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ST. JOHN CHRYSOSTOM

HOMILIES ON FIRST CORINTHIANS, 28-35

[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 XXVIII: 1 Cor. xi. 28.

But let a man prove himself, and so let him eat of the bread, and drink of
the cup.

   WHAT mean these words, when another object is proposed to us? This is
Paul's custom, as also I said before, not only to treat of those things
which he had proposed to himself, but also if an argument incidental to his
purpose occur, to proceed upon this also with great diligence, and
especially when it relates to very necessary and urgent matters. Thus, when
he was discoursing with married persons, and the question about the
servants fell in his way, he handled it very strenuously and at great
length. Again, when he was speaking of the duty of not going to law before
those courts, then also having fallen upon the admonition respecting
covetousness, he discoursed at length concerning this subject likewise. Now
the same thing he hath also done here: in that having once found occasion
to remind them of the Mysteries, he judged it necessary to proceed with
that subject. For indeed it was no ordinary one. Wherefore also he
discoursed very awfully concerning it, providing for that which is the sum
of all good things, viz. their approaching those Mysteries with a pure
conscience. Whence neither was he content with the things said before
alone, but adds these also, saying,

   "But let a man prove himself:" which also he saith in the second
Epistle: "try your own selves, prove your own selves:" (2 Cor. xiii. 5.)
not as we do now, approaching because of the season rather than from any
earnestness of mind. For we do not consider how we may approach prepared,
with the ills that were within us purged out, and full of compunction, but
how we may come at festivals and whenever all do so. But not thus did Paul
bid us come: he knoweth only one season of access and communion, the purity
of a man's conscience. Since if even that kind of banquet which the senses
take cognizance of cannot be partaken of by us when feverish and full of
bad humors, without risk of perishing: much more is it unlawful for us to
touch this Table with profane lusts, which are more grievous than fevers.
Now when I say profane lusts, I mean both those of the body, and of money,
and of anger, and of malice, and, in a word, all that are profane. And it
becomes him that approacheth, first to empty himself of all these things
and so to touch that pure sacrifice. And neither if indolently disposed and
reluctantly ought he to be compelled to approach by reason of the festival;
nor, on the other hand, if penitent and prepared, should any one prevent
him because it is not a festival. For a festival is a showing forth of good
works, and a reverence of soul, and exactness of deportment. And if thou
hast these things, thou mayest at all times keep festival and at all times
approach. Wherefore he saith, "But let each man prove himself, and then let
him approach." And he bids not one examine another, but each himself,
making the tribunal not a public one and the conviction without a witness.

   [2.] Ver. 29. "For he that eateth and drinketh unworthily, eateth and
drinketh judgment to himself."

   What sayest thou, tell me? Is this Table which is the cause of so many
blessings and teeming with life, become judgment? Not from its own nature,
saith he, but from the will of him that approaches. For as His presence,
which conveyed to us those great and unutterable blessings, condemned the
more them that received it not: so also the Mysteries become provisions(1)
of greater punishment to such as partake unworthily.

   But why doth he eat judgment to himself? "Not discerning the Lord's
body:" i.e., not searching, not bearing in mind, as he ought, the greatness
of the things set before him; not estimating the weight of the gift. For if
thou shouldest come to know accurately Who it is that lies before thee, and
Who He is that gives Himself, and to whom, thou wilt need no other
argument, but this is enough for thee to use all vigilance; unless thou
shouldest be altogether fallen.

   Ver. 30. "For this cause many among you are weak and sickly, and not a
few sleep."

   Here he no longer brings his examples from others as he did in the case
of the idol-sacrifices, relating the ancient histories and the chastise-
merits in the wilderness, but from the Corinthians themselves; which also
made the discours, apt to strike them more keenly. For whereas he was
saying, "he eateth judgment to himself," and, "he is guilty;" that he
might not seem to speak mere words, he points to deeds also and calls
themselves to witness; a kind of thing which comes home to men more than
threatening, by showing that the threat has issued in some real fact. He
was not however content with these things alone, but from these he also
introduced and confirmed the argument concerning hell-fire, terrifying them
in both ways; and solving an inquiry which is handled everywhere. I mean,
since many question one with another, "whence arise the untimely deaths,
whence the long diseases of men ;" he tells them that these unexpected
events are many of them conditional upon certain sins. "What then? They who
are in continual health," say you, "and come to a green old age, do they
not sin?" Nay, who durst say this? "How then," say you, "do they not suffer
punishment?" Because there they shall suffer a severer one. But we, if we
would, neither here nor there need suffer it.

   Ver. 31. "For if we discerned ourselves," saith he, "we should not be
judged."

   And he said not, "if we punished ourselves, if we were revenged on
ourselves," but if we were only willing to acknowledge our offence, to pass
sentence on ourselves, to condemn the things done amiss, we should be rid
of the punishment both in this world and the next. For he that condemns
himself propitiates God in two ways, both by acknowledging his sins, and by
being more on his guard for the future. But since we are not willing to do
even this light thing, as we ought to do it, not even thus doth He endure
to punish us with the world, but even thus spareth us, exacting punishment
in this world, Where the penalty is for a season and the consolation great;
for the result is both deliverance from sins, and a good hope of things to
come, alleviating the present evils. And these things he saith, at the same
time comforting the sick and rendering the rest more serious. Wherefore he
saith,

   Ver. 32. "But when we are judged, we are chastened of the Lord."

   He said not, we are punished, he said not, we have vengeance taken on
us, but, "we are chastened." For what is done belongs rather to admonition
than condemnation, to healing than vengeance, to correction than
punishment. And not so only but by the threat of a greater evil he makes
the present light, saying, "that we may not be condemned with the world."
Seest thou how he brings in hell also and that tremendous judgment-seat,
and signifies that that trial and punishment is necessary and by all means
must be? for if the faithful, and such as God especially cares for, escape
not without punishment in whatsoever things they offend, (and this is
evident from things present,) much more the unbelieving and they who commit
the unpardonable and incurable sins.

   [3.] Ver. 33. "Wherefore when ye come together to eat, wait one for
another."

   Thus, while their fear was yet at its height and the terror of hell
remained, he chooses again to bring in also the exhortation in behalf of
the poor, on account of which he said all these things; implying that if
they do not this they must partake unworthily. But if the not imparting of
our goods excludes from that Table, much more the violently taking away.
And he said not, "wherefore, when ye come together, impart to them that
need," but, which has a more reverential sound, "wait one for another." For
this also prepared the way for and intimated that, and in a becoming form
introduced the exhortation. Then further to shame them,

   Ver. 34. "And if any man is hungry, let him eat at home."

   By permitting, he hinders it, and more strongly than by an absolute
prohibition. For he brings him out of the church and sends him to his
house, hereby severely reprimanding and ridiculing them, as slaves to the
belly and unable to contain themselves. For he said not, "if any despise
the poor," but, "if any hunger," discoursing as with impatient children; as
with brute beasts which are slaves to appetite. Since it would be indeed
very ridiculous, if, because they were hungry they were to eat at home.

   Yet he was not content with this, but added also another more fearful
thing, saying, "that your coming together be not unto judgment:" that ye
come not unto chastisement, unto punishment, insulting the Church,
dishonoring your brother. "For for this cause ye come together," saith he,
"that ye may love one another, that ye may profit and be profited. But if
the contrary happen, it were better for you to feed yourselves at home."

   This, however, he said, that he might attract them to him the more.
Yea, this was the very purpose both of his pointing out the injury that
would arise from hence, and of his saying that condemnation was no trifling
one, and terrifying them in every way, by the Mysteries, by the sick, by
those that had died, by the other things before mentioned.

   Then also he alarms them again in another way, saying, "and the rest
will I set in order whensoever I come:" with reference either to some other
things, or to this very matter. For since it was likely that they would yet
have some reasons to allege, and it was not possible to set all to rights
by letter, "the things which I have charged you, let them be observed for
the present," saith he; "but if ye have any thing else to mention, let it
be kept for my coming;" speaking either of this matter, as I said, or of
some other things not very urgent. And this he doth that hence too he may
render them more serious. For being anxious about his coming, they would
correct the error. For the sojourning of Paul in any place was no ordinary
thing: and to signify this he said, "some are puffed up, as though I would
not come to you;" (1 Cor. iv. 18.) and elsewhere again, "not as in my
presence only, but now much more in my absence, work out your own salvation
with fear and trembling." (Phil. ii. 12.) And therefore neither did he
merely promise that he would come, lest they should disbelieve him and
become more negligent; but he also states a necessary cause for his
sojourning with them, saying, "the rest I will set in order when I come;
which implies, that the correction of the things that remained, even had he
not in any case been desirous, would have drawn him thither.

   [4.] Hearing therefore all these things, let us both take great care of
the poor, and restrain our appetite, and rid ourselves of drunkenness, and
be careful worthily to partake of the Mysteries; and whatsoever we suffer,
let us not take it bitterly, neither for ourselves nor for others; as when
untimely death happen or long diseases. For this is deliverance from
punishment, this is correction, this is most excellent admonition. Who
saith this? He that hath Christ speaking in him.

   But nevertheless even after this many of our women are so foolishly
disposed as even to go beyond the unbelievers in the excess of their
grief(1). And some do this blinded by their passion, but others for
ostentation, and to avoid the censures of them that are without: who most
of all are deprived of excuse, to my mind. For, "lest such a one accuse
me," saith she, "let God be my accuser: lest men more senseless than the
brute beasts condemn me, let the law of the King of all be trampled under
foot." Why, how many thunderbolts do not these sayings deserve?

   Again; If any one invite you to a funeral supper(2) after your
affliction there is no one to say any thing against it, because there is a
law of men which enjoins such things: but when God by His law forbids your
mourning, all thus contradict it. Doth not Job come into thy mind, O woman?
Rememberest thou not his words at the misfortune of his children, which
adorned that holy head more than ten thousand crowns, and made proclamation
louder than many trumpets? Dost thou make no account of the greatness of
his misfortunes, of that unprecedented shipwreck, and that strange and
portentous tragedy? For thou possibly hast lost one, or a second, or third:
but he so many sons and daughters: and he that had many children suddenly
became childless. And not even by degrees were his bowels wasted away: but
at one sweep all the fruit of his body was snatched from him. Nor was it by
the common law of nature, when they had come to old age, but by a death
both untimely and violent: and all together, and when he was not present
nor sitting by them, that at least by hearing their last words he might
have some consolation for so bitter an end of theirs: but contrary to all
expectation and without his knowing any thing of what took place, they were
all at once overwhelmed, and their house became their grave and their
snare.

   And not only their untimely death, but many things besides there were
to grieve him; such as their being all in the flower of their age, all
virtuous and loving, all together, that not one of either sex was left,
that it befel them not by the common law of nature, that it came after so
great a loss, that when he was unconscious of any sin on his own part or on
theirs, he suffered these things. For each of these circumstances is enough
even by itself to disturb the mind: but when we find them even concurring
together, imagine the height of those waves, how great the excess of that
storm, And what in particular is greater and worse than his bereavement, he
did not even know wherefore all these things happened. On this account
then, having no cause to assign for the misfortune, he ascends to the good
pleasure of God, and saith, "The Lord gave, the Lord hath taken away.:" as
it pleased the Lord, even so it happened "blessed be the name of the Lord
for ever." (Job ii. 21.) And these things he said, when he saw himself who
had followed after all virtue in the last extremity; but evil men and
impostors, prospering, luxurious, revelling on all sides. And he uttered no
such word as it is likely that some of the weaker sort would have uttered,
"Was it for this that I brought up my children and trained them with all
exactness? For this did I open my house to all that passed by, that after
those many courses run in behalf of the needy, the naked, the orphans, I
might receive this recompense?" But instead of these, he offered up those
words better than all sacrifice, saying, "Naked came I out of my mother's
womb, and naked shall I return thither." If however he rent his clothes and
shaved his head, marvel not. For he was a father and a loving father: and
it was meet that both the compassion of his nature should be shown, and
also the self-command of his spirit. Whereas, had he not done this, perhaps
one would have thought this self-command to be of mere insensibility.
Therefore he indicates both his natural affection and the exactness of his
piety, and in his grief he was not overthrown.

   [5.] Yea, and when his trial proceeded further, he is again adorned
with other crowns on account of his reply to his wife, saying, "If we have
received good at the hand of the Lord, shall we not endure evil?" (Job ii.
10.) For in fact his wife was by this time the only one left, all his
having been clean destroyed, both his children and his possessions and his
very body, and she reserved to tempt and to ensnare him. And this indeed
was the reason why the devil did not destroy her with the children, nor
asked her death, because he expected that she would contribute much towards
the ensnaring of that holy man. Therefore he left her as a kind of
implement, and a formidable one, for himself. "For if even out of
paradise," saith he, "I cast mankind by her means, much more shall I be
able to trip him up on the dunghill."

   And observe his craft. He did not apply this stratagem when the oxen or
the asses or the camels were lost, nor even when the house fell and the
children were buried under it, but so long looking on the combatant, he
suffers her to be silent and quiet. But when the fountain of worms gushed
forth, when the skin began to putrify and drop off, and the flesh wasting
away to emit most offensive discharge, and the hand of the devil was
wearing him out with sharper pain than gridirons and furnaces and any
flame, consuming on every side and eating away his body more grievously
than any wild beast, and when a long time had been spent in this misery(1);
then he brings her to him, seasoned and worn down. Whereas if she had
approached him at the beginning of his misfortune, neither would she have
found him so unnerved, nor would she have had it in her power so to swell
out and exaggerate the misfortune by her words. But now when she saw him
through the length of time thirsting for release, and desiring the
termination of what pressed on him vehemently then doth she come upon him.
For to show that he was quite worn down, and by this time had become unable
even to draw breath, yea, and desired even to die, hear what he saith; "For
I would I could lay hands on myself, or could request another and he should
do it for me;" And observe, I pray, the wickedness of his wife, from what
topic she at once begins: namely, from the length of time, saying, "How
long wilt thou hold out(3)?"

   Now, if often even when there were no realities words alone have
prevailed to unman a person, consider what it was likely he then should
feel, when, besides these words, the things themselves also were galling
him; and what, as it should seem, was worst of all, it was a wife also who
spake thus, and a wife who had sunk down utterly and was giving herself up,
and on this account was seeking to cast him also into desperation. However,
that we may see more clearly the engine which was brought against that
adamantine wall, let us listen to the very words. What then are these? "How
long wilt thou hold out? saying, Lo! I wait a short time longer, expecting
the hope of my salvation." "Nay," saith she, "the time hath exposed the
folly of thy words, while it is protracted, yet shows no mode of escape."
And these things she said, not only thrusting him into desperation, but
also reproaching and jesting upon him.

   For he, ever consoling her as she pressed upon him, and putting her
off, would speak as follows: "Wait a little longer, and there will soon be
an end of these things." Reproaching him therefore, she speaks: "Wilt thou
now again say the same thing? For a long time hath now run by, and no end
of these things hath appeared." And observe her malice, that she makes no
mention of the oxen, the sheep or the camels, as knowing that he was not
very much vexed about these; but she goes at once to nature, and reminds
him of his children. For on their death she saw him both rending his
clothes and shaving off his hair. And she said not, "thy children are
dead," but very pathetically, "thy memorial is perished from the earth,
"the thing for which thy children were desirable." For if, even now after
that the resurrection hath been made known children are longed for because
they preserve the memory of the departed; much more then. Wherefore also
her curse becomes from that consideration more bitter. For in that case, he
that cursed, said not, "Let his children be utterly rooted out," but, "his
memorial from the earth." "Thy sons and thy daughters." Thus whereas she
said, "the memorial," she again accurately makes mention of either sex.
"But if thou," saith she, "carest not for these, at least consider what is
mine." "The pains of my womb, and labors which I have endured in vain with
sorrow." Now what she means is this: "I, who endured the more, am wronged
for thy sake, and having undergone the toils I am deprived of the fruits."

   And see how she neither makes express mention of his loss of property,
nor is silent about it and hurries by; but in that point of view in which
it also might be most pathetically narrated, in that she covertly refers to
it. For when she says, "I too am a vagabond and a slave, going about from
place to place, from house to house," she both hints at the loss and
indicates her great distress: these expressions being such as even to
enhance that misfortune. "For I come to the doors of others," saith she;
"nor do I beg only, but am a wanderer also and serve a strange and unusual
servitude, going round everywhere and carrying about the tokens of my
calamity, and teaching all men of my woes;" which is most piteous of all,
to change house after house. And she stayed not even at these lamentations,
but proceeded to say, "Waiting for the sun when it will set, and I shall
rest from my miseries and the pains that encompass me, by which I am now
straitened. "Thus, that which is sweet to others," saith she, "to behold
the light, this to me is grievous: but the night and the darkness is a
desirable thing. For this only gives me rest from my toils, this becometh a
comfort to my miseries. But speak somewhat against the Lord, and die."
Perceivest thou here too her crafty wickedness? how she did not even in the
act of advising at once introduce the deadly counsel, but having first
pitifully related her misfortunes and having drawn out the tragedy at
length, she couches in a few words what she would recommend, and doth not
even declare it plainly, but throwing a shade over that, she holds out to
him the deliverance which he greatly longed for, and promises death, the
thing which he then most of all desired.

   And mark from this also the malice of the devil: that because he knew
the longing of Job towards God, he suffers not his wife to accuse God, lest
he should at once turn away from her as an enemy. For this cause she no
where mentions Him, but the actual calamities she is continually harping
on.

   And do thou, besides what has been said, add the circumstance that it
was a woman who gave this counsel, a wonderful orator to beguile the
heedless. Many at least even without external accidents have been cast down
by the counsel of woman alone.

   [6.] What then did the blessed saint, and firmer than adamant? Looking
bitterly upon her, by his aspect even before he spake, he repelled her
devices: since she no doubt expected to excite fountains of tears; but he
became fiercer than a lion, full of wrath and indignation, not on account
of his sufferings, but on account of her diabolical suggestions; and having
signified his anger by his looks in a subdued tone he gives his rebuke; for
even in misfortune he kept his self-command. And what saith he? "Why
speakest thou as one of the foolish women?" "I have not so taught thee,"
saith he, "I did not so nurture thee; and this is why I do not now
recognize even mine own consort. For these words are the counsel of a
'foolish woman,' and of one beside herself." Seest thou not here an
instance of wounding in moderation, and inflicting a blow just sufficient
to cure the disease?

   Then, after the infliction, he brings in advice sufficient on the other
hand to console her, and very rational, thus speaking: "if we have received
our good things at the hand of the Lord, shall we not endure our evils?"
"For remember," saith he, "those former things and make account of the
Author of them, and thou wilt bear even these nobly." Seest thou the
modesty of the man? that he doth not at all impute his patience to his own
courage, but saith it was part of the natural result of what happened. "For
in return for what did God give us these former things? What recompense did
he repay? None, but from mere goodness. For they were a gift, not a
recompense; a grace, not a reward. Well then, let us bear these also
nobly."

   This discourse let us, both men and women, have recorded, and let us
engrave the words in our minds, both these and those before them: and by
sketching upon our minds as in picture the history of their sufferings,(1)
I mean the loss of wealth, the bereavement of children, the disease of
body, the reproaches, the mockings, the devices of his wife, the snare of
the devil, in a word, all the calamities of that righteous man, and that
with exactness, let us provide ourselves with a most ample port of refuge:
that, enduring all things nobly and thankfully, we may both in the present
life cast off all despondency, and receive the rewards that belong to this
good way of taking things;(2) by the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and
honor, now and forever, world without end. Amen.

HOMILY XXIX: 1 Cor, XII. 1, 2.

Now concerning spiritual gifts, brethren, I would not have you ignorant. Ye
know that when ye were Gentiles, ye were led away unto those dumb idols,
howsoever ye might be led.

   This whole place is very obscure: but the obscurity is produced by our
ignorance of the facts referred to and by their cessation, being such as
then used to occur but now no longer take place. And why do they not happen
now? Why look now, the cause too of the obscurity hath produced us again
another question: namely, why did they then happen, and now do so no more?

   This however let us defer to another time, but for the present let us
state what things were occurring then. Well: what did happen then? Whoever
was baptized he straightway spake with tongues and not with tongues only,
but many also prophesied, and some also performed many other wonderful
works. For since on their coming over from idols, without any clear
knowledge or training in the ancient Scriptures, they at once on their
baptism received the Spirit, yet the Spirit they saw not, for It is
invisible; therefore God's grace bestowed some sensible proof of that
energy. And one straightway spake in the Persian, another in the Roman,
another in the Indian, another in some other such tongue: and this made
manifest to them that were without that it is the Spirit in the very person
speaking. Wherefore also he so calls it, saying, "But to each one the
manifestation of the Spirit is given to profit withal;" (v. 7.) calling the
gifts "a manifestation of the Spirit." For as the Apostles themselves had
received this sign first, so also the faithful went on receiving it, I
mean, the gift of tongues; yet not this only but also many others:
inasmuch as many used even to raise the dead and to cast out devils and to
perform many other such wonders: and they had gifts too, some less, and
some more. But more abundant than all was the gift of tongues among them:
and this became to them a cause of division; not from its own nature but
from the perverseness of them that had received it: in that on the one hand
the possessors of the greater gifts were lifted up against them that had
the lesser: and these again were grieved, and envied the owners of the
greater. And Paul himself as he proceeds intimates this. Since then here
from they were receiving a fatal blow in the dissolution of their charity,
he takes great care to correct it. For this happened indeed in Rome also,
but not in the same way. And this is why in the Epistle to the Romans he
moots it indeed, but obscurely and briefly, saying thus: "For even as we
have many members in one body, and all the members have not the same
office; so we, who are many, are one body in Christ, and severally members
one of another. And having gifts differing according to the grace that was
given to us, whether prophecy, let us prophesy according to the proportion
of our faith; or ministry, let us give ourselves to our ministry; or he
that teacheth to his teaching." (Rom. xii. 4 8.) And that the Romans also
were falling into wilfulness hereby, this he intimates in the beginning of
that discourse, thus saying: "For I say through the grace given unto me, to
every man that is among you, not to think of himself more highly than he
ought to think; but so to think as to think soberly, according as God hath
dealt to each man a measure of faith." (Rom. xii. 3.) With these, however,
(for the disease of division and pride had not proceeded to any length,) he
thus discoursed: but here with great anxiety; for the distemper had greatly
spread.

   And this was not the only thing to disturb them, but there were also in
the place many soothsayers, inasmuch as the city was more than usually
addicted to Grecian customs, and this with the rest was tending to offence
and disturbance among them. This is the reason why he begins by first
stating the difference between soothsaying and prophecy. For this cause
also they received discerning of spirits, so as to discern and know which
is he that speaketh by a pure spirit, and which by an impure.

   For because it was not possible to supply the evidence of the things
uttered from within themselves at the moment; (for prophecy supplies the
proof of its own truth not at the time when it is spoken, but at the time
of the event;) and it was not easy to distinguish the true prophesier from
the pretender; (for the devil himself, accursed as he is, had entered into
them that prophesied, [See 1 Kings xxii. 23.] bringing in false prophets,
as if forsooth they also could foretell things to come;) and further, men
were easily deceived, because the things spoken could not for the present
be brought to trial, ere yet the events had come to pass concerning which
the prophecy was; (for it was the end that proved the false prophet and the
true:) -- in order that the hearers might not be deceived before the end,
he gives them a sign which even before the event served to indicate the one
and the other. And hence taking his order and beginning, he thus goes on
also to the discourse concerning the gifts and corrects the contentiousness
that arose from hence likewise. For the present however he begins the
discourse concerning the soothsayers, thus saying,

   [2.] "Now concerning spiritual gifts, brethren, I would not have you
ignorant;" calling the signs "spiritual," because they are the works of the
Spirit alone, human effort contributing nothing to the working such
wonders. And intending to discourse concerning them, first, as I said, he
lays down the difference between soothsaying and prophecy, thus saying,

   "Ye know that when ye were Gentiles, ye were led away(1) unto those
dumb idols, howsoever ye might be led." Now what he means is this: "In the
idol-temples," saith he, "if any were at any time possessed by an unclean
spirit and began to divine, even as one dragged away, so was he drawn by
that spirit in chains: knowing nothing of the things which he utters. For
this is peculiar to the soothsayer, to be beside himself, to be under
compulsion, to be pushed, to be dragged, to be haled as a mad-man. But the
prophet not so, but with sober mind and composed temper and knowing what he
is saying, he uttereth all things. Therefore even before the event do thou
from this distinguish the soothsayer and the prophet. And consider how he
frees his discourse of all suspicion; calling themselves to witness who had
made trial of the matter. As if he had said, "that I lie not nor rashly
traduce the religion of the Gentiles, feigning like an enemy, do ye
yourselves bear me witness: knowing as ye do, when ye were Gentiles, how ye
were pulled and dragged away then."

   But if any should say that these too are suspected as believers, come,
even from them that are without will I make this manifest to you. Hear, for
example, Plato saying thus: (Apol. Soc. c. 7. ) "Even as they who deliver
oracles and the soothsayers say many and excellent things, but know nothing
of what they utter." Hear again another, a poet, giving the same
intimation. For whereas by certain mystical rites and witchcrafts a certain
person had imprisoned a demon in a man, and the man divined, and in his
divination was thrown down and torn, and was unable to endure the violence
of the demon, but was on the point of perishing in that convulsion; he
saith to the persons who were practicing such mystical arts,(2)

    Loose me, I pray you:
The mighty God no longer mortal flesh
Can hold.

And again,

    Unbind my wreaths, and bathe my feet in drops
From the pure stream; erase these mystic lines,(3)
And let me go.

