(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ST. JOHN CHRYSOSTOM

HOMILIES ON FIRST CORINTHIANS, 11-19

[Translated by the Rev. Hubert Kestell Cornish, M.A., late Fellow of Exeter
College, and the Rev. John Medley, M.A., of Wadham College, Vicar of St.
Thomas, in the city of Exeter; revised by the Rev. Talbot W. Chambers,
D.D., Pastor of the Collegiate Reformed Dutch Church, New York.]


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?" (hhme'ras) "I judge myself unworthy,"
saith he, "of being judged by you." And why say I, "by you?" I will add,
"by (kai` to` [tou^]) any one else." Howbeit, let no one condemn
Paul of arrogance; though he saith that no man is worthy to pass sentence
concerning 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 [oikonomi'as ari'sths] 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 (philosophou^nta)
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 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,
dedikai'wtai, toutestin aph'llaktai.) "He that hath died is
justified from sin," that is, "is liberated."

   Again, many things we do, good indeed, but 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 (ekpompeu^sai kai ektragwdh^sai) 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 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, (philo'sophos) 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
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 (h tou^ dei^nos instead of h^n; tou^ dei^nos) 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
(oi'ketai, probably oikei^oi) 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 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 (sugkata'basis) and
tact (oikonomi'a). 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 (k'a'n apeph'dhsan) 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 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)
(kata` sundromh`n.) 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 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, (ta` eutreptica` rh'mata.) 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 (to` asunei'dhton.) 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 (epitu'choimen, MS. Reg.,
epitu'chwmen 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 (me'ga the'atron ka'thhtai.)

   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 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 (ho' polu`s
o'chlos); 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 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 (thaumasto'n) 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 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 (a'timoi) infamous(1)" Why then
train them up? (paidotribei^s) Why choose the infamous to pay honor to
kings withal? And why ruin our (ektrachhli'zeis, Plutarch, peri`
pai'dwn agwgh^s, 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 (ouk edoxen. 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 (polu`s
ho tou diabo'lou phoruto's) 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.

   "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 [baptizo'menoi]
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
proceedings 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
(lu'phn, qu. lu'mhn, "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 [su'mbola]
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, (to`n stauro`n
proskunou^si) and partakers in unspeakable mysteries, and professors of
such high morality, (tosauta philosophou^sin) 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 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 (th(i)^ cheiri` paideu'te sphragi'zein
to` me'twpon)  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 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, (plh^xai)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,(entroph') 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. (toi^s th^s
phu'sews ono'masi) 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." (kathw's k'agw` Christou^, 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 (ta` an'thh) of
true piety:

(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 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. hupopie'zw rec. text, hupwpi'azw) "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 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 (metria'sei perhaps
corrupt: conj. peina'sei, "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. kai` 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. 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 (sunekro'toun) 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, (ta`s oikonomi'as.) 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 (hou'tws so the King's M S. ou^tos the rec. text.) would the
statement have been convincing.

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
(apo` tw^n krhstote'rwn].) 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 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? (chei'rwn pollw(i)^.
pollw^n 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 burdensome 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,
(orphanikh^s dianoi'as) 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
(orpha'nw(i)) 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 (kai` tw^n
methuo'ntwn] 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?

   [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 (katako'pseie) 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 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 (katako'ptetai) 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 (xe'nhn kai`
kenh`n): 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.

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, kai` timh^ om. ta`
loipa` 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 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
(e^kdosis). 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 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 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. hthe'lhse poih^sai,
rec. text epoi'hse.) 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, 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.

   [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, 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.

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, (to`n adelpho`n, rec. text to`n he`teron.) go to law
before the unrighteous, and not before the saints?"

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 (mikropsuchou^nta) 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 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 (ou tou^to ei^pe prohgoume'nws.) 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 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.

"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 (hh'tthma 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
(proxenh^sai) 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 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 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 further 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 existence. 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 (th`n
gh^n chru'sion apophai'nousi) 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 wickednesses, 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 driver not holding them in was the ruin
of every thing. Just so do thou reason in this case. If thou seest a young
person living in orphanhood and doing innumerable evil things, blame not
the body, but the charioteer who is dragged on, I mean, the man's faculty
of reasoning` For as the reins give no trouble to the charioteer, but the
charioteer is the cruise of all the mischief through his not holding them
properly: (and therefore do they often exact a penalty of him, entangling
themselves with him, and dragging him on, and compelling him to partake in
their own mishap:) so is it also in the case before us. "I," Say the reins,
"made bloody the horse's mouth as long as you held me: but since you threw
me away, I require satisfaction for your contempt, and I entwine myself
about you, and drag you along, so as not to incur the same usage again."
Let no one then blame the reins, but himself and his own corrupt mind. For
over us too is a charioteer, even reason: and the reins are the body,
connecting the horses with the charioteer; if then these be in good
condition, you will suffer no harm: but if you let them go, you have
annihilated and ruined every thing. Let us be temperate then, and lay all
blame not on the body, but on the evil mind. For this is the Devil's
special work, to make foolish men accuse the body and God and their
neighbor, rather than their own perverted minds; lest, having discovered
the cause, they get free from the root of the evils.

   But do ye, being aware of his design, direct your wrath against him:
and having set the charioteer upon the car, bend the eye of your minds
towards God. For in all other instances he that appoints the games
contributes nothing, but only awaits the end. But in this case, He is all
in all, who appointed the contest, even God. Him therefore let us render
propitious, and surely we shall obtain the blessings in store; through the
grace and loving-kindness of our Lord Jesus Christ, to Whom, with the
Father and the Holy Spirit, be glory, power, honor, now, henceforth, and
for evermore. Amen.

HOMILY XVIII: 1 Cor. vi. 15.

"Know ye not that your bodies are members of Christ? Shall I then take away
the members of Christ, and make them members of a harlot? God forbid.

   HAVING passed on from the fornicator to the covetous person, he comes
back to the former from the latter, no longer henceforth discoursing with
him but with the others who had not committed fornication. And in the act
of securing them lest they fall into the same sins, he assails him again.
For he that has committed sin, though you direct your words to another, is
stung even in that way; his conscience being thoroughly awakened and
scourging him.

   Now the fear of punishment indeed was enough to keep them in chastity.
But seeing that he does not wish by fear alone to set these matters right,
he uses both threatenings and reasons.

