(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
find errors or omissions in the text, please notify [email protected].)


ST. JOHN CHRYSOSTOM

HOMILIES ON SECOND CORINTHIANS, 9-19.

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


HOMILY IX: 2 Cor. iv. 8, 9.

We are pressed on every side, yet not straitened; perplexed, yet not unto
despair; pursued, yet not forsaken.

   HE still dwells upon proving that the whole work is to be ascribed to
the power of God, repressing the highmindedness of those that glory in
themselves. 'For not this only,' saith he, 'is marvelous, that we keep this
treasure in earthen vessels, but that even when enduring ten thousand
hardships, and battered(1) on every side, we [still] preserve and lose it
not. Yet though there were a vessel of adamant, it would neither have been
strong enough to carry so vast a treasure, nor have sufficed against so
many machinations; yet, as it is, it both bears it and suffers no harm,
through God's grace.' For, "we are pressed on every side," saith he, "but
not straitened." What is, "on every side?"

   'In respect of our foes, in respect of our friends, in respect of
necessaries, in respect of other needs, by them which be hostile, by them
of our own household.' "Yet not straitened." And see how he speaks
contrarieties, that thence also he may show the strength of God. For, "we
are pressed on every side, yet not straitened," saith he; "perplexed, yet
not unto despair;" that is, 'we do not quite fall off. For we are often,
indeed, wrong in our calculations(2), and miss our aim, yet not so as to
fall away from what is set before us: for these things are permitted by God
for our discipline, not for our defeat.' Ver. 9. "Pursued, yet not
forsaken; smitten down, yet not destroyed."

   For these trials do indeed befal, but not the consequences of the
trials. And this indeed through the power and Grace of God. In other places
indeed he says that these things were permitted in order both to their
own(3) humble-mindedness, and to the safety of others: for "that I should
not be exalted overmuch, there was given to me a thorn,"(2 Cor. xii. 7; ib.
6.) he says: and again, "Lest any man should account of me above that which
he seeth me to be, or heareth from me;" and in another place again, "that
we should not trust in ourselves:" (2 Cor. i. 9.) here, however, that the
power of God might be manifested. Seest thou how great the gain of his
trials? For it both showed the power of God, and more disclosed His grace.
For, saith He, "My grace is sufficient for thee." (2 Cor. xii. 9.) It also
anointed them unto lowliness of mind, and prepared them for keeping down
the rest, and made them to be more hardy. "For patience," saith he,
"worketh probation, and probation hope." (Rom. v. 4.) For they who had
fallen into ten thousand dangers and through the hope they had in God had
been recovered(4), were taught to hold by it more and more in all things.

   Ver. 10. "Always bearing about in the body the dying of the Lord Jesus,
that the life also of Jesus may be manifested in our body."

   And what is the "dying of the Lord Jesus," which they bare about? Their
daily deaths by which also the resurrection was showed. 'For if any believe
not,' he says, 'that Jesus died and rose again, beholding us every day die
and rise again, let him believe henceforward in the resurrection.' Seest
thou how he has discovered yet another reason for the trials? What then is
this reason? "That his life also may be manifested in our body." He says,
'by snatching us out of the perils. So that this which seems a mark of
weakness and destititution, this, [I say,] proclaims His resurrection. For
His 'power had not so appeared in our suffering no unpleasantness, as it is
now shown in our suffering indeed, but without being overcome.'

   Ver. 11. "For we which live are also(5) delivered unto death for Jesus'
sake, that the life also of Jesus may be manifested in us in our mortal
flesh."

   For every where when he has said any thing obscure, he interprets
himself again. So he has done here also, giving a clear interpretation of
this which I have cited. 'For therefore, "we are delivered,"' he says, 'in
other words, we bear about His dying that the power of His life may be made
manifest, who permitteth not mortal flesh, though undergoing so great
sufferings, to be overcome by the snowstorm of these calamities.' And it
may be taken too in another way. How? As he says in another place, "If we
die with him, we shall also live with Him." (2 Tim. ii. 11.) 'For as we
endure His dying now, and choose whilst living to die for His sake: so also
will he choose, when we are dead, to beget us then unto life. For if we
from life come into death, He also will from death lead us by the hand into
life.'

   Ver. 12. "So then death worketh in us, but life in you."

   Speaking no more of death in the strict sense(1), but of trials and of
rest. 'For we indeed,' he says, 'are in perils and trials, but ye in rest;
reaping the life which is the fruit of these perils. And we indeed endure
the dangerous, but ye enjoy the good things; for ye undergo not so great
trials.'

   [2.] Ver. 13. "But having the same spirit of faith, according to that
which is written, I believed, and therefore did I speak; we also believe,
and therefore also we speak; that(2) He which raised up the Lord Jesus,
shall raise up us also by Jesus." (Ps. cxvi. 10.)

   He has reminded us of a Psalm which abounds in heavenly wisdom(3), and
is especially fitted to encourage(4) in dangers. For this saying that just
man uttered when he was in great dangers, and from which there was no other
possibility of recovery than by the aid of God. Since then kindred
circumstances are most effective in comforting, therefore he says, "having
the same Spirit;" that is, 'by the same succor by which he was saved, we
also are saved; by the Spirit through which he spake, we also speak.'
Whence he shows, that between the New and Old Covenants great harmony
exists, and that the same Spirit wrought in either; and that not we alone
are in dangers, but all those of old were so too; and that we must find a
remedy(5) through faith and hope, and not seek at once to be released from
what is laid upon us. For having showed by arguments the resurrection and
the life, and that the danger was not a mark of helplessness or
destitution; he thenceforward brings in faith also, and to it commits the
whole. But still of this also, he furnishes a proof, the resurrection,
namely, of Christ, saying, "we also believe, and therefore also we speak."
What do we believe? tell me.

   Ver. 14, 15. "That He which raised up Jesus, shall raise up also,(6)
and shall present us with you. For all things are for your sakes, that the
grace, being multiplied through the many, may cause the thanksgiving to
abound unto the glory of God."

   Again, he fills them with lofty thoughts(7), that they may not hold
themselves indebted to men, I mean to the false Apostles. For the whole is
of God Who willeth to bestow upon many, so that the grace may appear the
greater. For your sakes, therefore, was the resurrection and all the other
things. For He did not these things for the sake of one only, but of all.

   Ver. 16. "Wherefore we faint not; but though our outward man is
decaying, yet the inward man is renewed day by day."

   How does it decay? Being scourged, being persecuted, suffering ten
thousand extremities. "Yet the inward man is renewed day by day." How is it
renewed? By faith, by hope, by a forward will, finally, by braving those
extremities. For in proportion as the body suffers ten thousand things, in
the like proportion hath the soul goodlier hopes and becometh brighter,
like gold refined in the fire more and more. And see how he brings to
nothing the sorrows of this present life.

   Ver. 17, 18. "For the(8) light affliction," he saith, "which is for the
moment, worketh(9) more and more exceedingly an eternal weight of glory;
while we look not at the things which are seen, but at the things which are
not seen."

   Having closed the question by a reference to hope, (and, as he said in
his Epistle to the Romans, "We are saved by hope, but hope that is seen is
not hope;" (Rom. viii. 24.) establishing the same point here also,) he sets
side by side the things present with the things to come, the momentary with
the eternal, the light with the weighty, the affliction with the glory. And
neither is he content with this, but he addeth another expression, doubling
it and saying, "more and more exceedingly(10)" Next he also shows the mode
how so great afflictions are light. How then light? "While we look not at
the things that are seen, but at the things that are not seen." So will
both this present be light and that future great, if we withdraw ourselves
from the things that are seen. "For the things that are seen are temporal."
(v. 18.) Therefore the afflictions are so too. "But the things that are not
seen are eternal." Therefore the crowns are so also. And he said not the
afflictions are so, but "the things that are seen;" all of them, whether
punishment or rest, so that we should be neither puffed up by the one nor
overborne(1) by the other. And therefore when speaking of the things to
come, he said not the kingdom is eternal; but, "the things which are not
seen are eternal," whether they be a kingdom, or again punishment; so as
both to alarm by the one and to encourage by the other.

   [3.] Since then "the things that are seen are temporal, but the things
that are not seen are eternal," let us look to them. For what excuse even
can we have, if we choose the temporal instead of the eternal? For even if
the present be pleasurable, yet it is not abiding; whilst the woe it
entails is abiding and irremissible. For what excuse will they have who
have been counted worthy of the Spirit and have enjoyed so great a gift, if
they become of grovelling mind and fall down to the earth. For I hear many
saying these words worthy of all scorn, 'Give me to-day and take tomorrow.'
'For,' saith one, 'if indeed there be such things there as ye affirm, then
it is one for one; but if there be no such thing at all, then it is two for
nothing.' What can be more lawless than these words? or what more idle
prating"? We are discoursing about Heaven and those unspeakable good
things; and thou bringest forth unto us the terms of the race-course(3),
yet art not ashamed nor hidest thy face, whilst uttering such things as
befit maniacs? Blushest thou not that art so rivetted to the present
things? Wilt thou not cease from being distraught and beside thyself, and
in youth a dotard? Were Greeks indeed to talk in this way, it were no
marvel: but that believers should vent such dotage, of what forgiveness
doth it admit? For dost thou hold those immortal hopes in utter suspicion?
Dost thou think these things to be utterly doubtful? And in what are these
things deserving of pardon? 'And who hath come,' saith one,' and brought
back word what is there?' Of men indeed not any one, but God, more
trustworthy than all, hath declared these things. But thou beholdest not
what is there. Neither dost thou see God. Wilt thou then deny that there is
a God, because thou seest Him not? 'Yes.' he replies, 'I firmly believe
there is a God.' If then an infidel should ask thee, 'And who came from
Heaven and brought back word of this?' what wilt thou answer? Whence dost
thou know that there is a God? 'From the things that are seen,' he answers,
'from the fair order existing through the whole creation, from its being
manifest to all.' Therefore receive also in the same way the doctrine of
the judgment. 'How?' he asks. I will question thee, and do thou answer me.
Is this God just, and will He render to each according to his deserving?
or, on the contrary, doth He will the wicked should live happily and in
luxury, and the good in the contrary things? 'By no means,' he answers,
'for man even would not feel thus.' Where then shall they who have done
virtuously here, enjoy the things that be good? and where the wicked the
opposites, except there is to be a life and retribution hereafter? Seest
thou that at present it is one for one, and not two for one. But I will
show thee, as I proceed, that it is not even one against one, but it shall
be for the righteous two for nothing; and for the sinners and these that
live here riotously, quite the contrary. For they that have lived riotously
here have received not even one for one; but those who pass their 'life in
virtue two for nothing(4). For who are at in rest, they that have abused
this present life, or they that followed heavenly wisdom? Perhaps thou wilt
say the former, but I prove it of the latter, summoning for my witnesses
those very men that have enjoyed these present things; and they will not be
so shameless as to deny what I am going to say. For oftentimes have they
imprecated curses upon matchmakers(5) and upon the day that their bridal
chamber(6) was wreathed, and have proclaimed them happy who have not
married. Many too of the young, even when they might have married, have
refused for no other reason than the trouble-someness of the thing. And
this I say, not as accusing marriage; for it is "honorable;" (Heb. xiii.
4.) but those who have used it amiss. Now if they who have lived a married
life, often considered their life not worth the living; what shall we say
of those who have been swept down into whores' deep pits, and are more
slavishly and wretchedly treated than any captive? what of those who have
grown rotten in luxury and have enveloped their bodies with a thousand
diseases? 'But it is a pleasure to be had in honor.' Yea, rather, nothing
is bitterer than this slavery. For he that seeketh vain honor is more
servile than any slave, and desirous of pleasing any body; but he that
treads it under foot is superior to all, who careth not for the glory that
cometh from others. 'But the possession of wealth is desirable.' Yet we
have often shown that they who are loose from it and have nothing, enjoy
greater riches and repose. 'But to be drunken is pleasant.' But who will
say this? Surely then if to be without riches is pleasanter than to have
them, and not to marry than to marry, and not to seek vainglory than to
seek it, and not to live luxuriously than to live so; even in this world
they who are not riveted to those present things have the advantage. And as
yet I say not how that the former, even though he be racked with ten
thousand tortures, hath that good hope to carry him through: whilst the
latter, even though he is in the enjoyment of a thousand delights, hath the
fear of the future disquieting and confounding his pleasure. For this, too,
is no light sort of punishment; nor therefore the contrary, of enjoyment
and repose. And besides these there is a third sort. And what is this? In
that the things of worldly delight do not even whilst they are present
appear such, being refuted both by nature and time; but the others not only
are, but also abide immovable. Seest thou that we shall be able to put not
two for nothing only, but three even, and five, and ten, and twenty, and
ten thousand for nothing? But that thou mayest learn this same truth by an
example also,--the rich man and Lazarus,--the one enjoyed the things
present, the other those to come. (Luke xvi. 19. &c.) Seems it then to thee
to be one and one, to be punished  throughout all time, and to be an
hungered for a little season? to be diseased in thy corruptible body, and
to scorch"(2) miserably in an undying one? to be crowned and live in
undying delights after that little sickness, and to be endlessly tormented
after that short enjoyment of his goods. And who will say this? For what
wilt thou we should compare? the quantity? the quality? the rank? the
decision of God(3) concerning each? How long will ye utter the words of
beetles that are for ever wallowing. in dung! For these are not the words
of reasoning men, to throw away a soul which is so precious for nothing,
when there needeth little labor to receive heaven. Wilt thou that I teach
thee also in another way that there is an awful tribunal there? Open the
doors of thy conscience, and behold the judge that sitteth in thine heart.
Now if thou condemnest thyself, although a lover of thyself, and canst not
refrain from passing a righteous verdict, will not God much rather make
great provision for that which is just, and pass that impartial judgment
upon all; or will He permit everything to go on loosely and at random? And
who will say this? No one; but both Greeks and barbarians, both poets and
philosophers, yea the whole race of men in this agree with us, though
differing in particulars(4), and affirm that there are tribunals of some
sort in Hades; so manifest and uncontroverted is the thing.