For these and such like things, (for one might mention many more,) point
out to us both of these facts which follow; the compulsion which holds down
the demons and makes them slaves; and the violence to which they submit who
have once given themselves up to them, so as to swerve even from their
natural reason. And the Pythoness too(1): (for I am compelled now to bring
forward and expose another disgraceful custom of theirs, which it were well
to pass by, because it is unseemly for us to mention such things; but that
you may more clearly know their shame it is necessary to mention it, that
hence at least ye may come to know the madness and exceeding mockery of
those that make use of the soothsayers:) this same Pythoness then is said,
being a female, to sit at times upon the tripod of Apollo astride, and thus
the evil spirit ascending from beneath and entering the lower part of her
body, fills the woman with madness, and she with dishevelled hair begins to
play the bacchanal and to foam at the mouth, and thus being in a frenzy to
utter the words of her madness. I know that you are ashamed and blush when
you hear these things: but they glory both in the disgrace and in the
madness which I have described. These then and all such things. Paul was
bringing forward when he said, "Ye know that when ye were Gentiles, ye were
led away unto those dumb idols, howsoever ye might be led."

   And because he was discoursing with those who knew well, he states not
all things with exact care, not wishing to be troublesome to them, but
having reminded them only and brought all into their recollection, he soon
quits the point, hastening to the subject before him.

   But what is, "unto those dumb idols?" These soothsayers used to be led
and dragged unto them.

   But if they be themselves dumb, how did they give responses to others?
And wherefore did the demon lead them to the images? As men taken in war,
and in chains, and rendering at the same time his deceit plausible. Thus,
to keep men from the notion that it was just a dumb stone, they were
earnest to rivet the people to the idols that their own style and title
might be inscribed upon them. But our rites are not such. He did not
however state ours, I mean the prophesyings. For it was well known to them
all, and prophecy was exercised among them, as was meet for their
condition, with understanding and with entire freedom. Therefore, you see,
they had power either to speak or to refrain from speaking. For they were
not bound by necessity, but were honored with a privilege. For this cause
Jonah fled; (Jonah, i. 3.) for this cause Ezekiel delayed; (Ezek. iii.
15.) for this cause Jeremiah excused himself. (Jer. i. 6.) And God thrusts
them not on by compulsion, but advising, exhorting, threatening; not
darkening their mind; for to cause distraction and madness and great
darkness, is the proper work of a demon: but it is God's work to illuminate
and with consideration to teach things needful.

   [3.] This then is the first difference between a soothsayer and a
prophet; but a second and a different one is that which he next states,
saying,

   Ver. 3. "Wherefore I give you to understand, that no man speaking in
the Spirit of God calleth Jesus accursed:" and then another: "and that no
man can say that Jesus is the Lord, but in the Holy Ghost."

" When thou seest," saith he, "any one not uttering His name, or
anathematizing Him, he is a soothsayer. Again, when thou seest another
speaking all things with His Name, understand that he is spiritual." "What
then," say you, "must we say concerning the Catechumens? For if, no man can
say that Jesus is the Lord but by the Holy Ghost, 'what must we say of them
who name indeed His Name, but are destitute of His Spirit(2)? But his
discourse at this time was not concerning these for there were not at that
time Catechumens, but concerning believers and unbelievers. What then, doth
no demon call upon God's Name? Did not the demoniacs say, "We know Thee who
Thou art, the Holy One of God? (Mark i. 24.) Did they not say to Paul,
"these men are the servants of the Most High God? (Acts xvi. 17.) They did,
but upon scourging, upon compulsion; never of their own will and without
being scourged.

   But here it is proper to enquire, both why the demon uttered these
things and why Paul rebuked him. In imitation of his Teacher; for so Christ
did also rebuke: since it was not his will to have testimony from them. And
wherefore did the devil also practise this? Intending to confound the order
of things, and to seize upon the dignity of the Apostles, and to persuade
many to pay attention to them(3): which had it happened, they would easily
have made themselves appear from hence worthy of credit, and have brought
in their own designs. That these things then might not be, and the deceit
might not have a beginning, he stops their mouths even when speaking the
truth, so that in their falsehoods men should not at all give heed unto
them, but stop their ears altogether against the things said by them. [4.]
Having therefore made manifest the soothsayers and the prophets both by the
first sign and also by the second, he next discourses of the wonders; not
passing without reason to this topic, but so as to remove the dissension
which had thence arisen, and to persuade both those that had the less
portion not to grieve and those who had the greater not to be elated.
Wherefore also he thus began.

   Ver. 4. "Now there are diversities of gifts, but the same Spirit."

   And first he attends on him that had the lesser gift, and was grieved
on this account. "For wherefore," saith he, "art thou dejected? because
thou hast not received as much as another? Still, consider that it is a
free gift and not a debt, and thou wilt be able to soothe thy pain." For
this cause he spake thus in the very beginning: "but there are diversities
of gifts." And he said not "of signs," nor "of wonders," but of "gifts," by
the name of free gifts prevailing on them not only not to grieve but even
to be thankful. "And withal consider this also," saith he, "that even if
thou art made inferior in the measure of what is given; in that it hath
been vouchsafed thee to receive from the same source as the other who hath
received more, thou hast equal honor. For certainly thou canst not say that
the Spirit bestowed the gift on him, but an angel on thee: since the Spirit
bestowed it both on thee and him. Wherefore he added, "but the same
Spirit." So that even if there be a difference in the gift, yet is there no
difference in the Giver. For from the same Fountain ye are drawing, both
thou and he.

   Ver. 5. "And there are diversities of ministrations, but the same
Lord."

   Thus, enriching the consolation, he adds mention of the Son also, and
of the Father. And again, he calls these gifts by another name, designing
by this also an increase of consolation. Wherefore also he thus said:
"there are diversities of ministrations, but the same Lord." For he that
hears of "a gift," and hath received a less share, perhaps might grieve;
but when we speak of "a ministration," the case is different. For the thing
implies labor and sweat. "Why grievest thou then," saith he, "if he hath
bidden another labor more, sparing thee?"

   Ver. 6. "And there are diversities of workings, but the same God who
worketh all things in all."

   Ver. 7. "But to each one is given the manifestation of the Spirit to
profit withal."

   "And what," saith one, "is a working?" and what "a gift?" and what "a
ministration?" They are mere differences of names, since the things are the
same. For what "a gift" is, that is "a ministration," that he calls "an
operation" also. Thus fulfil thy ministry; (5 Tim. iv. 5. ministry.) and,
"I magnify my ministration:" (Rom. xi. 13. office.) and writing to Timothy,
he says, "Therefore I put thee in remembrance that thou stir up the gift of
God, which is in thee. (2 Tim. i. 6.) And again, writing to the Galatians,
he said, "for he that wrought in Peter to the Apostleship, the same was
mighty in me toward the Gentiles. (Gal. ii. 8.) Seest thou that he implies
that there is no difference in the gifts of the Father, and the Son, and
the Holy Ghost? Not confounding(1) the Persons, God forbid! but declaring
the equal honor of the Essence. For that which the Spirit bestows, this he
saith that God also works; this, that the Son likewise ordains and grants.
Yet surely if the one were inferior to the other, or the other to it, he
would not have thus set it down nor would this have been his way of
consoling the person who was vexed.

   [5.] Now after this, he comforts him also in another kind of way; by
the consideration that the measure vouchsafed is profitable to him, even
though it be not so large. For having said, that it is "the same Spirit,"
and "the same Lord," and "the same God," and having thereby recovered him,
he brings in again another consolation, thus saying, "but to each one is
given the manifestation of the Spirit to profit withal." For lest one
should say, "what if there be the same Lord, the same Spirit, the same God?
yet I have received less:" he saith, that thus it was profitable.

   But he calls miracles a "manifestation of the Spirit," with evident
reason. For to me who am a believer, he that hath the Spirit is manifest
from his having been baptized: but to the unbeliever this will in no wise
be manifest, except from the miracles: so that hence also again there is no
small consolation. For though there be a difference of gifts, yet the
evidence is one: since whether thou hast much or little, thou art equally
manifest. So that if thou desirest to show this, that thou hast the Spirit,
thou hast a sufficient demonstration.

   Wherefore, now that both the Giver is one and the thing given a pure
favor, and the manifestation takes place thereby, and this is more
profitable for thee; grieve not as if despised. For not to dishonor thee
hath God done it, nor to declare thee inferior to another, but to spare
thee and with a view to thy welfare. To receive more than one has ability
to bear, this rather is unprofitable, and injurious, and a fit cause of
dejection.

   Ver. 8. "For to one is given through the Spirit the word of wisdom; to
another the word of knowledge according to the same Spirit;"

   Ver. 9. "To another, faith in the same Spirit; to another gifts of
healing in the one Spirit."

   Seest thou how he every where makes this addition, saying, "through the
same Spirit, and according to the same Spirit?" For he knew that the
comfort from thence was great.

   Ver. 10. "To another working of miracles; to another prophecies; to
another discernings of spirits; to another divers kind of tongues; to
another the interpretation of tongues."

   Thus, since they boasted themselves in this, therefore he placed it
last, and added,

   Ver. 11. "But all these worketh one and the same Spirit."

   The universal medicine in which his consolation consists is that out of
the same root, out of the same treasures, out of the same streams, they all
receive. And accordingly, from time to time dwelling on this expression, he
levels the apparent inequality, and consoles them. And above indeed he
points out both the Spirit, and the Son, and the Father, as supplying the
gifts, but here he was content to make the Spirit, that even hence again
thou mayest understand their dignity to be the same.

   But what is "the word of wisdom?" That which Paul had, which John had,
the son of thunder.

   And what is "the word of knowledge?" That which most of the faithful
had, possessing indeed knowledge, but not thereupon able to teach nor
easily to convey to another what they knew.

   "And to another, faith:" not meaning by this faith the faith of
doctrines, but the faith of miracles; concerning which Christ saith, "If ye
have faith as a grain of mustard-seed, ye shall say to this mountain,
Remove, and it shall remove." (S. Mat. xvii. 20.) And the Apostles too
concerning this besought Him, saying, "Increase our faith:" (S. Luke xvii.
5.) for this is the mother of the miracles. But to possess the power of
working miracles and gifts of healing, is not the same thing: for he that
had a gift of healing used only to do cures: but he that possessed powers
for working miracles used to punish also. For a miracle is not the healing
only, but the punishing also: even as Paul inflicted blindness: as Peter
slew.

   "To another prophecies; and to another discernings of spirits." What
is, "discernings of spirits?" the knowing who is spiritual, and who is not:
who is a prophet, and who a deceiver: as he said to the Thessalonians,
"despise not prophesyings :" (Thes. v. 20, 21.) but proving(1) all things,
hold fast that which is good." For great was at that time the rush(2) of
the false prophets, the devil striving underhand to substitute falsehood
for the truth. "To another divers kinds of tongues; to another the
interpretation of tongues." For one person knew what he spake himself, but
was unable to interpret to another; while another had acquired both these
or the other of the two. New this seemed to be a great gift because both
the Apostles received it first, and the most among the Corinthians had
obtained it. But the word of teaching not so. Wherefore that he places
first, but this last: for this was on account of that, and so indeed were
all the rest; both prophecies, and working of miracles, and divers kinds of
tongues, and interpretation of tongues. For none is equal to this.
Wherefore also he said, "Let the elders that rule well be counted worthy of
double honor, especially they who labor in the word and in teaching." (1
Tim. v. 17.) And to Timothy he wrote, saying, "Give attendance to reading,
to exhortation. to teaching; neglect not the gift that is in thee." (1 Tim.
iv. 13, 14.) Seest thou how he calls it also a gift?

   [6.] Next, the comfort which he before gave, when he said, "the same
Spirit," this also he here sets before us, saying, "But all these worketh
the one and the same Spirit, dividing to each one severally even as he
will." And he not only gives consolation but also stops the mouth of the
gainsayer, saying here, "dividing to each one severally even as he will.
For it was necessary to bind(3) up also, not to heal only, as he doth also
in the Epistle to the Romans, when he saith, "But who art thou that
repliest against God? (Rom. ix. 20.) So likewise here, "dividing to each
one severally as he will."

   And that which was of the Father, this he signifieth to be of the
Spirit also. For as concerning the Father, he saith, "but it is the same
God who worketh all things in all;" so also concerning the Spirit, "but all
these things worketh one and the same Spirit." But,(4) it will be said, "He
doth it, actuated by God." Nay, he no where said this, but thou feignest
it. For when he saith, "who actuateth(5) all things in all," he saith this
concerning men: thou wilt hardly say that among those men he numbers also
the Spirit, though thou shouldst be ever so manifold in thy doting and
madness. For because he had said "through the Spirit," that thou mightest
not suppose this word, "through," to denote inferiority or the being
actuated, he adds, that "the Spirit worketh," not "is worked,"(6) and
worketh "as he will," not as he is bidden. For as concerning the Father,
the Son saith that "He raiseth up the dead and quickeneth;" in like manner
also, concerning Himself, that "He quickeneth whom He will:" (S. John v.
21.) thus also of the Spirit, in another place, that He doeth all things
with authority and that there is nothing that hinders Him; (for the
expression, "bloweth where it listeth" [S. John iii. 8,] though it be
spoken of the wind is apt to establish this;) but here, that "He worketh
all things as He will." And from another place to learn that He is not one
of the things actuated, but of those that actuate. "For who knoweth," says
he, "the things of a man, but the spirit of the man? even so the things of
God none knoweth save the Spirit of God." (1. Cor. ii. 11.) Now that "the
spirit of a man," i.e., the soul, requires not to be actuated that it may
know the things of itself, is, I suppose, evident to every one. Therefore
neither doth the Holy Ghost, that he may "know the things of God" For his
meaning is like this, "the secret things of God" are known to the Holy
Spirit as to the I soul of man the secret things of herself." But if this
be not actuated for that end, much less would That which knoweth the depths
of God and needs no actuation for that knowledge, require any actuating
Power in order to the giving gifts to the Apostles. But besides these
things, that also, which I before spake of, I will mention again now. What
then is this? That if the Spirit were inferior and of another substance,
there would have been no avail in his consolation, nor in our hearing the
words, "of the same Spirit." For he who hath received from the king, I
grant, may find it a very soothing circumstance, that he himself gave to
him; but if it be from the slave, he is then rather vexed, when one
reproaches him with it. So that even hence is it evident, that the Holy
Spirit is not of the substance of the servant, but of the King.

   [7.] Wherefore as he comforted them, when he said, that "there are
diversities of ministrations, but the same Lord; and diversities of
operations, but the same God;" so also when he said above, "there are
diversities of gifts, but the same Spirit;" and after this again when he
said, "But all these worketh the one and the same Spirit, dividing to every
man severally as he will."

   "Let us not, I pray you, be at a loss," saith he; "neither let us
grieve, saying, 'Why have I received this and not received that?' neither
let us demand an account of the Holy Spirit. For if thou knowest that he
vouchsafed it from providential care, consider that from the same care he
hath given also the measure of it, and be content and rejoice in what thou
hast received: but murmur not at what thou hast not received; yea, rather
confess God's favor that thou hast not received things beyond thy power.

   [5.] And if in spiritual things one ought not to be over-curious, much
more in temporal things; but to be quiet and not nicely enquire why one is
rich and another poor. For, first of all, not every single rich man is rich
from God, but many even of unrighteousness, and rapine, and avarice. For he
that forbade to be rich, how can he have granted that which he forbade to
receive?

   But that I may, far above what the case requires, stop the mouths of
those who concerning these things gainsay us, come, let us carry our
discourse higher up, to the time when riches used to be given by God; and
answer me. Wherefore was Abraham rich whereas Jacob wanted even bread? Were
not both the one and the other righteous? Doth He not say concerning the
three alike, "I am the God of Abraham, and of Isaac, and of Jacob?" (Exod.
iii. 6.) Wherefore then was the one a rich man, and the other a hired
servant? Or rather, why was Esau rich, who was unrighteous and a murderer
of his brother, while Jacob was in bondage for so long a time? Wherefore
again did Isaac live in ease all his time, but Jacob in toils and miseries?
For which cause also he said, "Few and evil are my days." (Gen. xlvii. 9.)

   Wherefore did David, who was both a prophet and a king, himself also
live all his time in toils? whereas Solomon his son spent forty years in
security above all men, in the enjoyment of profound peace, glory, and
honor, and going through every kind of deliciousness? What again could be
the reason, that among the prophets also one was afflicted more, and
another less? Because so it was expedient for each. Wherefore upon each our
remark must be, "Thy judgments are a great deep." (Ps. xxxvi. 6.) For if
those great and wonderful men were not alike exercised by God, but one by
poverty, and another by riches; one by ease, and another by trouble; much
more ought we now to bear these things in mind.

   [8. ] But besides this, it becomes one to consider also that many of
the things which happen do not take place according to His mind, but arise
from our wickedness. Say not then, "Why is one man rich who is wicked, and
another poor who is righteous?" For first of all, one may give an account
of these things also, and say that neither doth the righteous receive any
harm from his poverty, nay, even a greater addition of honor; and that the
bad man in his riches possesseth but a store of punishment on his future
road, unless he be changed: and, even before punishment, often-times his
riches become to him the cause of many evils, and lead him into ten
thousand pitfalls. But God permits it, at the same to signify the free
choice of the will, and also to teach all others not to be mad nor rave
after money.

   "How is it then, when a man being wicked is rich, and suffers nothing
dreadful?" say you. "Since if being good he hath wealth, he hath it justly:
but if bad, what shall we say?" That even therein he is to be pitied. For
wealth added to wickedness aggravates the mischief. But is he a good man,
and poor? Yet is he nothing injured. Is he then a bad man, and poor? This
is he so justly and by desert, or rather even with advantage to himself.
"But such an one," say you, "received his riches from his ancestors and
lavishes it upon harlots and parasites, and suffers no evil." What sayest
thou? Doth he commit whoredom, and sayest thou, "he suffers no evils?" Is
he drunken, and thinkest thou that he is in luxury? Doth he spend for no
good, and judgest thou that he is to be envied? Nay what can be worse than
this wealth which destroys the very soul? But thou, if the body were
distorted and maimed, wouldest say that his was a case for great
lamentation; and seest thou his whole soul mutilated, yet countest him even
happy? "But he doth not perceive it," say you. Well then, for this very
reason again is he to be pitied, as all frantic persons are. For he that
knows he is sick will of course both seek the physician and submit to
remedies; but he that is ignorant of it will have no chance at all of
deliverance. Dost thou call such an one happy, tell me?

   But it is no marvel: for the more part are ignorant of the true love of
wisdom. Therefore do we suffer the extremest penalty, being chastised and
not even withdrawing ourselves from the punishment. For this cause are
angers, dejections, and continual tumults; because when God hath shown us a
life without sorrow, the life of virtue, we leave this and mark out another
way, the way of riches and money, full of infinite evils. And we do the
same, as if one, not knowing how to discern the beauty of men's bodies but
attributing the whole to the clothes and the ornaments worn, when he saw a
handsome woman and possessed of natural beauty, should pass quickly by her,
but when he beheld one ugly, illshaped, and deformed, but clothed in
beautiful garments, should take her for his wife. Now also in some such way
are the multitude affected about virtue and vice. They admit the one that
is deformed by nature on account of her external ornaments, but turn away
from her that is fair and lovely, on account of her unadorned beauty, for
which cause they ought especially to choose her.

   [9. ] Therefore am I ashamed that among the foolish heathen there are
those that practise this philosophy, if not in deeds, yet so far at least
as judgment goes; and who know the perishable nature of things present:
whereas amongst us some do not even understand these things, but have their
very judgment corrupted: and this while the Scripture is ever and anon
sounding in our ears, and saying, "In his sight the vile person is
contemned, but he honoreth them that fear the Lord: (Ps. xv. 4.) the fear
of the Lord excelleth every thing(1); fear God, and keep His commandments;
for this is the whole of man: (Eccles. xii. 13 ;) be not thou envious of
evil men; (Ps. xlix. 16 ;) all flesh is grass, and all the glory of man as
the flower of grass;" (Isa. xl. 7.) For these and such-like things though
we hear every day, we are yet nailed to earth. And as ignorant children,
who learn their letters continuously, if they be examined concerning their
order when they are disarranged, naming one instead of another, make much
laughter: so also ye, when here we recount them in order, follow us in a
manner; but when we ask you out of doors and in no set order, what we ought
to place first and what next among things, and which after which; not
knowing how to answer, ye become ridiculous. Is it not a matter of great
laughter, tell me, that they who expect immortality and the good "things
which eye hath not seen, nor ear heard, neither have entered into the heart
of man," should strive about things which linger here and count them
enviable? For if thou hast need yet to learn these things that riches are
no great thing, that things present are a shadow and a dream, that like
smoke they are dissolved and fly away: stand for the present without the
sanctuary: abide in the vestibule: since thou art not yet worthy of the
entrance to the palace-courts on high. For if thou knowest not to discern
their nature which is unstable and continually passing away, when wilt thou
be able to despise them?

   But if thou say thou knowest, cease curiously to inquire and busy
thyself, what can be the reason why such an one is rich and such an one
poor: for thou doest the same when thou askest these questions, as if thou
didst go round and enquire, why one is fair and another black, or one hook-
nosed and another flat-nosed. For as these things make no difference to us,
whether it be thus or thus; so neither poverty nor riches, and much less
than they. But the whole depends upon the way in which we use them. Whether
thou art poor, thou mayest live cheerfully denying thyself; or rich, thou
art most miserable of all men if thou fliest from virtue. For these are
what really concern us, the things of virtue. And if these things be not
added, the rest are useless. For this cause also are those continual
questions, because the most think that indifferent things are of importance
to them, but of the important things they make no account: since that which
is of importance to us is virtue and love of wisdom.

   Because then ye stand I know not where, at some far distance from her,
therefore is there confusion of thoughts, therefore the many waves,
therefore the tempest. For when men have fallen from heavenly glory and the
love of heaven, they desire present glory and become slaves and captives.
"And how is it that we desire this," say you? From the not greatly
desiring that. And this very thing, whence happens it? From negligence.
And whence the negligence? From contempt. And whence the contempt? From
folly and cleaving to things present and unwillingness to investigate
accurately the nature of things. And whence again doth this latter arise?
From the neither giving heed to the reading of the Scripture nor conversing
with holy men, and from following the assemblies of the wicked.

   That this therefore may not always be so, and lest wave after wave
receiving us should carry us out into the deep of miseries and altogether
drown and destroy us; while there is time, let us bear up and standing upon
the rock, I mean of the divine doctrines and words, let us look down upon
the surge of this present life. For thus shall we both ourselves escape the
same, and having drawn up others who are making shipwreck, we shall obtain
the blessings which are to come, through the grace and mercy, &c.

HOMILY XXX: 1 Cor. xii. 12.

For as the body is one, and hath many members, and all the members of the
body, being many, are one body; so also is Christ.

   AFTER soothing them from the considerations that the thing given was of
free favor; that they received all from "one and the self-same Spirit;"
that it was given "to profit withal," that even by the lesser gifts a
manifestation was made; and withal having also stopped their mouth from the
duty of yielding to the authority of the Spirit: ("for all these," saith
he, "worketh the one and the same Spirit, dividing to each one severally
even as he will;" wherefore it is not right to be over-curious:) he
proceeds now to soothe them in like manner from another common example, and
betakes himself to nature itself, as was his use to do.

   For when he was discoursing about the hair of men and women, after all
the rest he drew matter thence also to correct them, saying, "Doth not even
nature itself teach you that if a man have long hair, it is a dishonor to
him? but if a woman have long hair, it is a glory to her?" (1 Cor. xi. 14,
15.) And when he spake concerning the idol-sacrifices, forbidding to touch
them, he drew an argument from the examples also of them that are without,
both making mention of the Olympic games, where he saith, "they which run
in a race run all, but one receiveth the prize:" (1 Cor. ix. 24.) and
confirming these views from shepherds and soldiers and husbandmen.
Wherefore he brings forward here also a common example by which he presses
on and fights hard to prove that no one was really put in a worse
condition: a thing which was marvellous and surprising to be able to show,
and calculated to refresh the weaker sort, I mean, the example of the body.
For nothing so consoles the person of small spirit and inferior gifts, or
so persuades him not to grieve, as the being convinced that he is not left
with less than his share. Wherefore also Paul making out this point, thus
expresses himself: "for as the body is one and hath many members. "

Seest thou his exact consideration? He is pointing out the same thing
to be both one and many. Wherefore also he adds, pressing the point more
vigorously, "and all the members of the one body, being many, are one
body." He said not, "being many, are of one body," but "the one body itself
is many:" and those many members are this one thing. If therefore the one
is many, and the many are one, where is the difference? where the
superiority? where the disadvantage? For all, saith he, are one: and not
simply one, but being strictly considered in respect of that even which is
principal, i. e., their being a body, they are found all to be one: but
when considered as to their particular natures, then the difference comes
out, and the difference is in all alike. For none of them by itself can
make a body, but each is alike deficient in the making a body, and there is
need of a coining together since when the many become one, then and not
till then is there one body. Wherefore also covertly intimating this very
thing, he said, "And all the members of the one body, being many, are one
body." And he said not, "the superior and the inferior," but "being many,"
which is common to all.

   And how is it possible that they should be one? When throwing out the
difference of the members, thou considerest the body. For the same thing
which the eye is, this also is the foot in regard of its being a member and
constituting a body. For there is no difference in this respect. Nor canst
thou say that one of the members makes a body of itself, but another does
not. For they are all equal in this, for the very reason that they are all
one body.

   But having said this and having shown it clearly from the common
judgment of all, he added, "so also is Christ." And when he should have
said, "so also is the Church," for this was the natural consequent he doth
not say it but instead of it places the name of Christ, carrying the
discourse up on high and appealing more and more to the hearer's reverence.
But his meaning is this: "So also is the body of Christ, which is the
Church." For as the body and the head(1) are one man, so he said that the
Church and Christ are one. Wherefore also he placed Christ instead of the
Church, giving that name to His body. "As then," saith he, "our body is one
thing though it be composed of many: so also in the Church we all are one
thing. For though the Church be composed of many members, yet these many
form one body."