   Now upon that other occasion, having stated the sin, and prescribed the
punishment, and pointed out the harm which intercourse with the fornicator
brought upon all, he left off, and passed to the subject of covetousness:
and having threatened the covetous and all the rest whom he mentioned with
expulsion from the kingdom, he so concluded his discourse. But here he
takes in hand the work of admonition in a yet more terrific manner. For as
he that only punishes a sin and does nothing to point out its most extreme
lawlessness, produces no such great effect by his chastisement: so again,
he who only abashes and fails to terrify by his mode of punishing, does not
very keenly hit men of hardened minds. Wherefore Paul does both: here he
abashes, saying, "Know ye not that we shall judge angels?" there again he
terrifies, saying, "Know ye not that the covetous shall not inherit the
kingdom of God?"

   And in regard to the fornicator, he again uses this order of discourse.
For having terrified him by what he had said before; first cutting him off
and delivering him to Satan, and then reminding him of that day which is
coming; he abashes him again by saying, "Know ye not that your bodies are
members of Christ?" thenceforth speaking as to children of noble birth. For
whereas he had said, "Now the body is for the Lord," he indicates it more
plainly now. And in another place as well he does this same thing, saying,
(xii. 27.) "Now ye are the body of Christ, and severally members thereof."
And the same figure he often employs, not with the same aim, but at one
time to shew His love, and at another to increase their fear. But here he
has employed it to startle and fill them with alarm. "Shall I then take the
members of Christ, and make them members of a harlot? God forbid." Nothing
can be apter to strike horror than this expression. He said not, "Shall I
take the members of Christ, and join them on to a harlot?" but what? "make
them members of a harlot;" which surely would strike more keenly.

   Then he makes out how the fornicator becomes this, saying thus, "Know
ye not that he that is joined unto a harlot is one body?" How is this
evident? "For the twain, saith He, shall become one."

   Ver. 17. "But he that is joined unto the Lord is one spirit."

   For the conjunction suffers the two no longer to be two, but makes them
both one.

   [2.] Now mark again, how he proceeds by means of the bare terms,
conducting his accusation in the names of the harlot and of Christ. Ver.
18. "Flee fornication."

   He said not, "abstain from fornication," but "Flee:" that is, with all
zeal make to yourselves deliverance from that evil. "Every sin that a man
doeth is without the body; but he that committeth fornication sinneth
against his own body." This is less than what went before; but since he had
to speak of fornicators, he amplifies that guilt by topics drawn from all
quarters, from greater things and smaller alike, making the charge heinous.
And, in fact, that former topic was addressed to the more religious, but
this to the weaker sort. For this also is characteristic of the wisdom of
Paul, not only to allege the great things wherewith to abash men, but the
lesser also, and the consideration of what is disgraceful and unseemly.

   "What then," say you, "does not the murderer stain his hand? What, of
the covetous person and the extortioner?" I suppose it is plain to every
one. But since it was not possible to mention anything worse than the
fornicator, he amplifies the crime in another way, by saying that in the
fornicator the entire body becomes defiled. For it is as polluted as if it
had fallen into a vessel of filth, and been immersed in defilement. And
this too is our way. For from covetousness and extortion no one would make
haste to go into a bath, but as if nothing had happened returns to his
house. Whereas from intercourse with a harlot, as having become altogether
unclean, he goes to a bath. To such a degree does the conscience retain
from this sin a kind of sense of unusual shame. Both however are bad, both
covetousness and fornication; and both cast into hell. But as Paul doeth
every thing with good management, so by whatever topics he had he magnified
the sin of fornication.

[3.] Ver. 19. "Know ye not that your body is a temple of the Holy Ghost
which is in you?" He did not merely say, "of the Spirit," but, "which is in
you;" which was the part of one who also was soothing. And again,
explaining himself still further, he added, "which ye have from God." He
mentioned Him that gave also, both exalting the hearer and putting him in
fear, both by the magnitude Of the deposit, and by the munificence of Him
that made it.

   "And ye are not you own." This is not only to abash, but even to force
men towards virtue. "For why," says he; "doest thou what thou wilt? thou
art not thine own master." But these things he said, not to take away free-
will. For so in saying, "All things are lawful for me, but not all things
are expedient," he does not take away our liberty. And here  again,
writing, "Ye are not your own;" he makes no infringement upon freedom of
choice, but he leads away from vice and indicates the guardian care of the
Lord. And therefore he added, "For ye were bought with a price."

   "But if I am not my own, upon what ground do you demand of me duties to
be done? And why do you go on to say again, "Glorify God therefore in your
body and in your spirit, which are God's?" What then is the meaning of, "ye
are not your own?" And what does he wish to prove thereby? To settle them
in a state of security against sin, and against following the improper
desires of the mind. For indeed we have many improper wishes: but we must
repress them, for we can. And if we could not, exhortation would be in
vain. Mark, accordingly, how he secures his ground. For having said, "Ye
are not your own," he adds not, "But are under compulsion;" but, "Ye were
bought with a price." Why sayest thou this? Surely on another ground, one
might say perhaps, you should have persuaded men, pointing out that we have
a Master. But this is common to the Greeks also together with us: whereas
the expression, "Ye were bought with a price," belongs to us peculiarly.
For he reminds us of the greatness of the benefit and of the mode of our
salvation, signifying that when we were alienated, we were "bought:" and
not simply "bought," but, "with a price."

   "Glorify then, take up and bear,(1) God in your body, and in your
spirit."(2) Now these things he says, that we may not only flee fornication
in the body, but also in the spirit of our mind abstain from every wicked
thought, and from driving away grace.

   "Which are God's." For as he had said "your," he added therefore,
"which are God's:" continually reminding us that all things belong to the
Lord, both body and soul and spirit: For some say, that the words "in the
spirit" mean the gracious Gift; for if That be in us, God is glorified. And
this will be, if we have a clean heart.

   But He has spoken of these things as God's, not only because He brought
them into being, but also because, when they were alienated, He   won them
again a second time, paying as the price, the blood of the Son. Mark how He
brought the whole to completion in Christ, how He raised us up into heaven.
"Ye are members of Christ," saith he, "ye are a temple of the Spirit."
Become not then "members of a harlot:" for it is not your body which is
insulted; since it is not your body at all, but Christ's. And these things
he spake, both to make manifest His loving-kindness in that our body is
His, and to withdraw us from all evil license. For if the body be
another's, "you have no authority," says he, "to insult another's body; and
especially when it is the Lord's; nor yet to pollute a temple of the
Spirit." For if any one who invades a private house and makes his way
revelling into it, must answer for it most severely; think what dreadful
things he shall endure who makes a temple of the King a robber's lurking
place.