   [4.] 'And wherefore,' saith one, 'doth he not punish here?' That He may
display that longsuffering of His, and may offer to us the salvation that
cometh by repentance, and not make our race to be swept away, nor pluck
away those who by an excellent change are able to be saved, before that
salvation. For if he instantly punished upon the commission of sins, and
destroyed, how should Paul have been saved, how should Peter, the chief
teachers of the world? How should David have reaped the salvation that came
by his repentance? How the Galatians? How many others? For this reason then
He neither exacts the penalty from all here, (but only from some out of
all,) nor yet there from all, but from one here, and from another there;
that He may both rouse those who are exceedingly insensible by means of
those whom He punishes, and may cause them to expect the future things by
those whom He punishes not. Or seest thou not many punished here, as those,
for instance, who were buried under the ruins of that tower; (Luke xiii. 4,
7.) as those whose blood Pilate mingled with their sacrifices; as those who
perished by an untimely death amongst the Corinthians, because they partook
unworthily of the mysteries (1 Cor. xi. 30.); as Pharaoh; as those of the
Jews who were slain by the barbarians; as many others, both then, and now,
and continually? And yet others too, having sinned in many things, departed
without suffering the penalty here; as the rich man in the story of
Lazarus; as many others. (Luke xvi.) Now these things He does, both to
arouse those who quite disbelieves in the things to come, and to make those
who do believe and are careless more diligent. "For God is a righteous
Judge, and strong, and longsuffering, and visits not with wrath every day."
(Ps. vii. 11. LXX.) But if we abuse His longsuffering, there will come a
time when He will no more be longsuffering even for a little, but will
straightway inflict the penalty.

   Let us not then, in order that for a single moment (for such is this
present life) we may live luxuriously, draw on ourselves punishment through
endless ages: but let us toil for a moment, that we may be crowned for
ever. See ye not that even in worldly things most men act in this manner:
and choose a brief toil in order to a long rest, even though the opposite
falls out unto them? For in this life indeed there is an equal portion of
toils and reward; yea, often, on the contrary, the toil is endless whilst
the fruit is little, or not even a little; but in the case of the kingdom
conversely, the labor is little whilst the pleasure is great and boundless.
For consider: the husbandman wearieth himself the whole year through, and
at the very end of his hope of times misses of the fruit(1) of those many
toils. The shipmaster again and the soldier, until extreme old age, are
occupied with wars and labors; and oftentimes hath each of them departed,
the one with the loss of his wealthy cargoes, the other, along with
victory, of life itself. What excuse then shall we have, tell me, if in
worldly matters indeed we prefer what is laborious in order that we may
rest for a little, or not a little even; (for the hope of this is
uncertain;) but in spiritual things do the converse of this and draw upon
ourselves unutterable punishment for a little sloth? Wherefore I beseech
you all, though late, yet still at length to recover from this frenzy. For
none shall deliver us in that day; neither brother, nor father(1) nor
child, nor friend, nor neighbor, nor any other: but if our works play us
false, all will be over and we must needs(2) perish. How many lamentations
did that rich man make, and besought the Patriarch and begged that Lazarus
might be sent! But hear what Abraham said unto him: "There is a gulfs
betwixt us and you, so that they who wish to go forth cannot pass thither."
(Luke xvi. 26.) How many petitions did those virgins make to their fellows
for a little oil! But hear what they also say; "Peradventure there will not
be enough for you and for us;" (Mat. xxv. 9.) and none was able to bring
them in to the bridal chamber.

   Thinking then on these things let us also be careful of that which is
our life. For mention what toils soever and bring forward besides what
punishment soever; all these combined will be nothing in comparison of the
good things to come. Instance therefore, if thou wilt, fire and steel and
wild beasts, and if there be aught sorer than these; but yet these are not
even a shadow compared with those torments. For these things when applied
in excess become then especially light, making the release speedy(4); since
the body sufficeth not unto intensity at once and long continuance of
suffering; but both meet together, both prolongation and excess, alike in
the good and the grievous. Whilst we have time then, "let us come before
His presence with confession," (Ps. xcv. 2, LXX.) that in that day we may
behold Him gentle and serene, that we may escape altogether those threat-
bearing Powers. Seest thou not how this world's soldiers who perform the
bidding of those in authority drag men about; how they chain, how they
scourge them, how they pierce their sides, how they apply torches to their
torments, how they dismember them? Yet all these things are but plays and
joke unto those punishments. For these punishments are temporal; but there
neither the worm dieth nor is the fire quenched: for that body of all is
incorruptible, which is then to be raised up. But God grant that we may
never learn these things by experience; but that these fearful things may
never be nearer unto us than in the mention of them(5); and that we be not
delivered over to those tormentors, but may be hence made wise(6). How many
things shall we then say in accusation of ourselves! How many lamentations
shall we utter! How many groans! But it will thenceforth be of no avail.
For neither can sailors, when the ship hath gone to pieces and hath sunk,
thereafter be of any service; nor physicians when the patient is departed;
but they will often say indeed that so and so ought to have been done; but
all is fruitless and in vain. For as long indeed as hopes remain from
amendment, one ought both to say and do every thing: but when we have no
longer any thing in our power, all being quite ruined, it is to no purpose
that all is said and done. For even then Jews will then say, "Blessed is He
that cometh in the Name of the Lord:" (Mat. xxiii. 39) but they will be
able to reap none advantage of this cry towards escaping their punishment;
for when they ought to have said it, theysaid it not. That then this be not
the case with us in respect to our life, let us now and from this time
reform that we may stand at the tribunal of Christ with all boldness;
whereunto may all of us attain through the grace and love toward men of our
Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory
and might for ever and ever. Amen.

HOMILY X: 2 Cor. v. 1.

For we know, that if the earthly house of our tabernacle be dissolved, we
have a building from God, a house not made with hands, eternal, in the
heavens.

   AGAIN he arouses their zeal because many trials drew on(1). For it was
likely that they, in consequence of his absence, were weaker in respect to
this [need]. What then saith he? One ought not to wonder that we suffer
affliction; nor to be confounded, for we even reap many gains thereby. And
some of these he mentioned before; for instance, that we "bear about the
dying of Jesus," and present the greatest proof of His power: for he says,
"that the exceeding greatness of the power may be of God:" and we exhibit a
clear proof of the Resurrection, for, says he, "that the life of Jesus may
be manifested in our mortal flesh." But since along with these things he
said that our inward man is thus made better also; for "though our outward
man is decaying," saith he, "yet the inward man is renewed day by day;"
showing again that this being scourged and persecuted is proportionately
useful, he adds, that when this is done thoroughly, then the countless good
things will spring up for those who have endured these things. For lest
when thou hearest that thy outward man perishes, thou shouldest grieve; he
says, that when this is completely effected, then most of all shalt thou
rejoice and shalt come unto a better inheritance(2). So that not only ought
not one to grieve at its perishing now in part, but even earnestly to seek
for the completion of that destruction, for this most conducts thee to
immortality. Wherefore also he added, "For we know, that if the earthly
house of our tabernacle be dissolved: we have a building from God, a house
not made with hands, eternal in the heavens." For since he is urging(3)
again the doctrine of the Resurrection in respect to which they were
particularly unsound; he calls; in aid the judgment of his hearers also,
and so  establishes it; not however in the same way as  before, but, as it
were, arriving at it out of another subject: (for they had been already
corrected:) and says, "We know that if the earthly house of our tabernacle
be dissolved, we have a building from God, a house not made with hands,
eternal in the heavens." Some indeed say that the 'earthly house' is this
world; But I should maintain that he alludes rather to the body.(4) But
observe, I pray, how by the terms [he uses,] he shows the superiority of
the future things to the present. For having said "earthly" he hath opposed
to it "the heavenly;" having said, "house of tabernacle," thereby declaring
both that it is easily taken to pieces and is temporary, he hath opposed to
it the "eternal," for the name "tabernacle" often times denotes
temporariness. Wherefore He saith, "In My Father's house are many abiding
places." (John xiv. 2.) But if He anywhere also calls the resting places of
the saints tabernacles; He calls them not tabernacles simply, but adds an
epithet; for he said not, that "they may receive you" into their
tabernacles, but "into the eternal tabernacles." (Luke xvi. 9.) Moreover
also in that he said, "not made with hands," he alluded to that which was
made with hands. What then? Is the body made with hands? By no means; but
he either alludes to the houses here that are made with hands, or if not
this, then he called the body which is not made with hands, 'a house of
tabernacle.' For he has not used the term in antithesis and
contradistinctions to this, but to heighten those eulogies and swell those
commendations.

   [2.] Ver. 2 "For verily in this we groan, longing to be clothed upon
with our habitation which is from heaven."

   What habitation? tell me. The incorruptible body. And why do we groan
now? Because that is far better. And "from heaven" he calls it because of
its incorruptibleness. For it is not surely that a body will come down to
us from above: but by this expression he signifies the grace which is sent
from thence. So far then ought we to be from grieving at these trials which
are in part that we ought to seek even for their fulness,(1) as if he had
said: Groanest thou, that thou art persecuted, that this thy man is
decaying? Groan that this is not done unto excess and that it perishes not
entirely. Seest thou how he hath turned round what was said unto the
contrary; having proved  that they ought to groan that those things were
not done fully; for which because they were done partially; they groaned.
Therefore he henceforth calls it not a tabernacle, but a house, and with
great reason. For a tabernacle indeed is easily taken to pieces; but a
house abideth continually.

   Ver. 3. "If so be that being unclothed(2) we shall not be found naked."

   That is, even if we have put off the body, we shall not be presented
there without a body, but even with the same one made incorruptible. But
some read, and it deserves very much to be adopted, "If so be that being
clothed we shall not be found naked." For lest all should be confident
because of the Resurrection, he says, "If so be that being clothed," that
is, having obtained incorruption and an incorruptible body, "we shall not
be found naked" of glory and safety. As he also said in the former Epistle;
"We shall all be raised; but each in his own order." And, "There are
celestial bodies, and bodies terrestial." (1 Cor. xv. 22, 23.) (ib. 40.)
For the Resurrection indeed is common to all, but the glory is not common;
but some shall rise in honor and others in dishonor, and some to a kingdom
but others to punishment. This surely he signified here also, when he said;
"If so be that being clothed we shall not be found naked."

   [3.] Ver. 4. "For indeed we that are in this tabernacle do groan(3),
not for that we would be unclothed, but that we would be clothed upon."
Here again he hath utterly and manifestly stopped the mouths of the
heretics, showing that he is not speaking absolutely of a body differing in
identity(4), but of corruption and incorruption: 'For we do not therefore
groan,' saith he, 'that we may be delivered from the body: for of this we
do not wish to be unclothed; but we hasten to be delivered from the
corruption that is in it. Wherefore he saith, 'we wish not to be unclothed
of the body, but that it should be clothed upon with incorruption.' Then he
also interprets it [thus,] "That what is mortal may be swallowed up of
life." For since putting off the body appeared to many a grievous thing;
and he was contradicting the judgments of all, when he said, "we groan,"
not wishing to be set free from it; ('for if,' says one, 'the soul in being
separated from it so suffers and laments, how sayest thou that we groan
because we are not separated from it?') lest then this should be urged
against him, he says, 'Neither do I assert that we therefore groan, that we
may put it off; (for no one putteth it off without pain, seeing that Christ
says even of Peter, 'They shall "carry thee," and lead thee "whither thou
wouldest not;"--John xxi. 18.) but that we may have it clothed upon  with
incorruption.' For it is in this respect that we are burdened by the body;
not because it is a body, but because we are encompassed with a corruptible
body and liable to suffering(5) , for it is this that also causes us pain.
But the life when it arriveth destroyeth and useth up the corruption; the
corruption, I say, not the body. 'And how cometh this to pass?' saith one.
Inquire not; God doeth it; be not too curious. Wherefore also he added,

   Ver. 5. "Now he that hath wrought us for this very thing is God."!
Hereby he shows that these things were prefigured from the first. For not
now was this decreed: but when at the first He fashioned us from earth and
created Adam; for not for this created He him, that he should die, but that
He might make him even immortal. Then as showing the credibility of this
and furnishing the proof of it, he added,

   "Who also gave the earnest of the Spirit." For even then He fashioned
us for this; and now He hath wrought unto this by baptism, and hath
furnished us with no light security thereof, the Holy Spirit. And he
continually calls It an earnest, wishing to prove God to be a debtor of
the(6) whole, and thereby also to make what he says more credible unto the
grosser sort.(7)

   [4.] Ver. 6. "Being therefore always of good courage, and knowing."