   [2.] Thus having, you see, recovered and raised up by this common
example him who thought himself depreciated, again he leaves the topic of
common experience, and comes to another, a spiritual one, bringing greater
consolation and indicative of great equality of honor. What then is this?

   Ver. 13. "For in one Spirit, saith he, were we all baptized into one
body, whether Jews or Greeks, whether bond or free."

   Now his meaning is this: that which established us to become one body
and regenerated us, is one Spirit: for not in one Spirit was one baptized,
and another another. And not only is that which hath baptized us one, but
also that unto which(2) He baptized us, i.e., for which(2) He baptized us,
is one. For we were baptized not that so many several bodies might be
formed, but that we might all preserve one with another the perfect nature
of one body: i.e., that we might all be one body, into the same were we
baptized.

   So that both He who formed it is one, and that into which He formed it
is one. And he said not, "that we might all come to be of the same body;
"but, "that we might all be one body." For he ever strives to use the more
expressive phrases. And well said he, "we all," adding also himself. "For
not even I, the Apostle, have any more than thou in this respect," saith
he. "For thou art the body even as I, and I even as thou, and we have all
the same Head and have passed through(3) the same birth-pains. Wherefore we
are also the same body." "And why speak I," saith he, "of the Jews? since
even the Gentiles who were so far off from us, He hath brought into the
entireness of one body." Wherefore having said, "we all," he stopped not
here, but added, "whether Jews or Greeks, whether bond or free." Now if,
having before been so far off, we were united and have become one, much
more after that we have become one, we can have no right to grieve and be
dejected. Yea, the difference, in fact, hath no place. For if to Greeks and
Jews, to bond and free, He hath vouchsafed the same blessings, how can it
be that after so vouchsating He divides them, now that He hath bestowed a
greater perfection of unity by the supply of His gifts?

   "And were all made to drink of one Spirit."

   Ver. 14. "For the body is not one member, but many." i.e., We are come
to the same initiation, we enjoy the same Table. And why said he not, "we
are nourished by the same body and drink the same blood?" Because by saying
"Spirit," he declared them both, as well the flesh as the blood. For
through both are we "made to drink of the Spirit."

   But to me he appears now to speak of that visitation of the Spirit
which takes place in us after Baptism and before the Mysteries. And he
said, "We were made to drink," because this metaphorical speech suited him
extremely well for his proposed subject: as if he had said respecting
plants and a garden, that by the same fountain all the trees are watered,
or by the same water; so also here, "we all drank the same Spirit, we
enjoyed the same grace," saith he.

   If now one Spirit both formed us and gathered us all together into one
body; for this is the meaning of, "we were baptized into one body: "and
vouchsafed us one table, and gave us all the same watering, (for this is
the meaning of, "we were made to drink into one Spirit(4),") and united
persons so widely separated; and if many things then become a body when
they are made one: why, I pray, art thou continually tossing to and from
their difference? But if thou sayest, "Because there are many members and
diverse," know that this very thing is the wonder and the peculiar
excellency of the body, when the things which are many and diverse make
one. But if they were not many, it were not so wonderful and incredible
that they should be one body; nay, rather they would not be a body at all.

   [3.] This however he states last; but for the present he goes to the
members themselves, saying thus:

   Ver. 15. "If the foot shall say, Because I am not the hand, I am not of
the body; is it therefore not of the body?"

   Ver. 16. "And if the ear shall say, Because I am not the eye, I am not
of the body; is it therefore not of the body?"

   For if the one being made inferior and the other superior, doth not
allow their being of the body, the whole is done away. Do not say
therefore, "I am not the body, because I am inferior." For the foot also
hath the inferior post, yet is it of the body: for the being or not being
part of the body, is not from the one lying in this place and the other in
that; (which is what constitutes difference of place ;) but from the being
conjoined or separated. For the being or not being a body, arises from the
having been made one or not. But do thou, I pray, mark his considerate way,
how he applies their words to our members. For as he said above, "These
things have I in a figure transferred to myself and Apollos," (1 Cor. iv.
6.) just so likewise here, to make his argument free from invidiousness and
acceptable, he introduces the members speaking: that when they shall hear
nature answering them, being thus convicted by experience herself and by
the general voice, they may have nothing further to oppose. "For say, if
you will," saith he, "this very thing, murmur as you please, you cannot be
out of the body. For as the law of nature, so much more doth the power of
grace guard all things and preserve them entire." And see how he kept to
the rule of having nothing superfluous; not working out his argument on all
the members, but on two only and these the extremes; having specified both
the most honorable of all, the eye, and the meanest of all, the feet. And
he doth not make the foot to discourse with the eye, but with the hand
which is mounted a little above it; and the ear with the eyes. For because
we are wont to envy not those who are very far above us, but those who are
a little higher, therefore he also conducts his comparison thus.

   Ver. 17. "If the whole body were an eye, where were the hearing? If the
whole were hearing, where were the smelling?"

   Thus, because, having fallen upon the difference of the members, and
having mentioned feet, and hands, and eyes, and ears, he led them to the
consideration of their own inferiority and superiority: see how again he
consoles them, intimating that so it was expedient: and that their being
many and diverse, this especially causeth them to be a body. But if they
all were some one, they would not ben body. Wherefore, he saith, "If they
were all one member, where were the body?" This however, he mentions not
till afterwards; but here he points out also something more; that besides
the impossibility of any one being a body, it even takes away the being of
the rest.

   "For if the whole were hearing, where were the smelling," saith he.

   [4.] Then because after all they were yet disturbed: that which he had
done above, the same he doth also now. For as there he first alleged the
expediency to comfort them and afterwards stopped their mouths, vehemently
saying, "But all these worketh the one and the same Spirit, dividing to
each one man severally even as He will:" so also here having stated reasons
for which he showed that it was profitable that all should so be, he refers
the whole again to the counsel of God, saying,

   Ver. 18. "But now God hath set the members each one of them in the
body, even as it pleased Him."

   Even as he said of the Spirit, "as He will," so also here, "as it
pleased Him." Now do not thou seek further into the cause, why it is thus
and why not thus. For though we have ten thousand reasons to give, we shall
not be so able to show them that it is well done, as when we say, that as
the best Artificer pleased, so it came to pass. For as it is expedient, so
He wills it. Now if in this body of ours we do not curiously enquire about
the members, much more in the Church. And see his thoughtfulness in that he
doth not state the difference which arises from their nature nor that from
their operation, but that from their local situation. For "now," saith he,
"God hath set the members each one of them in the body even as it pleased
Him." And he said well, "each one," pointing out that the use extends to
all, For thou canst not say, "This He hath Himself placed but not that:
but every one according to His will, so it is situated." So that to the
foot also it is profitable that it should be so stationed, and not to the
head only: and if it should invert the order and leaving its own place,
should go to another, though it might seem to have bettered its condition,
it would be the undoing and ruin of the whole. For it both falls from its
own, and reaches not the other station. [5.] Ver. 19. "And if they were all
one member, where were the body?" Ver. 20. "But now are they many members,
but one body."

Thus having silenced them sufficiently by God's own arrangement, again
he states reasons. And he neither doth this always nor that, but alternates
and varies his discourse. Since on the one hand, he who merely silences,
confounds the hearer, and he, on the contrary, who accustoms him to demand
reasons for all things, injures him in the matter of faith; for this cause
then Paul is continually practising both the one and the other, that they
may both believe and may not be confounded; and after silencing them, he
again gives a reason likewise. And mark his earnestness in the combat and
the completeness of his victory. For from what things they supposed
themselves unequal in honor because in them there was great diversity, even
from these things he shows that for this very reason they are equal in
honor. How, I will tell you.

   "If all were one member," saith he, "where were the body?"

Now what he means is, If there were not among you great diversity, ye
could not be a body; and not being a body, ye could not be one; and not
being one, ye could not be equal in honor. Whence it follows again that if
ye were all equal in honor, ye were not a body; and not being a body, ye
were not one; and not being one, how could ye be equal in honor? As it is,
however, because ye are not all endowed with some one gift, therefore are
yea body; and being a body, ye are all one, and differ nothing from one
another in this that ye are a body. So that this very difference is that
which chiefly causeth your equality in honor. And accordingly he adds, "But
now they are many members, yet one body."

   [6.] These things then let us also consider and cast out all envy, and
neither grudge against them that have greater gifts nor despise them that
possess the lesser. For thus had God willed: let us then not oppose
ourselves. But if thou art still disturbed, consider that thy work is oft-
times such as thy brother is unable to perform. So that even if thou art
inferior, yet in this thou hast the advantage: and though he be greater, he
is worse off in this respect; and so equality takes place. For in the body
even the little members seem to contribute no little, but the great ones
themselves are often injured by them, I mean by their removal. Thus what in
the body is more insignificant than the hair? Yet if thou shouldest remove
this, insignificant as it is, from the eyebrows and the eyelids, thou hast
destroyed all the grace of the countenance, and the eye will no longer
appear equally beautiful. And yet the loss is of a trifle; but
notwithstanding even thus all the comeliness is destroyed. And not the
comeliness only, but much also of the use of the eyes. The reason is that
every one of our members hath both a working of its own and one which is
common; and likewise there is in us a beauty which is peculiar and another
which is common. And these kinds of beauty appear indeed to be divided, but
they. are perfectly bound together, and when one is destroyed, the other
perishes also along with it. To explain myself: let there be bright eyes,
and a smiling cheek, and a red lip, and straight nose, and open brow;
nevertheless, if thou mar but the slightest of these, thou hast marred the
common beauty of all; all is full of dejection; all will appear foul to
look on, which before was so beautiful: thus if thou shouldest crush only
the tip of the nose thou hast brought great deformity upon all: and yet it
is the maiming of but a single member. And likewise in the hand, if thou
shouldest take away the nail from one finger, thou wouldest see the same
result. If now thou wouldest see the same taking place in respect of their
function(1) also, take away one finger, and thou wilt see the rest less
active and no longer performing their part equally.

   Since then the less of a member is a common deformity, and its safety
beauty to all, let us not be lifted up nor trample on our neighbors. For
through that small member even the great one is fair and beautiful, and by
the eyelids, slight as they are, is the eye adorned. So that he who wars
with his brother wars with himself: for the injury done reaches not only
unto that one, but himself also shall undergo no small loss.

   [7.] That this then may not be, let us care for our neighbors as for
ourselves, and let us transfer this image of the body now also to the
Church, and be careful for all as for our own members. For in the Church
ere are members many and diverse: and some are more honorable and some
more deficient. For example, there are choirs of virgins, there are
assemblies of widows, there are fraternities(2) of those who shine in holy
wedlock(3); in short, many are the degrees of virtue. And in almsgiving
again in like manner. For some empty themselves of all their goods: others
care for a competency alone and seek nothing more than necessaries; others
give of their superfluity: nevertheless, all these adorn one another; and
if the greater should set at nought the less, he would in the greatest
degree injure himself. Thus, suppose a virgin to deal scornfully with a
married woman, she hath cut off no small part of her reward; and he again
that emptied himself of all should he upbraid him that hath not done so,
hath emptied himself of much of the fruit of his labors. And why speak I of
virgins, and widows, and men without possessions? What is meaner than those
who beg? and yet even these fulfill a most important office in the Church,
clinging to the doors of the sanctuary(1) and supplying one of its greatest
ornaments: and without these there could be no perfecting the fulness of
the Church. Which thing, as it seems, the Apostles also observing made a
law from the beginning, as in regard to all other things, so also that
there should be widows: and so great care did they use about the matter as
also to set over them seven deacons. For as bishops and presbyters and
deacons and virgins and continent persons, enter into my enumeration, where
I am reckoning up the members of the Church, so also do widows. Yea, and it
is no mean office which they fill. For thou indeed comest here when thou
wilt: but these both day and night sing psalms and attend: not for alms
only doing this; since if that were their object, they might walk in the
market place and beg in the alleys: but there is in them piety also in no
small degree. At least, behold in what a furnace of poverty they are; yet
never shall thou hear a blasphemous word from them nor an impatient one,
after the manner of many rich men's wives. Yet some of them often lie down
to their rest in hunger, and others continue constantly frozen by the cold;
nevertheless, they pass their time in thanksgiving and giving glory. Though
you give but a penny, they give thanks and implore ten thousand blessings
on the giver; and if thou give nothing they do not complain, but even so
they bless, and think themselves happy to enjoy their daily food.

   "Yes," it is replied, "since whether they will or no, they must bear
it." Why, tell me? Wherefore hast thou uttered this bitter expression? Are
there not shameful arts which bring gain to the aged, both men and women?
Had they not power to support themselves by those means in great abundance,
provided they had chosen to cast off all care of upright living? Seest thou
not how many persons of that age, by becoming pimps and panders and by
other such ministrations, both live, and live in luxury(2)? Not so these,
but they choose rather to perish of hunger than to dishonor their own life
and betray their salvation; and they sit throughout the whole day,
preparing a medicine of salvation for thee.

   For do physician stretching out the hand to apply the knife, works so
effectually to cut out the corruption from our wounds, as doth a poor man
stretching out his right hand and receiving alms, to take away the scars
which the wounds have left. And what is truly wonderful, they perform this
excellent chirurgery without pain and anguish: and we who are set over the
people and give you so much wholesome advice, do not more truly discourse
than he doth, who sits before the doors of the church, by his silence and
his countenance. For we too sound these things in your ears every day,
saying, "Be not high-minded, O man; human nature is a thing that soon
declines and is ready to fall away; our youth hastens on to old age, our
beauty to deformity, our strength to weakness, our honor to contempt, our
health falls away to sickness, our glory to meanness, our riches to
poverty; our concerns are like a violent current that never will stand
still, but keeps hastening down the steep."

   The same advice do they also give and more than this, by their
appearance and by their experience itself too, which is a yet plainer kind
of advice. How many, for instance, of those who now sit without, were in
the bloom of youth and did great things? How many of these loathsome
looking persons surpassed many, both in vigor of body and in beauty of
countenance? Nay, disbelieve it not nor deride. For surely, life is full of
ten thousand such examples. For if from mean and humble persons many have
oftentimes become kings, what marvel is it if from being great and
glorious, some have been made humble and mean? Since the former is much the
more extraordinary: but the latter, of perpetual occurrence. So that one
ought not to be incredulous that any of them ever flourished in arts, and
arms, and abundance of wealth, but rather to pity them with great
compassion and to fear for ourselves, lest we too should sometime suffer
the same things. For we too are men and are subject to this speedy change.

   [8.] But perchance some one of the thoughtless, and of those who are
accustomed to scoff, will object to what hath been said, and will
altogether deride us, saying, "How long wilt l thou not cease continually
introducing poor men and beggars in thy discourses, and prophesying to us
of misfortunes, and denouncing poverty to come, and desiring to make us
beggars?" Not from a desire to make beggars of you, O man, do I say these
things, but hastening to open unto you the riches of heaven. Since he too,
who to the healthy man makes mention of the sick and relates their anguish,
saith it not to make him diseased, but to preserve him in health, by the
fear of their calamities cutting off his remissness. Poverty seems to you
to be a fearful thing and to be dreaded, even to the mere name of it. Yea,
and therefore are we poor, because we are afraid of poverty; though we have
ten thousand talents. For not he who hath nothing is poor, but he who
shudders at poverty. Since in men's calamities also it is not those who
suffer great evils whom we lament and account wretched, but those who know
not how to bear them, even though they be small. Whereas he that knows how
to bear them is, as all know, worthy of praises and crowns. And to prove
that this is so, whom do we applaud in the games? Those who are much beaten
and do not vex themselves, but hold their head on high; or those who fly
after the first strokes? Are not those even crowned by us as manly and
noble; while we laugh at these as unmanly and cowards? So then let us do in
the affairs of life. Him that bears all easily let us crown, as we do that
noble champions; but weep over him that shrinks and trembles at his
dangers, and who before he receives the blow is dead with fear. For so in
the games; if any before he raised his hands, at the mere sight of his
adversary extending his right hand, should fly, though he receive no wound,
he will be laughed to scorn as feeble and effeminate and unversed in such
struggles. Now this is like what happens to these who fear poverty, and
cannot so much as endure the expectation of it.

   Evidently then it is not we that make you wretched, but ye yourselves.
For how can it be that the devil should not hence-forth make sport of thee,
seeing thee even before the stroke afraid and trembling at the menace? Or
rather, when thou dost but esteem this a threat, he will have no need so
much as to strike thee any more, but leaving thee to keep thy wealth, by
the expectation of its being taken away he will render thee softer than any
wax. And because it is our nature (so to speak,) not to consider the
objects of our dread so fearful after suffering, as before and while yet
untried: therefore to prevent thee from acquiring even this virtue, he
detains thee in the very height of fear; by the fear of poverty, before all
experience of it, melting thee down as wax in the fire. Yea, and such a man
is softer than any wax and lives a life more wretched than Cain himself.
For the things which he hath in excess, he is in fear: for those which he
hath not, in grief; and again, concerning what he hath he trembles, keeping
his wealth within as a wilful runaway slave, and beset by I know not what
various and unaccountable passions. For unaccountable desire, and manifold
fear and anxiety, and trembling on every side, agitate them. And they are
like a vessel driven by contrary winds from every quarter, and enduring
many heavy seas. And how much better for such a man to depart than to be
enduring a continual storm? Since for Cain also it were more tolerable to
have died than to be for ever trembling(2).

   Lest we then for our part suffer these things, let us laugh to scorn
the device of the devil, let us burst his cords asunder, let us sever the
point of his terrible spear and fortify every approach. For if thou laugh
at money, he hath not where to strike, he hath not where he may lay hold.
Then hast thou rooted up the root of evils; and when the root is no more,
neither will any evil fruit grow.

   [9.] Well: these things we are always saying and never leave off saying
them: but whether our sayings do any good, the day will declare, even that
day which is revealed by fire, which trieth every man's work, (1 Cor. iii.
13.) which showeth what lamps are bright and what are not so. Then shall he
who hath oil, and he who hath it not, be manifest. But may none then be
found destitute of the comfort; rather may all, bringing in with them
abundance of mercy, and having their lamps bright, enter in together with
the Bridegroom.

   Since nothing is more fearful and full of anguish than that voice which
they who departed without abundant almsgiving shall then hear the
Bridegroom, "I know you not." (S. Mat. xxv. 12.) But may we never hear this
voice, but rather that most pleasant and desirable one, "Come, ye blessed
of My Father, inherit the kingdom prepared for you from the foundation of
the world." (S. Mat. xxv. 34) For thus shall we live the happy life, and
enjoy all the good things which even pass man's understanding: unto which
may we all attain, through the grace and mercy, &c.

HOMILY XXXI: 1 Cor. xii. 21.

And the eye cannot say to the hand, I have no need of thee: or again the
head to the feet, I have no need of you.

   Having checked the envy of those in lower rank, and having taken off
the dejection which it was likely that they would feel from greater gifts
having been vouchsafed to others, he humbles also the pride of these latter
who had received the greater gifts. He had done the same indeed in his
discourse also with the former. For the statement that it was a gift and
not an achievement was intended to declare this. But now he doth it again
even more vehemently, dwelling on the same image. For from the body in what
follows, and from the unity thence arising, he proceeds to the actual
comparison of the members, a thing on which they ,were especially seeking
to be instructed. Since there was not so much power to console them in the
circumstance of their being all one body, as in the conviction that in the
very things wherewith they were endowed, they were not left greatly behind.
And he saith, "The eye cannot say to the hand, I have no need of thee: or
again the head to the feet, I have no need of you."

   For though the gift be less, yet is it necessary: and as when the one
is absent, many functions are impeded, so also without the other there is a
maim in the fulness of the Church And he said not,; "will not say," but
"cannot say." So that even though it wish it, though it should actually say
so, it is out of the question nor is the thing consistent with nature. For
this cause having taken the two extremes, he makes trial of his argument in
them, first in respect of the hand and the eye, and secondly, in respect of
the head and feet, adding force to the example.

   For what is meaner than the foot? Or what more honorable and more
necessary than the head? For this, the head, more than any thing, is the
man. Nevertheless, it is not of itself sufficient nor could it alone
perform all things; since if this were so, our feet would be a superfluous
addition. [2.] And neither did he stop here, but seeks also another
amplification, a kind of thing which he is always doing, contending not
only to be on equal terms but even advancing beyond. Wherefore also he
adds, saying,

   Ver. 22. "Nay, much rather those members of the body, which seem to be
more feeble are necessary:

   Ver. 23. "And those parts of the body which we think to be less
honorable, upon these we bestow more abundant honor; and our uncomely parts
have more abundant comeliness."

   In every clause adding the term "body," and thereby both consoling the
one and checking the other. "For I affirm not this only,(1)" saith he,
"that the greater have need of the less, but that they have also much need.
Since if there be any thing weak in us, if any thing dishonorable, this is
both necessary and enjoys greater honor." And he well said, "which seem,"
and, "which we think;" pointing out that the judgment arises not from the
nature of the things, but from the opinion of the many. For nothing in us
is dishonorable, seeing it is God's work. Thus what in us is esteemed less
honorable than our genital members? Nevertheless, they enjoy greater honor.
And the very poor, even if they have the rest of the body naked, cannot
endure to exhibit those members naked. Yet surely this is not the condition
of things dishonorable; but it was natural for them to be despised rather
than the rest. For so in a house the servant who is dishonored, so far from
enjoying greater attention, hath not even an equal share vouchsafed him. By
the same rule likewise, if this member were dishonorable, instead of having
greater privileges it ought not even to enjoy the same: whereas now it hath
more honor for its portion: and this too the wisdom of God hath effected.
For to some parts by their nature He hath given not to need it: but to
others, not having granted it by their nature, He hath compelled us to
yield it. Yet are they not therefore dishonorable. Since the animals too by
their nature have a sufficiency, and need neither clothing nor shoes nor a
roof, the greater part of them: yet not on this account is our body less
honorable than they, because it needs all these things.

   Yea rather, were one to consider accurately, these parts in question
are even by nature itself both honorable and necessary. Which in truth Paul
himself imitated, giving his judgment(1) in their favor not from our care
and from their enjoying greater honor, but from the very nature of the
things.

   Wherefore when he calls them "weak" and "less honorable," he uses the
expression, "which seem:" but when he calls them "necessary," he no longer
adds "which seem," but himself gives his judgment, saying, "they are
necessary;" and very properly. For they are useful to procreation of
children and the succession of our race. Wherefore also the Roman
legislators punish them that mutilate these members and make men eunuchs,
as persons who do injury to our common stock and affront nature herself.

   But woe to the dissolute who bring reproach on the handy-works of God.
For as many are wont to curse wine on account of the drunken, and womankind
on account of the unchaste; so also they account these members base because
of those who use them not as they ought. But improperly. For the sin is not
allotted to the thing as a portion of its nature, but the transgression is
produced by the will of him that ventures on it.

   But some suppose that the expressions, "the feeble members," and "less
honorable," and "necessary," and "which enjoy more abundant honor," are
used by Paul of eyes and feet, and that he speaks of the eye as" more
feeble," and "necessary," because though deficient in strength, they have
the advantage in utility: but of the feet as the "less honorable:" for
these also receive from us great consideration.

   [3.] Next, not to work out yet another amplification, he says,

   Ver: 24. "But our comely parts have no need:"

   That is, lest any should say, "Why what kind of speech is this, to
despise the honorable and pay court to the less honored?" "we do not this
in contempt," saith he, "but because they 'have no need.'" And see how
large a measure of praise he thus sets down in brief, and so hastens on: a
thing most conveniently and usefully done. And neither is he content with
this, but adds also the cause, saying, "But God tempered the body together,
giving more abundant honor unto that part which lacked:"

   Ver. 25. "That there should be no schism in the body."

   Now if He tempered it together, He did not suffer that which is more
uncomely to appear. For that which is mingled becomes one thing, and it
doth not appear what it was before: since otherwise we could not say that
it was tempered. And see how he continually hastens by the defects, saying,
"that which lacked." He said not, "to that which is dishonorable," "to that
which is unseemly," but, "to that which lacked, ("that which lacked;" how?
by nature,) giving more abundant honor." And wherefore? "That there should
be no schism in the body." Thus because, though they enjoyed an endless
store of consolation, they nevertheless indulged grief as if they had
received less than others, he signifies that they were rather honored. For
his phrase is, "Giving more abundant honor to that which lacked."

   Next he also adds the reason, showing that with a view to their profit
he both caused it to lack and more abundantly honored it. And what is the
reason? "That there should be no schism," saith he, "in the body." (And he
said not, "in the members," but, "in the body.") For there would indeed be
a great and unfair advantage, if some members were cared for both by nature
and by our forethought, others not even by either one of these. Then would
they be cut off from one another, from inability to endure the connection.
And when these were cut off, there would be harm done also to the rest.
Seest thou how he points out, that of necessity "greater honor" is given to
"that which lacketh?" "For had not this been so, the injury would have
become common to all," saith he. And the reason is, that unless these
received great consideration on our part, they would have been rudely
treated, as not having the help of nature: and this rude treatment would
have been their ruin: their ruin would have divided the body; and the body
having been divided, the other members also would have perished, which are
far greater than these.

   Seest thou that the care of these latter is connected with making
provision for those? For they have not their being so much in their own
nature, as in their being one, by virtue of the body(2). Wherefore if the
body perish, they profit nothing by such health as they have sew erally.
But if the eye remain or the nose, preserving its proper function, yet when
the bond of union is broken there will be no use for them ever after;
whereas, suppose this remaining, and those injured, they both support
themselves through it and speedily return to health.