   Considering these things therefore, reverence thou Him that dwelleth
within. For the Paraclete is He. Thrill before Him that is enfolded and
cleaves unto thee; for Christ is He. Hast thou indeed made thyself members
of Christ? Think thus, and continue chaste; whose members they were, and
Whose they have become. Erewhile they were members of an harlot, and Christ
hath made them members of His own Body. Thou hast therefore henceforth no
authority over them. Serve Him that hath set thee free.

   For supposing you had a daughter, and in extreme madness had let her
out to a procurer for hire, and made her live a harlot's life, and then a
king's son were to pass by, and free her from that slavery, and join her in
marriage to himself; you could have no power thenceforth to bring her into
the brothel. For you gave her up once for all, and sold her. Such as this
is our case also. We let out our own flesh for hire unto the Devil, that
grievous procurer: Christ saw and set it free, and withdrew it from that
evil tyranny; it is not then ours any more but His who delivered it. If you
be willing to use it as a King's bride, there is none to hinder; but if you
bring it where it was before, you will suffer just what they ought who are
guilty of such outrages. Wherefore you should rather adorn instead of
disgracing it. For you have no authority over the flesh in the wicked
lusts, but in those things alone which God may enjoin. Let the thought
enter your mind at least from what great outrage God hath delivered it. For
in truth never did any harlot expose herself so shamefully as our nature
before this. For robberies, murders, and every wicked thought entered in
and lay with the soul, and for a small and vulgar hire, the present
pleasure. For the soul, being mixed up with all wicked devices and deeds,
reaped this reward and no other.

   However, in the time before this, bad though it were to be such as
these, it was not so bad: but after heaven, after the King's courts, after
partaking of the tremendous Mysteries, again to be contaminated, what
pardon shall this have? Or, dost thou not think that the covetous too, and
all those whom he recounted before, have the Devil to lie with them? And
dost thou not judge that the women who beautify themselves for pollution
have intercourse with him? Why, who shall gainsay this word? But if any be
contentious, let him uncover the soul of the women who behave in this
unseemly manner, and he will surely see that the wicked demon closely
entwined with them. For it is hard, brethren, it is hard, perchance even
impossible, when the body is thus beautified, for the soul to be beautified
at the same time: but one must needs be neglected, while the other is cared
for. For nature does not allow these to take place together.

   [4.] Wherefore he saith, "He that is joined to a harlot is one body;
but he that is joined to the Lord is one Spirit." For such an one becomes
thenceforth Spirit, although a body envelope him. For when nothing
corporeal nor gross nor earthly is around him, the body doth but merely
envelope him; since the whole government of him is in the soul and the
Spirit. In this way God is glorified. Wherefore both in the Prayer we are
commanded to say, "Hallowed be Thy Name:" and Christ saith also, "Let your
light shine before men, that they may see your good works, and glorify your
Father which is in heaven."

   So do the heavens also glorify Him, uttering no voice, but by the view
of them attracting wonder and referring the glory unto the Great Artificer.
So let us glorify Him also, or rather more than they. For we can if we
will. For not so much do the heaven nor day nor night glorify God, as a
holy soul. For as one that gazeth upon the beauty of the heaven, saith,
"Glory be to Thee, O God! How fair a work hast thou formed!" so too when
beholding virtue in any man: nay, and much more so in the latter instance.
For from these works of creation all do not glorify God; but many even
assert that the things which exist are self-moving: and others impute to
demons the workmanship of the world and providence; and these indeed
greatly and unpardonably err: but in regard to the virtue of man, no one
shall have power to hold these shameless opinions, but shall assuredly
glorify God when he seeth him that serveth Him living in goodness. For who
shall help being astonished when one being a man, and partaking of our
common nature, and living among other men, like adamant yields not at all
to the swarm of passions? When being in the midst of fire and iron and wild
beasts, he is even harder than adamant and vanquishes all for the Word of
godliness' sake? when he is injured, and blesses; when he is evil reported
of, and praises;when he is despitefully used, and prays for those who
injure him; when he is plotted against, and does good to those that fight
with him and lay snares for him? For these things, and such as these, will
glorify God far more than the heaven. For the Greeks when they behold the
heavens feel no awe; but when they see a holy man exhibiting a severe
course of life with all strictness, they shrink away and condemn
themselves. Since when he that partakes of the same nature as themselves is
so much above them, a great deal more so than the heaven is above the
earth, even against their inclination they think that it is a Divine power
which works these things. Wherefore He saith, "And glorify your Father
which is in heaven."

   [5.] Wilt thou learn also from another place how by the life of His
servants God is glorified, and how by miracles? Nebuchadnezzar once threw
the Three Children into the furnace. Then when he saw that the fire had not
prevailed over them, he saith, (Dan. iii. 28. LXX. ek th^s
kami'nou added.) "Blessed be God, who hath sent His Angel, and delivered
his servants out of the furnace, because they trusted in Him and have
changed the word of the king." "How sayest thou? Hast thou been despised,
and dost thou admire those who have spit upon you?" "Yes," saith he, "and
for this very reason, that I was despised." And of the marvel he gives this
reason. So that not because of the miracle alone was glory given to God at
that time, but also because of the purpose of those who have been thrown
in. Now if any one would examine this point and the other, as they are in
themselves, this will appear not less than that: for to persuade souls to
brave a furnace is not less in respect of the wonder than to deliver from a
furnace. For how can it be otherwise than astonishing for the Emperor of
the world, with so many arms around him, and legions, and generals, and
viceroys, and consuls, and land and sea subject to his sway, to be despised
by captive children; for the bound to overcome the binder and conquer all
that army? Neither was there any power in the king and his company to do
what they would, no, not even with the furnaces for an ally. But they who
were naked, and slaves, and strangers, and few, (for what number could be
more contemptible than three?) being in chains, vanquished an innumerable
army. For already now was death despised, since Christ was henceforth about
to sojourn in the world. And as when the sun is on the point of rising,
even before his rays appear the light of the day groweth bright; so also
when then the Sun of Righteousness was about to come, death henceforth
began to withdraw himself. What could be more splendid than that theatre?
What more conspicuous than that victory? What more signal than those new
trophies of theirs?