   The word "of good courage" is used with reference to the persecutions,
the plottings, and the continual deaths: as if he had said, 'Doth any vex
and persecute and slay thee? Be not cast down, for thy good all is done. Be
not afraid: but of good courage. For that which thou groanest and grievest
for, that thou art in bondage to corruption, he removes from hence-forward
out of the way, and frees thee the sooner from this bondage.' Wherefore
also he saith, "Being therefore always of good courage," not in the seasons
of rest only, but also in those of tribulation; "and knowing,"

   Ver. 7, 8. "That whilst we are at home in the body, we are absent from
the Lord (for we walk by faith, not by sight); we are of good courage, I
say, and are willing to be absent from the body, and to be at home with the
Lord."

   That which is greater than all he has put last, for to be with Christ
is better, than receiving an incorruptible [body.] But what he means is
this: 'He quencheth not our life that warreth against and killeth us; be
not afraid; be of good courage even when hewn in pieces. For not only doth
he set thee free from corruption and a burden, but he also sendeth thee
quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the
body:" as of those who are in a foreign and strange land. "Knowing
therefore that whilst we are at home in the body, we are absent from the
Lord: we are of good courage, I say, and willing to be absent from the
body, and to be at home with the Lord." Seest thou how keeping back what
was painful, the names of death and the end, he has employed instead of
them such as excite great longing(1), calling them presence with God; and
passing over those things which are accounted to be sweet, the things of
life, he hath expressed them by painful names, calling the life here an
absence from the Lord? Now this he did, both that no one might fondly
linger amongst present things, but rather be aweary of them; and that none
when about to die might be disquieted(2), but might even rejoice as
departing unto greater goods. Then that none might say on hearing that we
are absent from the Lord, 'Why speakest thou thus? Are we then estranged
from Him whilst we are here?' he in anticipation corrected(3) such a
thought, saying, "For we walk by faith, not by sight." Even here indeed we
know Him, but not so clearly. As he says also elsewhere, (1 Cor. xiii. 12.)
"in a mirror," and "darkly."

   "We are of good courage, I say, and willing." Wonderful! to what hath
he brought round the discourse? To an extreme desire of death, having shown
the grievous to be pleasurable, and the pleasurable grievous. For by the
term, "we are willing" he means, 'we are desirous.' Of what are we
desirous? Of being "absent from the body, and at home with the Lord." And
thus he does perpetually, (as I showed also before) turning round the
objection of his opponents unto the very contrary.

   Ver. 9. "Wherefore also we make it our aim whether at home or absent,
to be well pleasing unto him."

   'For what we seek for is this,' saith he, 'whether we be there or here,
to live according to His will; for this is the principal thing. So that by
this thou hast the kingdom already in possession without a probation.' For
lest when they had arrived at so great a desire of being there, they should
again be disquieted at its being so long first, in this he gives them
already the chief(4) of those good things. And what is this? To be well
"pleasing." For as to depart is not absolutely good, but to do so in
[God's] favor, which is what makes departing also become a good; so to
remain here is not absolutely grievous, but to remain offending Him. Deem
not then that departure from the body is enough; for virtue is always
necessary. For as when he spoke of a Resurrection, he allowed [them] not by
it alone to be of good courage, saying, "If so be that being clothed we
shall not be found naked;" so also having showed a departure, lest thou
shouldest think that this is enough to save thee, he added that it is
needful that we be well pleasing.

   [5.] Seeing then he has persuaded them by many good things, henceforth
he alarms them also by those of gloomier aspects. For our interest consists
both in the attainment of the good things and the avoidance of the evil
things, in other words, hell and the kingdom. But since this, the avoiding
of punishment, is the more forcible motive; for where penalty reaches only
to the not receiving good things, the most will bear this contentedly; but
if it also extend to the suffering of evil, do so no longer: (for they
ought, indeed, to consider the former intolerable, but from the weakness
and grovelling nature of the many, the latter appears  to them more hard to
bear:) since then (I say) the giving of the good things doth not so arouse
the general hearer as the threat of the punishments, he is obliged to
conclude with this, saying,

   Ver. 10. "For we must all be made manifest before the judgment-seat."

   Then having alarmed and shaken(6) the hearer by the mention of that
judgment-seat, he hath not even here set down the woful without the good
things, but hath mingled something of pleasure, saying,

   "That each one may receive the things done in the body," as many(1) as
"he hath done, whether" it be "good or bad."

   By saying these words, he both reviveth(2) those who have done
virtuously and are persecuted with those hopes, and maketh those who have
fallen back more earnest by that fear. And he thus confirmed his words
touching the resurrection of the body. 'For surely,' sayeth he, 'that which
hath ministered to the one and to the other shall not stand excluded from
the recompenses: but along with the soul shall in the one case be punished,
in the other crowned.' But some of the heretics say, that it is another
body that is raised. How so? tell me. Did one sin, and is another punished?
Did one do virtuously, and is another crowned? And what will ye answer to
Paul, saying, "We would not be unclothed, but clothed upon?" And how is
that which is mortal "swallowed up of life?" For he said not, that the
mortal or corruptible body should be swallowed up of the incorruptible
body; but that corruption [should be swallowed up] "of life." For then this
happeneth when the same body is raised; but if, giving up that body, He
should prepare another, no longer is corruption swallowed up but continueth
dominant. Therefore this is not so; but "this corruptible," that is to say
the body, "must put on incorruption." For the body is in a middle states,
being at present in this and hereafter to be in that; and for this reason
in this first, because it is impossible for the incorruption to be
dissolved. "For neither cloth corruption inherit incorruption," saith he,
(for, how is it [then] incorruption?) but on the contrary, "corruption is
swallowed up of life:" for this indeed survives the other, but not the
other this. For as wax is melted by fire but itself doth not melt the fire:
so also doth corruption melt and vanish away under incorruption, but is
never able itself to get the better of incorruption.

   [6.] Let us then hear the voice of Paul, saying, that "we must stand at
the judgment-seat of Christ;" and let us picture to ourselves that court of
justice, and imagine it to be present now and the reckoning to be
required(4). For I will speak of it more at large. For Paul, seeing that he
was discoursing on affliction, and he had no mind to afflict them again,
did not dwell on the subject; but having in brief expressed its
austerity(5), "Each one shall receive according to what he hath done," he
quickly passed on. Let us then imagine it to be present now, and reckon
each one of us with his own conscience, and account the Judge to be already
present, and everything to be revealed and brought forth. For we must not
merely stand, but also be manifested. Do ye not blush? Are ye not astonied?
But if now, when the reality is not yet present, but is granted in
supposition merely and imaged in thought; if now [I say] we perish
conscience-struck; what shall we do when [it] shall arrive, when the whole
world shall be present, when angels and archangels, when ranks upon ranks,
and all hurrying at once, and some caught up(6) on the clouds, and an array
full of trembling; when there shall be the trumpets, one upon another,
[when] those unceasing voices?

   For suppose there were no hell, yet in the midst of so great brightness
to be rejected and to go away dishonored;--how great the punishment! For if
even now, when the Emperor rideth in and his train with him, we
contemplating each one of us our own poverty, derive not so much pleasure
from the spectacle, as we endure dejection at having no share in what is
going on about the Emperor, nor being near the Sovereign; what will it be
then? Or thinkest thou it is a light punishment, not to be ranked in that
company, not to be counted worthy of that unutterable glory, from that
assemblage and those untold good things, to be cast forth some-wither far
and distant? But when there is also darkness, and gnashing of teeth, and
chains indissoluble, and an undying worm, and fire unquenchable, and
affliction, and straitness, and tongues scorching like the rich man's; and
we wail, and none heareth; and we groan and gnash our teeth for anguish,
and none regardeth; and we look all round, and no where is there any to
comfort us; where shall we rank those that are in this condition? what is
there more miserable than are those souls? what more pitiable? For if, when
we enter a prison and see its inmates, some squalid, some chained and
famishing, some again shut up in darkness, we are moved with compassion, we
shudder, we use all diligence that we may never be cast into that place;
how will it be with us, when we are led and dragged away into the torture-
dungeons(7) themselves of hell? For not of iron are those chains, but of
fire that is never quenched; nor are they that are set over us our fellows
whom it is often possible even to mollify; but angels whom one may not so
much as look in the face, exceedingly enraged at our insults to their
Master. Nor is it given, as here, to see some bringing in money, some food,
some words of comfort, and to meet with consolation; but all is
irremissible there: and though it should be Noah, or Job, or Daniel, and he
should see his own kindred punished, he dares not succor. For even natural
sympathy too comes then to be done away. For since it happeneth that there
are righteous fathers of wicked children, and [righteous] children of
[wicked] fathers; that so their pleasure may be unalloyed, and those who
enjoy the good things may not be moved with sorrow through the constraining
force of sympathy, even this sympathy, I affirm, is extinguished, and
themselves are indignant together with the Master against their own bowels.
For if the common run of men, when they see their own children vicious,
disown(1) and cut them off from that relationship; much rather will the
righteous then. Therefore let no one hope for good things, if he have not
wrought any good thing, even though he have ten thousand righteous
ancestors. "For each one shall receive the things done in the body
according to what he hath done." Here he seems to me to be alluding also to
them that commit fornication: and to raise up as a wall(2) unto them the
fear of that world, not however to them alone; but also to all that in any
wise transgress.

   [7.] Let us hear then, us also. And if thou have the fire of lust, set
against it that other fire, and this will presently be quenched and gone.
And if thou purposest to utter some harsh sounding  [speech], think of the
gnashing of teeth, and the fear will be a bridle to thee. And if thou
purposest to plunder, hear the Judge commanding, and saying, "Bind him hand
and foot, and cast him into the outer darkness," (Matt. xxii. 13.) and thou
wilt cast out this lust also. And if thou art drunken, and surfeitest
continually, hear the rich man saying, 'Send Lazarus, that with the tip of
his finger he may cool this scorching tongue;' (Luke xvi. 24.) yet not
obtaining this; and thou wilt hold thyself aloof from that distemper(4).
But if thou lovest luxury, think of the affliction and the straitness
there, and thou wilt not think at all of this. If again thou art harsh and
cruel, bethink thee of those virgins who when their lamps had gone out
missed so of the bridal chamber, and thou wilt quickly become humane. Or
sluggish art thou, and remiss? Consider him that hid the talent, and thou
wilt be more vehement than fire. Or doth desire of thy neighbor's substance
devour thee? Think of the worm that dieth not, and thou wilt easily both
put away from thee this disease, and in all other things wilt do
virtuously. For He hath enjoined nothing irksome or oppressive. Whence then
do His injunctions appear irksome to us? From our own slothfulness. For as
if we labor diligently, even what appears intolerable will be light and
easy; so if we are slothful, even things tolerable will seem to us
difficult.(6)

   Considering then all these things, let us think not of the luxurious,
but what is their end; here indeed filth and obesity, there the worm and
fire: not of the rapacious, but what is their end; cares here, and fears,
and anxieties; there chains indissoluble: not of the lovers of glory, but
what these things bring forth; here slavery and dissemblings, and there
both loss intolerable and perpetual burnings. For if we thus discourse with
ourselves, and if with these and such like things we charm perpetually our
evil lusts, quickly shall we both cast out the love of the present things,
and kindle that of the things to come. Let us therefore kindle it and make
it blaze. For if the conception of them, although a faint sort of one,
affords so great pleasure; think how great the gladness, the manifest
experience itself shall bring us. Blessed, and thrice blessed, yea, thrice
blessed many times, are they who enjoy those good things; just as,
consequently, pitiable and thrice wretched are they Who endure the opposite
of these. That then we may be not of these but those, let us choose virtue.
For so shall we attain unto the good things to come as well; which may all
we attain, through the grace and love towards men of our Lord Jesus Christ;
by Whom, and with Whom, to the Father, together with the Holy Spirit, be
glory, might, and honor, now and for ever, and world without end. Amen.

HOMILY XI: 2 Cor. v. 11.

Knowing therefore the fear of the Lord, we persuade men but we are made
manifest unto God; and I hope that we are made manifest also in your
consciences.

   KNOWING therefore, he says, these things, that terrible seat of
judgment, we do every thing so as not to give you a handle nor offence, nor
any false suspicion of evil practice against us. Seest thou the strictness
of life, and zeal of a watchful soul? 'For we are not only open to
accusatation,' he saith, 'if we commit any evil deed; but even if we do not
commit, yet are suspected, and having it in our power to repel the
suspicion, brave it, we are punished.'

   Ver. 12. "We are not again commending ourselves unto you, but speak as
giving you occasion of glorying in our behalf."