   But perhaps some one may say, "this indeed in the body hath reason,
that 'that which lacketh hath received more abundant honor,' but among men
how may this be made out?" Why, among men most especially thou mayest see
this taking place. For so they who came at the eleventh hour first received
their hire; and the sheep that had wandered induced the shepherd to leave
behind the ninety and nine and run after it, and when it was found, he bore
and did not drive it; and the prodigal son obtained more honor than he who
was approved; and the thief was crowned and proclaimed before the Apostles.
And in the case of the talents also thou mayest see this happen: in that to
him that received the five talents, and to him that received two, were
vouchsafed the same rewards; yea, by the very circumstance that he received
the two, he was the more favored with great providential care. Since had he
been entrusted with the five, with his want of ability he would have fallen
from the whole: but having received the two and fulfilled his own duty, he
was thought worthy of the same with him that had gained the five, having so
far the advantage, as with less labor to obtain the same crown. And yet he
too was a man as well as the one that traded with the five. Nevertheless,
his Master doth not in any wise call him to a strict account, nor compel
him to do the same with his fellow-servant, nor doth he say, "Why canst
thou not gain the five?" (though he might justly have said so,) but
assigned him likewise his crown.

   [4.] Knowing these things therefore, ye that are greater, trample not
on the less, lest, instead of them, ye injure yourselves. For when they are
cut off, the whole body is destroyed. Since, what else is a body than the
existence of many members? As also Paul himself saith, that "the body is
not one member, but many." If therefore this be the essence of a body, let
us take care that the many continue many. Since, unless this be entirely
preserved, the stroke is in the vital parts; which is the reason also why
the Apostle doth not require this only, their not being separated, but also
their being closely united. For instance, having said, "that there be no
schism in the body," he was not content with this, but added, "that the
members should have the same care one for another." Adding this other cause
also of the less enjoying more honor. For not only lest they should be
separated one from another hath God so contrived it, but also that there
may be abundant love and concord. For if each man's being depends on his
neighbor's safety, tell me not of the less and the more: in this case there
is no more and less. While the body continues you may see the difference
too, but when it perishes, no longer. And perish it will, unless the lesser
parts also continue.

   If now even the greater members will perish when the less are broken
off, these ought to care in like manner for the less, and so as for
themselves, inasmuch as in the safety of these the greater likewise remain.
So then, shouldst thou say ten thousand times, "such member is dishonored
and inferior," still if thou provide not for it in like manner as for
thyself, if thou neglect it as inferior, the injury will pass on to
thyself. Wherefore he said not only, that "the members should care one for
another," but he added, "that they should have the same care one for
another," i.e., in like manner the small should enjoy the same providential
care with great.

   Say not then, that such is an ordinary person, but consider he is a
member of that body which holds together the whole: and as the eye, so also
doth he cause the body to be a body. For where the body is builded up,
there none hath anything more than his neighbor: since neither does this
make a body, there being one part greater and another less, but their being
many and diverse. For even as thou, because thou art greater, didst help to
make up the body, so also he, because he is less. So that his comparative,
deficiency, when the body is to be builded up, turns out of equal value
with thee unto this noble contributions(1): yea, he avails as much as
thyself. And it is evident from hence. Let there be no member greater or
less, nor more and less honorable: but let all be eye or all head: will not
the body perish? Every one sees it. Again, if all be inferior, the same
thing will happen. So that in this respect also the less are proved equal.
Yea, and if one must say something more, the purpose of the less being less
is that the body may remain. So that for thy sake he is less, in order that
thou mayest continue to be great. And here is the cause of his demanding
the same care from all. And having said, "that the members may have the
same care one for another," he explains "the same thing" gain, by saying,

   [5.] Ver. 26. "And whether one member suffereth all the members suffer
with it; or one member is honored, all the members rejoice with it."

   "Yea, with no other view," saith he, "did He make the care He requires
common, establishing unity in so great diversity, but that of all events
there might be complete communion. Because, if our care for our neighbor be
the common safety, it follows also that our glory and our sadness must be
common." Three things therefore he here demands: the not being divided but
united in perfection: the having like care for another: and the considering
all that happens common. And as above he saith, "He hath given more
abundant honor to that part which lacked," because it needeth it;
signifying that the very inferiority was become an introduction to greater
honor; so here he equalizes them in respect of the care also which takes
place mutually among them. For "therefore did he cause them to partake of
greater honor," saith he, "that they might not meet with less care." And
not from hence only, but also by all that befalls them, good and painful,
are the members bound to one another. Thus often when a thorn is fixed in
the heel, the whole body feels it and cares for it: both the back is bent
and the belly and thighs are contracted, and the hands coming forth as
guards and servants draw out what was so fixed, and the head stoops over
it, and the eyes observe it with much care. So that even if the foot hath
inferiority from its inability to ascend, yet by its bringing down the head
it hath an equality, and is favored with the same honor; and especially
whenever the feet are the cause of the head's coming down, not by favor but
by their claim on it. And thus, if by being the more honorable it hath an
advantage; yet in that, being so it owes such honor and care to the lesser
and likewise equal sympathy: by this it indicates great equality. Since
what is meaner than the heel? what more honorable than the head? Yet this
member reaches to that, and moves them all together with itself. Again if
anything is the matter with the eyes, all complain and all are idle: and
neither do the feet walk nor the hands work, nor doth the stomach enjoy its
accustomed food; and yet the affection is of the eyes. Why dost thou cause
the stomach to pine? why keep thy feet still? why bind thy hands? Because
they are tied to the feet, and in an unspeakable manner the whole body
suffers. For if it shared not in the suffering, it would not endure to
partake of the care. Wherefore may have the same care one for another, he
added, "whether one member suffereth, all the members suffer with it; or
one member is honored, all the members rejoice with it." "And how do they
rejoice with it?" say you. The head is crowned, and the whole man is
honored. The mouth speaks, and the eyes laugh and are delighted. Yet the
credit belongs not to the beauty of the eyes, but to the tongue. Again if
the eyes appear beautiful, the whole woman is embellished: as indeed these
also, when a straight nose and upright neck and other members are praised,
rejoice and appear cheerful: and again they shed tears in great abundance
over their griefs and misfortunes, though themselves continue uninjured.

   [6.] Let us all then, considering these things, imitate the love of
these members; let us not in any wise do the contrary, trampling on the
miseries of our neighbor and envying his good things. For this is the part
of madmen and persons beside themselves. Just as he that digs out his own
eye hath displayed a very great proof of senselessness; and he that devours
his own hand exhibits a clear evidence of downright madness.

   Now if this be the case with regard to the members, so likewise, when
it happeneth among the brethren, it fastens on us the reputation of folly
and brings on no common mischief. For as long as he shines, thy comeliness
also is apparent and the whole body is beautified. For not at all doth he
confine the beauty to himself alone, but permits thee also to glory. But if
thou extinguish him, thou bringest a common darkness upon the whole body,
and the misfortune thou causest is common to all the members: as indeed if
thou preservest him in brightness, thou preservest the bloom of the entire
body. For no man saith, "the eye is beautiful:" but what? "such a woman is
beautiful." And if it also be praised, it comes after the common encomium.
So likewise it happens in the Church. I mean, if there be any celebrated
persons, the community reaps the good report of it. For the enemies are not
apt to divide the praises, but connect them together. And if any be
brilliant in speech, they do not praise him alone but likewise the whole
Church. For they do not say only, "such a one is a wonderful man," but
what? "the Christians have a wonderful teacher:" and so they make the
possession common.

[7.] And now let me ask, do heathens bind together, and dost thou divide
and war with thine own body, and withstand thine own members? Knowest thou
not that this overturns all? For even a "kingdom," saith he, "divided
against itself shall not stand." (S. Mat. xii. 25.)

   But nothing so divides and separates as envy and jealousy, that
grievous disease, and exempt from all pardon, and in some respect worse
than "the root of all evils." (1. Tim. vi. 12.) For the covetous is then
pleased when himself hath received: but the envious is then pleased, when
another hath failed to receive, not when him self hath received. For he
thinks the misfortunes of others a benefit to himself, rather than
prosperity; going about a common enemy of mankind, and smiting the members
of Christ, than which what can be more akin to madness? A demon is envious,
but of men, not of any demon: but thou being a man enviest men, and with
standest what is of thine own tribe and family, which not even a demon
doth. And what pardon shalt thou obtain, what excuse? trembling and turning
pale at sight of a brother in prosperity, when thou oughtest to crown
thyself and to rejoice and exult.

   If indeed thou wishest to emulate him, I forbid not that: emulate, but
with a view to be like him who is approved: not in order to depress him but
that thou mayest reach the same lofty point, that thou mayest display the
same excellence. This is wholesome rivalry, imitation without contention:
not to grieve at the good things of others but to be vexed at our own
evils: the contrary to which is the result of envy. For neglecting its own
evils, it pines away at the good fortune of other men. And thus the poor is
not so vexed by his own poverty as by the plenty of his neighbor; than
which what can be more grievous? Yea, in this respect the envious, as I
before said, is worse than the covetous; the one rejoicing at some
acquisition of his own, while the other finds his delight in some one else
failing to receive.

   Wherefore I beseech you, leaving this evil way, to change to a proper
emulation, (for it is a violent thing, this kind of zeal, and hotter than
any fire,) and to win thereby mighty blessings. Thus also Paul used to
guide those which are my flesh, and may save some of them." (Rom. xi. 14.)
For he whose emulation is like what Paul wished for doth not pine when he
sees the other in reputation, but when he sees himself left behind: the
envious not so, but at the sight of another's prosperity. And he is a kind
of drone, injuring other men's labors; and himself never anxious to rise,
but weeping when he sees another rising, and doing every thing to throw him
down. To what then might one compare this passion? It seems to me to be
like as if a sluggish ass and heavy with abundance of flesh, being yoked
with a winged courser, should neither himself be willing to rise, and
should attempt to drag the other down by the weight of his carcase. For so
this man takes no thought nor anxiety to be himself rid of this deep
slumber, but doth every thing to supplant and throw down him that is flying
towards heaven, becoming an exact emulator of the devil: since he too,
seeing man in paradise, sought not to change his own condition, but to cast
him out of paradise. And again, seeing him seated in heaven and the rest
hastening thither, he holds to the same plan, supplanting them who are
hastening thither and hereby heaping up the furnace more abundantly for
himself. For in every instance this happens: both he that is envied, if he
be vigilant, becoming more eminent; and he that is envious, accumulating to
himself more evils. Thus also Joseph became eminent thus Aaron the priest:
the conspiracy of the envious caused God once and again to give His
suffrage for him, and was the occasion of the rod's budding. Thus Jacob
attained his abundant wealth and all those other blessings. Thus the
envious pierce themselves through with ten thousand evils. Knowing as we do
all these things, let us flee such emulation. For wherefore, tell me,
enviest thou? Because thy brother hath received spiritual grace? And from
whom did he receive it? answer me. Was it not from God? Clearly then He is
the object of the enmity to Which thou art committing thyself, He the
bestower of the gift. Seest thou which way the evil is tending, and with
what sort of a point it is crowning the heap of thy sins; and how deep the
pit of vengeance which it is digging for thee?

   Let us flee it, then, beloved, and neither envy others, nor fail to
pray for our enviers and do all we can to extinguish their passion: neither
let us feel as the unthinking do who being minded to exact punishment of
them, do all in their power to light up their flame. But let not us do so;
rather let us weep for them and lament. For they are the injured persons,
having continual worm gnawing through their heart, and collecting a
fountain of poison more bitter than any gall. Come now, let us beseech the
merciful God, both to change their state of feeling and that we may never
fall into that disease: since heaven is indeed inaccessible to him that
hath this wasting sore, and before heaven too, even this present life is
not worth living in. For not so thoroughly are timber and wool wont to be
eaten through by moth and worm abiding therein, as doth the fever of envy
devour the very bones of the envious and destroy all self-command in their
soul.

   In order then that we may deliver both ourselves and others from these
innumerable woes, let us expel from within us this evil fever, this that is
more grievous than any gangrene: that having regained spiritual strength,
we may both finch the present course and obtain the future crowns; unto
which may we all attain, by the grace and mercy of our Lord Jesus Christ,
with Whom to the Father, with the Holy Ghost, be glory, power, honor, now
and ever, and world without end. Amen.

HOMILY XXXII: 1 Cor. xii. 27.

Now ye are the body of Christ and severally members thereof.

   FOR lest any should say, "What is the example of the body to us? since
the body is a slave to nature but our good deeds are of choice;" he applies
it to our own concerns; and to signify that we ought to have the same
concord of deign as they have from nature, he saith," Now ye are the body
of Christ." But if our body ought not to be divided, much less the body of
Christ, and so much less as grace is more powerful than nature.But what is
the expression, "severally?" "So far at least as appertaineth to you; and
so far as naturally a part should be built up from you." For because he had
said, "the body," whereas the whole body was not the Corinthian Church, but
the Church in every part of the world, therefore he said, "severally:"
i.e., the Church amongst you is a part of the Church existing every where
and of the body which is made up of all the Churches: so that not only with
yourselves alone, but also with the whole Church throughout the word, ye
ought to be at peace, if at least ye be members of the whole body.

   [2.] Ver. 28. "And God hath set some in the Church: first apostles,
secondly prophets, thirdly teachers, then miracles, then gifts of healings,
helps, governments, divers kinds of tongues."

   Thus what I spake of before, this also he now cloth. Because they
thought highly of themselves in respect of the tongues he sets it last
every where. For the terms, "first" and "secondly," are not used by him
here at random, but in order by enumeration to point out the more honorable
and the inferior. Wherefore also he set the apostles first who had all the
gifts in themselves. And he said not, "God hath set certain m the Church,
apostles" simply," or prophets," but he employs "first, second," and
"third," signifying that same thing which I told you of.

   "Secondly, prophets." For they used to whom he saith, "Let the prophets
speak, two or three." (c. xiv. 29.) And writing also to Timothy, he said,
"Neglect not the gift that is in thee, which was given thee by prophecy."
(I. Tim. iv. 14.) And they were much more many that prophesied. And if
Christ saith, "The Law and the Prophets prophesied until John," (S. Matt.
xi. 13.) He saith it of those prophets who before proclaimed His coming.

   "Thirdly, teachers." For he that prophesieth speaks all things from the
Spirit; but he that teacheth sometimes discourses also out of his own mind.
Wherefore also he said, "Let the elders that rule well be counted worthy of
double honor, especially they who labor in the word and in reaching:" (1.
Tim. v. 17:) whereas he that speaks all things by the Spirit doth not
labor. This accordingly is the reason why he set him after the prophet,
because the one is wholly a gift but the other is also man's labor. For he
speaks many things of his own mind, agreeing however with the sacred
Scriptures.

   [3.] "Then miracles, then gifts of healings." Seest thou how he again
divides the healings from the power, which also he did before. For the
power is more than the healing: since he that hath power both punishes and
heals, but he that hath the gift of healings doeth cures only. And observe
how excellent the order he made use of, when he set the prophecy before the
miracles and the healings. For above when he said, "To one is given by the
Spirit the word of wisdom, and to another the word of knowledge," he spake,
not setting them in order, but indiferently. Here, on the other hand, he
sets a first and a second rank. Wherefore then doth he set prophecy first?
Because even in the old covenant the matter has this order. For example,
when Isaiah was discoursing with the Jews, and exhibiting a demonstration
of the power of God, and bringing forward the evidence of the worthlessness
of the demons, he mated this also as the greater evidence of his divinity,
his foretelling things to come. (Is. xli. 22, 23.) And Christ Himself after
working so many signs saith that this was no small sign of His divinity:
and continually adds, "But these things have I told you, that when it is
come to pass, ye may believe that I am He." (S. John xiii. 19; xiv. 29;
xvi. 4.)

   "Well then; the gifts of healing are justly inferior to prophecy. But
why likewise to teaching?" Because it is not the same thing to declare the
word of preaching and sow piety in the hearts of the hearers, as it is to
work miracles: since these are done merely for the sake of that. When
therefore any one teaches both by word and life, he is greater than all.
For those he calls emphatically teachers, who both teach by deeds and
instruct in word. For instance: this made the Apostles themselves to become
Apostles. And those gifts certain others also, of no great worth, received
in the beginning, as they who said, "Lord, did we not prophesy by Thy Name,
and do mighty works?" and after this were told, "I never knew you; depart
from Me, ye that work inquity." (S. Mat. vii. 22. ) But this twofold mode
of teaching, I mean that by deeds and by words, no bad man would ever
undertake. As to his setting the prophets first marvel not at it. For he is
not speaking of prophets simply, but of those who by prophecy do also teach
and say every thing to the common benefit: which in proceeding he makes
more dear to us.

   "Helps, governments" What is, "helps?" To support the weak. Is this
then a gift, tell me? In the first place, this too is of the Gift of God,
aptness for a patron's office(1); the dispensing spiritual things; besides
which he calls many even of our own good deeds, gifts;" not he had pointed
out a great difference, and stirred up the afore-mentioned distemper of
those that had lesser gifts, he darts upon them in what follows with great
vehemence, because he had already given them those many proofs of their not
being left much inferior. What I mean is; because it was likely that on
hearing these things they would say, "And why were we not all made
Apostles?"--whereas above he had made use of a more soothing tone of
discourse, proving at length the necessity of this result, even from the
image of the body; for "the body," saith he, "is not one member;" and
again, "but if all were one member, where were the body?" and from the fact
that they were given for use; for to each one is given "the manifestation
of the Spirit," saith he, "to profit withal:" and from all being watered
from the same Spirit: and from what is bestowed being a free gift and not a
debt; "for there are," saith he, "diversities of gifts, but the same
Spirit:" and from the manifestation of the Spirit being made alike through
all; for "to each one," saith he, "is given the manifestation through the
Spirit:" and from the fact that these things were shaped according to the
pleasure of the Spirit and of God; "for all these," saith he, "worketh the
one and the same Spirit, dividing to each one severally even as he will:"
and, "God hath set the members each one of them in the body, even as it
pleased Him:" and from the inferior members also being necessary; "for
those which seem," saith he, "to be more feeble are necessary:" from their
being alike necessary, in that they " from the greater too needing the
less: "for the head," saith he, "cannot say to the feet, I have no need of
you:" from these latter enjoying even more honor; for "to that which
lacketh," saith he, "He hath given more abundant honor:" from the care of
them being common and equal; for "for all the members have the same care
one for another:" and from there being one honor and one grief of them all;
for "whether," saith he, "one member suffereth, all the members suffer with
it; or one member is honored, all the members rejoice with it: "--whereas,
I say, he had above exhorted them by these topics, here and henceforth he
and he doth not stop at the first and the second gift, but proceeds to the
last, either meaning this that all cannot be all things, (even as he there
saith, "if all were one member, where were the body? ") or establishing
some other point also along with these, which may tell in the way of
consolation again. What then is this? His signifying that even the lesser
gifts are contended for equally with the greater, from the circumstance
that not even these were given absolutely to all? For "why," saith he,
"dost thou grieve that thou hast not gifts of healing? consider that what
thou hast, even though it be less, is oftentimes not possessed by him that
hath the greater." Wherefore he saith,

   Ver. 30. "Do all speak with tongues? do all interpret?"

   For even as the great gifts God hath not vouchsafed all to all men, but
to some this, and to others that, so also did He in respect of the less,
not proposing these either to all. And this He did, procuring thereby
abundant harmony and love, that each one standing in need of the other
might be brought close to his brother. This economy He established also in
the arts, this also in the elements, this also in the plants, and in our
members, and absolutely in all things.

   [5.] Then he subjoins further the most powerful consolation, and
sufficient to recover them and quiet their vexed souls. And what is this?

   Ver. 31. "Desire earnestly," saith he, "the better gifts. And a still
more excellent way show I unto you."

   Now by saying this, he gently hinted that they were the cause of their
own receiving the lesser gifts, and had it in their power, if they would,
to receive the greater. For when he saith, "desire earnestly," he demands
from them all diligence and desire for spiritual things. And he said not,
the greater gifts, but "the better," i.e., the more useful, those which
would profit. And what he means is this: "continue to desire girls; and I
point out to you a fountain of gifts." For neither did he say, "a gift,"
but "a way," that he might the more extol that which he intends to mention.
As if he said, It is not one, or two, or three gifts that I point out to
you, but one way which leadeth to all these(1): and not merely a way, but
both "a more excellent way" and one that is open in common to all. For not
as the gifts are vouchsafed, to some these, to others those, but not all to
all; so also in this case: but it is an universal girl. Wherefore also he
invites all to it. "Desire earnestly," saith he, "the better gifts and yet
show I unto you a more excellent way;" meaning love towards our neighbor,

   Then intending to proceed to the discourse concerning it and the
encomium of this virtue, he first lowereth these by comparison with it,
intimating that they are nothing without it; very considerately. For if he
had at once discoursed of love, and having said, "I show unto you a way,"
had added, "but this is love," and had not conducted his discourse by way
of comparison; some might possibly have scoffed at what was said, not
understanding. clearly the force of the thing spoken of but still gaping
after these. Wherefore he doth not at once unfold it, but first excites the
hearer by the promise, and saith, " I show unto you a more excellent way,"
and so having led him to desire it, he doth not even thus straightway
proceed to it, but augmenting still further and extending their desire, he
discourses first of these very things, and shows that without it they are
nothing; reducing them to the greatest necessity of loving one another;
seeing also that from neglect of it sprang that which caused all their
evils. So that in this respect also it might justly appear great, if the
gifts not only brought them not together, but divided them even when
united: but this, when many were so divided, would reunite them by virtue
of its own and make them one body. This however he doth not say at once,
but what they chiefly longed for, that he sets down; as that the thing was
a gift and a most excellent way to all the gifts. So that, even if thou
wilt not love thy brother on the score of friendship, yet for the sake of
obtaining a better sign and an abundant gift, cherish love.

   [6.] And see whence he first begins; from that which was marvellous in
their eyes and great, the gift of tongues. And in bringing forward that
gift, he mentions it not just in. the degree they had it in, but far more.
For he did not say, "if I speak with tongues," but,

   Chap. xiii. ver. 1. "If I speak with the tongues of men,--"

   What is, "of men?" Of all nations in every part of the world. And
neither was he content with this amplification, but he likewise uses
another much greater, adding the words, "and of angels,--and have not love,
I am become sounding brass, or a clanging cymbal."

   Dost thou see to what point he first exalted the gift, and to what
afterwards he lowered and cast it down? For neither did he simply say, "I
am nothing," but, "I am become sounding brass" a thing senseless and
inanimate But how "sounding brass?" Emitting a sound indeed, but at random
and in vain, and for no good end. Since besides my profiting nothing, I am
counted by most men as one giving impertinent trouble, an annoying and
wearisome kind of person. Seest thou how one void of love is like to things
inanimate and senseless?

   Now he here speaks of the "tongues of angels," not investing angels
with a body, but what he means is this: "should I even so speak as angels
are wont to discourse unto each other, without this I am nothing, nay
rather a burden and an annoyance." Thus (to mention one other example)
where he saith, "To Him every knee shall bow, of things in heaven and
things on earth, and things under the earth," (Phil. ii. 10.) he doth not
say these things as if he attributed to angels knees and bones, far from
it, but it is their intense adoration which he intends also here he calls
it "a tongue" not meaning an instrument of flesh, but intending to indicate
their converse with each other by the manner which is known amongst us.

   [7.] Then, in order that his discourse may be acceptable, he stops not
at the gift of tongues, but proceeds also to the remaining gifts; and
having depreciated all in the absence of love, he then depicts her image.
And because he preferred to conduct his argument by amplification, he
begins from the less and ascends to the greater. For whereas, when he
indicated their order, he placed the gift of tongues last, this he now
numbers first; by degrees, as I said, ascending to the greater gifts. Thus
having spoken of tongues, he proceeds immediately to prophecy; and saith;

   Ver. 2. "And if I have the gift of prophecy."

   And this gift again with an excellency. For as in that case he
mentioned not tongues, but the tongues of all mankind, and as he proceeded,
those of angels, and then signified that the gift was nothing without love:
so also here he mentions not prophecy alone but the very highest prophecy:
in having said, "If l have prophecy," he added, "and know all mysteries and
all knowledge;" expressing this gift also with intensity.

   Then after this also he proceeds to the other gifts. And again, that he
might not seem to weary them, naming each one of the gifts, he sets down
the mother and fountain of all, and this again with an excellency, thus
saying, "And if I have all faith." Neither was he content with this, but
even that which Christ spake of as greatest, this also he added, saying,
"so as to remove mountains and have not love, I am nothing." And consider
how again here also he lowers the dignity of the tongues. For whereas in
regard of prophecy he signifies the great advantage arising from it, "the
understanding mysteries, and having all knowledge;" and in regard of faith,
no trifling work, even "the removing mountains;" in respect of tongues, on
the other hand, having named the gift itself only, he quire it.

   But do thou, I pray, consider this also, how in brief he comprehended
all gifts when he named prophecy and faith: for miracles are either in
words or deeds. And how doth Christ say, that the least degree of faith is
the being able to remove a mountain? For as though he were speaking
something very small, did He express Himself when He said, "If ye have
faith as a grain of mustard-seed, ye shall say to this mountain, Remove,
and it shall remove;" (S. Mat. xvii. 20.) whereas Paul saith that this is
"all faith." What then must one say? Since this was a great thing, the
removing a mountain, therefore also he mentioned it, not as though "all
faith" were only able to do this, but since this seemed to be great to the
grosser sort because of the bulk of the outward mass, from this also he
extols his subject. And what he saith is this:

   "If I have all faith, and can remove mountains, but have not love, I am
nothing."

   [8.] Ver. 3. "And if I below all my goods to feed the poor, and if I
give my body to be burned, but have not love, it profiteth me nothing."

   Wonderful amplification! For even these things too he states with
another addition: in that he said not, "if I give to the poor the half of
my goods," or "two or three parts," but, "though I give all my goods." And
he said deaths, the being burnt alive, and saith that even his without
charity is no great thing. Accordingly he subjoins, "it profiteth me
nothing."