   The same thing is done in our time also. Even now is there a king of
the Babylonish furnace, even now he kindles a flame fiercer than that.
There is even now such an image, and one who giveth command to admire it.
At his side are satraps and soldiers and bewitching music. And many gaze in
admiration upon this image, so varied, so great. For somewhat of the same
kind of thing as that image is covetousness, which doth not despise even
iron(1), but unlike as the materials are whereof it is composed, it giveth
command to admire all, both brass and iron, and things much more ordinary
than they.

   But as these things are, so also even now are there some who are
emulous of these children: who say, "thy gods we serve not, and thine
images we worship not;" but both the furnace of poverty we endure and all
other distress, for the sake of God's laws." And the wealthy for their
part, even as those at that time, oftentimes, worship this image too and
are burnt. But those who possess nothing despite even this, and although in
poverty, are more in the dew(2) than those who live in affluence. Even as
at that time they who cast into the fire were burnt up; but those in the
midst of it found themselves in dew as it were rain. Then also that tyrant
was more burnt up with the flame, his wrath kindling him violently, than
those children. As to them, the fire had no power even to touch the ends of
their hair: but more fiercely than that fire did wrath burn up his mind.
For consider what a thing it was that with so many to look on, he should be
scorned by captive children. And it was a sign that his taking their city
also had not been through his own might, but by reason of the sin of the
multitude among them. Since if he had not the power to overcome these men
in chains, and that when they were cast into a furnace, how could he have
overcome the Jews in regular warfare, had they been all such as these? From
which it is plain that the sins of the multitude betrayed the city.

   [6.] But mark also the children's freedom from vain-glory. For they did
not leap into the furnace, but they kept beforehand the commandment of
Christ where he says, (St. Matt. xxvi. 41.) "Pray that ye enter not into
temptation." Neither did they shrink when they were brought to it; but
stood in the midst nobly, neither contending without a summons, nor yet
when summoned playing the coward: but ready for everything, and noble, and
full of all boldness of speech.

   But let us hear also what they say, that from this also we may learn
their(1) lofty spirit. (Dan. iii. 17.) "There is a God in heaven able to
deliver us :" they take no care for themselves, but even when about to be
burned the glory of God is all their thought. For what they say comes to
this, "Lest perchance if we are burnt thou shouldest charge God with
weakness, we now declare unto thee accurately our whole doctrine. "There is
a God in heaven," not such as this image here on earth, this lifeless and
mute thing, but able to snatch even from the midst of the burning fiery
furnace. Condemn him not then of weakness for permitting us to fall into
it. So powerful is He that after our fall, He is able to snatch us out
again out of the flame. "But if not, be it known unto thee, O king, that we
will not serve thy gods, nor worship the golden image which thou hast set
up." Observe that they by a special dispensation are ignorant of the
future: for if they had foreknown, there would have been nothing wonderful
in their doing what they did. For what marvel is it if when they had a
guarantee for safety, they defied all terrors? Then God indeed would have
been glorified in that He was able to deliver from the furnace: but they
would not have been wondered at, inasmuch as they would not have east
themselves into any dangers. For this cause He suffered them to be ignorant
of the future that He might glorify them the more. And as they cautioned
(hspsali'zonto) the king that he was not to condemn God of weakness
though they might be burnt, so God accomplished both purposes; the shewing
forth His own power and the causing the zeal of the children to appear more
conspicuous.

   From whence then arose their doubting and their not feeling confident
that they should at all events be preserved? Because they esteemed
themselves assuredly too mean, and unworthy of such a benefit. And to prove
that I say not this upon conjecture; when they fell into the furnace, they
bewailed themselves after this sort, saying, (Song of the three Children w.
6, 10.) "We have sinned, we have done iniquity, we cannot open our mouth."
And therefore they said, "But if not." But if they did not plainly say
this, namely, "God is able to deliver us; but if he deliver us not, for our
sin's sake He will not deliver us;" wonder not at it. For they would have
seemed to the barbarians to be sheltering the weakness of God under the
pretext of their own sins. Wherefore His power only is what they speak of:
the reason they allege not. And besides, they were well disciplined not to
be over-curious about the judgments of God.

   With these words then, they entered into the fire; and they neither
cast insult upon the king, nor overturned the statue.(2) For such should
the courageous man be, temperate and mild; and that especially in dangers;
that he may not seem to go forth to such contests in wrath and vain-glory;
but with fortitude and self-possession. For whoso deals insolently
undergoes the suspicion of those faults: but he that endures, and is forced
into the struggle, and goes through the trial with meekness, is not only
admired as brave, but his self-possession also and consideration cause him
to be no less extolled. And this is what they did at that time; shewing
forth all fortitude and gentleness, and doing nothing for reward nor for
recompense or return. "'Though He be not willing 'so it stands' to deliver
us, we will not serve thy gods:' for we have already our recompense in that
we are counted worthy to be kept from all impiety, and for that end to give
our bodies to be burned."

   We then also having already our recompense, (for indeed we have it in
that we have been vouchsafed the full knowledge of Him, vouchsafed to be
made members of Christ,) let us take care that we make them not members of
an harlot. For with this most tremendous saying we must conclude our
discourse, in order that having the fear of the threat in full efficacy, we
may remain purer than gold, this fear helping to make us so. For so shall
we be able, delivered from all fornication, to see Christ. Whom God grant
us all to behold with boldness at that day, through the grace and loving-
kindness of our Lord Jesus Christ; to Whom be the glory, for evermore.
Amen.

HOMILY XIX: 1 Cor. vii. 1, 2.

Now concerning the things whereof ye wrote to me: it is good for a man not
to touch a woman. But because of fornications, let each man have his own
wife; and let each woman have her own husband.

   HAVING corrected the three heaviest things laid to their charge, one,
the distraction of the Church, another, about the fornicator, a third,
about the covetous person, he thenceforth uses a milder sort of speech. And
he interposes some exhortation and advice about marriage and virginity,
giving the hearers some respite from more unpleasant subjects. But in the
second Epistle he does the contrary; he begins from the milder topics, and
ends with the more distressing. And here also, after he has finished his
discourse about virginity, he again launches forth into matter more akin to
reproof; not setting all down in regular order, but varying his discourse
in either kind, as the occasion required and the exigency of the matters in
hand.