   See how he is continually obviating the suspicion of appearing to
praise himself. For nothing is so offensive to the hearers as for any one
to say great and marvellous things about himself. Since then he was
compelled in what he said to fall upon that subject, he uses a corrective,
saying, 'we do this for your sakes, not for ours, that ye may have somewhat
to glory of, not that we may.' And not even this absolutely, but because of
the false Apostles. Wherefore also he added, "To answer them that glory in
appearance, and not in heart." Seest thou how he hath detached them from
them, and drawn them to himself; having shown that even the Corinthians
themselves are longing to get hold of some occasion, whereby they may have
it in their power to speak on their(1) behalf and to defend them unto their
accusers. For, says he, 'we say these things not that we may boast, but
that ye may have wherein to speak freely on our behalf;' which is the
language of one testifying to their great love: 'and not that ye may boast
merely: but that ye may not be drawn aside.' But this he does not say
explicitly, but manages his words otherwise and in a gentler form, and
without dealing them a blow, saying,

   "That ye may have somewhat to glory towards those which glory in
appearance." But neither this does he bid them do absolutely, when no cause
exists, but when they(2) extol themselves; for in all things he looks out
for the fitting occasion. He does not then do this in order to show himself
to be illustrious, but to stop those men who were using the thing(3)
improperly and to the injury of these. But what is "in appearance?" In what
is seen, in what is for display. For of such sort were they, doing every
thing out of a love of honor, whilst they were both empty inwardly and wore
indeed an appearance of piety and of venerable seeming, but of good works
were destitute.

   [2.] Ver. 13. "For whether we are beside ourselves, it is to God; or
whether we are of sober mind, it is unto you."

   And if, saith he, we have uttered any great thing, (for this is what he
here calls being beside himself, as therefore in other places also he calls
it folly;--2 Cor. xi. 1, 17, 21.) for God's sake we do this, lest ye
thinking us to be worthless should despise us and perish; or if again any
modest and lowly thing, it is for your sakes that ye may learn to be lowly-
minded. Or else, again, he means this. If any one thinks us to be mad, we
seek for our reward from God, for Whose sake we are of this suspected; but
if he thinks us sober, let him reap the advantage of our soberness. And
again, in another way. Does any one say we are mad? For God's sake are we
in such sort mad. Wherefore also he subjoins;

   Ver. 14. "For the love of God(4) constraineth us, because we thus
judge."

   'For not the fear of things to come only,' he saith, 'but also those
which have already happened allow us not to be slothful nor to slumber; but
stir us up and impel us to these our labors on your behalf.' And what are
those things which have already happened?

   "That if one died for all, then all died." 'Surely then it was because
all were lost,' saith he. For except all were dead, He had not died for
all(5). For here the opportunities(6) of salvation exist; but there are
found no longer. Therefore, he says, "The love of God constraineth us," and
allows us not to be at rest. For it cometh of extreme wretchedness and is
worse than hell itself, that when He hath set forth an act so mighty, any
should be found after so great an instance of His provident care reaping no
benefit. For great was the excess of that love, both to die for a world of
such extent(1), and dying for it when in such a state.

   Ver. 15. "That they which live should no longer live unto themselves,
but unto Him who for their sakes died and rose again."

   If therefore we ought not to live unto ourselves, 'be not troubled,'
says he, 'nor be confounded when dangers and deaths assail you.' And he
assigns besides an indubitable argument by which he shows that the thing is
a debt. For if through Him we live who were dead; to Him we ought to live
through Whom we live. And what is said appears indeed to be one thing, but
if any one accurately examine it, it is two: one that we live by Him,
another that He died for us: either of which even by itself is enough to
make us liable; but when even both are united consider how great the debt
is. Yea, rather, there are three things here. For the First-fruits also for
thy sake He raised up, and led up to heaven: wherefore also he added, "Who
for our sakes died and rose again."

   [3.] Ver. 16. "Wherefore we henceforth know no man after the flesh."

   For if all died and all rose again; and in such sort died as the
tyranny of sin condemned them; but rose again "through the laver of
regeneration and the renewing of the Holy Ghost ;" (Titus iii. 5.) he saith
with reason, "we know none" of the faithful "after the flesh." For what if
even they be in the flesh? Yet is that fleshly life destroyed, and we are
born again(2) by the Spirit, and have learnt another deportment and rule
and life and condition(3), that, namely, in the heavens. And again of this
itself he shows Christ to be the Author. Wherefore also he added,

   "Even though we have known Christ after the flesh, yet now we know Him
so no more."

   What then? tell me. Did He put away the flesh, and is He now not with
that body? Away with the thought, for He is even now clothed in flesh; for
"this Jesus Who is taken up from you into Heaven shall so come. So? How? In
flesh, with His body. How then doth he say, "Even though we have known
Christ after the flesh, yet now henceforth no more?" (Acts i. 11.) For in
us indeed "after the flesh" is being in sins, and "not after the flesh" not
being in sins; but in Christ, "after the flesh" is His being subject to the
affections of nature, such as to thirst, to hunger, to weariness, to sleep.
For "He did no sin, neither was guile found in His mouth." (1 Pet. ii. 22.)
Wherefore He also said, "Which of you convicteth Me of sin?" (John viii.
46.) and again, "The prince of this world cometh, and he hath nothing in
Me." (ib. xiv. 30.) And "not after the flesh" is being thenceforward freed
even from these things, not the being without flesh. For with this also He
cometh to judge the world, His being impassible and pure. Whereunto we also
shall advance when "our body" hath been "fashioned like unto His glorious
body." (Phil. iii. 21,)

   [4.] Ver. 17. "Wherefore if any man is in Christ, he is a new
creature."

   For seeing he had exhorted unto virtue from His love, he now leads them
on to this from what has been actually done for them; wherefore also he
added, "If any man is in Christ," he is "a new creature." "If any," saith
he, "have believed in Him, he has come to another creation, for he hath
been born again by the Spirit." So that for this cause also, he says, we
ought to live unto Him, not because we are not our own only, nor because He
died for us only, nor because He raised up our First-fruits only, but
because we have also come unto another life. See how many just grounds he
urges for a life of virtue. For on this account he also calls the
reformation by a grosser name(4), in order to show the transition and the
change to be great. Then following out farther what he had said, and
showing how it is "a new creation," he adds, "The old things are passed
away, behold, all things are become new."

   What old things? He means either sins and impieties, or else all the
Judaical observances. Yea rather, he means both the one and the other.
"Behold, all things are(6) become new."

   Ver. 18. "But all things are of God."

   Nothing of ourselves. For remission of sins and adoption and
unspeakable glory are given to us by Him. For he exhorts them no longer
from the things to come only, but even from those now present. For
consider. He said, that we shall be raised again, and go on unto
incorruption, and have an eternal house; but since present things have more
force to persuade than things to come, with those who believe not in these
as they ought to believe, he shows how great things they have even already
received, and being themselves what. What then being, received they them?
Dead all; (for he saith, "all died;" and, "He died for all;" so loved He
all alike;) inveterate all, and grown old in their vices. But behold, both
a new soul, (for it was cleansed,) and a new body, and a new worship, and
promises new, and covenant, and life, and table, and dress, and all things
new absolutely(1). For instead of the Jerusalem below we have received that
mother city which is above (Gal. iv. 26); and instead of a material temple
have seen a spiritual temple; instead of tables of stone, fleshy ones;
instead of circumcision, baptism; instead of the manna, the Lord's body;
instead of water from a rock, blood from His side; instead of Moses' or
Aaron's rod, the Cross; instead of the promised [land](2), the kingdom of
heaven; instead of a thousand priests, One High Priest; instead of a lamb
without reason(3), a Spiritual Lamb. With these and such like things in his
thought he said, "all things are new." But "all" these "things are of God,"
by Christ, and His free gift. Wherefore also he added,

   "Who reconciled us to Himself through Christ, and gave unto us the
ministry of reconciliation."

   For from Him are all the good things. For He that made us friends is
Himself also the cause of the other things which God hath given to His
friends. For He rendered not these things unto us, allowing us to continue
enemies, but having made us friends unto Himself. But when I say that
Christ is the cause of our reconciliation, I say the Father is so also:
when I say that the Father gave, I say the Son gave also. "For all things
were made by Him;" (John i. 3.) and of this too He is the Author. For we
ran not unto  Him, but He Himself called us. How called  He us? By the
sacrifice of Christ.

   "And gave unto us the ministry of reconciliation."

   Here again he sets forth the dignity of the Apostles; showing how great
a thing was committed to their hands, and the surpassing greatness of the
love of God. For even when they would not hear the Ambassador that came, He
was not exasperated nor left them to themselves, but continueth to exhort
them both in His own person and by others. Who can be fittingly amazed at
this solicitude? The Son Who came to reconcile, His True and Only-Begotten,
was slain, yet not even so did the Father turn away from His murderers; nor
say, "I sent My Son as an Ambassador, but they not only would not hear Him,
but even slew and crucified Him, it is meet henceforth to leave them to
themselves:" but quite the contrary, when the Son departed, He entrusted
the business to us; for he says, "gave unto us the ministry of
reconciliation.

   [5.] Ver. 19. "To wit, that God was in Christ reconciling the world
unto Himself, not reckoning unto them their tresspasses."

   Seest thou love surpassing all expression, all conception? Who was the
aggrieved one? Himself. Who first sought the reconciliation? Himself. 'And
yet,' saith one, 'He sent the Son, He did not come Himself.' The Son indeed
it was He sent; still not He alone besought, but both with Him and by Him
the Father; wherefore he said, that, "God was reconciling the world unto
Himself in Christ:" that is, by Christ(4). For seeing he had said, "Who
gave unto us the ministry of reconciliation;" he here used a corrective,
saying, "Think not that we act of our own authority(5) in the business: we
are ministers; and He that doeth the whole is God, Who reconciled the world
by the Only-Begotten." And how did He reconcile it unto Himself? For this
is the marvel, not that it was made a friend only, but also by this way a
friend. This way? What way? Forgiving them their sins; for in no other way
was it possible. Wherefore also he added, "Not reckoning unto them their
tresspasses." For had it been His pleasure to require an account of the
things we had transgressed in, we should all have perished; for "all died."
But nevertheless though our sins were so great, He not only did not require
satisfaction, but even became reconciled; He not only forgave, but He did
not even "reckon." So ought we also to forgive our enemies, that ourselves
too may obtain the like forgiveness.

   "And having committed unto us the word of reconciliation."

   For neither have we come now on any odious office; but to make all men
friends with God. For He saith, 'Since they were not persuaded by Me, do ye
continue beseeching until ye have persuaded them.' Wherefore also he added,

   Ver. 20. "We are ambassadors therefore on behalf of Christ, as though
God were entreating by us; we beseech you on behalf of Christ, be ye
reconciled to God."

   Seest thou how he has extolled the thing by introducing Christ thus in
the form of a suppliant(6); yea rather not Christ only, but even the
Father? For what he says is this: 'The Father sent the Son to beseech, and
to be His Ambassador unto mankind. When then He was slain and gone, we
succeeded to the embassy; and in His stead and the Father's we beseech you.
So greatly doth He prize mankind that He gave up even the Son, and that
knowing He would be slain, and made us Apostles for your sakes; so that he
said with reason, "All things are for your sakes." (2 Cor. iv. 15.) "We are
therefore ambassadors on behalf of Christ," that is, instead of Christ; for
we have succeeded to His functions.' But if this appears to thee a great
thing, hear also what follows wherein he shows that they do this not in His
stead only, but also in stead of the Father. For therefore he also added,
"As though God were entreating by us." 'For not by the Son Himself only
doth He beseech, but also by us who have succeeded to the office of the
Son. Think not therefore,' he says, 'that by us you are entreated; Christ
Himself, the Father Himself of Christ, beseeches you by us. What can come
up to this excess [of goodnes]? He was outraged who had conferred
innumerable benefits; having been outraged, He not only exacted not
justice, but even gave His son that we might be reconciled. They that
received Him were not reconciled, but even slew Him. Again, He sent other
ambassadors to beseech, and though these are sent, it is Himself that
entreats. And what doth He entreat? "Be ye reconciled unto God." And he
said not, 'Reconcile God to yourselves;(1) for it is not He that beareth
enmity, but ye; for God never beareth enmity. Urging moreover his cause,
like an ambassador on his mission,(1) he says,

   Vet. 21. "For Him who knew no sin He made to be sin on our account."