   But not even yet have I pointed out the whole of the excellency, until
I bring forward the testimonies of Christ which were spoken concerning
almsgiving and death. What then are His testimonies? To the rich man He
saith, "If thou wouldest be perfect, sell what thou hast and give o the
poor, and come, follow me." (S. Mat. xix. 21.) And discoursing likewise of
love to one's neighbor, He saith, "Greater love hath no man than this, that
a man may lay down his life for his friends" (S. John xv. 13.) Whence it is
evident, that even before God this is greatest of all. But, "I declare,"
said Paul, "that even if we should lay down life for God's sake, and not
merely lay it down, but so as even to be burned, (for this is the meaning
of, "if I give my body to be burned,") we shall have no great advantage if
we love not our neighbor." Well then, the saying' that the gifts are of no
great profit without charity is no marvel: since our gifts are a secondary
consideration to our way of life. At any rate, many have displayed gifts,
and yet on becoming vicious have been punished: as those who "prophesied in
His name, and cast out many demons, and wrought many mighty works;" as
Judas the traitor: while others, exhibiting as believers a pure life, have
needed nothing else in order to their salvation. Wherefore, that the gifts
should, as I said, require this, is no marvel: but that an exact life even
should avail nothing without it, this is what Christ appears to adjudge His
great rewards to both these, I mean to the giving up our possessions, and
to the perils of martyrdom. For both to the rich man He saith, as I before
observed, "If thou wilt be perfect, sell thy goods, and give to the poor,
and come, follow me :" and discoursing with the disciples, of martyrdom He
saith, "Whosoever shall lose his life for My sake, shall find it;" and,
"Whosoever shall confess Me before men, him will will I also confess before
My Father which is in heaven." For great indeed is the labor of this
achievement, and well nigh surpassing nature itself, and this is well known
to such as have had these crowns vouchsafed to them. For no language can
set it before us: so noble a soul doth the deed belong to and so
exceedingly wonderful is it.

   [9.] But nevertheless, this so wonderful thing Paul said was of no
great profit without love, even though it have the giving up of one's goods
joined with it. Wherefore then hath he thus spoken? This will I now
endeavor to explain, first having enquired of this, How is it possible that
one who gives all his goods to feed the poor can be wanting in love? I
grant, indeed, he that is ready to be burned and hath the gifts, may
perhaps possibly not have love: but he who not only gives his goods, but
even distributes them in morsels; how hath not he love?(1) What then are we
to say? Either that he supposed an unreal case as real; which kind of thing
he is ever wont to do, when he intends to set before us something in
excess; as when writing to the Galatians he saith, "If we or an angel from
heaven preach any other gospel unto you than that ye receive let him be
accursed." (Gal. i. 8.) And yet neither was himself nor an angel about to
do so; but to signify that he meant to carry the matter as far as possible,
he set down even that which could never by any means happen. And again,
when he writes to the Romans, and saith, "Neither angels, nor
principalities, nor powers, shall be able to separate us from the love of
God;" for neither was this about to be done by any angels: but here too he
supposes a thing which was not; as indeed also in what comes next, saying,
"nor any other creature," whereas there is no other creature, for he had
comprehended the whole creation, having spoken of all things both above and
below. Nevertheless here also he mentions that which was not, by way of
hypothesis, so as to show his exceeding desire. Now the same thing he doth
here also, saying, "If a man give all, and have not love, it profits him
nothing."

   Either then we may say this, or that his meaning is for those who give
to be also joined closely to those who retire, and not merely to give
without sympathy, but in pity and condescension, bowing down and grieving
with the needy. For therefore also hath almsgiving been enacted by God:
since God might have nourished the poor as well without this, but that he
might bind us together unto charity and that we might be thoroughly fervent
toward each other, he commanded them to be nourished by us. Therefore one
saith in another place also; " a good word is better than a gift;" (Ecclus.
xviii. 16, 17.) and, "behold, a word is beyond a good gift." (Ecclus.
xviii. 16, 17.) And He Himself saith, "I will have mercy, and not
sacrifice" (S. Mat. ix. 30; Hos. vi. 6.) For since it is usual, both for
men to love those who are benefited by them, and for those who receive
benefits to be more kindly affected towards their benefactors; he made this
law, constituting it a bond of friendship.

   [10.] But the point proposed for enquiry above is, How, after Christ
had said that both these belong to perfection, Paul affirms, that these
without charity are imperfect? Not contradicting Him, God forbid: but
harmonizing with Him, and that exactly. For so in the case of the rich man,
He said, not merely, "sell thy goods, and give to the poor," but He added,
"and come, follow Me." Now not even the following Him proves any man a
disciple of Christ so completely as the loving one another. For, "by this
shall all men know," saith He, when He saith, "Whosoever loseth his life
for My sake, shall find it;" (S. Mat. x. 39, and 35.) and, "whosoever shall
confess Me before men, him will I also confess before My Father which is in
heaven;" He means not this, that it is not necessary to have love, but He
declares the reward which is laid up for these labor, Since that along with
martyrdom He requires also this, is what He elsewhere strongly intimates,
thus saying, "Ye shall indeed drink of My cup, and be baptized with the
baptism that I am baptized with;" (S. Mat. xx. 23.) i.e., ye shall be
martyrs, ye shall be slain for My sake; "but to sit on My right hand, and
on My left, (not as though any sit on the right hand and the left, but
meaning the highest precedency and honor) "is not Mine to give," saith He,
"but to those for whom it is prepared." Then signifying for whom it is
prepared, He calls them and saith, "whosoever among you will be chief, let
him be servant to you all;" (S. Mat. xx. 26.) setting forth humility and
love. And the love which He requires is intense; wherefore He stopped not
even at this, but added, "even as the Son of Man came not to be ministered
unto, but to minister, and to give His life a ransom for many;" pointing
out that we ought so to love as even to be slain for our beloved. For this
above all is to love Him. Wherefore also He saith to Peter, "If thou lovest
Me, feed My sheep." (S. John xxi. 16.)

   [11.] And that ye may learn how great a work of virtue it is, let us
sketch it out in word, since in deeds we see it no where appearing; and let
us consider, if it were every where in abundance, how great benefits would
ensue: how there were no need then of laws, or tribunals or punishments, or
avenging, or any other such things since if all loved and were beloved, no
man would injure another. Yea, murders, and strifes, and wars, and
divisions, and rapines, and frauds, and all evils would be removed, and
vice be unknown even in name. Miracles, however, would not have effected
this; they rather puff up such as are not on their guard, unto vain-glory
and folly.

   Again: what is indeed the marvellous part of love; all the other good
things have their evils yoked with them: as he that gives up his to love.
Why, he will so live on earth as if it were heaven, every where enjoying a
calm and weaving for himself innumerable crowns. For both from envy, and
wrath, and jealousy, and pride, and vain-glory and evil concupiscence, and
every profane love, and every distemper, such a man will keep his own soul
pure. Yea, even as no one would do himself an injury so neither would this
man his neighbors. And being such, he shall stand with Gabriel himself,
even while he walks on earth.

   Such then is he that hath love. But he that works miracles and hath
perfect knowledge, without this, though he raises ten thousand from the
dead, will not be much profited, broken off as he is from all and not
enduring to mix himself up with any of his fellow-servants. For no other
cause than this did Christ say that the sign of perfect love towards Him is
the loving one's neighbors. For, "if thou lovest Me," saith He, "O Peter,
more than these, feed My sheep." (S. John xxi. 15.) Dost thou see how hence
also He again covertly intimates, in what case this is greater than
martyrdom? For if any one had a beloved child in whose behalf he would even
give up his life, and some one were to love the father, but pay no regard
whatever to the son, he would greatly incense the father; nor would he feel
the love for himself, because of the overlooking his son. Now if this ensue
in the case of father and son, much more in the case of God and men: since
surely God is more loving than any parents.

   Wherefore, having said, "The first and great commandment is, Thou shalt
love the Lord thy God," he added, "and the second--(He leaves it not in
silence, but sets it down also)--is like unto it, Thou shalt love thy
neighbor as thyself." And see how with nearly the same excellency He
demands also this. For as concerning God, He saith, "with all thy heart:"
so concerning thy neighbor, "as thyself," which is tantamount to, "with all
thy heart."

   Yea, and if this were duly observed, there would be neither slave nor
free, neither ruler nor ruled, neither rich nor poor, neither small nor
great; nor would any devil then ever have been known: I say not, Satan
only, but whatever other such spirit there be, nay, rather arising from it?
Yea, rather consider how great a blessing it is of itself to exercise love;
what cheerfulness it produces, in how great grace it establishes the soul;
a thing which above all is a choice quality of it. For the other parts of
virtue have each their troubles yoked with them; as fasting, temperance,
watching, have envy, concupiscence, and contempt. But love along with the
gain hath great pleasure too, and no trouble, and like an industrious bee,
gathering the sweets from every flower, deposits them in the soul of him
who loveth. Though any one be a slave, it renders slavery sweeter than
although to command is sweet: but love changes the nature of things and
presents herself with all blessings in her hands, gentler than any mother,
wealthier than any queen, and makes difficulties light and easy, causing
our virtues to be facile, but vice avoid it as an evil. Again, to speak
evil seems pleasant; for nothing is so sweet to us as to be praising one
whom we love. Again, anger hath a kind of pleasure; but in this case no
longer, rather all its sinews are taken away. Though he that is beloved
should grieve him who loves him, anger no where shows itself: but tears and
exhortations, and supplications; so far is love from being exasperated: and
should she behold one in error, she mourns and is in pain; yet even this
pain itself brings pleasure. For the very tears and the grief of love are
sweeter than any mirth and joy. For instance: they that laugh are not so
refreshed as they that weep for their friends. And if thou doubt it, stop
their tears; and they repine at it not otherwise than as persons
intolerably ill-used. "But there is," said one, money, but would with more
pleasure be in straits than see their wealth diminishing: so too, he that
is kindly affected towards any one, would choose to suffer ten thousand
evils than see his beloved one injured.

   [13.] "How then," smith one, "did the Egyptian woman who loved Joseph
wish to injure him?" Because she loved with this diabolical love. Joseph
however not with this, but with that which Paul requires. Consider then now
great a love his words were tokens of, and the action which she was
speaking of. "Insult me and make me an adulteress, and wrong my husband,
and overthrow all my house, and cast thyself out from thy confidence
rewards God:" which were expressions of one who so far from loving him did
not even love herself. But because he truly loved, he Sought to avert it
was in anxiety for her, learn the nature of it from his advice. For he not
only thrust her away, but also introduced an exhortation capable of
quenching every flame: namely "if on my account, my master," smith he,
"knoweth not any thing which is in his house." He at once reminds her of
her husband that he might put her to shame. And he said not, "thy
enamored,--a mistress, of a slave. "For if he be lord, then art thou
mistress. Be ashamed then of familiarity with a servant, and consider whose
wife thou art, and with whom thou wouldst be connected, and towards whom
thou art becoming thankless and inconsiderate, and that I repay him greater
good-will." And see how he extols his benefits. For since that barbarous
and abandoned woman could entertain no lofty sentiment, he shames her from
human considerations, saying, "He knoweth nothing through me," i.e., "he is
a great benefactor to me, and I cannot strike my patron in a vital part. He
hath made me a second lord of his house, and no one(2) hath been kept back
from me, but thee." Here he endeavors to raise her mind, that so at any
rate he might persuade her to be ashamed, and might signify the greatness
of her honor. Nor did he stop even here, but likewise added a name
sufficient to restrain her, saying, "Because thou art his wife; and how
shall I do this wickedness? But what sayest thou? That thy husband is not
present, nor knoweth that he is wronged? But God will behold it." She
however profited nothing by his advice, but still sought to attract him.
For desiring to satiate her own frenzy, not through love of Joseph, she did
these things; and this is evident from what she did afterwards. As that she
institutes a trial, and brings in accusation, and bears false witness, and
exposes to a wild beast him that had done no wrong, and casts him into a
prison; or rather for her part, she even slew him, in such a manner did she
arm the judge against him. What then? Was then Joseph too such as she was?
Nay, altogether the contrary, for he neither contradicted nor accused the
woman. "Yes," it may be said: "for he would have been disbelieved." And yet
he was greatly beloved; and this is evident not only from the beginning but
also from the end. For had not his barbarian master loved him greatly, he
would even have slain him in his silence, making no defence: being as he
was an Egyptian and a ruler, and wronged in his marriage-bed as he
supposed, and by a servant, and a servant to whom he had been so great a
benefactor. But all these things gave way to his regard for him, and the
grace which God poured down upon him. And together with this grace and
love, he had also other no small proofs, had he been minded to justify
himself; the garments themselves. For if it were she to whom violence was
done, her own vest should have been torn, her face lacerated, instead of
her retaining his garments. But "he heard," saith she, "that I lifted up my
voice, and left his garments, and went out." And wherefore then didst thou
take them from him? since unto one suffering violence, the one thing
desirable is to be rid of the intruder.

   But not from hence alone, but also from the subsequent events, shall I
be able to point out his good-will and Iris love. Yea even when he fell
into a necessity of mentioning the cause of his imprisonment, and his
remaining there, he did not even then declare the whole course of the
story. But what saith he? "I too have done nothing: but indeed I was stolen
out of the land of the Hebrews;" and he no where mentioned the adulteress
nor doth he plume himself on the matter, which would have been any one's
feeling, if not for vain-glory, yet so as not to appear to have been cast
into that cell for an evil cause. For if men in the act of doing wrong by
no means abstain even so from blaming the same things, although to do so
brings reproach; of what admiration is not he worthy, because, pure as he
was he did not mention the woman's passion nor make a show of her sin; nor
when he ascended the throne and became ruler of all Egypt, remember the
wrong done by the woman nor exact any punishment?

   Seest thou how he cared for her? but her's was not love, but madness.
For it was not Joseph that she loved, but she sought to fulfil her own
lust. And the very words too, if one would examine them accurately, were
accompanied with wrath and great blood-thirstiness. For what saith she?
"Thou hast brought in a Hebrew servant to mock us:" upbraiding her husband
for the kindness; and she exhibited the garments, having become herself
more savage than any wild beast: but not so he. And why speak I of his
good-will to her, when he was such, we know, towards his brethren who would
slay him; and never said one harsh thing of them, either within doors or
without?

   [14.] Therefore Paul saith, that the love which we are speaking of is
the mother of all good things, and prefers it to miracles and all other
gifts. For as where there are vests and sandals of gold, we require also
some other garments whereby to distinguish the king: but if we see the
purple and the diadem, we require not to see any other sign of his royalty:
just so here likewise, when the diadem of love is upon our head, it is
enough to point out the genuine disciple of Christ, not to ourselves only,
but also to the unbelievers. For, "by this," saith He, "shall all men know
that ye are My disciples, if ye have love one to another." (S. John xiii.
35.) So that this sign is greater surely than all signs, in that the
disciple is recognised by it. For though any should work ten thousand
signs, but be at strife one with another, they will be a scorn to the
unbelievers. Just as if they do no sign, but love one another exactly, they
will continue both reverenced and inviolable by all men. Since Paul himself
we admire on this account, not for the dead whom he raised, nor for the
lepers whom he cleansed, but because he said, "who is weak, and I am not
weak? who is made to stumble, and I burn not?" (2 Cor. xi. 29) For
shouldest thou have ten thousand miracles to compare with this, thou wilt
have nothing equal to it to say. Since Paul also himself said, that a great
reward was laid up for him, not because he wrought miracles, but because
"to the weak he became as weak. For what is my reward?" saith he. "That,
when I preach the Gospel, I may make the Gospel without charge." (1 Cor.
ix. 18.) And when he puts himself before the Apostles, he saith not, "I
have wrought miracles more abundant than they," but, "I have labored more
abundantly than they." (1 Cor. xv. 10.) And even by famine was he willing
to perish for the salvation of the disciples. "For it were better for me to
die," saith he, "than that any man should make my glorying void:" (1 Cor.
ix. 15.) not because he was glorying, but that he might not seem to
reproach them. For he no where is wont to glory in his own achievements,
when the season doth not call to it; but even if he be compelled so to do
he calleth, himself "a fool." But if he ever glory it is "in infirmities,"
in wrongs, in greatly sympathizing with those who are injured: even as here
also he saith, "who is weak, and I am not weak?" These words are greater
even than perils. Wherefore also he sets them last, amplifying his
discourse.

   Of what then must we be worthy compared with him, who neither contemn
wealth for our own sake, nor give up the superfluities of our goods? But
not so Paul; rather both soul and body did he use to give up, that they who
stoned and beat him with rods, might obtain the kingdom. "For thus," saith
he, "hath Christ taught me to love;" who left behind Him the new
commandment concerning love, which also Himself fulfilled in deed. For
being Lord of all, and of that Blessed Nature; from men, whom He created
out of nothing and on whom He had bestowed innumerable benefits, from
these, insulting and spitting on Him, He turned not away, but even became
man for their sakes, and conversed with harlots and publicans, and healed
the demoniacs, and promised heaven. And after all these things they
apprehended and beat him with rods, bound, scourged, mocked, and at last
crucified Him. And not even so did He turn away, but even when He was on
high upon the cross, He saith, "Father, forgive them their sin." But the
thief who before this reviled Him, He translated into very paradise; and
made the persecutor Paul, an Apostle; and gave up His own disciples, who
were His intimates and wholly devoted to Him, unto death for the Jews' sake
who crucified Him.

   Recollecting therefore in our minds all these things, both those of God
and of men, let us emulate these high deeds, and possess ourselves of the
love which is above all gifts, that we may obtain both the present and the
future blessings: the which may we all obtain, through the grace and mercy
of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be
glory, power, honor, now and ever, and world without end. Amen.

HOMILY XXXIII: 1 Cor. XIII. 4.

Love suffereth long, and is kind; love envieth not; love vaunteth not
itself, is not puffed up.

   Thus, whereas he had showed, that both faith and knowledge and prophecy
and tongues and gifts and healing and a perfect life and martyrdom, if love
be absent, are no great advantage; of necessity he next makes an outline of
its matchless beauty, adorning its image with the parts of virtue as with a
sort of colors, and putting together all its members with exactness. But do
not thou hastily pass by, beloved, the things spoken, but examine each one
of them with much care, that thou mayest know both the treasure which is in
the thing and the art of the painter. Consider, for example, from what
point he at once began, and what he set first, as the cause of all its
excellence. And what is this? Long-suffering. This is the root of all self-
denial. Wherefore also a certain wise man said, "A man that is long-
suffering(1) is of great understanding; but he that is hasty of spirit is
mightily foolish(2)."

   And comparing it too with a strong city, he said that it is more secure
than that. For it is both an invincible weapon and a sort of impregnable
tower, easily beating off all annoyances. And as a spark falling into the
deep doth it no injury, but is itself easily quenched: so upon a long-
suffering soul whatever unexpected thing falls, this indeed speedily
vanishes, but the soul it disturbs not: for of a truth there is nothing so
impenetrable as long-suffering. You may talk of armies, money, horses,
walls, arms, or any thing else whatsoever; you will name nothing like long-
suffering. For he that is encompassed with those, oftentimes, being
overcome by anger, is upset like a worthless child, and fills all with
confusion and tempest: but this man, settled as it were in a harbor, enjoys
a profound calm. Though thou surround him with loss, thou hast not moved
the rock; though thou bring insult upon him, thou hast not shaken the
tower: and though thou bruise him with stripes, thou hast not wounded the
adamant.

   Yea, and therefore is he called long-suffering, because he hath a kind
of long and great soul. For that which is long is also called great. But
this excellence is born of love, both to them who possess and to them who
enjoy it contributing no small advantage. For tell me not of those
abandoned wretches, who, doing evil and suffering none, become worse: since
here, not from his long-suffering, but from those who abuse it, this result
arises. Tell me not therefore of these, but of those gentler persons, who
gain great benefit therefrom. For when, having done ill, they suffer none,
admiring the meekness of the sufferer, they reap thereby a very great
lesson of self command.

   But Paul doth not stop here, but adds also the other high achievements
of love, saying, "is kind." For since there are some who practise their
long-suffering with a view not to their own self-denial, but to the
punishment of those who have provoked them, to make them burst with wrath;
he saith that neither hath charity this defect. Wherefore also he added,
"is kind." For not at all with a view to light up the fire, in those who
are inflamed by anger, do they deal more gently(1) with them, but in order
to appease and extinguish it: and not only by enduring nobly, but also by
soothing and comforting, do they cure the sore and heal the wound of
passion.

   "Envieth not." For it is possible for one to be both long-suffering and
envious, and thereby that excellency is spoiled. But love avoids this also.

   "Vaunteth not itself;" i.e., is not rash(2). For it renders him who
loves both considerate, and grave, and steadfast. In truth, one mark of
those who love unlawfully is a defect in this point. Whereas he to whom
this love is known, is of all men the most entirely freed from these evils.
For when there is no anger within, both rashness and insolence are clean
taken away. Love, like some excellent husbandman, taking her seat inwardly
in the soul and not suffering any of these thorns to spring up.

   "Is not puffed up." For so we see many who think highly of themselves
on the score of these very excellencies; for example, on not being envious,
nor grudging, nor mean-spirited, nor rash: these evils being incidental not
to wealth and poverty only, but even to things naturally good. But love
perfectly purges out all. And consider: he that is long-suffering is not of
course also kind. But if he be not kind, the thing becomes a vice, and he
is in danger of falling into malice. Therefore she supplies a medicine, I
mean kindness, and preserves the virtue pure. Again, the kind person often
becomes over-complaisant; but this also she corrects. For "love," saith he,
"vaunteth not itself, is not puffed up:" the kind and long-suffering is
often ostentatious; but 'she takes away this vice also.

   And see how he adorns her not only from what she hath, but also from
what she hath not. For he saith that she both brings in virtue, and
extirpates vice, nay rather she suffers it not to spring up at all(3). Thus
he said not, "She envieth, indeed, but overcometh envy;" nor, "is arrogant,
but chastiseth that passion;" but, "envieth not, vaunteth not itself, is
not puffed up;" which truly is most to be admired, that even without toil
she accomplishes her good things, and without war and battle-array her
trophy is set up: she not permitting him that possesseth her to toil and so
to attain the crown, but without labor conveying to him her prize. For
where there is not passion to contend against sober reason, what labor can
there be?

   [2.] "Doth not behave itself unseemly.(4)" "Nay, why," saith he, "do I
say, she ' is not puffed up,' when she is so far from that feeling, that in
suffering the most shameful things for him whom she loves, she doth not
even count the thing an unseemliness?" Again, he did not say, "she
suffereth unseemliness but beareth the shame nobly," but, "she doth not
even entertain any sense at all of the shame." For if the lovers of money
endure all manner of reproaches for the sake of that sordid traffic of
theirs, and far from hiding their faces, do even exult in it: much more he
that hath this praiseworthy love will refuse nothing whatsoever for the
safety's sake of those whom he loves: nay, nor will any thing that he can
suffer shame him.

   And that we may not fetch our example from any thing base, let us
examine this same statement in its application to Christ, and then we shall
see the force of what hath been said. For our Lord Jesus Christ was both
spit upon and beaten with rods by pitiful slaves; and not only did He not
count it an unseemliness, but He even exulted and called the thing glory;
and bringing in a robber and murderer with Himself before the rest into
paradise, and discoursing with a harlot, and this when the standers-by all
accused Him, He counted not the thing to he disgraceful, but both allowed
her to kiss His feet, and to bedew His body with her tears, and to wipe
them away with her hair, and this amid a company of spectators who were
foes and enemies; "for love doeth nothing unseemly."

   Therefore also fathers, though they be the first of philosophers and
orators, are not ashamed to lisp with their children; and none of those who
see them find fault with them, but the thing is esteemed so good and right
as to be even worthy of prayer. And again, should they become vicious, the
parents keep on correcting, caring for them, abridging the reproaches they
incur, and are not ashamed. For love "cloth nothing unseemly," but as it
were with certain golden wings covereth up all the offences of the beloved.

   Thus also Jonathan loved David; and hearing his father say, (1 Sam. xx.
30.) "Thou son of damsels that have run away from their homes(1), thou
womanly bred,(2)" he was not ashamed, though the words be full of great
reproach. For what he means is this: "Thou son of mean harlots who are mad
after men, who run after the passers-by, thou unnerved and effeminate:
wretch, who hast nothing of a man, but livest to the shame of thyself and
the mother who bare thee." What then? Did he grieve at these things, and
hide his face, and turn away from his beloved? Nay, quite the contrary; he
displayed hiss fondness as an ornament. And yet the one was at that time a
king, and a king's son, even Jonathan; the other a fugitive and a wanderer,
I mean, David. But not even thus was he ashamed of his friendship. "For
love doth not behave itself unseemly. Yea, this is its wonderful quality
that not only it suffers not the injured to grieve and feel galled, but
even disposes him to rejoice. Accordingly, he too, of whom we are speaking,
after all these things, just as though he had a crown put on him, went away
and fell on David's neck. For love knows not what sort of thing shame may
be. Therefore it glories in those things for which another hides his face.
Since the shame is, not to know how to love; not, when thou lovest, to
incur danger and endure all for the beloved.

   But when I say, "all," do not suppose I mean things injurious also; for
example, assisting a youth in a love affair, or whatsoever hurtful thing
any one may beseech another to do for him. For such a person doth not love,
and this I showed you lately from the Egyptian woman: since in truth he
only is the lover who seeks what is profitable to the beloved: so that if
any pursue not this, even what is right and good, though he make ten
thousand professions of love, he is more hostile than any enemies.

