put forth in the beginning so many kinds of plants and
irrational creatures, in order that from the very first He might
instruct thee in the doctrine of Resurrection. For this is more
inexplicable than the Resurrection. For it is not the same thing to
rekindle an extinguished lamp, and to shew fire that has never yet
appeared. It is not the same thing to raise up again a house which has
fallen down, and to produce one which has never at all had an exist-
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ence. For in the former case, if nothing else, yet the material was
given to work with: but in the latter, not even the substance appeared.
Wherefore He made first that which seemed to be the more difficult, to
the end that hereby thou mightest admit that which is the more easy;
more difficult, I say, not to God, but as far as our reasonings can
follow the subject. For with God nothing is difficult: but as the
painter who has made one likeness will make ten thousand with ease, so
also with God it is easy to make worlds without number and end. Rather,
as it is easy for you to conceive a city and worlds without bound, so
unto God is it easy to make them; or rather again it is easier by far.
For thou consumest time, brief though it be, in thy conception; but God
not even this, but as much as stones are heavier than any of the
lightest things, yea even than our minds; so much is our mind surpassed
by the rapidity of God's work of creation.
Do you marvel at His power on the earth? Think again
how the heaven was made, not yet being; how the innumerable stars, how
the sun, how the moon; and all these things not yet being. Again, tell
me how after they were made they stood fast, and upon what? What
foundation have they? and what the earth? What comes next to the earth?
and again, what after that which came next to the earth? Do you see
into what an eddy the eye of your mind is plunged, unless you quickly
take refuge in faith and the incomprehensible power of the Maker?
But if you choose from human things also to make
conjecture, you will be able by degrees to find wings for your
understanding. "What kind of human things?" may be asked. Do you not
see the potters, how they fashion the vase which had been broken in
pieces and become shapeless? Those who fuse the ore from the mine, how
the earth in their hands turns out (<greek>thn</greek>
<greek>Uhn</greek> <greek>krusion</greek>
<greek>apoyainousi</greek>) gold, or silver, or copper?
Others again who work in glass, how they transform the sand into one
compact and transparent substance? Shall I speak of the dressers of
leather, the dyers of purple vestments; how they make that which
had received their tint shew as one thing, when it had been another?
Shall I speak of the generation of our own race? Doth not a small seed,
at first without form and impress, enter into the womb which receives
it? Whence then the so intricate formation of the living creature? What
is the wheat? Is it not cast a naked seed into the earth? After it has
been cast there, doth it not decay? Whence is the ear, the beard, the
stalk, and all the other parts? Doth not often a little grain of a fig
fall into the ground, and produce both root, and branches, and fruit?
And dost thou hereupon admit each of these and make no curious
enquiries, and of God alone dost thou demand account, in His work of
changing the fashion of our body? And how can such things be pardonable?
These things and such like we say to the Greeks. For
to those who are obedient to the Scriptures, I have no occasion to
speak at all.
I say, if you intend to pry curiously into all His
doings, what shall God have more than men? And yet even of men there
are many about whom we do not so enquire. Much more then ought we to
abstain from impertinent inquiry about the wisdom of God, and from
demanding accounts of it: in the first place, because He is trustworthy
who affirmeth: in the second place, because the matter admits not
investigation by reasonings. For God is not so abjectly poor as to work
such things only as can be apprehended by the weakness of thy
reasonings. And if thou comprehendest not the work of an artisan, much
less of God, the best of artificers. Disbelieve not then the
Resurrection, for very far will ye be from the hope of that which is to
come.
But what is the wise argument of the gain-sayers;
rather, I should--say, their exceeding senseless one? "Why how, when
the body is mixed up with the earth and is become earth, and this again
is removed elsewhere, how," say they, "shall it rise again?" To thee
this seems impossible, but not to the unsleeping Eye. For unto that all
things are clear. And thou in that confusion seest no distinction of
parts; but He knows them all. Since also the heart of thy neighbor thou
knowest not, nor the things in it; but He knoweth all. If then, because
of thy not knowing how God raiseth men up, thou believest not that He
doth raise them, wilt thou disbelieve that He knoweth also what is in
thy mind? for neither is that obvious to view. And yet in the body it
is visible matter, though it be dissolved: but those thoughts are
invisible. Shall He then who knoweth with all certainty the invisible
things, not see the things which be visible, and easily distinguish the
scattered parts of the body? I suppose this is plain to every one.