   'I say nothing of what has gone before, that ye have outraged Him, Him
that had done you no wrong, Him that had done you good, that He exacted not
justice, that He is first to beseech, though first outraged; let none of
these things be set down at present. Ought ye not in justice to be
reconciled for this one thing only that He hath done to you now?' And what
hath He done? "Him that knew no sin He made to be sin, for you." For had He
achieved nothing but done only this, think how great a thing it were to
give His Son for those that had outraged Him. But now He hath both well
achieved mighty things, and besides, hath suffered Him that did no wrong to
be punished for those who had done wrong. But he did not say this: but
mentioned that which is far greater than this. What then is this? "Him that
knew no sin," he says, Him that was righteousness itself(2), "He made sin,"
that is suffered as a sinner to be condemned, as one cursed to die. "For
cursed is he that hangeth on a tree." (Gal. iii. 13.) For to die thus was
far greater than to die; and this he also elsewhere implying, saith,
"Becoming obedient unto death, yea the death of the cross." (Phil. ii. 8.)
For this thing carried with it not only punishment, but also disgrace.
Reflect therefore how great things He bestowed on thee. For a great thing
indeed it were for even a sinner to die for any one whatever; but when He
who undergoes this both is righteous and dieth for sinners; and not dieth
only, but even as one cursed; and not as cursed [dieth] only, but thereby
freely bestoweth upon us those great goods which we never looked for; (for
he says, that "we might become the righteousness of God in Him;") what
words, what thought shall be adequate to realize these things? 'For the
righteous,' saith he, 'He made a sinner; that He might make the sinners
righteous.' Yea rather, he said not even so, but what was greater far; for
the word he employed is not the habit, but the quality itself. For he said
not "made" [Him] a sinner, but "sin;" not, 'Him that had not sinned' only,
but "that had not even known sin; that we" also "might become," he did not
say 'righteous,' but, "righteousness," and, "the righteousness of God." For
this is [the righteousness] "of God" when we are justified not by works,
(in which case it Were necessary that not a spot even should be found,) but
by grace, in which case all sin is done away. And this at the same time
that it suffers us not to be lifted up, (seeing the whole is the free gift
of God,) teaches us also the greatness of that which is given. For that
which was before was a righteousness of the Law and of works, but this is
"the righteousness of God."

   [6.] Reflecting then on these things, let us fear these words more than
hell; let us reverence the things [they express] more than the kingdom, and
let us not deem it grievous to be punished, but to sin. For were He not to
punish us, we ought to take vengeance on ourselves, who have been so
ungrateful towards our Benefactor. Now he that hath an object of affection,
hath often even slain himself, when unsuccessful in his love; and though
successful, if he hath been guilty of a fault towards her, counts it not
fit that he should even live; and shall not we, when we outrage One so
loving and gentle, cast ourselves into the fire of hell? Shall I say
something strange, and marvellous, and to many perhaps incredible? To one
who hath understanding and loveth the Lord as it behoveth to love Him,
there will be greater comfort if punished after provoking One so loving,
than if not punished. And this one may see by the common practice. For he
that has wronged his dearest friend feels then the greatest relief, when he
has wreaked vengeance on himself and suffered evil. And accordingly David
said, "I the shepherd have sinned, and I the shepherd have done amiss; and
these the flock, what have they done? Let Thy hand be upon me, and upon my
father's house." (2 Sam. xxiv. 17. LXX.) And when he lost Absalom he
wreaked the extremest vengeance upon himself, although he was not the
injurer but the injured; but nevertheless, because he loved the departed
exceedingly, he racked himself with anguish, in this manner comforting
himself. Let us therefore also, when we sin against Him Whom we ought not
to sin against, take vengeance on ourselves. See you not those who have
lost true-born children, that they therefore both beat themselves and tear
their hair, because to punish themselves for the sake of those they loved
carries comfort with it. But if, when we have caused no harm to those
dearest to us, to suffer because of what hath befallen them brings
consolation; when we ourselves are the persons who have given provocation
and wrong, will it not much rather be a relief to us to suffer the
penalty? and will not the being unpunished punish? Every one in a manner
will see this. If any love Christ as it behoveth to love Him, he knoweth
what I say; how, even when He forgiveth, he will not endure logo
unpunished; for thou undergoest the severest punishment in having provoked
Him. And I know indeed that I am speaking what will not be believed by the
many; but nevertheless it is so as I have said. If then we love Christ as
it behoveth to love Him, we shall punish ourselves when we sin. For to
those who love any whomsover, not the suffering somewhat because they have
provoked the beloved one is unpleasing; but above all, that they have
provoked the person loved. And if this last when angered doth not punish,
he hath tortured his lover more; but if he exacts satisfaction, he hath
comforted him rather. Let us therefore not fear hell, but offending God;
for it is more grievous than that when He turns away in wrath: this is
worse than all, this heavier than all. And that thou mayest learn what a
thing it is, consider this which I say. If one that was himself a king,
beholding a robber and malefactor under punishment, gave his well-beloved
son, his only-begotten and true, to be slain; and transferred the death and
the guilt as well, from him to his son, (who was himself of no such
character,) that he might both save the condemned man and clear him from
his evil reputation(1); and then if, having subsequently promoted him to
great dignity, he had yet, after thus saving him and advancing  him to that
glory unspeakable, been outraged by the person that had received such
treatment: would not that man, if he had any sense, have chosen ten
thousand deaths rather than appear guilty of so great ingratitude? This
then let us also now consider with ourselves, and groan bitterly for the
provocations we have offered our Benefactor; nor let us therefore presume,
because though outraged He bears it with long-suffering; but rather for
this very reason be full of remorse(2). For amongst men too, when one that
hath been smitten on the right cheek offers the left also, he more avengeth
himself than if he gave ten thousand blows; and when one that hath been
reviled, not only revileth not again but even blesseth, he hath stricken
[his adversary] more heavily, than if he rained upon him ten thousand
reproaches. Now if in the case of men we feel ashamed when offering insults
we meet with long-suffering; much rather, in respect to God, ought they to
be afraid who go on continually sinning yet suffer no calamity. For, even
for evil unto their own heads is the unspeakable punishment treasured up
for them. These things then bearing in mind, let us above all things be
afraid of sin; for this is punishment, this is hell, this is ten thousand
ills. And let us not only be afraid of, but also flee from it, and strive
to please God continually; for this is the kingdom, this is life, this is
ten thousand  goods. So shall we also even here obtain already the kingdom
and the good things to come; whereunto may we all attain, through the grace
and love towards men of our Lord Jesus Christ; with Whom to the Father,
with the Holy Spirit, be glory, might, honor, now and for ever, and world
without end. Amen.

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

And working together with Him we intreat also that ye receive not the grace
of God is vain. For he saith, At an acceptable time I hearkened unto thee.
And in a day of salvation did I succor thee.

   FOR since he said, God beseeches, and we are ambassadors and suppliants
unto you, that ye be "reconciled unto God:" lest they should become supine,
he hereby again alarms and arouses them, saying: "We intreat that ye
receive not the grace of God in vain." 'For let us not,' he says, '
therefore be at ease, because He beseeches and hath sent some to be
ambassadors; nay, but for this very reason let us make haste to please God
and to collect spiritual merchandise;' as also he said above, "The love of
God constraineth us," (ch. v. 14) that is presseth, driveth, urgeth us,
'that ye may not after so much affectionate care, by being supine and
exhibiting no nobleness, miss of such great blessings. Do not therefore
because He hath sent some to exhort you, deem that this will always be so.
It will be so until His second coming; until then He beseeches, so long as
we are here; but after that is judgment and punishment.' Therefore, he
says, "we are constrained."

   For not only from the greatness of the blessings and His loving
kindness, but also from the shortness of the time he urgeth them
continually. Wherefore he saith also elsewhere, "For now is our salvation
nearer." (Rom. xiii. II.) And again; "The Lord is at hand." (Philipp iv.
5.)  But here he does something yet more. For not from the fact that the
remainder of the time is short and little, but also from its being the only
season available, for salvation, he incited them.

   For, "Behold," he saith, "now is the acceptable time; behold, now is
the day of salvation." Let us therefore not let slip the favorable
opportunity but display a zeal worthy of the grace. For therefore is it
that we also press forward, knowing both the shortness and the suitableness
of the time. Wherefore also he said; "And working together we intreat also.
Working together" with you; 'for we work together with you, rather than
with God for Whom we are ambassadors. For He is in need of nothing, but the
salvation all passeth over to you.' But if it is even with God that he
speaks of working together, he repudiates not even this [interpretation];
for he says in another place, "we are God's fellow-workers:" (1 Cor. iii.
9.) in this way, sixth he, to save men. Again, "We entreat also." For he
indeed, when beseeching, doth not barely beseech, but sets forth these His
just claims; namely, that He gave His Son, the Righteous One that did not
so much as know sin, and made Him to be sin for us sinners, that we might
become righteous: which claims having, and being God, He displayed such
goodness. But what we beseech is that ye would receive the benefit and not
reject the gift. Be persuaded therefore by us, and "receive not the grace
in vain." For lest they should think that this of itself is
"reconciliation," believing on Him that calleth; he adds these words,
requiting that earnestness which respects the life. For, for one who hath
been freed from sins and made a friend to wallow in the former things, is
to return again unto enmity, and to" receive the grace in vain," in respect
of the life. For from "the grace" we reap no benefit towards salvation, if
we live impurely; nay, we are even harmed, having this greater aggravation
even of our sins, in that after such knowledge and such a gift we have gone
back to our former vices. This however he does not mention as yet: that he
may not make his work harsh, but says only that we reap no benefit. Then he
also reminds of a prophecy, urging and compelling them to bestir themselves
in order to lay hold of their own salvation.

   "For," saith he, "He saith,

   "At an acceptable time I hearkened unto thee,
   "And in a day of salvation did I succor thee:

"behold, now is the acceptable time: behold, now is the day of salvation."

   "The acceptable time." What is this? That of the Gift, that of the
Grace, when it is appointed not that an account should be required of our
sins nor penalty exacted; but besides being delivered, that we should also
enjoy ten thousand goods, righteousness, sanctification, and all the rest.
For how much toil would it have behoved us to undergo in order to obtain
this "time !" But, behold, without our toiling at all it hath come,
bringing remission of all that was before. Wherefore also He calls it
"acceptable," because He both accepted those that had transgressed in ten
thousand things, and not acceded merely, but advanced them to the highest
honor; just as when a monarch arrives, it is a time not for judgment, but
for grace and pardon. Wherefore also He calleth it acceptable. Whilst then
we are yet in the lists(1), whilst we are at work in the vineyard, whilst
the eleventh hour is left [us], let us draw nigh and show forth life; for
it is also easy. For he that striveth for the mastery(2) at such a time,
when so great a gift hath been shed forth, when so great grace, will early
obtain the prizes. For in the case of monarchs here brow also, at the time
of their festivals, and when they appear in the dress of Consuls, he who
bringeth a small offering receiveth large gifts; but on the days in which
they sit in judgment, much strictness, much sifting is requisite. Let us
too therefore strive  for the mastery in the time of this gift. It is a day
of grace, of grace divine; wherefore with ease even we shall obtain the
crown. For if when laden with so great evils He both received and delivered
us: when delivered from all and contributing our part, shall He not rather
accept us?

   [2.] Then, as it is his constant worn, namely, to place himself before
them and bid them hence to take their example so he does in this Ver. 3.
"Giving no occasion of stumbling, that our ministration(3) be not blamed,"
Persuading them not from considering "the time" only, but also those that
had successfully labored with them. And behold with what absence of
pride(4). For he said not, 'Look at us how we are such and such,' but, for
the present, it is only to do away accusation that he relates his own
conduct. And he mentions two chief paints of a blameless life, "none" in
"any" thing. And he said not 'accusation,' but, what was far less,
"occasion of stumbling;" that is, giving ground against us to none for
censure, for condemnation, "that our ministration be not blamed;" that is,
that none may take hold of it. And again, he said not, 'that it be not
accused,' but that it may not have the least fault, nor any one have it in
his power to animadvert upon it in any particular.

   Ver. 4. "But in every thing commending ourselves as ministers of God."

   This is far greater. For it is not the same thing to be free from
accusation; and to exhibit such a character as in everything to appear
"ministers of God." For neither is it the same thing to be quit of
accusation, and to be covered(5) with praises. And he said not appearing,
but "commending," that is 'proving.' Then he mentions also whence they
became such. Whence then was it? "In much patience" he says, laying the
foundation of those good things. Wherefore he said not barely "patience,"
but "much," and he shows also how great it was. For to bear some one or two
things is no great matter. But he addeth even snow storms of trials in the
words, "In afflictions, in necessities." This is a heightening of
affliction, when the evils are unavoidable, and there lies upon one as it
were a necessity hardly extricable(6) of misfortune. "In distresses."
Either he means those of hunger and of other necessaries, or else simply
those of their trials.

   Ver. 5. "In stripes, in imprisonments, in tossings to and fro(7)."

   Yet every one of these by itself was intolerable, the being scourged
only, and being bound only, and being unable through persecution to remain
fixed(8) any where, (for this is in 'tossings to and fro,') but when both
all, and all at once, assail, consider what a soul they need. Then along
with the things from without, he mentions those imposed by himself. Ver. 5,
6. "In labors, in watchings, in fastings; in pureness." But by "pureness"
here, he means either chasteness again, or general purity, or
incorruptness, or even his preaching the Gospel freely.

   "In knowledge." What is" in knowledge?" In wisdom such as is given from
God; that which is truly knowledge; not as those that seem to be wise and
boast of their acquaintance with the heathen discipline, but are deficient
in this

   "In long-suffering, in kindness" For this also is a great note of a
noble soul, though exasperated and goaded on every side, to bear all with
long-suffering. Then to show whence he became such, he added;

   "In the Holy Ghost." 'For in Him,' he saith, 'we do all these good
works.' But observe when it is that he has mentioned the aid of the Holy
Ghost. After he had set forth what was from himself. Moreover, he seems to
me to say another thing herein. What then is this? Namely, ' we have both
been filled with abundance of the Spirit and hereby also give a proof of
our Apostleship in that we have been counted worthy of spiritual gifts.'
For if this be grace also, yet still he himself was the cause who by his
good works and his toils(1) attracted that grace. And if any should assert
that besides what has been said, he shows that in his use of the gifts of
the Spirit also he gave none offence; he would not miss of his meaning. For
they who received the [gift of] tongues amongst them and were lifted up,
were blamed. For it is possible for one even in receiving a gift of the
Spirit, not to use it aright. ' But not so we,' he sixth, ' but in the
Spirit also, that is, in the gifts also, we have been blameless.'