   Wherefore he says, "Now concerning the things whereof ye wrote unto
me." For they had written to him, "Whether it was right to abstain from
one's wife, or not:" and writing back in answer to this and giving rules
about marriage, he introduces also the discourse concerning virginity: "It
is good for a man not to touch a woman." "For if," says he, "thou enquire
what is the excellent and greatly superior course, it is better not to have
any connection whatever with a woman: but if you ask what is safe and
helpful to thine own infirmity, be connected by marriage."

   But since it was likely, as also happens now, that the husband might be
willing but the wife not, or perhaps the reverse, mark how he discusses
each case. Some indeed say that this discourse was addressed by him to
priests. But I, judging from what follows, could not affirm that it was so:
since he would not have given his advice in general terms. For if he were
writing these things only for the priests, he would have said, "It is good
for the teacher not to touch a woman." But now he has made it of universal
application, saying, "It is good for a man;" not for priest only. And
again, "Art thou loosed from a wife? Seek not a wife." He said not, "You
who are a priest and teacher," but indefinitely. And the whole of his
speech goes on entirely in the same tones And in saying, "Because of
fornications, let every man have his own wife" by the very cause alleged
for the concession he guides men to continence.

   [2.] Ver. 3. "Let the husband pay the wife the honor (1) due to her: in
like manner the wife the husband."

   Now what is the meaning of "the due honor? The wife hath not power over
her own body;" but is both the slave and the mistress of the husband. And
if you decline the service which is due, you have offended God. But if thou
wish to withdraw thyself, it must be with the husband's permission, though
it be but a for short time. For this is why he calls the matter a debt, to
shew that no one is master of himself but that they are servants to each
other.

   When therefore thou seest an harlot tempting thee, say, "My body is not
mine, but my wife's." The same also let the woman say to those who would
undermine her chastity, "My body is not mine, but my husband's."

   Now if neither husband nor wife hath power even over their own body,
much less have they over their property. Hear ye, all that have husbands
and all that have wives: that if you must not count your body your own,
much less your money

   Elsewhere I grant He gives to the husband abundant precedence, both in
the New Testament, and the Old saying, (hh apostrophh' sou, LXX.
Gen. iii. 16.) "Thy turning shall be towards thy husband, and he shall rule
over thee." Paul doth so too by making a distinction thus, and writing,
(Ephes. v. 25, 33.) "Husbands, love your wives; and let the wife see that
she reverence her husband." But in this place we hear no more of greater
and less, but it is one and the same right. Now why is this? Because his
speech was about chastity. "In all other things," says he, "let the husband
have the prerogative; but not so where the question is about chastity."
"The husband hath no power over his own body, neither the wife." There is
great equality of honor, and no prerogative.

   [3.] Ver. 5. "Defraud ye not one the other, except it be by consent."

   What then can this mean? "Let not the wife," says he, "exercise
continence, if the husband be unwilling; nor yet the husband without the
wife's consent." Why so? Because great evils spring from this sort of
continence. For adulteries and fornications and the ruin of families have
often arisen from hence. For if when men have their own wives they commit
fornication, much more if yon defraud them of this consolation. And well
says he, "Defraud not; fraud" here, and "debt" above, that he might shew
the strictness of the right of dominion in question. For that one should
practice continence against the will of the other is "defrauding;" but not
so, with the other's consent: any more than I count myself defrauded, if
after persuading me  you take away any thing of mine. Since only  he
defrauds who takes against another's will and by force. A thing which many
women do, working sin rather than righteousness, and thereby becoming
accountable for the husband's uncleanness, and rending all asunder. Whereas
they should value concord above all things, since this is more important
than all beside.

   We will, if you please, consider it with a view to actual cases. Thus,
suppose a wife and husband, and let the wife be continent, without  consent
of her husband; well then, if hereupon he commit fornication, or though
abstaining from fornication fret and grow restless and be heated and
quarrel and give all kind of trouble to his wife; where is all the gain of
the fasting and the continence, a breach being made in love? There is none.
For what strange reproaches, how much trouble, how great a war must of
course arise! since when in an house man and wife are at variance, the
house will be no better off than a ship in a storm when the master is upon
ill terms with the man at the head. Wherefore he saith, "Defraud not one
another, unless it be by consent for a season, that ye may give yourselves
unto prayer." It is prayer with unusual earnestness which he here means.
For if he is for-bidding those who have intercourse with one another to
pray, how could "pray without ceasing" have any place? It is possible then
to live with a wife and yet give heed unto prayer. But by continence prayer
is made more perfect. For he did not say merely, "That ye may pray;" but,
"That ye may give yourselves unto it ;" as though what he speaks of might
cause not uncleanness but much occupation.

   "And may be together again, that Satan tempt you not." Thus lest it
should seem to be a matter of express enactment, he adds the reason. And
what is it? "That Satan tempt you not." And that you may understand that it
is not the devil only who causeth this crime, I mean adultery, he adds,
"because of your incontinency."

   "But this I say by way of permission, not of commandment. For I would
that all men were even as I myself; in a state of continence." This he doth
in many places when he is advising about difficult matters; he brings
forward himself, and says, "Be ye imitators of me."

   "Howbeit each man hath his own gift from God, one after this manner,
and another after that." Thus since he had heavily charged them saying,
"for your incontinence," he again comforteth them by the words, "each one
hath his own gift of God;" not declaring that towards that virtue there is
no need of zeal on our part, but, as I was saying before, to comfort them.
For if it be a "gift," and man contributes nothing thereunto, how sayest
thou, "But (v. 8.) I say to the unmarried and to widows, it is good for
them if they abide even as 1: (v. 9.) but if they have not continency let
them marry?" Do you see the strong sense of Paul how he both signifies that
continence is better, and yet puts no force on the person who cannot attain
to it; fearing lest some offence arise?

   "For it is better to marry than to burn." He indicates how great is the
tyranny of concupiscence. What he means is something like this: "If you
have to endure much violence and burning desire, withdraw yourself from
your pains and toils, lest haply you be subverted." [4.] Ver. 10. "But to
the married I give charge, yet not I, but the Lord."

   Because it is a law expressly appointed by Christ which he is about to
read to them about the "not putting away a wife without fornication; "(S.
Mat. v. 32; xix. 9; S. Mark x. 11; S. Luke xvi. 18.) therefore he says,
"Not I." True it is what was before spoken though it were not expressly
stated, yet it also is His decree. But this, you see, He had delivered in
express words. So that the words "I and not I" have this difference of
meaning. For that you might not imagine even his own words to be human,
therefore he added, "For I think that I also have the Spirit of God."