Do not then disbelieve the Resurrection; for this is
a doctrine of the Devil. This is what the Devil is earnest for, not
only that the Resurrection may be disbelieved, but good works also may
be done away with. For the man who does not expect that he shall rise
again and give an account of the things which he has done, will not
quickly apply himself to virtue; will in turn come to disbelieve the
Resurrection entirely: for both these are established by each other;
vice by unbelief, and unbelief by vice. For the conscience filled with
many wicked-
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nesses, fearing and trembling for the recompense to come and not
willing to provide itself with comfort by changing to what is most
excellent, is fain to repose in unbelief. Thus when thou deniest
resurrection and judgment, the other for his part will say, "Then shall
I also not have to render account of my bold deeds."
[4.] But why saith Christ? (St. Matt. xxii. 29.) "Ye
do err, not knowing the Scriptures, nor the power of God." For God
would not have wrought so many things, had He intended not to raise us
up again, but to dissolve and blot us out in annihilation. He would not
have spread out this heaven, He would not have stretched the earth
beneath, He would not have made all the rest of the universe only for
this short life. But if all these are for the present, what will He not
do for that which is to come? If, on the contrary, there is to be no
future life, we are in this respect of far meaner account than the
things which have been made for our sakes. For both the heaven, and the
earth, and the sea, and the rivers, are more lasting than we are: and
some even of the brutes; since the raven, and the race of elephants,
and many other creatures, have a longer enjoyment of the present life.
To us, moreover, life is both short and toilsome, but not to them.
Theirs is both long, and freer from grief and cares.
"What then? tell me: hath he made the slaves better
than the masters?" Do not, I beseech thee, do not reason thus, O man,
nor be so poverty-stricken in mind, nor be ignorant of the riches of
God, having such a Master. For even from the beginning God desired to
make thee immortal, but thou wert not willing. Since the things also of
that time were dark hints of immortality: the converse with
God; the absence of uneasiness from life; the freedom from grief,
and cares, and toils, and other things which belong to a temporary
existence. For Adam had no need either of a garment or a shelter, or
any other provision of this sort; but rather was like to
the Angels; and many of the things to come he foreknew, and was filled
with great wisdom. Even what God did in secret, he knew, I mean with
regard to the woman: wherefore also he said, "This is now bone of my
bone, and flesh of my flesh." (Gen. ii. 23.) Labor came into being
afterwards: so did sweat, so did shame, and cowardice, and want of
confidence. But on that day there was no grief, nor pain, nor
lamentation. But he abode not in that dignity.
What then, saith one, am I to do? must I perish on
his account? I reply, first, It is not on his account: for neither hast
thou remained without sin: though it be not the same sin, at least
there is some other which thou hast committed. And again, you have not
been injured by his punishment, but rather have been a gainer. For if
you had been to remain altogether mortal, perchance what is said would
have had some reason in it. But now thou art immortal, and if thou
wilt, thou mayest shine brighter than the sun itself.
[5.] "But," says one, "had I not received a mortal
body, I had not sinned." Tell me then, had he a mortal body when he
sinned? Surely not: for if it had been mortal before, it would not have
undergone death as a punishment afterwards. And that a mortal body is
no hindrance to virtue, but that it keeps men in order and is of the
greatest service, is plain from what follows. If the expectation of
immortality alone so lifted up Adam; had he been even immortal in
reality, to what a pitch of arrogance would he not have proceeded? And
as things are, after sinning you may do away with your sins, the body
being abject, falling away, and subject to dissolution: for these
thoughts are sufficient to sober a man. But if you had sinned in an
immortal body, your sins were likely to have been more lasting.