   So also Rebecca aforetime, because she exceedingly clung to her son,
both perpetrated a theft, and was not ashamed of detection, neither was she
afraid, though the risk was no common one; but even when her son raised
scruples(3) to her, "upon me be thy curse, my son," she said, Dost thou see
even in a woman the soul of the Apostle how, even as Paul chose, (if one
may compare a small thing with a great,) to be anathema for the Jews' sake,
(Rom. ix. 3.) so also she, that her son; might be blessed, chose to be no
less than accursed. And the good things she gave up to him, for she was
not, it seems, to be blessed with him, but the evils she was prepared to
endure herself alone: nevertheless, she rejoiced, and hasted, and this
where so great a danger lay before her, and she was grieved at the delay of
the business: for she feared lest Esau might anticipate them and render her
wisdom vain. Wherefore also she cuts short the conversation and urges on
the young man, and just permitting him to answer what had been said, states
a reason sufficient to persuade him. For she said not, "thou sayest these
things without reason, and in vain thou fearest, thy father having grown
old and being deprived of clearness of sight:" but what? "upon me be thy
curse, my son. Only do thou not mar the plot, nor lose the object of our
chase, nor give up the treasure."

   And this very Jacob, served he not for wages with his kinsmen twice
seven years? Was he not together with the bondage subject to mockery in
respect of that trick? What then? Did he feel the mockery? Did he count it
behaving himself unseemly, that being a freeman, and free born, and well
brought up, he endured slaves' treatment among his own kinsmen: a thing
which is wont to be most vexing, when one receives opprobrious treatment
from one's friends? In no wise. And the cause was his love, which made the
time, though long, appear short. "For they were," saith he, (Gen. xxix.
20.) "in his sight as a few days." So far was he from being galled and
blushing for this his bondage. Justly then said the blessed Paul, "Love
doth not behave itself unseemly."

   [3.] Ver. 5. "Seeketh not its own, is not provoked."

   Thus having said, "doth not behave itself unseemly," he showeth also
the temper of mind, on account of which she doth not behave herself
unseemly. And what is that temper? That she "seeketh not her own." For the
beloved she esteems to be all, and then only "behaveth herself unseemly,"
when she cannot free him from such unseemliness; so that if it be possible
by her own unseemliness to benefit her beloved, she doth not so much as
count the thing unseemliness; for the other party thereafter is yourself,
when you love(1): since this is friendship, that the lover and the beloved
should no longer be two persons divided, but in a manner one single person;
a thing which no how takes place except from love. Seek not therefore thine
own, that thou mayest find thine own. For he that seeks his own, finds not
his own. Wherefore also Paul said, "Let no man seek his own, but each his
neighbor's good." (1 Cor. x. 24.) For your own profit lies in the profit of
your neighbor, and his in yours. As therefore one that had his own gold
buried in the house of his neighbor, should he refuse to go and there seek
and dig it up, will never seek it; so likewise here, he that will not seek
his own profit in the advantage of his neighbor, will not attain unto the
crowns due to this: God Himself having therefore so disposed of it, in
order that we should be mutually bound together: and even as one awakening
a slumbering child to follow his brother, when he is of himself unwilling,
places in the brother's hand that which he desires and longs for, that
through desire of obtaining it he may pursue after him that holds it, and
accordingly so it takes place: thus also here, each man's own profit hath
he given to his neighbor, that hence we may run after one another, and not
be torn asunder.

   And if thou wilt, see this also in our case who address you. For my
profit depends on thee, and thy advantage on me. Thus, on the one hand it
profits thee to be taught the things that please God, but with this have I
been entrusted, that thou mightest receive it from me, and therefore
mightest be compelled to run unto me; and on the other hand it profits me
that thou shouldest be made better: for the reward which I shall receive
for this will be great; but this again lieth in thee; and therefore am I
compelled to follow after thee that thou mayest be better, and that I may
receive my profit from thee. Wherefore also Paul saith, "For what is my
hope? are not even ye?" And again, "My hope, and my joy, and the crown of
my rejoicing." (1 Thes. ii. 19.) So that the joy of Paul was the disciples,
and his joy they had. Therefore he even wept when he saw them perishing.

   Again their profit depended on Paul: wherefore he said, "For the hope
of, Israel I am bound with this chain. (Acts xxviii. 20.) And again, "These
things I endure for the elect's sakes that they may obtain eternal life. (2
Tim. ii. 10.) And this one may see in worldly things. "For the wife," saith
he, "hath not power over her own body, nor yet the husband; but the wife
over the husband's, and the husband over the wife's." (1 Cor. vii. 4.) So
likewise we, when we wish to bind any together, do this. We leave neither
of them in his own power, but extending a chain between them, we cause the
one to be holden of the other, and the other of the one. Wilt thou also see
this in the case of governors? He that judges sits not in judgment for
himself, but seeking the profit of his neighbor. The governed on the other
hand, seek the profit of the governor by their attendance, by their
ministry, by all the other things. Soldiers take up their arms for us, for
on our account they peril themselves. We for them are in straits; for from
us are their supplies.

   But if thou sayest, "each one doth this seeking his own," this also say
I, but I add, that by the good of another one's own is won. Thus both the
soldier, unless he fight for them that support him, hath none that
ministers to him for this end: and this same on the other hand, unless he
nourish the soldier, hath none to arm himself in his behalf. [4.] Seest
thou love, how it is everywhere extended and manages all things? But be not
weary, until thou have thoroughly acquainted thyself with this golden
chain. For having said, "seeketh not her own," he mentions again the good
things produced by this. And what are these?

   "Is not easily provoked, thinketh no evil.(1)" See love again not only
subduing vice, but not even suffering it to arise at all. For he said not,
"though provoked, she overcomes," but, "is not provoked." And he said not,
"worketh no evil," but, "not even thinketh;" i.e., so far from contriving
any evil, she doth not even suspect it of the beloved. How then could she
work any, or how be provoked? who doth not even endure to admit an evil
surmise; whence is the fountain of wrath.

   Ver. 6. "Rejoiceth not in unrighteousness:" i. e., doth not feel
pleasure over those that suffer ill: and not this only, but also, what is
much greater, "rejoiceth with the truth." "She feels pleasure," saith he,
"with them that are well spoken of," as Paul saith, "Rejoice with them that
rejoice, and weep with them that weep." (Rom. xii. 15.)

   Hence, she "envieth not," hence she "is not puffed up:" since in fact
she accounts the good things(2) of others her own.

   Seest thou how by degrees love makes her nursling an angel? For when he
is void of anger, and pure from envy, and free from every tyrannical
passion, consider that even from the nature of man he is delivered from
henceforth, and hath arrived at the very serenity of angels.

   Nevertheless, he is not content with these, but hath something even
more than these to say: according to his plan of stating the stronger
points later. Wherefore he saith, "beareth all things." From her long-
suffering, from her goodness; whether they be burdensome, or grievous, or
insults, or stripes, or death, or whatsoever else. And this again one may
perceive from the case of blessed David. For what could be more intolerable
than to see a son rising up against him, and aiming at the usurpation, and
thirsting for a father's blood? Yet this did that blessed one endure, nor
even so could he bear to throw out one bitter expression against the
parricide; but even when he left all the rest to his captains, gave a
strong injunction respecting his safety. For strong was the foundation of
his love. Wherefore also it "beareth all things."

   Now its power the Apostle here intimates, but its goodness, by what
follows. For, "it hopeth all things," saith he, "believeth all things,
endureth all things." What is, "hopeth all things?" It doth not despair ,"
saith he, "of the beloved, but even though he be worthless, it continues to
correct, to provide, to care for him."

   "Believeth all things." "For it doth not merely hope," saith he, "but
also believeth from its great affection." And even if these good things
should not turn out according to its hope, but the other person should
prove yet more intolerable, it bears even these. For, saith he, it
"endureth all things." [5.] Ver. 8. "Love never faileth."

   Seest thou when he put the crown on the arch, and what of all things is
peculiar to this gift? For what is, "faileth not?" it is not severed, is
not dissolved by endurance. For it puts up with everything: since happen
what will, he that loves never can hate. This then is the greatest of its
excellencies.

   Such a person was Paul. Wherefore also he said, "If by any means I may
provoke to emulation them which are my flesh;" (Rom. xi. 14.) and he
continued hoping. And to Timothy he gave a charge, saying, "And the Lord's
servant must not strive, but be gentle towards all .... in meekness
correcting those that oppose themselves, if God peradventure may give them
the knowledge of the truth.(3)" (2 Tim. ii. 24, 25:)

   "What then," saith one, "if they be enemies and heathens, must one hate
them?" One must hate, not them but their doctrine: not the man, but the
wicked conduct, the corrupt mind. For the man is God's work, but the deceit
is the devil's work. Do thou not therefore confound the things of God and
the things of the devil. Since the Jews were both blasphemers, and
persecutors, and injurious, and spake ten thousand evil things of Christ.
Did Paul then hate them, he who of all men most loved Christ? In no wise,
but he both loved them, and did everything for their sakes: and at one time
he saith, "My heart's desire and my supplication to God is for them that
they may be saved :" (Rom. x. 1, ix. 3.) and at another, "I could wish that
myself were anathema from Christ for their sakes." Thus also Ezekiel seeing
them slain saith, "Alas, O Lord, dost Thou blot out the remnant of Israel?"
(Ezek. ix. 8.) And Moses, "If Thou wilt forgive their sin, forgive." (Exod.
xxxii. 32.)

   Why then saith David, "Do not I hate them, O Lord, that hate Thee, and
against Thine enemies did I not pine away? I hate them with perfect
hatred." (Ps. cxxxix. 21, 22.)

   Now, in the first place, not all things spoken in the Psalms by David,
are spoken in the person of David. For it is he himself who saith, "I have
dwelt in the tents of Kedar;" (Ps. cxx. 5) and, "By the waters of Babylon,
there we sat down and wept:" (cxxxvii. 1.) yet he neither saw Babylon, nor
the tents of Kedar.

   But besides this, we require now a completer self-command. Wherefore
also when the disciples besought that fire might come down, even as in the
case of Elias, "Ye know not," saith Christ, "what manner of spirit ye are
of. (Luke ix. 55.) For at that time not the ungodliness only, but also the
ungodly themselves, they were commanded to hate, in order that their
friendship might not prove an occasion of transgression unto them.
Therefore he severed their connections, both by blood and marriage, and on
every side he fenced them off.

   But now because he hath brought us to a more entire self-command and
set us on high above that mischief, he bids us rather admit and soothe
them. For we get no harm from them, but they get good by us. What then doth
he say? we must not hate, but pity. Since if thou shall hate, how wilt thou
easily convert him that is in error? how wilt thou pray for the unbeliever?
for that one ought to pray, hear what Paul saith: "I exhort therefore,
first of all, that supplications, prayer, intercessions, thanksgivings be
made for all men." (1 Tim. ii. 1.) But that all were not then believers,
is, I suppose, evident unto every one. And again, "for kings and all that
are in high place." But that these were ungodly and transgressors, this
also is equally manifest. Further, mentioning also the reason for the
prayer, he adds, "for this is good and acceptable in the sight of God our
Saviour; who willeth that all men should be saved, and come to the
knowledge of the truth." Therefore, if he find a Gentile wife consorting
with a believer, he dissolves not the marriage. Yet what is more closely
joined than a man to his wife? "For they two shall be one flesh," (Gen. ii.
24.) and great in that instance is the charm, and ardent the desire. But if
we are to hate ungodly and lawless men, we shall go on to hate also
sinners; and thus in regular process thou wilt be broken off from the most
even of thy brethren, or rather from all: for there is not one, no, not
one, without sin. For if it be our duty to hate the enemies of God, one
must not hate the ungodly only, but also sinners: and thus we shall be
worse than wild beasts, shunning all, and puffed up with pride; even as
that Pharisee. But not thus did Paul command us, but how? "Admonish the
disorderly, encourage the faint-hearted, support the weak, be long
suffering toward all." (1 Thes. v. 14.)

   [6.] What then doth he mean when he saith, "If any obeyeth not our word
by this epistle, note that man, that ye have no company with him?" (2 Thes.
iii. 14.) In the first place, he saith this of brethren, however not even
so without limitation, but this too with gentleness. For do not thou cut
off what follows, but subjoin also the next clause: how, having said, "keep
no company," he added, "yet count him not as an enemy, but admonish him as
a brother." Seest thou how he bade us hate the deed that is evil, and not
the man? For indeed it is the work of the devil to tear us asunder from one
another, and he hath ever used great diligence to take away love that he
may cut off the way of correction, and may retain him in error and thee in
enmity, and thus block up the way of his salvation. For when both the
physician hates the sick man and flies from him, and the sick man turns
away from the physician, when will the distempered person be restored,
seeing that neither the one will call in the other's aid, nor will the
other go to him?

   But wherefore, tell me, dost thou at all turn away from him and avoid
him? Because he is ungodly? Truly for this cause oughtest thou to welcome
and attend him, that thou mayest raise him up in his sickness. But if he be
incurably sick, still thou hast been bidden to do thy part. Since Judas
also was incurably diseased, yet God left not off attending upon him.
Wherefore, neither do thou grow weary. For even if after much labor thou
fail to deliver him from his ungodliness, yet shalt thou receive the
deliverer's reward, and wilt cause him to wonder at thy gentleness, and so
all this praise will pass on to God. For though thou shouldest work
wonders, and raise the dead, and whatsoever work thou doest, the Heathen
will never wonder at thee so much, as when they see thee displaying a meek,
gentle, mild disposition. And this is no small achievement: since many will
even be entirely delivered from their evil way; there being nothing that
hath such power to allure men as love. For in respect of the former they
will rather be jealous of thee, I mean the signs and wonders; but for this
they will both admire and love thee: and if they love, they will also lay
hold of the truth in due course. If however he become not all at once a
believer, wonder not nor hurry on, neither do thou require all things at
once, but suffer him for the present to praise, and love, and unto this in
due course he will come.

   [7.] And that thou mayest clearly know how great a thing this is, hear
how even Paul, going before an unbelieving judge, made his defence. "I
think myself happy," saith he, "That I am to make my defence before thee."
(Acts xxvi. 2.) And these things he said, not to flatter him, far from it;
but wishing to gain him by his gentleness. And he did in part gain him, and
he that was till then considered to be condemned took captive his judge,
and the victory is confessed by the person himself who was made captive,
with a loud voice in the presence of all, saying, "With but little
persuasion thou wouldst fain make me a Christian." (Acts xxvi. 28, 29.)
What then saith Paul? He spread his net the wider, and saith, "I would to
God, that not only thou, but also all that hear me this day, might become
such as I am, except these bonds." What sayest thou, O Paul? "except these
bonds?" And what confidence remains for thee, if thou art ashamed of these
things, and fliest from them, and this before so great a multitude? Dost
thou not every where in thy Epistles boast of this matter, and call thyself
a prisoner? Dost thou not every where carry about this chain in our sight
as a diadem? What then hath happened now that thou deprecatest these bonds?
"I myself deprecate them not," saith he, "nor am I ashamed of them, but I
condescend to their weakness. For they are not yet able to receive my
glorying; and I have learned from my Lord not to put 'a piece of undressed
cloth upon an old garment :' (S. Mat. ix. 16.) therefore did I thus speak.
For, in fact, unto this time they have heard ill reports of our doctrine,
and abhor the cross. If therefore I should add also bonds, their hatred
becometh greater; I removed these, therefore, that the other might be made
acceptable. So it is, that to them it seems disgraceful to be bound,
because they have not as yet tasted of the Glory which is with us. One must
therefore condescend: and when they shall have learned of the true life,
then will they know the beauty also of this iron, and the lustre which
comes of these bonds." Furthermore, discoursing with others, he even Calls
the thing a free gift, saying, "It hath been granted in the behalf of
Christ, not only to believe on Him, but also to suffer in His behalf."
(Phil. i. 29.) But for the time then present, it was a great thing for the
hearers not to be ashamed of the cross: for which cause he goes on
gradually. Thus, neither doth any one introducing a person to a palace,
before that he beholds the vestibule, compel him, yet standing without, to
survey what is within: since in that way it will not even seem admirable,
unless one enter in and so acquaint one's self with all.

   So then let us also deal with the heathen sort: with condecension, with
love. For love is a great teacher, and able both to withdraw men from
error, and to reform the character, and to lead them by the hand unto self-
denial, and out of stones to make men.

   [8.] And if thou wouldest learn her power, bring me a man timid and
fearful of every sound, and trembling at shadows; or passionate, and harsh,
and a wild beast rather than a man; or wanton and licentious; or wholly
given to wickedness; and deliver him into the hands of love, and introduce
him into this school; and thou wilt speedily see that cowardly and timid
creature made brave and magnanimous, and venturing upon all things
cheerfully. And what is wonderful, not from any change in nature do these
things result, but in the coward soul itself love manifests her peculiar
power; and it is much the same as if one should cause a leaden sword, not
turned into steel but continuing in the nature of lead, to do the work of
steel. As thus: Jacob was a "plain man(1), (Gen. xxv. 27. ) dwelling in a
house(2), and unpracticed in toils and dangers, living a kind of remiss and
easy life, and like a virgin in her chamber, so also he was compelled for
the most part to sit within doors and keep the house; withdrawn from the
forum and all tumults of the forum, and from all such matters, and even
continuing in ease and quietness. What then? After that the torch of love
had set him on fire, see how it made this plain and home-keeping man strong
to endure and fond of toil. And of this hear not what I say, but what the
patriarch himself saith: how finding fault with his kinsman, his words are,
"These twenty years am I with thee." (Gen. xxxi. 36.) And how wert thou
these twenty years? (For this also he adds, ) "Consumed by the heat in the
day time, and with the frost by night, and sleep departed from mine eyes,"
Thus speaks that "plain man, keeping at home," and living that easy life.

   Again, that he was timid is evident, in that, expecting to see Esau, he
was dead with fear. But see again, how this timid man became bolder than a
lion under the influence of love. For putting himself forward like some
champion before the rest, he was ready to be first in receiving that savage
and slaughter-breathing brother as he supposed him to be, and with his own
body to purchase the safety of his wives: and him whom he feared and
shuddered at, he desired to behold himself foremost in the array. For this
fear was not so strong as his affection for his wives. Seest thou how,
being timid, he became suddenly adventurous, not by changing his character,
but being invigorated by love? For that after this also he was timid, is
evident by his changing from place to place.

   But let no man consider what has been said to be a charge against that
righteous man: since being timid is no reproach, for this is a man's
nature; but the doing any thing unseemly for timidity's sake. For it is
possible for one that is timid by nature to become courageous through
piety. What did Moses? Did he not, through fear of a single Egyptian, fly,
and go away into banishment? Nevertheless, this fugitive who could not
endure the menace of a single man, after that he tasted of the honey of
love, nobly and without compulsion from any man, was forward to perish
together with them whom he loved. "For if thou wilt forgive their sin,"
saith he, "forgive; and if not, blot me, I pray thee, out of Thy book which
thou hast written. (Exod. xxxii. 32.)

   [9.] Moreover, that love makes also the fierce moderate, and the wanton
chaste, we have no longer need of any examples: this being evident to all
men. Though a man be more savage than any wild beast, no sheep so gentle as
he is rendered by love. Thus, what could be more savage and frantic than
Saul? But when his daughter let his enemy go, he uttered not against her
even a bitter word. And he that unsparingly put to the sword all the
priests for David's sake, seeing that his daughter had sent him away from
the house, was not indignant with her even as far as words; and this when
so great a fraud had been contrived against him: because he was restrained
by the stronger bridle of love.

   Now as moderation, so chastity, is an ordinary effect of love. If a man
love his own wife as he ought to love, even though he be never so much
inclined to wantoness, he will not endure to look upon another woman, on
account of his affection for her. "For love," (Cant. viii. 5.) saith one,
"is strong as death." So that from no other source doth wanton behavior
arise than from want of love.

   Since then love is the Artificer of all virtue, let us with all
exactness implant her in our own souls, that she may produce for us many
blessings, and that we may have her fruit continually abounding, the fruit
which is ever fresh and never decays. For thus shall we obtain no less than
eternal blessings: which may we all obtain, through the grace and mercy of
our Lord Jesus Christ, with Whom to the Father, and also the Holy Ghost, be
glory, power, and honor, now and for ever, and world without end. Amen.

HOMILY XXXIV: 1 Cor. XIII. 8.

But whether there be prophecies, they shall be done away; whether there be
tongues, they shall cease; whether there be knowledge, it shall be done
away.

   Having shown the excellency of love from its being requisite both to
the spiritual gifts, and to the virtues of life; and from rehearsal of all
its good qualities, and by showing it to be the foundation of exact self-
denial; from another, a third head, again he points out its worth. And this
he doth, first from a wish to persuade those who seemed to be accounted
inferior that it is in their power to have the chief of all signs, and that
they will be no worse off than the possessors of the gifts, if they have
this, but rather much better: secondly, with regard on the other hand to
them that had the greater gifts and were lifted up thereby, studying to
bring them down and to show that they have nothing unless they have this.
For thus they would both love one another, envy as well as pride being
hereby taken away; and reciprocally, loving one another, they would still
further banish these passions. "For love envieth not, is not puffed up." So
that on every side he throws around them an impregnable wall, and a
manifold unanimity, which first removes all their disorders, and thereby
again waxes stronger. Therefore also he put forward innumerable reasons
which might comfort their dejection. As thus: both "the same Spirit," saith
he, is the giver; and He "giveth to profit withal; and divideth as he
will," and it is a gift which He divideth, not a debt. Though thou receive
but a little, thou dost equally contribute to the body, and even thus thou
enjoyest much honor. And he that hath the greater, needs thee who hast the
less. And, "Love is the greatest gift, and 'the more excellent way.'"

   Now all this he said doubly to bind them to each other, both by their
not considering themselves disparaged while they had this; and because,
after pursuit and attainment of it, they henceforth would not feel human
infirmity; both as having the root of all gifts, and as no longer capable
of contentiousness even though they had nothing. For he that is once led
captive by love is freed from contentiousness.

   And this is why, pointing out to them how great advantages they shall
thence reap, he sketched out its fruits; by his praises of it repressing
their disorders: inasmuch as each one of the things mentioned by him was a
sufficient medicine to heal their wounds. Wherefore also he said,
"suffereth long," to them that are at strife one with another; "is kind,"
to them that stand mutually aloof, and bear a secret grudge; "envieth not,"
to them that look grudgingly on their superiors; "vaunteth not itself," to
them that are separated; "is not puffed up," to them that boast themselves
against others; "doth not behave itself unseemly," to them that do not
think it their duty to condescend; "seeketh not her own," to them that
overlook the rest; "is not provoked. taketh not account of evil," to them
that are insolent; "rejoiceth not in unrighteousness, but rejoiceth with
the truth," to them again that are envious; "beareth all things," to them
that are treacherous; "hopeth all things," to the despairing; "endureth all
things, never faileth," to them that easily separate themselves.

   [2.] Now then after that in every way he had shown her to be very
exceedingly great, again he doth so from another most important head, by a
fresh comparison exalting her dignity, and saying thus; "but whether there
be prophecies, they shall be done away; whether there be tongues, they
shall cease." For if both these were brought in in order to the faith; when
that is every where sown abroad, the use of these is henceforth
superfluous. But the loving one another shall not cease, rather it shall
even advance further, both here and hereafter, and then more than now. For
here there are many things that Weaken(1) our love; wealth, business,
passions of the body, disorders of the soul; but there none of these.

   But although it be no marvel that prophecies and tongues should be done
away, that knowledge should be done away, this is what may cause some
perplexity. For this also he added, "Whether there be knowledge, it shall
be done away." What then? are we then to live in ignorance? Far from it.
Nay, then specially it is probable that our knowledge is made intense.
Wherefore also he said, "Then shall I know, even as also I am known." For
this reason, if you mark it, that you might not suppose this to be done
away equally with the prophecy and the tongues, having said, "Whether there
be knowledge, it shall be done away," he was not silent, but added also the
manner of its vanishing away, immediately subjoining the saying,

   Ver. 9. 10. "We know in part, and we prophesy in part. But when that
which is perfect is come, then that which is in part shall be done away."

   It is not therefore knowledge that is done away, but the circumstance
that our knowledge is in part. For we shall not only know as much but even
a great deal more. But that I may also make it plain by example; now we
know that God is every where, but how, we know not. That He made out of
things that are not the things that are we know; but of the manner we are
ignorant. That He was born of a virgin, we know; but how, we know not yet.
But then shall we know somewhat more and clearer concerning these thing.
Next he points out also how great is the distance between the two, and that
our deficiency is no small one, saying,

   Vet. 11. "When I was a child, I spake as a child, I felt as a child, I
thought as a child; but now that I am become a man, I have put away
childish things."

   And by another example too he manifests the same thing again, saying,

   Ver. 12. "For now we see in a mirror." Further, because the glass sets
before us the thing seen indefinitely, he added, "darkly(2)," to show very
strongly that the present knowledge is most partial.

   "But then face to face." Not as though God hath a face, but to express
the notion of greater clearness and perspicuity. Seest thou how we learn
all things by gradual addition?

   "Now I know in part; but then shall I know even as also I have been
known." Seest thou how in two ways he pulls down their pride? Both because
their knowledge is in part, and because not even this have they of
themselves. "For I knew Him not, but He made Himself known(3) to me," saith
he. Wherefore, even as now He first knew me, and Himself hastened towards
me, so shall I hasten towards Him then much more than now. For so he that
sits in darkness, as long as he sees not the sun doth not of himself hasten
to meet the beauty of its beam, which indeed shows itself as soon as it
hath begun to shine: but when he perceives its brightness, then also
himself at length follows after its light: This then is the meaning of the
expression, "even as also I have been known." Not that we shall so know him
as He is, but that even as He hastened toward us now, so also shall we
cleave unto Him then, and shall know many of the things which are now
secret, and shall enjoy that most blessed society and wisdom. For if Paul
who knew so much was a child, consider what those things must be. If these
be "a glass" and "a riddle," do thou hence again infer, God's open Face,
how great a thing It is.