   "In love unfeigned." This was the cause of all those good things; this
made him what he was; this caused the Spirit also to abide with him, by
Whose aid also all things were rightly done of him.

   Ver. 7. "In the word of truth."

   A thing he says in many places, that 'we continued neither to handle
the word of God deceitfully nor to adulterate it.'

   "In the power of God." That which he always does ascribing nothing to
himself but the whole to God, and imputing whatsoever he hath done aright
to Him, this he hath done here also. For since he uttered great things, and
affirmed that he had manifested in all things an irreproachable life and
exalted wisdom, he ascribes this to the Spirit and to God. For neither were
those commonplace things which he had said. For if it be a difficult thing
even for one who lives in quiet to do aright and be irreproachable,
consider him who was harassed by so great temptations, and yet shone forth
through all, what a spirit he was of! And yet he underwent not these alone,
but even far more than these, as he mentions next. And what is indeed
marvelous is, not that he was irreproachable though sailing in such mighty
waves, nor that he endured all nobly, but all with pleasure even. Which
things, all, he makes clear to us by the next words, saying,

   "By the armor of righteousness on the right and the left."

   [3.] Seest thou his self-possession of soul and well-strung spirit? For
he shows that afflictions are arms not only which strike not down, but do
even fortify and make stronger. And he calls those things 'left,' which
seem to be painful; for such those are which bring with them the reward.
Wherefore then cloth he call them thus? Either in conformity with the
conception of the generality, or because God commanded us to pray that we
enter not into temptation.

   Ver. 8. "By glory and dishonor, by evil report and good report"

   What saying thou? That thou enjoyest honor, and setting down this as a
great thing? 'Yes,' he saith. Why, forsooth? For to bear dishonor indeed is
a great thing, but to partake of honor requires not a vigorous(2) soul.
Nay, it needs a vigorous and exceeding great soul, that he who enjoys it
may not be thrown and break his neck(3). Wherefore he glories in this as
well as in that, for he shone equally in both. But how is it a weapon of
righteousness? Because that the teachers are held in honor induceth many
unto godliness. And besides, this is a proof of good works, and this
glorifieth God. And this is, further, an instance of the wise contrivance
of God, that by things which are opposite He brings in the Preaching. For
consider. Was Paul bound? This too was on behalf of the Gospel. For, saith
he, "the things which happened unto me have fallen out unto the progress of
the Gospel; so that most of the brethren, bring confident through my bonds,
are more abundantly bold to speak the word without fear." (Phil. i. 12,
14.) Again, did he enjoy honor? This too again rendered them more forward.
"By evil report and good report." For not only did he bear those things
nobly which happen to the body, the ' afflictions, and whatever he
enumerated, but those also which touch the soul; for neither are these wont
to disturb slightly. Jeremiah at least having borne many temptations, gave
in(4) upon these, and when he was reproached, said, "I will not prophesy,
neither will I name the Name of the Lord.(5) (Jer. xx.9. ) And David too
many places complains of reproach. Isaiah also, after many things,
exhorteth concerning this, saying, "Fear ye not the reproach of men,
neither be ye overcome by their reviling." (Is. li. 7. LXX.) And again,
Christ also to His disciples; ,' When they shall speak all manner of evil
against you falsely, rejoice and be exceeding glad," (Matt. v. II, 12.) He
saith, "for great is your reward in heaven." Elsewhere too He says," And
leap for joy." (Luke vi. 23.) But He would not have made the reward so
great, had soul; for the pain is both of the body and of the soul; but here
it is of the soul alone. Many at any rate have fallen by these alone, and
have lost their own souls. And to Job also the reproaches of his friends
appeared more grievous than the worms and the sores. For there is nothing,
there is nothing more intolerable to those in affliction than a word
capable of stinging the soul. Wherefore along with the perils and the toils
he names these also, saying, "By glory and dishonor." At any rate, many of
the Jews also on account of glory derived from the many would not believe.
For they feared, not lest they should be punished, but lest they should be
put out of the synagogue. Wherefore He saith, "How can ye believe which
receive glory one of another?" (John v. 44.) And we may see numbers who
have indeed despised all dangers, but have been worsted by glory. [4.] "As
deceivers, and yet true." This is, "by evil report and good report." Ver.
9. "As unknown, and yet well known." This is, "by glory and dishonor." For
by some they were well known and much sought after, whilst others designed
not to know them at all. "As dying, and behold, we live."

   As under sentence of death and condemned; which was itself also matter
of dishonor. But this he said, to show both the unspeakable power of God
and their own patience. For so far as those who plotted against us were
concerned, we died; and this is what all suppose; but by God's aid we
escaped the dangers. Then to manifest also on what account God permits
these things, he added, "As chastened, and not killed."

   Showing that the gain accruing to them from their temptations, even
before the rewards, was great, and that their enemies against their will
did them service. Ver. 10. "As sorrowful, yet alway rejoicing." For by
those that are without, indeed, we are suspected of being in despair; but
we give no heed to them; yea, we have our pleasure at the full(1) And he
said not "rejoicing" only, but added also its perpetuity, for he says?
"alway rejoicing" What then can come up to this life? wherein, although
dangers so great assault, the joy becometh greater. "As poor, yet making
many rich."

   Some indeed affirm that the spiritual riches are spoken of here; but I
would say that the  carnal are so too; for they were rich in these also,
having, after a new kind of manner, the houses of all opened to them. And
this too he signified by what follows, saying,

   "As having nothing, and yet possessing all things."

   And how can this be? Yea rather, how can the opposite be? For he that
possesseth many things hath nothing; and he that hath nothing possesseth
the goods of all(2). And not here only, but also in the other points,
contraries were to have all things, let bring forth this man himself into
the midst, who commanded the world and was lord not only of their
substance, but of their very eyes even. "If possible," he says, "ye would
have plucked out your eyes, and have given them to me." (Gal. iv. 15.)

   Now these things he says, to instruct us not to be disturbed at the
opinions of the many, though they call us deceivers, though they know us
not, though they count us condemned(3), and appointed unto death, to be in
sorrow, to be in poverty, to have nothing, to be (us, who are in
cheerfulness) desponding: because that the sun even is not clear to the
blind, nor the pleasure of the sane intelligible(4) to the mad. For the
faithful only are fight judges of these matters, and are not pleased and
pained at the same things as other people. For if any one who knew nothing
of the games were to see a boxer, having wounds upon him and wearing a
crown; he would think him in pain on account of the wounds, not
understanding the pleasure the crown would give him. And these therefore,
because they know what we suffer but do not know for what we suffer them,
naturally suspect that there is nought besides these; for they see indeed
the wrestling and the dangers, but not the prizes and the crowns. "As
having nothing, and yet possessing all things?" Things temporal(6), things
spiritual. For he whom the cities received as an angel, for whom they would
have plucked out their own eyes and have given them to him, (Gal. iv. 14,
15.) he for whom they laid down their own necks, how had he not all things
that were theirs? (Rom, xvi. 4.) But if thou desirest to see the spiritual
also,  thou wilt find him in these things also especially rich. For he that
was so dear to the King of all as even to share in unspeakable things with
the Lord of the angels, (ch. xii. 4.) how was not he more opulent than all
men, and had all things? Devils had not else been so subject to him,
suffering and disease had not so fled away(7).

   [5.] And let us therefore, when we suffer aught for Christ's sake, not
merry bear it nobly but also rejoice. If we fast, let us leap for joy as if
enjoying luxury; if we be insulted, let us dance as if praised; if we
spend, let us feel as if gaining; if we below on the poor, let us count
ourselves to receive: for he that gives not thus will not give readily.
When then thou hast a mind to scatter abroad, look not at this only in
almsgiving, but also in every kind of virtue, compute not alone the
severity of the toils, but also the sweetness of the prizes; and before all
the subjects of this wrestling, our Lord Jesus; and thou wilt readily enter
upon the contest, and wilt live the whole time in pleasure. For nothing is
wont so to cause pleasure as a good conscience.

   Therefore Paul indeed, though wounded every day, rejoiced and exulted;
but the men of this day, although they endure not a shadow even(1) of what
he did, grieve and make lamentations from no other cause than that they
have not a mind full of heavenly philosophy. For, tell me, wherefore the
lamentation? Because thou art poor, and in want of necessaries? Surely for
this thou oughtest rather to make lamentation, [not](2) because thou
weepest, not because thou art poor, but because thou art mean-spirited; not
because thou hast not money, but because thou prizest money so highly. Paul
died daily, yet wept not but even rejoiced; he fought with continual
hunger, yet grieved not but even gloried in it. And dost thou, because for
his own needs, but for the whole world's. And thou indeed [hast to care]
for one household, but he for those so many poor at Jerusalem, for those in
Macedonia, for those everywhere in poverty, for those who give to them no
less than for those who receive. For his care for the world was of a
twofold nature, both that they might not be destitute of necessaries, and
that they might be rich in spiritual things. And thy famishing children
distress not thee so much as all the concerns of the faithful did him. Why
do I say, of the faithful? For neither was he free from care for the
unfaithful, but was so eaten up with it that he wished even to become
accursed for their sakes; but thou, were a famine to rage ten thousand
times over, wouldest never choose to die for any whomsoever. And thou
indeed carest for one woman, but he for the Churches throughout the world.
For he saith, "My anxiety for all the Churches." (ch. xi. 28.) How long
then, O man, dost thou trifle, comparing thyself with Paul; and wilt not
cease from this thy much meanness of spirit? For it behoveth to weep, not
when we are in poverty but when we sin; for this is worthy of lamentations,
as all the other things are of ridicule even. ' But,' he saith, ' this is
not all that grieves me; but that also such an one is in power, whilst I am
unhonored and outcast.' And what is this? for the blessed Paul too appeared
to the many to be unhonored and an outcast. 'But,' saith he, 'he was Paul.'
Plainly then not the nature of the things, but thy feebleness of spirit
case thy desponding. Lament not therefore thy poverty, but thyself who art
so minded, yea rather, lament not thyself, but reform thee; and seek not
for money, but pursue that which maketh men of more cheerful countenance
than thousands of money, philosophy and virtue. For where indeed these are,
there is no harm in poverty; and where these are not there is no good in
money. For tell me, what good is it when men are rich indeed, but have
beggarly souls? Thou dost not bewail thyself, so much as that rich man
himself, because he hath not the wealth of all. And if he doth not weep as
thou dost, yet lay open his conscience, and thou wilt see his wailings and
lamentation.

   Wilt thou that I show thee thine own riches, that thou mayest cease to
count them happy that are rich in money? Seest thou this heaven here, the
sun, this bright and far shining star, and that gladdeneth our eyes, is not
this too set out(3) common to all? and do not all enjoy it equally, both
poor and rich? And the wreath of the stars and the orb of the moon, are
they not left equally to all? Yea, rather, if I must speak somewhat
marvellous, we poor enjoy these more than they. For they indeed being for
the most part steeped in drunkenness, and passing their time in revellings
and deep sleep, do not even perceive these things, being always under
cover(4) and reared in the shade(5): but the poor do more than any enjoy
the luxury of these elements. And further, if thou wilt look into the air
which is every where diffused, thou wilt see the poor man enjoying it in
greater both freshness and abundance. For wayfarers and husbandmen enjoy
these luxuries more than the inhabitants of the city; and again, of those
same inhabitants of the city, the handicraftsmen more than those who are
drunken all the day. What too of the earth, is not this left common to all?
' No,' he saith. How sayest thou so? tell me. ' Because the rich man, even
in the city, having gotten himself several plethra, raises up long fences
round them; and in the country cuts off for himself many potions' What
then? When he cuts them off, does he alone enjoy them? By no means, though
he should contend for it ever so earnestly. For the produce he is compelled
to distribute amongst all, and for thee he cultivates grain, and wine, and
oil, and every where ministers unto thee. And those long fences and
buildings, after his untold expense and his toils and drudgery he is
preparing for thy use, receiving from thee only a small piece of silver for
so great a service. And in baths and every where, one may see the same
thing obtaining; the rich of it all with perfect ease. And his enjoyment of
the earth is no more than thine; for sure he filleth not ten stomachs, and
thou only one. ' But he partaketh of costlier meats? ' Truly, this is no
mighty superiority; howbeit, even here, we shall find thee to have the
advantage. For this costliness is therefore thought by thee a matter of
envy because the pleasure with it is greater. Yet this is greater in the
poor man's case; yet not pleasure only, but health also; and in this alone
is the advantage with the rich, that he maketh his constitution feebler and
collects more abundant fountains of disease. For the poor man's diet is all
ordered according to nature, but his through its excess resulteth in
corruption and disease.