   Now what is that which "to the married the Lord commanded? That the
wife depart not from her husband: (v. 11.) but if she depart, let her
remain unmarried, or be reconciled unto her husband." Here, seeing that
both on the score of continence and other pretexts, and because of
infirmities of temper, (mikropsuchi'as.) it fell out that separations
took place: it were better, he says, that such things should not be at all;
but however if they take place, let the wife remain with her husband, if
not to cohabit with him, yet so as not to introduce any other to be her
husband.

   Ver. 12. "But to the rest speak I, not the Lord. If any brother have a
wife that believeth not, and she is content to dwell with him, let him not
leave her. And if any woman hath an husband that believeth not, and he is
content to dwell with her, let her not leave him."

   For as when discoursing about separating from fornicators, he made the
matter easy by the correction which he applied to his words, saying,
"Howbeit, not altogether with the fornicators of this world;" so also in
this case he provideth for the abundant easiness of the duty, saying, "If
any wife have a husband, or husband a wife, that believeth not, let him not
leave her." What sayest thou? "If he be an unbeliever, let him remain with
the wife, but not if he be a fornicator? And yet fornication is a less sin
than unbelief." I grant, fornication is a less sin: but God spares thine
infirmities extremely. And this is What He doth about the sacrifice,
saying, (S. Mat. v. 24.) "Leave the sacrifice, and be reconciled to thy
brother." This also in the case of the man who owed ten thousand talents.
For him too He did not punish for owing him ten thousand talents, but for
demanding back a hundred pence from his fellow-servant He took vengeance on
him.

   Then lest the woman might fear, as though she became unclean because of
intercourse with her husband, he says, "For the unbelieving husband is
sanctified in the wife, and the unbelieving wife is sanctified in the
husband." And yet, if "he that is joined to an harlot is one body," it is
quite clear that the woman also who is joined to an idolater is one body.
Well: it is one body; nevertheless she becomes not unclean, but the
cleanness of the wife overcomes the uncleanness of the husband; and again,
the cleanness of the believing husband. overcomes the uncleanness of the
unbelieving wife.

   How then in this case is the uncleanness overcome, and therefore the
intercourse allowed; while in the woman who prostitutes herself, the
husband is not condemned in casting her out? Because here there is hope
that the lost member may be saved through the marriage; but in the other
case the marriage has already been dissolved; and there again both are
corrupted; but here the Fault is in one only of the two. I mean something
like this: she that has been guilty of fornication is utterly abominable:
if then "he that is joined to an harlot is one body," he also becomes
abominable by having connection with an harlot; wherefore all the purity
flits away. But in the case before us it is not so. But how? The idolater
is unclean but the woman is not unclean. For if indeed she were a partner
with him in that wherein he is unclean, I mean his impiety, she herself
would also become unclean. But now the idolater is unclean in one way, and
the wife holds communion with him in another wherein he is not unclean. For
marriage and mixture of bodies is that wherein the communion consists.

   Again, there is a hope that this man may be reclaimed by his wife for
she is made completely his own: but for the other it is not very easy. For
how will she who dishonored him in former times and became another's and
destroyed the rights of marriage, have power to reclaim him whom she had
wronged; him, moreover, who still remains to her as an alien?

   Again in that case, after the fornication the husband is not a husband:
but here, although the wife be an idolatress, the husband's rights are not
destroyed.

   However, he doth not simply recommend cohabitation with the unbeliever,
but with the qualification that he wills it. Wherefore he said, "And he
himself be content to dwell with her." For, tell me, what harm is there
when the duties of piety remain unimpaired and there are good hopes about
the unbeliever, that those already joined should so abide and not bring in
occasions of unnecessary warfare? For the question now is not about those
who have never yet come together, but about those who are already joined.
He did not say, If any one wish to take an unbelieving wife, but, "If any
one hath an unbelieving wife." Which means, If any after marrying or being
married have received the word of godliness, and then the other party which
had continued in unbelief still yearn for them to dwell together, let not
the marriage be broken off. "For," saith he, "the unbelieving husband is
sanctified in the wife." So great is the superabundance of thy purity.

   What then, is the Greek holy? Certainly not: for he said not, He is
holy; but, "He is sanctified in his wife." And this he said, not to signify
that he is holy, but to deliver the woman as completely as possible from
her fear and lead the man to desire the truth. For the uncleanness is not
in the bodies wherein there is communion, but in the mind and the thoughts.
And here follows the proof; namely, that if thou continuing unclean have
offspring, the child, not being of thee alone, is of course unclean or half
clean. But now it is not unclean. To which effect he adds, "else were your
children unclean; but now are they holy;" that is, not unclean. But the
Apostle calls them, "holy,"' by the intensity of the expression again
casting out the dread arising from that sort of suspicion.

   Vet. 15. "Yet if the unbelieving departeth, let him depart," for in
this case the matter is no longer fornication. But what is the meaning of,
"if the unbelieving departeth?" For instance, if he bid thee sacrifice and
take part in his ungodliness on account of thy marriage, or else part
company; it were better the marriage were annulled, and no breach made in
godliness. Wherefore he adds, "A brother is not under bondage, nor yet a
sister, in such cases." If day by day he buffet thee and keep up combats on
this account, it is better to separate. For this is what he glances at,
saying, "But God hath called us in peace." For it is the other party who
furnished the ground of separation, even as he did who committed
uncleanness.

   Ver. 16. "For how knowest thou, O wife, whether thou shalt save thine
husband?" This again refers to that expression, "let her not leave him."
That is, "if he makes no disturbance, remain," saith he, "for there is even
profit in this; remain and advise and give counsel and persuade." For no
teacher will have such power to prevail (Reg. pei^sai. Bened.
ischu`sai.(1)) as a wife. And neither, on one hand, doth he lay any
necessity upon her and absolutely demand the point of her, that he may not
again do what would be too painful; nor, on the other, doth he tell her to
despair: but he leaves the matter in suspense through the uncertainty of
the future, saying, "For how knowest thou, O wife, whether thou shalt save
thy husband? or how knowest thou, O husband whether thou shalt save thy
wife?"