Mortality then is not the cause of sin: accuse it
not: but the wicked will is the root of all the mischief. For why was
not Abel at all the worse for his body? Why are the devils not at all
the better for being incorporeal? Wilt thou hear why the body's
becoming mortal, so far from hurting, has been positively useful? Mark
how much thou gainest thereby, if thou art sober. It drags thee back
and pulls thee off from wickedness, by griefs and pains and labors and
other such things. "But it tempts men to uncleanness," perhaps you will
say. Not the body, but incontinence, doth this. For all these things
which I was mentioning certainly do belong to the body: on which
account it is impossible that a man who has entered into this life
should escape disease and pain and lowness of spirits: but that he
commit no uncleanness is possible. Thus it appears that if the
affections of vice were part of the nature of the body they would be
universal: since all things natural are so; but to commit fornication
is not so. Pain indeed cometh of nature: but to commit fornication
proceeds from deliberate purpose.
Blame not the body then; let not the Devil take away
thine honor, which God hath given thee. For if we choose, the body is
an excellent bridle to curb the wanton sallies of the soul, to pull
down haughtiness, to repress arrogance, to minister to us in the
greatest achievements of virtue. For tell me not of those who have lost
their senses; since we often see horses, after they have thrown out
their drivers, dashing with their reins over the precipices, and yet we
do not blame the rein. For it is not the breaking of that which caused
it all, but the
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driver not holding them in was the ruin of every thing. Just so do thou
reason in this case. If thou seest a young person living in orphanhood
and doing innumerable evil things, blame not the body, but the
charioteer who is dragged on, I mean, the man's faculty of reasoning`
For as the reins give no trouble to the charioteer, but the charioteer
is the cruise of all the mischief through his not holding them
properly: (and therefore do they often exact a penalty of him,
entangling themselves with him, and dragging him on, and compelling him
to partake in their own mishap:) so is it also in the case before us.
"I," Say the reins, "made bloody the horse's mouth as long as you held
me: but since you threw me away, I require satisfaction for your
contempt, and I entwine myself about you, and drag you along, so as not
to incur the same usage again." Let no one then blame the reins, but
himself and his own corrupt mind. For over us too is a charioteer, even
reason: and the reins are the body, connecting the horses with the
charioteer; if then these be in good condition, you will suffer no
harm: but if you let them go, you have annihilated and ruined every
thing. Let us be temperate then, and lay all blame not on the body, but
on the evil mind. For this is the Devil's special work, to make foolish
men accuse the body and God and their neighbor, rather than their own
perverted minds; lest, having discovered the cause, they get free from
the root of the evils.
But do ye, being aware of his design, direct your
wrath against him: and having set the charioteer upon the car, bend the
eye of your minds towards God. For in all other instances he that
appoints the games contributes nothing, but only awaits the end. But in
this case, He is all in all, who appointed the contest, even God. Him
therefore let us render propitious, and surely we shall obtain
the blessings in store; through the grace and loving-kindness of our
Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be
glory, power, honor, now, henceforth, and for evermore. Amen.
HOMILY XVIII.
1 Cor. vi. 15.
"Know ye not that your bodies are members of Christ? Shall I then take
away the members of Christ, and make them members of a harlot? God
forbid.
HAVING passed on from the fornicator to the covetous
person, he comes back to the former from the latter, no longer
henceforth discoursing with him but with the others who had not
committed fornication. And in the act of securing them lest they fall
into the same sins, he assails him again. For he that has committed
sin, though you direct your words to another, is stung even in that
way; his conscience being thoroughly awakened and scourging him.
Now the fear of punishment indeed was enough to keep
them in chastity. But seeing that he does not wish by fear alone to set
these matters right, he uses both threatenings and reasons.
Now upon that other occasion, having stated the sin,
and prescribed the punishment, and pointed out the harm which
intercourse with the fornicator brought upon all, he left off, and
passed to the subject of covetousness: and having threatened the
covetous and all the rest whom he mentioned with expulsion from the
kingdom, he so concluded his discourse. But here he takes in hand the
work of admonition in a yet more terrific manner. For as he that only
punishes a sin and does nothing to point out its most extreme
lawlessness, produces no such great effect by his chastisement: so
again, he who only abashes and fails to terrify by his mode of
punishing, does not very keenly hit men of hardened minds. Wherefore
Paul does both: here he abashes, saying, "Know ye not that we shall
judge angels?" there again he terrifies, saying, "Know ye not that the
covetous shall not inherit the kingdom of God?"
And in regard to