   [6.] But if ye will, let us also look at this same thing in an example.
For if it were requisite to light a furnace, and then one man were to throw
in silken garments and fine linens, many and numberless, and so kindle it;
and another logs of oak and pine, what advantage would this man have over
that? None, but even disadvantage. But what? (for there is nothing to
prevent our turning the same illustration round after another manner,) if
one were to throw in logs, and another were to light his fire under bodies,
by which furnace wouldest thou like to stand, that with the logs, or that
with the bodies? Very plainly that with the logs. For that burns naturally
and is a pleasant spectacle to the beholders: whilst this with the steam,
and juices, and smoke, and the stench of the bones would drive every one
away. Didst thou shudder at the hearing, and loathe that furnace? Like it
are the bellies of the rich. For in them one would find more rottenness
than in that furnace, and stinking vapors, and filthy humors, because that,
all over in every part, indigestion abounds in consequence of their
surfeiting. For the natural heat not sufficing for the digestion of the
whole but being smothered under them, they lie smoking above, and the
unpleasantness produced is great. To what then should one compare those
stomachs of theirs? Yet do not be offended at what I say, but if I do not
say true things, refute me. To what then should one compare them? for even
what has been said is not enough to show their wretched plight. I have
found another resemblance yet. What then is it? As in the sewers where
there is accumulation of refuse, of drug, hay, stubble, stones, clay,
frequent stoppages occur; and then the stream of filth overflows at top: so
also it happeneth with the stomachs of those people. For these being
stopped up below, the greater part of these villainous streams spurts up
above. But not so with the poor, but like those fountains which well forth
pure streams, and water gardens and pleasure grounds(1), so also are their
stomachs pure from such-like superfluities. But not such are the stomachs
of the rich, or rather of the luxurious; but they are filled with humors,
phlegm, bile, corrupted blood, putrid rheums, and other suchlike matters.
Wherefore no one, if he lives always in luxury, can bear it even for a
short time; but his life will be spent in continual sicknesses. Wherefore I
would gladly ask them, for what end are meats given? that we may be
destroyed, or be nourished? that we may be diseased, or be strong? that we
may be healthful, or be sickly? Very plainly, for nourishment, creating
unto the body disease and sickness? But not so the poor man; on the
contrary, by his plain diet he purchases to himself health, and vigor, and
strength. Weep not then on account of poverty, the mother of health, but
even exult in it; and if thou wouldest be rich, despise riches For this,
not the having money but the not wanting to have it, is truly affluence. If
we can achieve this, we shall both be here more affluent than all that are
rich, and there shall obtain the good things to come, whereunto may all we
attain, through the grace and love towards men of our Lord Jesus Christ,
with Whom to the Father, with the Holy Ghost, be glory, might, honor, now
and ever, and world without end. Amen.

HOMILY XIII: 2 Cor. VI. II, 12.

Our mouth is open unto you, O ye Corinthians, our heart is enlarged, ye are
not straitened in us, but ye are straitened in your own affections

   HAVING detailed his own trials and afflictions, for "in patience,"
saith he, "in afflictions, in necessities, in distresses, (v. 4, 5.) in
stripes, in imprisonments, in tumult, in labors, in watchings;" and having
shown that the thing was a great good, for "as sorrowful," saith he, "yet
always rejoicing; as poor, yet "as chastened," saith he, "and not killed:"
and having called those things "armor" for "as chastened," saith he, "and
not killed:" and having hereby represented God's abundant care and power,
for he saith, "that the exceeding greatness of the power may be of God, and
not of us ;" (c. iv. 7. ) and having recounted his labors, for he saith,
"we always bear about His dying;" and that this is a clear demonstration of
the Resurrection, for he says, "that the life also of Jesus may be
manifested in our mortal flesh ;" (c. iv. 10.) and of what things he was
made partaker, and with what he had been entrusted, for "we are ambassadors
on behalf of Christ," (c. iii. 20.) saith he, "as though God were
entreating by us; "and of what things he is a minister, namely, "not of the
letter, but of the Spirit; " (c. iii. 6, ) and that he was entitled to
reverence not only on this account, but also for his trials, for, "Thanks
be to God," saith he, "which always causeth us to triumph: "he purposeth
now also to rebuke them as not being too well minded towards himself. But
though purposing he does not immediately come upon this, but having his
discussion of these things. For if even from his own good deeds he that
rebuketh be entitled to reverence; yet still, when he also displayeth the
love, which he bears towards those who are censured, he maketh his speech
less offensive. Therefore the Apostle also having stepped out of the
subject of his own trials and toils and contests, passes on into speaking
of his love, and in this way toucheth them to the quick. What then are the
indications of his love? "Our month is open unto you, O ye Corinthians."
And what kind of sign of love is this? or what meaning even have the words
at all? ' We cannot endured' he says, ' to be silent towards you, but are
always desiring and longing to speak to and converse with you; ' which is
the wont of those who love. For what grasping of the hands is to the body,
that is interchange of language to the soul. And along with this he implies
another thing also. Of what kind then is this? That ' we discourse unto
nothing.' For since afterwards he proposes to rebuke, he asks forgiveness,
using the rebuking them with freedom as itself a proof of his loving them
exceedingly. Moreover the addition of their name is a mark of great love
and warmth and affection; for we are accustomed to be repeating continually
the bare names of those we love.

   "Our heart is enlarged." For as that which warmeth is wont to dilate;
so also to enlarge is the work of love. For virtue is warm and fervent.
This both opened the mouth of Paul and enlarged his heart. For, ' neither
do I love with the mouth only,' saith he, 'but I have also a heart in
union. Therefore I speak with openness, with my whole mouth, with my whole
mind.' For nothing is wider than was Paul's heart which loved all the
faithful with all the vehemence that one might bear towards the object of
his affection; this his love not being full entireness with each. And what
marvel that this was so in the case of the faithful, seeing that even in
that of the unfaithful, the heart of Paul embraced the whole world?
Therefore he said not' I love you,' but with more emphasis, "Our mouth is
open, our heart is enlarged," we have you all within it, and not this
merely, but with much largeness of room(1). For he that is beloved walketh
with great unrestraint within the heart of him that loveth. Wherefore he
saith, "Ye are not straitened in us, but ye are straightened in your own
affections." And this reproof, see it administered with forbearance, as is
the wont of such as love exceedingly. He did not say, 'ye do not love us,'
but, 'not in the same measure,' for he does not wish to touch them too
sensibly. And indeed every where one may see how he is inflamed toward the
faithful, by selecting words out of every Epistle. For to the Romans he
saith, "I long to see you;" and, "oftentimes I purposed to come unto you;"
and, "If by any means now at length I may be prospered to come unto you."
(Rom. i. 11, 13, 10.) And to the Galatians, he says, "My little children of
whom I am again in travail." (Gal. iv. 19.) To the Ephesians again, "For
this cause I bow my knees" for you. (Ephes. iii. 14.) And to the
Philippians,(1) "For what is my hope, or joy, or crown of rejoicing? are
not even ye?" and he said that he bare them about in his heart, and(2) in
his bonds. (Philipp. i. 7.) And to the Colossians, "But I would that ye
knew greatly I strive for you, and for as many as have not seen my face in
the flesh; that your hearts might be comforted." (Coloss. ii. 1. 2.) And to
the Thessalonians, "As when a nurse cherisheth her children, even so being
affectionately desirous of you, we were well pleased to impart unto you,
not the Gospel only, but also our own souls." (1 Thess. ii. 7. 8.) And to
Timothy, "Remembering thy tears, that I may be filled with joy." (2 Tim. i.
4.) And to Titus, "To my beloved(3) son; (Tit. i. 4.) and to Philemon, in
like manner. (Philem. 1.) And to the Hebrews too, he writes many other
suchlike things, and ceaseth not to beseech them, and say, "A very little
while, and he that cometh shall come, and shall not tarry:" (Heb. x. 37.)
just like a mother to her pettish(4) children. And to themselves(5) he
says, "Ye are not straitened in us." But he does not say only that he
loves, but also that he is beloved by them, in order that hereby also he
may the rather win them. And indeed testifying to this in them, he says,
Titus came and "told us your longing, your mourning, your zeal." (2 Cor.
vii. 7.) And to the Galatians, "If possible, ye would have plucked out your
eyes and given them to me," (Gal. iv. 15.) And to the Thessalonians, "What
manner of entering in we had unto you." (1 Thess, i. 9. ) And to Timothy
also, "Remembering thy tears, that I may be filled with joy." (2 Tim. i.
4.) And also throughout his Epistles one may find him bearing this
testimony to the disciples, both that he loved and that he is loved, not
however equally. And here he saith, "Though the more abundantly I love you,
the less I be loved." (2 Cor. xii. 15.) This, however, is near the end; but
at present more vehemently, "Ye are not straitened in us, but ye are
straitened in your own affections," 'You receive one,' he says, ' but I a
whole city, and so great a population.' And he said not, ' ye do not
receive us,' but, ' ye are straitened; ' implying indeed the same thing but
with forbearance and without touching them too deeply.

   Ver. 13. "Now for a recompense in like kind (I speak as unto my
children,) be ye also enlarged."

   And yet it is not an equal return, first to be loved, afterwards to
love. For even if one were to contribute that which is equal in amount, he
is inferior in that he comes to it second. ' But nevertheless I am not
going to reckon strictly,(6)' saith he, 'and if ye after having received
the first advances(7) from me do but show forth the same amount, I am well-
pleased and contented.' Then to show that to do this was even a debt, and
that what he said was void of flattery, he saith, "I speak as unto my
children." What meaneth, "as unto my children?" 'I ask no great thing, if
being your father I wish to be loved by you.' And see wisdom and moderation
of mind. He mentions not here his dangers on their behalf, and his labors,
and his deaths, although he had many to tell of: (so free from pride is
he!) but his love: and on this account he claims to be loved; 'because,'
saith he, ' I was your father, because I exceedingly burn for you,' [for]
it is often especially offensive to the person beloved when a man sets
forth his benefits to him; for he seems to reproach. Wherefore Paul doth
not this; but, ' like children, love your father,' saith he, which rather
proceeds from instinct(8); and is the due of every father. Then that he may
not seem to speak these things for his own sake, he shows that it is for
their advantage even that he invites this love from them. And therefore he
added,

   Ver. 14: "Be ye not unequally yoked together with unbelievers."

   He said not, ' Intermix not with unbelievers,' but rather dealing
sharply with(9) them, as transgressing what was right, ' Suffer not
yourselves to turn aside,' saith he, "For what fellowship have
righteousness and iniquity?" Here in what follows he institutes a
comparison, not between his own love and theirs who corrupt them, but
between their nobleness and the others' dishonor. For thus his discourse
became more dignified and more beseeming himself, and would the rather win
them. Just as if one should say to a son that despised his parents, and
gave himself up to vicious persons, 'What art thou doing, child? Dost thou
despise thy father and prefer impure men filled with ten thousand vices?
Knowest thou not how much better and more respectable thou art than they? '
For so he detaches him more [readily] from their society than if he should
express admiration of his father. For were he to say indeed, ' Knowest thou
not how much thy father is better than they?' he will not produce so much
effect; but if, leaving mention of his father, he bring himself before
them, saying, ' Knowest thou not who thou art and what they are? Dost thou
not bear in mind thine own high birth and gentle(1) blood, and their
infamy? For what communion hast thou with them, those thieves, those
adulterers, those impostors ?' by elevating him with these praises of
himself, he will quickly prepare him to break off from them. For the former
address indeed, he will not entertain with overmuch acceptance, because the
exalting of his father is an accusation of himself, when he is shown to be
not only grieving a father, but such a father; but in this case he will
have no such feeling. For none would choose not to be praised, and
therefore, along with these praises of him that hears, the rebuke becometh
easy of digestion. For the listener is softened, and is filled with high
thoughts, and disdains(2) the society of those persons.

   But not this only is the point to be admired in him that thus he
prosecuted his comparison, but that he 'imagined another thing also still
greater and more astounding; in the first place, prosecuting his speech in
the form of interrogation, which is proper to things that are clear and
admitted, and then dilating it by the quick succession and multitude of his
terms. For he employs not one or two or three only, but several. Add to
this that instead of the persons he employs the names of the things, and he
delineates here high virtue and there extreme vice; and shows the
difference between them to be great and infinite so as not even to need
demonstration. "For what fellowship," saith he, "have righteousness and
iniquity ?"

   "And what communion hath light with darkness?" (v. 15, 16,) "And what
concord hath Christ with Beliar(3)? Or what portion (4) hath a believer
with an unbeliever? Or what agreement hath a temple of God with idols ?"

   Seest thou how he uses the bare names, and how adeqately to his purpose
of dissuasion. For he did not say, "neglect of righteousness(5)," [but]
what was stronger [iniquity(6)]; nor did he say those who are of the light,
and those who are of the darkness; but he uses opposites themselves which
can not admit of their opposites, 'light and darkness.' Nor said he those
who are of Christ, with those who are of the devil; but, which was far
wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew
tongue. "Or what portion hath a believer with an unbeliever?" Here, at
length, that he may not seem simply to be going through a censure of vice
and an encomium of virtue, he mentions persons also without
particularizing. And he said not, 'communion,' but spoke of the rewards,
using the term "portion. What agreement hath a temple of God with idols?"