   [5.] And again, ver. 17. "Only as God hath distributed to each man, as
the Lord hath called each, so let him walk. Was any one called being
circumcised? let him not become uncircumcised. Was any called in
uncircumcision? let him not be circumcised. Circumcision is nothing, and
uncircumcision is nothing; but the keeping of the commandments of God. Let
each man abide in that calling wherein he was called. Wast thou called,
being a slave? Care not for it." These things contribute nothing unto
faith, saith he. Be not then contentious neither be troubled; for the faith
hath cast out all these things.

   "Let each man abide in that calling wherein he was called. Hast thou
been called, having an unbelieving wife? Continue to have her. Cast not out
thy wife for the faith's sake. Hast thou been called, being a slave? Care
not for it. Continue to be a slave. Hast thou been called, being in
uncircumcision? Remain uncircumcised. Being circumcised, didst thou become
a believer? Continue circumcised. For this is the meaning of, "As God hath
distributed unto each man." For these are no hindrances to piety. Thou art
called, being a slave; another, with an unbelieving wife; another, being
circumcised.

   Astonishing! where has he put slavery? As circumcision profits not: and
uncircumcision does no harm; so neither doth slavery, nor yet liberty. And
that he might point out this with surpassing clearness, he says, "But even
(All' ei` kai` duna'sai) if thou canst become free, use it rather:"
that is, rather continue a slave. Now Upon what possible ground does he
tell the person who might be set free to remain a slave? He means to point
out that slavery is no harm but rather an advantage.

   Now we are not ignorant that some say, the words, "use it rather," are
spoken with regard to liberty: interpreting it, "if thou canst become free,
become free." (2) But the expression would be very contrary to Paul's
manner if he intended this. For he would not, when consoling the slave and
signifying that he was in no respect injured, have told him to get free.
Since perhaps some one might say, "What then, if I am not able? I am an
injured and degraded person." This then is not what he says: but as I said,
meaning to point out that a man gets nothing by being made free, he says,
"Though thou hast it in thy power to be made free, remain rather in
slavery."

   Next he adds also the cause; "For he that was called in the Lord being
a bondservant, is the Lord's free man: likewise he that was called, being
free, is Christ's bondservant." "For," saith he, "in the things that relate
to Christ, both are equal: and like as thou art the slave of Christ, so
also is thy master. How then is the slave a free man? Because He has freed
thee not only from sin, but also from outward slavery while continuing a
slave. For he suffers not the slave to be a slave, not even though he be a
man abiding in slavery: and this is the great wonder.

   But how is the slave a free man while continuing a slave? When he is
freed from passions and the diseases of the mind: when he looks down upon
riches and wrath and all other the like passions.

   Ver. 23. "Ye were bought with a price: become not bondservants of men."
This saying is addressed not to slaves only but also to free men. For it is
possible for one who is a slave not to be a slave; and for one who is a
freeman to be a slave. "And how can one be a slave and not a slave?" When
he doeth all for God: when he feigns nothing, and doeth nothing out of eye-
service towards men: that is how one that l is a slave to men can be free.
Or again, how doth one that is free become a slave? When he serves men in
any evil service, either for gluttony or desire of wealth or for office'
sake. For such an one, though he be free, is more of a slave than any man.

   And consider both these points. Joseph was a slave but not a slave to
men: wherefore even in slavery he was freer than all that are free. For
instance, he yielded not to his mistress; yielded not to the purposes which
she who possessed him desired. Again she was free; yet none ever so like a
slave, courting and beseeching her own servant. But she prevailed not on
him, who was free, to do what he would not. This then was not slavery; but
it was liberty of the most exalted kind. For what impediment to virtue had
he from his slavery? Let men hear, both slaves and free. Which was the
slave? He that was entreated or she that did entreat? She that besought or
he that despised her supplication?

   In fact, there are limits set to slaves by God Himself; and up to what
point one ought to keep them, has also been determined, and to transgress
them is wrong. Namely, when your master commands nothing which is
unpleasing to God, it is right to follow and to obey; but no farther. For
thus the slave becomes free. But if you go further, even though you are
free you are become a slave. At least he intimates this, saying, "Be not ye
the servants of men."

   But if this be not the meaning, if he bade them forsake their masters
and strive contentiously to become free, in what sense did he exhort them,
saying, "Let each one remain in the calling in which he is called?" And in
another place, (1 Tim. vi. 1, 2.) "As many servants as are under the yoke,
let them count their own masters worthy of all honor; and those that have
believing masters, let them not despise them, because they are brethren who
partake of the benefit." And writing to the Ephesians also and to the
Colossians, he ordains and exacts the same rules. Whence it is plain that
it is not this slavery which he annuls, but that which caused as it is by
vice befalls free men also: and this is the worst kind of slavery, though
he be a free man who is in bondage to it. For what profit had Joseph's
brethren of their freedom? Were they not more servile than all slaves; both
speaking lies to their father, and to the merchants using false pretences,
as well as to their brother? But not such was the free man: rather every
where and in all things he was true. And nothing had power to enslave him,
neither chain nor bondage nor the love of his mistress nor his being in a
strange land. But he abode free every where. For this is liberty in the
truest sense when even in bondage it shines through.

   [6.] Such a thing is Christianity; in slavery it bestows freedom. And
as that which is by nature an invulnerable body then shews itself to be
invulnerable when having received a dart it suffers no harm; so also he
that is strictly free then shows himself, when even under masters he is not
enslaved. For this cause his bidding is, "remain a slave." But if it is
impossible for one who is a slave to be a Christian such as he ought to be,
the Greeks will condemn true religion of great weakness: whereas if they
can be taught that slavery in no way impairs godliness, they will admire
our doctrine. For if death hurt us not, nor scourges, nor chains, much less
slavery. Fire and iron and tyrannies innumerable and diseases and poverty
and wild beasts and countless things more dreadful than these, have not
been able to injure the faithful; nay, they have made them even mightier.
And how shall slavery be able to hurt? It is not slavery itself, beloved,
that hurts; but the real slavery is that of sin. And if thou be not a slave
in this sense, be bold and rejoice. No one shall have power to do thee any
wrong, having the temper which cannot be enslaved. But if thou be a slave
to sin, even though thou be ten thousand times free thou hast no good of
thy freedom.