   [3.] But that I may open out to thee some small part of this
difference, and may impart some faint ray of this thought to thy soul, I
would have thee recall to mind things as they were in the Law, now after
that grace hath shone forth. For those things too, that came before grace,
had a certain great and marvellous appearance: nevertheless, hear what Paul
saith of them after grace came: "That which was made glorious had no glory
in this respect, by reason of the glory that surpasseth." (2 Cor. iii. 10).

   But that what I say may be made yet clearer, let us apply the argument
to some one of the rites then performed, and then thou wilt see how great
is the difference. And if thou wilt, let us bring forward that passover and
this, and then shalt thou be aware of our superiority. For the Jews indeed
celebrated it, but they celebrated it "so as in a mirror, and darkly." But
these hidden mysteries they never at any time did even conceive in their
mind, nor what things they prefigured. They saw a lamb slain, and the blood
of a beast, and door-posts sprinkled with it; but that the Son of God
incarnate shall be slain, and shall set free the whole world, and shall
grant both to Greeks and Barbarians to taste of this Blood, and shall open
heaven to all, and shall offer what is there to the whole human race, and
having taken His blood-stained flesh shall exalt it above the heaven, and
the heaven of heavens, and, in a word, above all the hosts on high, of the
angels and archangels and all the other powers, and shall cause it shining
in unspeakable glory,--to sit down upon the throne itself of the King, on
the right hand of the Father these things, I say, no one, either of them or
of the rest of mankind, either foreknew or was able ever to conceive.

   [4.] But what say those who shrink from nothing?(1) That the
expression, "now I know in part," is spoken in dispensations; for that the
Apostle had the perfect knowledge of God. And now he calls himself a child?
How sees he "in a mirror?" How "darkly," if he hath the sum of knowledge?
And why doth he refer to it as something peculiar to the Spirit, and to no
other power in the creation, saying, "For who among men knoweth the things
of a man, save the spirit of the man which is in him? Even so the things of
God none knoweth, save the Spirit of God." (1 Cor. ii. 11.) And Christ
again sayeth that this belongs to Himself alone, thus saying, "Not that any
man hath seen the Father, save He which is from God, He hath seen the
Father," (John vi. 46.) giving the name, "sight," to the most clear and
perfect knowledge.

   And how shall he who knoweth the Essence, be ignorant of the
dispensations? since that knowledge is greater than this.

   "Are we then," saith he, "ignorant of God?" Far from it. That He is, we
know, but what He is, as regards His Essence, we know not yet. And that
thou mayst understand that not concerning the dispensations did he speak
the words, "now I know in part," hear what follows. He adds then, "but then
shall I know, even as also I have been known." He was surely known not by
the dispensations, but by God.

   Let none therefore consider this to be a small or simple transgression,
but twofold, and threefold, yea and manifold. For not only is there this
impiety that they boast of knowing those things which belong to the Spirit
alone; and to the only-begotten Son of God, but also that when Paul could
not acquire even this knowledge "which is in part" without the revelation
from above, these men say that they have obtained the whole from their own
reasonings. For neither are they able to point out that the Scripure hath
any where discoursed to us of these things.

   [5.] But however, leaving their madness, let us give heed to the words
which follow concerning love. For he was not content with these things, but
adds again, saying,

   Ver. 13. "And now abideth, faith, hope, love, these three; and the
greatest of these is love."

   For faith indeed and hope, when the good things believed and hoped for
are come, cease. And to show this Paul said, "For hope that is seen is not
hope; for who hopeth for that which he seeth." Again, "Now faith is the
assurance of things hoped for, the proving of things not seed." (Rom. viii.
24; Heb. xi. 1.) So that these cease when those appear; but love is then
most elevated, and becomes more vehement. Another encomium of love. For
neither is he content with those before mentioned, but he strives to
discover yet another. And observe: he hath said that it is a great gift,
and a still more excellent way to these. He hath said, that without it
there is no great profit in our gifts; he hath shadowed out its image at
length; he intends again and in another manner to exalt it, and to show
that it is great from its abiding. Wherefore also he said, "But now abideth
faith, hope, love, these three; but the greatest of these is love." How
then is love the greater? In that those pass away.

   If now so great is the virtue of love, with good reason doth he add and
say, "Follow after love. For there is surely need of "following," and a
kind of vehement running after her: in such sort doth she fly from us, and
so many are the things which trip us up in that direction. Wherefore we
have ever need of great earnestness in order to overtake her. And to point
out this, Paul said not, "follow love," but, "pursue(1)" her; stirring us
up, and inflaming us to lay hold on her.

   For so God from the beginning contrived ten thousand ways for
implanting her in us. Thus, first, He granted one head to all, Adam. For
why do we not all spring out of the earth? Why not full grown, as he was?
In order that both the birth and the bringings up of children, and the
being born of another, might bind us mutually together. For this cause
neither made He woman out of the earth: and because the thing of the same
substance was not equally sufficient to shame us into unanimity, unless we
had also the same progenitor, He provided also for this: since, if now,
being only separated by place, we consider ourselves alien from one
another; much more would this have happened if our race had had two
originals. For this cause therefore, as it were from some one head, he
bound together the whole body of the human race. And because from the
beginning the seemed to be in a manner two, see how he fastens them
together again, and gathers them into one by marriage. For, "therefore,"
saith He, "shall a man leave his father and his mother, and shall cleave
unto his wife; and they shall be for one flesh." (Gen. ii. 24(2).) And he
said not, "the woman," but, "the man," because the desire too is stronger
in him. Yea, and for this cause He made it also stronger, that it might bow
the superior party to the absolute sway of this passion, and might
subjugate it to the weaker. And since marriage also must needs be
introduced, him from whom she sprang He made husband to the woman. For all
things in the eye of God are second to love. And if when things had thus
begun, the first man straightway became so frantic, and the devil sowed
among them so great warfare and envy; what would he not have done, had they
not sprung from one root?

   Further, in order that the one might be subject, and the other rule;
(for equality is wont oftentimes to bring in strife;) he suffered it not to
be a democracy, but a monarchy; and as in an army, this order one may see
in every family. In the rank of monarch, for instance, there is the
husband; but in the rank of lieutenant and general, the wife; and the
children too are allotted a third station in command. Then after these a
fourth order, that of the servant. For these also bear rule over their
inferiors, and some one of them is oftentimes set over the whole, keeping
ever the post of the master, but still as a servant. And together with this
again another command, and among the children themselves again another,
according to their age and sex; since among the children the female doth
not possess equal sway. And every where hath God made governments at small
distances and thick together, that all might abide in concord and much good
order. Therefore even before the race was increased to a multitude, when
the first two only were in being, He bade him govern, and her obey. And in
order again that He might not despise her as inferior, and separate from
her, see how He honored her, and made them one, even before her creation.
For, "Let us make for man," saith He, "a help meet," implying that she was
made for his need, and thereby drawing him unto her who was made for his
sake: since to all those things are we more kindly disposed, which are done
for our sakes. But that she, on the other hand, might not be elated, as
being granted him for help, nor might burst this bond, He makes her out of
his side, signifying that she is a part of the whole body. And that neither
might the man be elated therefore, He no longer permits that to belong to
him alone which before was his alone, but effected the contrary to this, by
bringing in procreation of children, and herein too giving the chief honor
unto the man, not however allowing the whole to be his.

   Seest thou how many bonds of love God hath wrought? And these indeed by
force of nature He hath lodged in us as pledges of concord. For both our
being of the same substance leads to this; (for every animal loves its
like;)and the woman being produced from the man, and again the children
from both. Whence also many kinds of affection arise. For one we love as a
father, another as a grandfather; one as a mother, another as a nurse; and
one as a son or grandson or great-grandson again, and another as a
daughter, or grand-daughter; and one as a brother, another as a nephew; and
one as a sister, another as a niece. And why need one recount all the names
of consanguinity?

   And He devised also another foundation of affection. For having
forbidden the marriage of kindred, he led us out unto strangers and drew
them again unto us. For since by this natural kindred it was not possible
that they should be connected with us, he connected us anew by marriage,
uniting together whole families by the single person of the bride, and
mingling entire races with races.

   For, "marry not," saith the Lord, (Levit. xviii. 6.) "thy sister, nor
thy father's sister, nor any damsel which hath such consanguinity with
thee," as utterly hinders the marriage;" naming the degrees of such
relationship. It is enough for thine affection towards them that ye were
the fruit of the same birth-pangs, and that the others are in a different
relation to thee. Why dost thou narrow the breadth of love? Why dost thou
idly throw away a ground of affection towards her, such as that thou
mightest thereby provide thyself with distinct source for affection to
spring from; I mean, by taking a wife from another family, and through her
a chain of kinsmen, both mother, and father, and brethren, and their
connexions!

   [7.] Seest thou by how many ways He hath bound us together?
Nevertheless, not even this sufficed Him, but He likewise made us to stand
in need of one another, that thus also He might bring us together, because
necessities above all create friendships. For no other reason neither
suffered He all things to be produced in every place, that hence also He
might compel us to mix with one another. But having set us in need of one
another, He on the other hand made the intercourse easy. Since if this were
not so, the matter would have turned out painful and difficult in another
way. For if one that wanted a physician, or a carpenter, or any other
workman, had need to set off on a long foreign sojourn, the whole had come
to nought. Here then is why He rounded cities also, and brought all into
one place. And accordingly that we might easily keep up intercourse with
distant countries, He spread the level of the sea between us, and gave us
the swiftness of winds, thereby making our voyages easy. And at the
beginning He even gathered all men together in one spot, and did not
disperse them until they who first received the gift abused their concord
unto sin. However, He hath drawn us together in every way; both by nature,
and by consanguinity, and by language, and by place; and as he willed not
that we should fall from paradise; (for had He willed it, He would not have
placed there at all "the man whom He had formed," but he that disobeyed was
the cause ;) so neither was it His will that men should have divers
tongues; since otherwise He would have made it so from the beginning. But
now "the whole earth was of one language, and all had one speech." (Gen.
xi. 1.)

   Here is the reason why, when it was needful that the earth should be
destroyed, not even then did He make us of other matter, nor did He
translate the righteous man, but leaving him in the midst of the deluge,
like a kind of spark of the world, He rekindled our race from thence, even
by the blessed Noah. And from the beginning He made one sovereignty only,
setting the man over the woman. But after that our race ran headlong into
extreme disorder, He appointed other sovereignties also, those of Masters,
and those of Governors, and this too for love's sake. That is, since vice
was a thing apt to dissolve and subvert our race, He set those who
administer justice in the midst of our cities as a kind of physicians, that
driving away vice, as it were a plague to love, they might gather together
all in one.

   And that not only in cities, but also in each family there might be
great unanimity, He honored the man with rule and superiority; the woman on
the other hand He armed with desire: and the gift also of procreation of
children, He committed in common to both, and withal He furnished also
other things apt to conciliate love: neither entrusting all to the man, nor
all to the woman; but "dividing these things also severally to each;" to
her entrusting the house, and to him the market; to him the work of
feeding, for he tills the ground; to her that of clothing, for loom and
distaff are the woman's. For it is God Himself who gave to woman-kind skill
in woven work. Woe be to covetousness, which suffers not this difference to
appear! For the general effeminacy (1) hath gone so far as to introduce our
men to the looms, and put shuttles into their hands, and the woof, and
threads. Nevertheless, even thus the forethought of the divine economy
shines out. For we still greatly need the woman in other more necessary
things, and we require the help of our inferiors in those things which keep
our life together.

   [8.] And so strong is the compulsion of this need that though one be
richer than all men, not even thus is he rid of this close conjunction, and
of his want of that which is inferior to himself. For it is not, we see,
the poor only who need the rich, but the rich also the poor; and these
require those more than the others them. And that thou mayest see it more
clearly, let us suppose, if it seem good, two cities, the one of rich only,
but the other of poor; and neither in that of the rich let there be any
poor man, nor in that of the poor any rich; but let us purge out both
thoroughly, and see which will be the more able to support itself. For if
we find that of the poor able, it is evident that the rich will more stand
in need of them.

   Now then, in that city of the affluent there will be no manufacturer,
no builder, no carpenter, no shoe-maker, no baker, no husbandman, no
brazier, no rope-maker, nor any other such trade. For who among the rich
would ever choose to follow these crafts, seeing that the very men who take
them in hand, when they become rich, endure no longer the discomfort caused
by these works? How then shall this our city stand? "The rich," it is
replied, "giving money, will buy these things of the poor." Well then, they
will not be sufficient for themselves, their needing the others proves
that. But how will they build houses? Will they purchase this too? But the
nature of things cannot admit this. Therefore they must needs invite the
artificers thither, and destroy the law, which we made at first when we
were rounding the city. For you remember, that we said, "let there be no
poor man within it." But, lo, necessity, even against our will, hath
invited and brought them in. Whence it is evident that it is impossible
without poor for a city to subsist: since if the city were to continue
refusing to admit any of these, it will be no longer a city but will
perish. Plainly then it will not support itself, unless it shall collect
the poor as a kind of preservers, to be within itself.

   But let us look also upon the city of the poor, whether this too will
be in a like needy condition, on being deprived of the rich. And first let
us in our discourse thoroughly clear the nature of riches, and point them
out plainly. What then may riches be? Gold, and silver, and precious
stones, and garments silken, purple, and embroidered with gold. Now then
that we have seen what riches are, let us drive them away from our city of
the poor: and if we are to make it purely a city of poor persons, let not
any gold appear there, no not in a dream, nor garments of such quality; and
if you will, neither silver, nor vessels of silver. What then? Because of
this will that city and its concerns live in want, tell me? Not at all. For
suppose first there should be need to build; one does not want gold and
silver and pearls, but skill, and hands, and hands not of any kind, but
such as are become callous, and fingers hardened, and great strength, and
wood, and stones: suppose again one would weave a garment, neither here
have we need of gold and silver, but, as before, of hands and skill, and
women to work. And what if one require husbandry, and digging the ground?
Is it rich men who are wanted, or poor? It is evident to every one, poor.
And when iron too is to be wrought, or any such thing to be done, this is
the race of men whereof we most stand in need. What respect then remains
wherein we may stand in need of the rich? except the thing required be, to
pull down this city. For should that sort of people make an entrance, and
these philosophers, for (for I call them philosophers, who seek after
nothing superfluous,) should fall to desiring gold and jewels, giving
themselves up to idleness and luxury; they will ruin everything from that
day forward.

   [9.] "But unless wealth be useful," saith one, "wherefore hath it been
given by God?" And whence is it evident, that being rich is from God? "The
Scripture saith, ' The silver is Mine, and the gold is Mine,' and to
whomsoever I will, I will give it." (Hag. ii. 8.) Here, if I were not doing
an unseemly thing, I could at this moment laugh loudly, in derision of
those who say these things: because as little children admitted to a King's
table, together with that food they thrust into their mouth everything
'that comes to hand; so also do these together with the divine Scriptures
privily bring in their own notions. For this, "the silver is Mine, and the
gold is Mine," I know to have been spoken by the Prophet; but that, "to
whomsoever I will, I will give it," is not added, but is brought in by
these offscourings(1) of the people. And as to the former, why it was said,
I will explain. The Prophet Haggai, because he was continually promising to
the Jews after their return from Babylon, that he would show the temple in
its former appearance, and some doubted of the thing spoken, and considered
it to be well nigh impossible that after being reduced to dust and ashes,
the house should appear again such as it was;--he, to remove their
unbelief, in the person of God saith these things; as if he said, "Why are
ye afraid? and why do ye refuse to believe? 'The silver is Mine, and the
gold is Mine,' and I need not to borrow from others, and so to beautify the
house." And to show [that this is the meaning he adds, "and the glory of
this house, the latter glory shall be 'greater than the glory of the
former." Let us not then bring in spiders' webs upon the royal robe. For if
any person, detected in weaving a counterfeit thread in a purple vest, is
to suffer the severest punishment, much more in spiritual things; since
neither is it an ordinary sin, which is hereby committed. And why say I, by
adding and taking away? By a mere point, and by a mere circumstance of
delivery in the reading, many impious thoughts have not seldom been brought
into being.

   "Whence then the rich," saith one? "for it hath been said, 'Riches and
poverty are from the Lord.'" Let us then ask those who object these things
against us, whether all riches and all poverty are from the Lord? Nay, who
would say this? For we see that both by rapine, and by wickedly breaking
open of tombs, and by witchcraft, and by other such devices, great wealth
is gathered by many, and the possessors are not worthy even to live. What
then, tell me, do we say that this wealth is from God? Far from it. Whence
then? From sin. For so the harlot by doing indignity to her own body grows
rich, and a handsome youth oftentimes selling his bloom with disgrace
brings himself gold, and the tomb-spoiler by breaking open men's sepulchres
gathers together unjust wealth, and the robber by digging through walls.
All wealth therefore is not from God. "What then," saith one, "shall we say
to this expression?" Acquaint thyself first with a kind of poverty which
proceeds not from God, and then we will proceed to the saying itself. I
mean, that when any dissolute youth spends his wealth either on harlots, or
on conjurors, or on any other such evil desires, and becomes poor, is it
not very evident that this hath not come from God, but from his own
profligacy? Again, if any through idleness become poor, if any through
folly be brought down to beggary, if any, by taking in hand perilous and
unlawful practices; is it not quite evident, that neither hath any one of
these and other such persons been brought down to this their poverty by
God?

   "Doth then the Scripture speak falsely?" God forbid! but they do
foolishly, who neglect to examine with due exactness all things written.
For if this on the one hand be acknowledged, that the Scriptures cannot
lie; and this on the other hand proved, that not all wealth is from God;
the weakness of inconsiderate readers is the cause of the difficulty.

   [10. ] Now it were right for us to dismiss you, having herein
exculpated the Scripture, that ye may suffer this punishment at our hands
for your negligence concerning the Scriptures: but because I greatly spare
you and cannot any longer bear to look on you confused and disturbed, let
us also add the solution, having first mentioned the speaker, and when it
was spoken, and to whom. For not alike to all doth God speak, as neither do
we deal alike with children and men. When then was it spoken, and by whom,
and to whom? By Solomon in the Old Testament to the Jews, who knew no other
than things of sense, and by these proved the power of God. For these are
they who say, "Can He give bread also?" and, "What sign showest Thou unto
us? Our fathers did eat manna in the desert:--whose God is their belly."
(Ps. lxxviii. 24. Mat. xii. 38. John vi. 31. Phil. iii. 19.) Since then
they were proving Him by these things, He saith to them, "This is also
possible with God to make both rich and poor;" not that it is of course He
Himself who maketh them, but that He can, when He will. Just as when he
saith, "Who rebuketh the sea, and maketh it dry, and drieth up all the
rivers," (Nahum i. 4.) and yet this was never done. How then doth the
prophet say so? Not as though it were a doing always, but as a thing that
was possible for Him to do.

   What kind of poverty then doth He give, and what kind of wealth?
Remember the patriarch, and thou shalt know the kind of wealth that is
given by God. For He made both Abraham rich, and after him Job, even as Job
himself saith; "If we have received good from the Lord, shall we not also
receive evil?" (Job ii. 10.) And the wealth of Jacob thence had its
beginning. There is also a poverty which cometh from Him, that which is
commended, such as He once would have introduced to the knowledge of that
rich man, saying, "If thou wouldest be perfect, sell thy goods, and give to
the poor, and come, follow Me." (Matt. xix. 21. ) And to the disciples
again, making a law and saying, "Provide neither gold, nor silver, nor two
coats." (Matt. ix. 10.) Say not then that all wealth is His gift: seeing
that cases have been pointed out of its being collected both by murderers,
and by rapine, and by ten thousand other devices.

   But again the discourse reverts to our former question: viz. "if the
rich are no way useful to us, wherefore are they made rich?" What then must
we say? That these are not useful who so make themselves rich; whereas
those surely who are made so by God are in the highest degree useful. And
do thou learn this from the very things done by those whom we just now
mentioned. Thus Abraham possessed wealth for all strangers, and for all in
need. For he who on the approach of three men, as he supposed, sacrificed a
calf and kneaded three measures of fine flour, and that while sitting in
his door in the heat of the day; consider with what liberality and
readiness he used to spend his substance on all, together with his goods
giving also the service of his body, and this at such an advanced age;
being a harbor to strangers, to all who had come to any kind of want, and
possessing nothing as his own, not even his son: since at God's command he
actually delivered up even him; and along with his son he gave up also
himself and all his house, when he hastened to snatch his brother's son out
of danger; and this he did not for lucre's sake, but of mere humanity.
When, for instance, they who were saved by him would put the spoils at his
disposal, he rejected all, even to "a thread and a shoe-latchet." (Gen.
xiv. 23.)

   Such also was the blessed Job. "For my door," saith, "was open to every
one who came: (Job. xx. 15.) "I was eyes to the blind, and feet to the
lame: I was a father of the helpless, the stranger lodged not without, and
the helpless, whatever need they had, failed not of it, neither suffered I
one helpless man to go out of my door with a empty bosom." And much more
too than these, that we may not now recount all, he continued to do,
spending all his wealth on the needy.

   Wilt thou also look upon those who have become rich but not of God,
that thou mayest learn how they employed their wealth? Behold him in the
parable of Lazarus, how he imparted not so much as a share of his crumbs.
Behold Ahab, how not even the vineyard is free from his extortion: behold
Gehazi: behold all such. Thus they on the one hand who make just
acquisitions, as having received from God, spend on the commands of God:
but they who in act of acquiring offend God, in the expending also do the
same: consuming it on harlots and parasites, or burying and shutting it up,
but laying out nothing upon the poor.

   "And wherefore," saith one, "doth God suffer such men to be rich?"
Because He is long-suffering: because He would bring us to repentance;
because He hath prepared hell; because "He hath appointed a day in which He
is to judge the world." (Acts xvii. 31.) Whereas did He use at once to
punish them that are rich and not virtuously, Zacchaeus would not have had
an appointed time(1) for repentance, so as even to restore fourfold
whatever he had unjustly taken, and to add half of his goods; nor Matthew,
to be converted and become an Apostle, taken off as he would have been
before the due season; nor yet many other such. Therefore doth He bear with
them, calling all to repentance. But if they will not, but continue in the
same, they shall hear Paul saying that "after their hardness and impenitent
heart they treasure up unto themselves wrath against the day of wrath, and
revelation, and righteous judgment of God: (Rom. ii. 5.) which wrath that
we may escape, let us become rich with the riches of heaven, and follow
after the laudable sort of poverty. For thus shall we obtain also the good
things to come: the which may we all obtain through the grace and mercy of
our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be
glory, power, and honor, now and for ever, and world without end. Amen.

HOMILY XXXV: 1 Cor. XIV. 1.

Follow after love, yet desire earnestly spiritual gifts; but rather that ye
may prophesy.

   Thus, inasmuch as he had with exactness rehearsed unto them all the
excellence of love, he exhorts them in what follows, with alacrity to lay
hold of it. Wherefore also he said, "Follow after:" for he that is in chase
beholds that only which is chased, and towards that he strains himself, and
leaves not off until he lay hold of it. He that is in chase, when by
himself he cannot, by those that are before him he doth overtake the
fugitive, beseeching those who are near with much eagerness to seize and
keep it so seized for him until he shall come up. This then let us also do.
When of ourselves we do not reach unto love, let us bid them that are near
her to hold her, till we come up with her, and when we have apprehended, no
more let her go, that she may not again escape us. For continually she
springs away from us, because we use her not as we ought, but prefer all
things unto her. Therefore we ought to make every effort, so as perfectly
to retain her. For if this be done, we require not henceforth much labor,
nay rather scarce any; but taking our ease, and keeping holidays(1), we
shall march on in the narrow path of virtue. Wherefore he saith, "Follow
after her."

   Then that they might not suppose that for no other end he brought in
the discourse of charity, except that he might extinguish the gifts, he
subjoins as follows;

   Ver. 1. "Yet desire earnestly spiritual gifts; but rather that ye may
prophesy."

   Ver. 2. "For he that speaketh in a tongue, speaketh not unto men, but
unto God: for no man understandeth; but in the Spirit he speaketh
mysteries."

   Vet. 3. "But he that prophesieth speaketh unto men edification, and
exhortation, and comfort."

   At this point he makes a comparison between the gifts, and lowers that
of the tongues, showing it to be neither altogether useless, nor very
profitable by itself. For in fact they were greatly puffed up on account of
this, because the gift was considered to be a great one. And time of
building the tower the one tongue was divided into many; so then the many
tongues frequently met in one man, and the same person used to discourse
both in the Persian, and the Roman, and the Indian, and many other tongues,
the Spirit sounding within him: and the gift was called the gift of tongues
because he could all at once speak divers languages. See accordingly how he
both depresses and elevates it. Thus, by saying, "He that speaketh with
tongues, speaketh not unto men, but unto God, for no man understandeth," he
depressed it, implying that the profit of it was not great; but by adding,
"but in the Spirit he speaketh mysteries" he again elevated it, that it
might not seem to be superfluous and useless and given in vain.

   "But he that prophesieth speaketh unto men edification, and
exhortation, and comfort."

   Seest thou by what he signifies the choice nature of this gift? i.e.,
by the common benefit? and how every where he gives the higher honor to
that which tends to the profit of the many? For do not the former speak
unto men also? tell me. But not so much "edification, and exhortation, and
comfort." So that the being powered by the Spirit is common to both, as
well to him that prophesieth, as to him that speaketh with tongues; but in
this, the one (he, I mean, who prophesieth) hath the advantage in that he
is also profitable unto the hearer For they who with tongues were not
understood by them that had not the gift.

   What then? Did they edify no man? "Yes," saith he, "themselves alone:"
wherefore also he adds,

   Ver. 4. "He that speaketh in tongue edifieth himself."

   And how, if he know not what he saith? Why, for the present, he is
speaking of them who understand what they say;--understand it themselves,
but know not how to render it unto others.