   For, tell me, what profit is it when, though not in bondage to a man,
thou liest down in subjection to thy passions? Since men indeed often know
how to spare; but those masters are never satiated with thy destruction.
Art thou in bondage to a man? Why, thy master also is slave to thee, in
arranging about thy food, in taking care of thy health and in looking after
thy shoes and all the other things. And thou dost not fear so much less
thou shouldest offend thy master, as he fears lest any of those necessaries
should fail thee. "But he sits down, while thou standest." And what of
that? Since this may be said of thee as well as of him. Often, at least,
when thou art lying down and sleeping sweetly, he is not only standing, but
undergoing endless discomforts in the market-place; and he lies awake more
painfully than thou.

   For instance; what did Joseph suffer from his mistress to be compared
with what she suffered from her evil desire? For he indeed did not the
things which she wished to put upon him; but she performed every thing
which her mistress ordered her, I mean her  spirit of unchastity: which
left not off until it  had put her to open shame. What master commands such
things? what savage tyrant? "Intreat thy slave," that is the word: "flatter
the person bought with thy money, supplicate the captive; even if he reject
thee with disgust, again besiege him: even if thou speakest to him
oftentimes, and he consent not, watch for his being alone, and force him,
and become an object of derision." What can be more dishonorable, what more
shameful, than these words? "And if even by these means you make no
progress, why, accuse him falsely and deceive your husband." Mark how mean,
how shameful are the commands, how unmerciful and savage and frantic. What
command does the master ever lay on his slave, such as those which her
wantonness then laid upon that royal woman? And yet she dare not disobey.
But Joseph underwent nothing of this sort, but every thing on the contrary
which brought glory and honor.

   Would you like to see yet another man under severe orders from a hard
mistress, and without spirit to disobey any of them? Consider Cain, what
commands were laid on him by his envy. She ordered him to slay his brother,
to lie unto God, to grieve his father, to cast off shame; and he did it
all, and in nothing refused to obey. And why marvel that over a single
person so great should be the power of this mistress? She hath often
destroyed entire nations. For instance, the Midianitish women took the
Jews, and all but bound them in captivity; their own beauty kindling
desire, was the means of their vanquishing that whole nation. Paul then to
cast out this sort of slavery, said, "Become not servants of men;" that is,
"Obey not men commanding unreasonable things: nay, obey not yourselves."
Then having raised up their mind and made it mount on high, he says,

   [7.] Ver. 25. "Now concerning virgins. I have no commandment of the
Lord; but I give my judgment, as one that hath obtained mercy of the Lord
to be faithful."

   Advancing on his way in regular order, he proceeds next to speak
concerning virginity. For after that he had exercised and trained them, in
his words concerning continence, he goes forth towards what is greater,
saying, "I have no commandment, but I esteem it to be good." For what
reason? For the self-same reason as he had mentioned respecting continence.

   Ver. 27. "Art thou bound unto a wife? Seek not to be loosed. Art thou
loosed from a wife? Seek not a wife."

   These words carry no contradiction to what. had been said before but
rather the most entire agreement with them. For he says in that place also,
"Except it be by consent:" as here he says, "Art thou bound unto a wife?
Seek not separation." This is no contradiction. For its being against
consent makes a dissolution: but if with consent both live continently, it
is no dissolution.

   Then, lest this should seem to be laying down a law, he subjoins, (v.
28.) "but if thou marry, thou hast not sinned." He next alleges the
existing state of things, "the present distress, the shortness of the
time," and "the affliction." For marriage draws along with it many things,
which indeed he hath glanced at, as well here as also in the discourse
about continence: there, by saying, "the wife hath not power over herself;"
and here, by the expression, "Thou art bound."

   "But if and thou marry, thou hast not sinned." He is not speaking about
her who hath made choice of virginity, for if it comes to that, she hath
sinned. Since if the widows (1) are condemned for having to do with second
marriages after they have once chosen widowhood, much more the virgins.

"But such shall have trouble in the flesh." "And pleasure too," you will
say: but observe how he curtails this by the shortness of the time, saying,
(v. 28.) "the time is shortened;" that is, "we are exhorted to depart now
and go forth, but thou art running further in." And yet even although
marriage had no troubles, even so we ought to press on towards things to
come. But when it hath affliction too, what need to draw on one's self an
additional burden. What occasion to take up such a load, when even after
taking it you must use it as having it not? For "those even that have wives
must be," he saith, "as though they had none."

   Then, having interposed something about the future, he brings back his
speech to the present. For some of his topics are spiritual; as that, "the
one careth about the things which be her husband's, the other about those
which be God's." Others relate to this present life; as, "I would have you
to be free from cares." But still with all this he leaves it to their own
choice: inasmuch as he who after proving what is best goes back to
compulsion, seems as if he did not trust his own statements. Wherefore he
rather attracts them by concession, and checks them as follows:

   Ver. 35. "And this I say for your own profit, not that I may cast a
snare upon you, but for that which is seemly, and that ye may attend upon
the Lord without distraction. Let the virgins hear that not by that one
point is virginity defined; for she that is careful about the things of the
world cannot be a virgin, nor seemly. Thus, when he said, "There is
difference between a wife and a virgin, "he added this as the difference,
Abel that wherein they are distinguished from each other And laying down
the definition of a virgin and her that is not a virgin, he names, not
marriage nor continence but leisure from engagements and multiplicity of
engagements. For the evil is not in the cohabitation, but in the impediment
to the strictness of life.

   Ver. 36. "But if any man think that he behaveth himself unseemly toward
his virgin."

   Here he seems to be talking about marriage; but all that he says
relates to virginity; for he allows even a second marriage, saying, "only
in the Lord." Now what means, "in the Lord?" With chastity, with honor: for
this is needed very where, and must be pursued l for else we cannot see
God.

   Now if we have passed lightly by what he says of virginity, let no one
accuse us of negligence; for indeed an entire book hath been composed by us
upon this topic and as we have there with all the accuracy which we could,
gone through every branch of the subject, we considered it a waste of words
to introduce it again here. Wherefore, referring the hearer to that work as
concerns these things, we will say this one thing here: We must follow
after continence. For, saith he, "follow after peace, and the
sanctification without which no one shall see the Lord." Therefore that we
may be accounted worthy to see Him, whether we be in virginity or in the
first marriage or the second, let us follow after this that we may obtain
the kingdom of heaven, through the grace and loving-kindness of our Lord
Jesus Christ; to Whom with the Father and the Holy Spirit, be glory, power,
honor, now, henceforth, and for everlasting ages. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/XII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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