   "But he that prophesieth edifieth the Church." Now as great as is the
difference between a single person and the Church, so great is the interval
between these two. Seest thou his wisdom, how he doth not thrust out the
gift and make nothing of it, but signifies it to have some advantage, small
though it be, and such as to suffice the possessor only?

   [2.] Next, lest they should suppose that in envy to them he depresses
the tongues, (for the more part had this gift,) to correct their suspicion
he saith,

   Ver. 5. "I would have you all speak with tongues, but rather that ye
should prophesy: for greater is he that prophesieth than he that speaketh
with tongues, except he interpret, that the Church may receive edifying."

   But "rather" and "greater," do not mark opposition, but superiority. So
that hence also it is evident that he is not disparaging the gift, but
leading them to better things, displaying both his carefulness on their
behalf, and a spirit free from all envy. For neither did he say, "I would
that two or three," but, "that ye all spake with tongues" and not this
only, but also, "that ye prophesied;" and this rather than that; "for
greater is he that prophesieth." For since he hath established and proved
it, he next proceeds also to assert it; not however simply, but with a
qualification. Accordingly he adds, "except he interpret;" since if he be
able to do this, I mean the interpreting, "he hath become equal unto the
prophet," so he speaks, "because then there are many who reap the advantage
of it;" a thing to be especially observed, how this throughout, before all
else, is his object,

   Ver. 6. "But now, brethren, if I come unto you speaking with tongues,
what shall I profit you, unless I speak to you either by way of revelation,
or of knowledge, or of prophesying, or of teaching?"

   "And why speak I," saith he, "of the rest? Nay, let the person who
speaketh with tongues be Paul: for not even so will any good come to the
hearers" And these things he saith to signify that he is seeking their
profit, not beating any grudge against them that have the gift; since not
even in his own person doth he shrink from pointing out its
unprofitableness. And indeed it is his constant way to work out the
disagreeable topics in his own person: as in the beginning of the Epistle
he said, "Who then is Paul? and who is Apollos? and who is Cephas?" This
same then he doth also here, saying, "Not even I shall profit you, except I
speak to you either by way of revelation, or of prophesying, or of
knowledge, or of teaching." And what he means is, "if I say not somewhat
that can be made intelligible to you and that may be dear, but merely make
display of my having the gift of tongues;--tongues which ye do not
understand, ye will go away with no sort of profit. For how should you
profit by a voice which ye understand not?"

   [3-] Ver. 7. "Even things without life, giving a voice, whether pipe or
harp, if they give not a distinction in the sounds, how shall it be known
what is piped?" "And why do I say," saith he. "that in our case this is
unprofitable, and that only useful which is dear and easy to be apprehended
by the hearers? Since even in musical instruments without life one may see
this: for whether it be pipe or harp, yet if it be struck or blown
confusedly and unskilfully, without proper cadence or harmony, it will
captivate none of the hearers. For even in these inarticulate sounds there
is need of some distinctness: and if thou strike not or breathe into the
pipe according to art, thou hast done nothing. Now if from things without
life we require so much distinctness, and harmony, and appropriateness, and
into those inarticulate sounds we strive and contend to infuse so much
meaning, much more in men indued with life and reason, and in spiritual
gifts, ought one to make significancy an object.

   Ver. 8. "For if the trumpet give an uncertain voice, who shall prepare
himself for war?"

   Thus from things merry ornamental he carries on his argument to those
which are more necessary and useful; and saith that not in the harp alone,
but in the trumpet also one may see this effect produced. For in that also
there are certain measures; and they give out at one time a warlike note,
and at another one that is not so; and again sometimes it leads out to line
of battle and at others recalls from it: and unless one know this, there is
great danger. Which is just what he means, and the mischief of it what he
is manifesting, when he saith, "who shall prepare himself for war?" So
then, if it have not this quality, it is the ruin of all. "And what is this
to us," saith one? Truly it concerns you very especially; wherefore also he
adds,

Ver. 9. "So also ye, unless ye utter by the tongue, speech easy to be
understood, ye will be speaking into the air:" i. e., calling to nobody,
speaking unto no one. Thus every where he shows its unprofitableness.

   [4.] "But if it be unprofitable, why was it given?" saith one. So as to
be useful to him that hath received it. But if it is to be so to others
also, there must be added interpretation. Now this he saith, bringing them
near to one another; that if a person himself have not the gift of
interpretation, he may take unto him another that hath it, and make his own
gift useful through him. Wherefore he every where. points out its
imperfection, that so he may bind them together. Any how, he that accounts
it to be sufficient for itself, doth not so much commend it as disparage
it, not suffering it to shine brightly by the interpretation. For excellent
indeed and necessary is the gift, but it is so when it hath one to explain
what is spoken. Since the finger too is a necessary thing, but when you
separate it from the other members, it will not be equally useful: and the
trumpet is necessary, but when it sounds at random, it is rather an
annoyance. Yea, neither shall any art come to light, without matter subject
to it; nor is matter put into shape, if no form be assigned to it. Suppose
then the voice to be as the subject-matter, but the distinctness as that
form, which not being present, there will be no use in the material.

   Ver. 10. "There are, it may be, so many kinds of voices in the world,
and no kind is without signification:" i. e., so many tongues, so many
voices of Scythians, Thracians, Romans, Persians, Moors, Indians,
Egyptians, innumerable other nations.

   Ver. 11. "If then I know not the meaning of the voice, I shall be to
him that speaketh a barbarian." "For suppose not," saith he, "that this
happens only in our case; rather in all one may see this taking place: so
that I do not say this to disparage the voice, but to signify that to me it
is useless, as long as it is not intelligible." Next, that he may not
render the accusation unpalatable, he makes his charge alike for the two,
saying, "He shall be unto me a barbarian, and I to him." Not from the
nature of the voice, but from our ignorance. Seest thou how by little and
little he draws men to that which is akin to the subject. Which is his use
to do, to fetch his examples from afar, and to end with what more properly
belongs to the matter. For having spoken of a pipe and harp, wherein is
much that is inferior and unprofitable, he comes to the trumpet, a thing
more useful; next, from that he proceeds to the very voice itself. So also
before, when he was discounting to show that it was not forbidden the
Apostles to receive, beginning first with husbandmen, and shepherds, and
soldiers, then he brought the discourse on to that which is nearer to the
subject, the priests in the old covenant.

   But do thou, I pray, consider, how every where he hath given diligence
to free the gift from censure, and to bring round the charge to the
receivers of it. For he said not, "I shall be a barbarian," but, "unto him
that speaketh, a barbarian." And again, he did not say, "he that speaketh
shall be a barbarian," but "he that speaketh shall be a barbarian unto
me.(1)"

   [5.] "What then must be done?" saith he. Why, so far from disparaging,
one ought to recommend and to teach it; as indeed himself also doth. Since
after he had accused and rebuked it and shown its unprofitableness, he
proceeds to counsel them; saying,

   Ver. 12. "So also ye, since as ye are zealous of spiritual gifts, seek
that ye may abound unto the edifying of the Church."

Seest thou his aim every where, how he looks to one thing continually and
in all cases, the general utility, the profiting the Church; laying this
down as a kind of rule? And he did not say, "that ye may obtain the gifts"
but, "that ye may abound," i.e., that ye may even possess them in great
plenitude. Thus, so far am I from wishing you not to possess them, that I
even wish you to abound in them, only so that ye handle them with a view to
the common advantage. And how is this to be done? This he adds, saying,

   Ver. 13. "Wherefore let him that speaketh in a tongue pray that he may
interpret."

   Ver. 14. "For if I pray in a tongue, my spirit prayeth, but my
understanding is unfruitful."

   Ver. 15. "What is it then? I will pray with the spirit, and I will pray
with the understanding also; I will sing with the spirit, and I will sing
with the understanding also."

   Here he shows that it is in their power to obtain the gift. For, "let
him pray," saith he, i.e., "let him contribute his own part," since if thou
ask diligently, thou writ surely receive. Ask accordingly not to have the
gift of tongue only, but also of interpretation, that thou mayest become
useful unto all, and not shut up thy gift in thyself alone. "For if I pray
in a tongue," saith he, "my spirit prayeth, but my understanding is
unfruitful." Seest thou how by degrees bringing his argument to a point, he
signifies that not to others only is such an one useless, but also to
himself; if at least "his understanding is unfruitful?" For if a a man
should speak only in the Persian, or any other foreign tongue, and not
understand what he saith, then of course to himself also will he be
thenceforth a barbarian, not to another only, from not knowing the meaning
of the sound. For there were of old many who had also a girl of prayer,
together with a tongue; and they prayed, and the tongue spake, praying
either in the Persian or Latin language(1), but their understanding knew
not what was spoken. Wherefore also he said, "Ill pray in a tongue, my
spirit prayeth," i.e., the girl which is given me and which moves my
tongue, "but my understanding is unfruitful."

   What then may that be which is best in itself, and doth good? And how
ought one to act, or what request of God? To pray, "both with the spirit,"
i.e., the gift, and "with the understanding."(2) Wherefore also he said, "I
will pray with the spirit, and I will pray with the understanding also: I
will sing with the spirit, and I will sing with the understanding also."

   [6.] He signifieth the same thing here also, that both the tongue may
speak, and the understanding may not be ignorant of the things spoken. For
except this be so, there will also be another confusion.

   Ver. 16. "Else," saith he, "if thou bless with the spirit, how shall he
that filleth the place of the unlearned say the Amen at thy giving of
thanks, seeing he knoweth not what thou sayest?"

   Ver. 17. "For thou verily givest thanks well, but the other is not
edified."

   Observe how again here he brings his stone to the plumb-line(3) every
where seeking the edification of the Church. Now by the "unlearned"(4) he
means the laymen, and signifies that he also suffers no little loss when he
is unable to say the Amen. And what he saith is this: "if thou shalt bless
in a barbarian tongue, not knowing what thou sayest, nor able to interpret,
the layman cannot respond the Amen. For not hearing the words, 'forever and
ever,' which are at the end(5), he doth not say the Amen." Then again,
comforting him concerning this, that he might not seem to hold the gift too
cheap; the same kind of remark as he made above, that "he speaketh
mysteries," and "speaketh unto God," and "edifieth himself," and "prayeth
with the spirit," intending no little comfort from these things, this also
he utters here, saying, "for thou indeed givest thanks well," since thou
speakest being moved by the Spirit: but the other hearing nothing nor
knowing what is said, stands there, receiving no great advantage by it."

   [7.] Further, because he had run down the possessors of this girl, as
though they had no such great thing; that he might not seem to hold them
cheap, as being himself destitute of it, see what he saith:

   Ver. 18. "I thank God, speaking(6) with tongues more than ye all."

   And this he doth also in another place intending, namely, to take away
the advantages of Judaism and to show that henceforth they are nothing, he
begins by declaring that himself had been endowed with them, yea, and that
in very great excess; and then he calls them "loss," thus saying, "If any
man thinketh to have confidence in the flesh, I more: circumcised the
eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of
Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the
Church; as touching the righteousness which is the law, found blameless."
(Philip iii. 4-7.) And then, having signified himself to have the advantage
of all, he saith, "Howbeit what things were gain to me, those have I
counted loss for Christ." So also he doth here, saying, "I speak with
tongues more than ye all." Do not ye therefore glory as though ye only had
the gift. For I also possess it, yea more than ye.

   Ver. 19. "Howbeit in the Church I had rather speak five words with my
understanding, that I might instruct others also."

   What is that, "speak with my understanding, that I might instruct
others also?" "Understanding what I say," and "words which I can both
interpret to others, and speak intelligently, and teach the hearers. Than
ten thousand words in a tongue" Wherefore? "That I may instruct others,"
saith he. For the one hath but display only; the other, great utility: this
being what he everywhere seeks, I mean the common profit. And yet the gift
of tongues was strange, but that of prophecy familiar and ancient and
heretofore. given to many; this on the contrary then first given: howbeit
it was not much cared for by him. Wherefore neither did he employ it;not
because he had it not, but because he always sought the more profitable
things: being as he was free from all vain-glory, and considering one thing
only, how he might render the hearers better.

   [8.] And here is the reason of the faculty he had of looking to the
expedient both to himself and to others: viz. because he was free from
vain-glory. Since he assuredly that is enslaved by it, so far from
discerning what is good to others, will not even know his own.

   Such was Simon, who, because he looked to vain-glory, did not even see
his own advantage. Such also were the Jews, who because of this
sacrified(1) their own salvation to the devil. Hence also did idols spring,
and by this madness did the heathen philosophers excite themselves, and
make shipwreck in their false doctrines. And observe the perverseness of
this passion: how because of it some of them also made themselves poor,
others were eager for wealth. So potent is its tyranny that it prevails
even in direct contraries. Thus one man is vain of chastity, and
contrariwise another of adultery; and this man of justice, and another of
injustice; so of luxury and fasting, modesty and rashness, riches and
poverty. I say poverty: since some of them that were with out, when it was
in their power to receive, for admiration's sake forbore to receive. But
not so the Apostles: that they were pure from vainglory, they showed by
their doings: in that, when some were calling them Gods and were ready to
sacrifice-unto them oxen with garlands, they did not merely just forbid
what was doing, but they even rent their clothes. (Acts xiv. 13, 14.) And
after they had set the lame man upright, when all with open mouths were
gazing at them, they said, "Why look ye so earnestly on us, as though by
our own power we had made this man to walk(2)?" And those, among men who
admired poverty, chose to themselves a state of poverty: but these among
persons who despised poverty and gave praise to wealth. And these, if they
received aught, ministered to the needy. Thus, not vain-glory but
benevolence, was the motive of all they did. But those quite the reverse;
as enemies and pests of our common nature, and no otherwise, did they such
things. Thus one sunk all his goods in(3) the sea for no good purpose,
imitating fools and madmen: and another let all his land go to sheep
common.(4) Thus they did every thing for vain-glory. But not so the
Apostles; rather they both received what was given them, and distributed to
the needy with so great liberality that they even lived in continual
hunger. But if they had been enamored of glory, they would not have
practiced this, the receiving and distributing, for fear of some suspicion
arising against them. For he who throws away his own for glory, will much
more refuse to receive the things of others, that he may not be accounted
to stand in need of others nor incur any suspicion. But these thou seest
both ministering to the poor, and themselves begging for them. So truly
were they more loving than any fathers.

   [9.] And observe also their laws, how moderate and freed from all vain-
glory. Thus: "Having" saith he," food and covering, let us therewith be
content." (1 Tim. vi. 8.) Not like him of Sinope(5), who clothed in rags
and living in a cask to no good end, astonished many, but profited none:
whereas Paul did none of these things; (for neither had he an eye to
ostentation;) but was both clothed in ordinary apparel with all decency,
and lived in a house continually, and displayed all exactness in the
practice of all other virtue; which the cynic despised, living impurely and
publicly disgracing himself, and dragged away by his mad passion for glory.
For if any one ask the reason of his living in a cask, he will find no
other but vain-glory alone.. But Paul also paid rent for the house wherein
he abode at Rome. Although he who was able to do things far severer, could
much more have had strength for this. But he looked not to glory, that
savage monster, that fearful demon, that pest of the world, that poisonous
viper. Since, as that animal tears through the womb of her parent with her
teeth, so also this passion tears in pieces him that begets it.

   [10.] By what means then may one find a remedy for this manifold
distemper? By bringing forward those that have trodden it under foot, and
with an eye to their image so ordering one's own life. For so the patriarch
Abraham.--nay, let none accuse me of tautology if I often make mention of
him, and on all occasions: this being that which most of all shows him
wonderful, and deprives them that refuse to imitate him of all excuse. For,
if we exhibit one doing well in this particular, and another in that, some
one might say that virtue is hardly to be attained; for that it is scarcely
possible to succeed in all those things together, whereof each one of the
saints hath performed only a part. But when one and the same person is
found to possess all, what excuse will they have, who after the law and
grace are not able to attain unto the same measure with them that were
before the law and grace? How then did this Patriarch overcome and subdue
this monster, when he had a dispute with his nephew? (Gen. xiii. 8.) For so
it was, that coming off worst and losing the first share, he was not vexed.
But ye know that in such matters the shame is worse than the loss to the
vulgar-minded, and particularly when a person having all in his own power,
as he had then, and having been the first to give honor, was not honored in
return. Nevertheless, none of these things vexed him, but he was content to
receive the second place, and when wronged by the young man, himself old,
an uncle by a nephew, he was not indignant nor took it ill, but loved him
equally and ministered to him. Again, having been victorious in that great
and terrible fight, and having mightily put to flight the Barbarians (Gen.
xiv.) he doth not add show to victory, nor erect a trophy. For he wished to
save only, not to exhibit himself. Again, he entertained strangers, yet did
he not here act vain-gloriously, but himself both ran to them and bowed
down to them, not as though he were giving, but receiving a benefit, and he
calleth them lords, without knowing who they are who are come to him, and
presents his wife in the place of a handmaiden. (Gen. xviii. ) And in Egypt
too before this, when he had appeared so extraordinary a person, and had
received back this very woman, his wife, and had enjoyed so great honor
(Gen. xii.) he showeth it to no man. And though the inhabitants of the
place called him prince, he himself even laid down the price of the
sepulchre. (Gen. xxiii. 6.) And when he sent to betroth a wife for his son,
he gave no command to speak in high and dignified terms of him, (Gen.
xxiv.) but merely to bring the bride.

   [11.] Wilt thou examine also the conduct of those under grace, when
from every side great was the glory of the teaching flowing round them, and
wilt thou see then also this passion cast out? Consider, I pray, this same
Apostle who speaks these things, how he ever ascribes the whole to God, how
of his sins he makes mention continually, but of his good deeds never,
unless perchance it should be needful to correct the disciples; and even if
he be compelled to do this, he calls the matter folly, and yields the first
place to Peter, and is not ashamed to labor with Priscilla and Aquila, and
every where he is eager to show himself lowly, not swaggering in the market
place, nor carrying crowds with him, but setting himself down among the
obscure. Wherefore also he said, "but his bodily presence is weak." (2 Con
x: 10.) i.e., easy to be despised, and not at all accompanied with display.
And again, "I pray that ye do no evil, not that we may appear approved."
And what marvel if he despise this glory? seeing that he despises the glory
of heaven, and the kingdom, and hell, for that which was pleasing unto
Christ: for he wishes(1) himself to be accursed from Christ for the glory
of Christ. For if he saith that he is willing to suffer this for the Jews'
sake, he saith it on this account that none of those without understanding
might think to take to himself the promises made to them. If therefore he
were ready to pass by those things, what marvel is it if he despise human
things?

   [12.] But the men of our time are overwhelmed by all things, not by
desire of glory only, but also, on the other hand, by insult and fear of
dishonor. Thus, should any one praise, it would puff thee up, and if he
blame, it would cast thee down. And as weak bodies are by common accidents
injured, so also souls which grovel on earth. For such not poverty alone,
but even wealth destroys, not grief only, but likewise joy, and prosperity
more than adversity. For poverty compels to be wise, but wealth leads on
oftentimes into some great evil. And as men in a fever are hard to be
pleased in any thing, so also they that are depraved in mind on every side
receive hurt.

   Knowing therefore these things, let us not shun poverty, let us not
admire riches: but prepare our soul to be sufficient for all estates. For
so any one building an house doth not consider how neither rain may
descend, nor sunbeam light on it, (for this were impossible,) but how it
may be made capable of enduring all. And he again that builds a ship doth
not fashion and design any thing to keep waves from breaking against it, or
any tempest from rising in the sea: (for this too were impossible:) but
that the sides of the ship may be ready to meet all. And again, he that
cares for the body doth not look to this that there may be no inequality in
the temperature, but that the body may easily endure all these things. So
accordingly let us act in respect of the soul, and neither be anxious to
fly poverty nor to become rich, but to regulate each of them for our own
safety.

   Wherefore, letting alone these things, let us render our soul meet both
for wealth and poverty. For although no calamity, such as man is subject
to, befall, which is for the most part impossible, even thus, better is he
that seeks not wealth, but knows how to bear all things easily than he that
is always rich. And why? First, such an one hath his safety from within,
but the other from without. And as he is a better soldier who trusts to his
bodily powers and skill in fighting, than he that hath his strength in his
armor only; so he that relies on his wealth, compared with him that is
fenced in by his virtue, is inferior. Secondly, because even if he do not
fall into poverty, it is impossible that he should be without trouble. For
wealth hath many storms and troubles; but not so virtue, but pleasure only
and safety. Yea, and it puts a man out of the reach of them that lay snares
for him, but wealth quite the contrary, rendering him easy to be attacked
and taken. And as among animals, stags and hares are of all most easily
taken through their natural timidity, but the wild boar, and the bull, and
the lion, would not early fall in the way of the liers-in-wait; just so one
may see in the case of the rich, and of them that live voluntarily in
poverty. The one is like the lion and the bull, the other like the stag and
the hare. For whom doth not the rich man fear? Are there not robbers,
potentates, enviers, informers? And why speak I of robbers and informers,
in a case where a man suspects his very domestics?

   [13.] And why say I, "when he is alive?" Not even when dead is he freed
from the villainy of the robbers, nor hath death power to set him in
safety, but the evil doers despoil him even when dead, so dangerous a thing
is wealth. For not only do they dig into houses, but they even burst open
tombs and coffins. What then can be more wretched than this man, since not
even death can furnish him with this security, but that wretched body, even
when deprived of life, is not freed from the evils of life, those that
commit such wickedness hastening to war even with dust and ashes, and much
more grievously than when it was alive? For then, it might be, entering his
storehouse, they would remove his chests, but abstain from his person, and
would not take so much as to strip the body itself but now the accursed
hands of the tomb-breakers do not even abstain from these, but move and
turn it about, and with much cruelty insult it. For after it hath been
committed to the ground, having stripped it both of its covering of earth
and of that which its grave-clothes constitute, they leave it thus to be
cast out.

   What foe then so deadly as wealth, which destroys both the soul of the
living, and insults the body of the dead, not suffering it even to lie
buried in the ground. which is common even to the condemned and to them
that have been taken inn the vilest crimes? For of them the legislators
having exacted the punishment of death, inquire no further; but of these,
wealth even after death exacts a most bitter punishment, exposing them
naked and unburied, a dreadful and pitiable spectacle: since even those who
suffer this after sentence and by the anger of their judges, do not suffer
so grievously as these. For they indeed remain unburied the first and
second day, and so are committed to the ground; 'but these, when they have
been committed to the ground, are then stripped naked and insulted. And if
the robbers depart without taking the coffin too, there is still no thanks
to their wealth, but in this case also to their poverty. For she it is that
guards it. Whereas most assuredly, had we intruded wealth with even so much
as this, and leaving off to form it of stone, had forged it of gold, we
should have lost this also.

   So faithless a thing is wealth; which belongs not so much to them that
have it, as to them that endeavor to seize it. So that it is but a
superfluous argument which aims to show that wealth is irresistible, seeing
that not even on the day of their death do its possessors obtain security.
And yet who is not reconciled with the departed, whether it be wild beast,
or demon, or whatever else? The very sight being enough to bend even one
who is altogether iron, and quite past feeling. Wherefore, you know, when
one sees a corpse, though it be an enemy public or private whom he sees,
yet he weeps for him in common with his dearest friends; and his wrath is
extinguished with life, and pity is brought in. And it would be impossible,
in time of mourning and carrying out of burial, to distinguish an enemy
from him who is not such. So greatly do all men revere their common nature,
and the customs which have been introduced respecting it. But wealth not
even on obtaining this, remits her anger against her possessors; nay, it
renders them that have been no way wronged enemies of the dead; it at least
to strip the dead body be an act of persons very bitter and hostile. And
nature for her part reconciles even his enemies to him then: but wealth
makes foes of them that have nothing to accuse him of, and cruelly intreats
the body in its utter desolation. And yet in that case there are many
things which might lead one to pity, the fact of its being a corpse, its
inability to move, and tending to earth and corruption, the absence of any
one to help: but none of these things soften those accursed wretches,
because of the tyranny they are under from their base cupidity. For the
passion of covetousness, like some ruthless tyrant, is at hand, enjoining
those inhuman commands and having made wild beasts of them, so brings them
to the tombs. Yea, like wild beasts attacking the dead, they would not even
abstain from their flesh, if their limbs were any way useful unto them.
Such is our enjoyment of wealth; to be insulted even after death, and
deprived of sepulture which even the most desperate criminals obtain.

   [14.] Are we still then, tell me, to be fond of so grievous an enemy?
Nay, I beseech you, nay, my brethren! but let us fly from it without
turning to look: and if it come into our hands, let us not keep it within,
but bind it fast by the hands of the poor. For these are the bonds which
have more power to hold it, and from those treasuries it will never more
escape; and so this faithless one abides for the time to come faithful,
tractable, tame, the right hand of Mercy producing this effect on it.

   As I have said then, if it ever come to us, let us hand it over to her;
but if it come not, let us not seek after it, nor fret ourselves, nor count
its possessors happy; for what sort of a notion of happiness is this?
Unless thou wouldest also say that those who fight with beasts are to be
envied, because those high-priced animals are shut up and reserved by the
proposers of such contests for themselves: who however not daring
themselves to approach or to touch them, but fearing and trembling because
of them, hand over others to them. Something like this, I say, is the case
of the wealthy, when they have shut up their wealth in their treasuries as
if it were some savage beast, and day by day receive from it innumerable
wounds: in this latter unlike to the beasts: since they, when thou leadest
them out, then, and not till then, hurt such as meet them: but this, when
it is shut up and preserved, then destroys its possessors and hoarders.

   But let us make this beast tame. And it will be tame, if we do not shut
it up, but give it into the hands of all who are in need. So shall we reap
from this quarter the greatest blessings, both living in the present life
with safety and a good hope, and in the day that is to come standing with
boldness: to which may we all attain, through the grace and mercy, &c. &c.


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 II/XII, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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