   "For ye(7) are a temple of the living God." Now what he says is this.
Neither hath your King aught in common with him, "for what concord hath
Christ with Beliar?" nor have the things [aught in common'], "for what
communion hath light with darkness ?" Therefore neither should ye. And
first he mentions their king and then themselves; by this separating them
most effectually. Then having said, "a temple of God with idols," and
having declared, "For ye are a temple of the living God," he is
necessitated to subjoin also the testimony of this to show that the thing
is no flattery. For he that praises except he also exhibit proof, even
appears to flatter. What then is his testimony? For,

   "I will dwell in them, saith he, "and walk in them. I will dwell in,"
as in temples, "and walk in them," signifying the more abundant
attachment(8) to them.

   "And they shall be my people and I will be their God(9). ' What ?'
saith he, ' Dost thou bear God within thee, and runnest unto them? God That
hath nothing in common with them? And in what can this deserve forgiveness?
Bear in mind Who walketh, Who dwelleth in thee.'

   Ver. 17. "Wherefore come ye out from among them, and be ye separate,
and touch no unclean thing; and I will receive you, saith the Lord.

   And He said not, ' Do not unclean things'; but, requiring greater
strictness, 'do not even touch,' saith he, nor go near them.' But what is
filthiness of the flesh? Adultery, fornication, lasciviousness of every
kind. And what of the soul? Unclean thoughts, as gazing with unchaste eyes,
malice, deceits, and whatsoever' such things there be. He wishes then that
they should be clean in both. Seest thou how great the prize? To be
delivered from what is evil, to be made one with God. Hear also what
follows.

   Ver. 18. "And I will be to you a Father, and ye shall be to me sons and
daughters, saith the Lord."

   Seest thou how from the beginning the Prophet fore-announceth our
present high birth, the Regeneration by grace?

   Chap. vii. ver. 1. "Having therefore these promises, beloved."

   What promises? That we should be temples of God, sons and daughters,
have Him indwelling, and walking in us, be His people, have Him for our God
and Father.

   "Let us cleanse ourselves from all defilement of flesh and spirit."

   Let us neither touch unclean things, for this is cleansing of the
flesh; nor things which defile the soul, for this is cleansing of the
spirit. Yet he is not content with this only, but adds also,

   "Perfecting holiness in the fear of God." For not to touch the unclean
thing doth not make clean, but there needeth something else besides to our
becoming holy; earnestness, heedfulness, piety. And he well said, "In the
fear of God." For it is possible to perfect chasteness, not in the fear of
God but for vainglory. And along with this he implies yet another thing, by
saying, "In the fear of God;" the manner, namely, whereafter holiness may
be perfected. For if lust be even an imperious thing, still if thou occupy
its territory with(1)the fear of God, thou hast stayed its frenzy.

   [4.] Now by holiness here he means not chastity alone, but the freedom
from every kind of sin, for he is holy that is pure. Now one will become
pure, not if he be free from fornication only, but if from covetousness
also, and envy, and pride(2), and vainglory, yea especially from vainglory
which in every thing indeed it behoveth to avoid, but much more in alms-
giving; since neither will it be almsgiving, if it have this distemper, but
display and cruelty.   For when thou dost it not out of mercy, but from
parade(3), such deed is not only no alms but even an insult; for thou hast
put thy brother to open shame(4). Not then the giving money, but the giving
it out of mercy, is almsgiving. For people too at the theatres give, both
to prostitute boys and to others who are on the stage; but such a deed is
not almsgiving. And they too give that abuse the persons of prostitute
women; but this is not lovingkindness, but insolent treatment(5). Like this
is the vainglorious also. For just as he that abuseth the person of the
harlot, pays her a price for that abuse; so too dost thou demand a price of
him that receiveth of thee, thine insult of him and thine investing him as
well as thyself with an evil notoriety. And besides this, the loss is
unspeakable. For just as a wild beast and a mad dog springing upon us
might, so doth this ill disease and this inhumanity make prey of our good
things. For inhumanity and cruelty such a course is; yea, rather more
grievous even than this. For the cruel indeed would not give to him that
asked; but thou dost more than this; thou hinderest those that wish to
give. For when thou paradest thy giving, thou hast both lowered the
reputation of the receiver, and hast pulled back(6) him that was about to
give, if he be of a careless mind. For he will not give to him thenceforth,
on the ground of his having already received, and so not being in want; yea
he will often accuse him even, if after having received he should draw near
to beg, and will think him impudent. What sort of alms-giving then is this
when thou both shamest thyself and him that receiveth; and also in two ways
Him that enjoined it: both because while having Him for a spectator of
thine alms, thou seekest the eyes of thy fellow-servants besides Him, and
because thou transgressest the law laid down by Him forbidding these
things.

   I could have wished to carry this out into those other subjects as
well, both fasting and prayer, and to show in how many respects vainglory
is injurious there also; but I remember that in the discourse before this I
left unfinished a certain necessary point. What was the point? I was
saying, that the poor have the advantage of the rich in the things of this
life, when I discoursed concerning health and pleasure; and this was shown
indistinctly. Come then, to-day let us show this, that not in the things of
this life only, but also in those that are higher, the advantage is with
them. For what leadeth unto a kingdom, riches or poverty? Let us hear the
Lord Himself of the heavens saying of those, that "it is easier for a camel
to go through the eye of a needle than for a rich man to enter into the
kingdom of heaven :"(Mat. xix. 24.) but of the poor the contrary, "If thou
wilt be perfect, sell that thou hast, and give to the poor; and come,
follow Me; and thou shalt have treasure in heaven." (Mat. xix. 21.) But if
ye will, let us see what is said on either side. "Narrow and straitened is
the way," He saith, "that leadeth unto life." (Mat. vii. 14.) Who then
treadeth the narrow way, he that is in luxury, or that is in poverty; that
is independent, or that carrieth ten thousand burdens; the lax(7) and
dissolute, or the thoughtful and anxious? But what need of these arguments,
when it is best to betake one's self to the persons themselves. Lazarus was
poor, yea very poor; and he that passed him by as he lay at his gateway was
rich. Which then entered into the kingdom, and was in delights in Abraham's
bosom? and which of them was scorched, with not even a drop at his command?
But, saith one, ' both many poor will be lost, and [many] rich will enjoy
those unspeakable goods.' Nay rather, one may see the contrary, few rich
saved, but of the poor far more. For, consider, making accurate measure of
the hindrances of riches and the defects of poverty, (or rather, neither of
riches nor of poverty are they, but each of those who have riches or
poverty; howbeit,) let us at least see which is the more available weapon.
What defect then doth poverty seem to possess? Lying. And what, wealth?
Pride, the mother of evils; which also made the devil a devil, who was not
such before. Again, "the love of money is a root of all kinds of evil." (1
Tim. vi. 10.) Which then stands near this root, the rich man, or the poor?
Is it not very plainly the rich? For the more things anyone surrounds
himself with, he desires so much the more. Vainglory again damages tens of
thousands of good deeds, and near this too again the rich man hath his
dwelling(1). "But," saith one, "thou mentionest not the [evils] of the poor
man, his affliction, his straits." Nay, but this is both common to the
rich, and is his more than the poor man's; so that those indeed which
appear to be evils of poverty are common to either: whilst those of riches
are riches' only. ' But what,' saith one, 'when for want of necessaries the
poor man committeth many horrible things?' But no poor man, no, not one,
committeth as many horrible things from want, as do the rich for the sake
of surrounding themselves with more, and of not losing what stores they
have(2). For the poor man doth not so eagerly desire necessaries as the
rich doth superfluities; nor again has he as much strength to put
wickedness in practice as the other hath power. If then the rich man is
both more willing and able, it is quite plain that he will rather commit
such, and more of them. Nor is the poor man so much afraid in respect of
hunger, as the rich trembleth and is anxious in respect of the loss of what
he has, and because he has not yet gotten all men's possessions. Since then
he is near both vainglory and arrogance, and the love of money, the root of
all evils, what hope of salvation shall he have except he display much
wisdom? And how shall he walk the narrow way? Let us not therefore carry
about the notions of the many, but examine into the facts. For how is it
not absurd that in respect to money, indeed, we do not trust to others, but
refer this to figures and calculation; but in calculating upon facts we are
lightly drawn aside by the notions of others; and that too, though we
possess an exact balance(3), and square(4) and rules for all things, the
declaration of the divine laws? Wherefore I exhort and entreat you all,
disregard what this man and that man thinks about these things, and inquire
from the Scriptures all these things; and having learnt what are the true
riches, let us pursue after them that we may obtain also the eternal good
things; which may we all obtain, through the grace and love towards men of
our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be
glory, might, and honor, now and ever, and world without end. Amen.

HOMILY XIV: 2 Cor. vii. 2, 3.

Open your hearts to us: we wronged no man, we corrupted no man, we took
advantage of no man. I say it not to condemn you; for l have said before,
[as I have also declared above](6), that ye are in our hearts to die
together and live together.

   Again he raiseth the discourse about love, mitigating the harshness of
his rebuke. For since he had convicted and reproached them as being beloved
indeed, yet not loving in an equal degree, but breaking away from his love
and mixing up with other pestilent fellows; again he softens the vehemence
of his rebuke, saying, "Make room for us," that is, "love us;" and prays to
receive a favor involving no burden, and advantaging them that confer above
them that receive it. And he said not, 'love,' but with a stronger appeal
to their pity(1), "make room for." ' Who expelled us? ' saith he: ' Who
cast us out of your hearts? How come we to be straitened in you ?' for
since he said above, "Ye are straitened in your affections;" here declaring
it more clearly, he said, "make room for us:" in this way also again
winning them to himself. For nothing doth so produce love as for the
beloved to know that he that loveth him exceedingly desireth his love.

   "We wronged no man." See how again he does not mention the benefits
[done by him], but frameth his speech in another way, so as to be both less
offensive and more cutting(2). And at the same time he also alludes to the
false apostles, saying, "We wronged no man, we corrupted no man, we
defrauded no man."

   What is "we corrupted ?" That is, we beguiled no man; as he says
elsewhere also. "Lest by any means, as the serpent beguiled Eve, so your
minds should be corrupted." (2 Cor. xi. 3.)

   "We defrauded no man;" we plundered, plotted against no man. And he for
the present forbears to say, 'we benefited you in such and such ways;' but
framing his language so as more to shame them, "We wronged no man," he
says; as much as saying, 'Even had we in no wise benefited you, not even so
ought ye to turn away from us; for ye have nothing to lay to our charge,
either small or great.' Then, for he felt the heaviness of his rebuke, he
tempers it again. And he was neither silent altogether, for so he would not
have aroused them; nor yet did he let the harshness of his language go
unmodified, for so he would have wounded them too much. And what says he?
Ver. 3. "I say it not to condemn you." How is this evident? "For I have
said before," he adds, "that ye are in our hearts to die and live with
you." This is the greatest affection, when even though treated with
contempt, he chooseth both to die and live with them. ' For neither are ye
merely in our hearts,' he says, 'but in such sort as I said. For it is
possible both to love and to shun dangers, but we do not thus.' And behold
here also wisdom unspeakable. For he spake not of what had been done for
them, that he might not seem to be again reproaching them, but he promiseth
for the future. ' For should it chance,' saith he, ' that danger should
invade, for your sakes I am ready to suffer every thing; and neither death
nor life seemeth aught to me in itself, but in whichever ye be, that is to
me more desirable, both death than life and life than death.' Howbeit,
dying indeed is manifestly a proof of love; but living, who is there that
would not choose, even of those who are not friends? Why then does the
Apostle mention it as something great? Because it is even exceeding great.
For numbers indeed sympathize with their friends when they are in
misfortune, but when they are in honor rejoice not with, but envy, them. '
But not so we; but whether ye be in calamity, we are not afraid to share
your ill fortune; or whether ye be prosperous, we are not wounded with
envy.'

   [2.] Then after he had continually repeated these things, saying, "Ye
are not straitened in us;" and, "Ye are straitened in your own affections;"
and, "make room for us;" and, "Be ye also enlarged;" and, "We wronged no
man;" and all these things seemed to be a condemnation of them: observe how
he also in another manner alleviates this severity by saying, "Great is my
boldness of speech towards you." 'Therefore I venture upon such things,' he
says, ' not to condemn you by what I say, but out of my great boldness of
speech,' which also farther signifying, he said, "Great is my glorying on
your behalf." 'For think not indeed,' he saith, 'that because I thus speak,
I speak as though I had condemned you altogether; (for I am exceedingly
proud of, and glory in, you ;) but both out of tender concern and a desire
that you should make greater increase unto. virtue.' And so he said to the
Hebrews also after much rebuke; "But we are persuaded better things of you,
and things that accompany salvation, though we thus speak: and we desire
that each one of you may show the same diligence to the fullness of hope
even to the end." (Heb. vi. 9, 11.) So indeed here also, "Great is my
glorying on your behalf." 'We glory others of you,' he says. Seest thou
what genuine comfort he has given? ' And,' he saith, ' I do not simply
glory, but also, greatly.' Accordingly he added these words; "I am filled
with comfort." What comfort? ' That coming from you; because that ye,
having been reformed, comforted me by your conduct.' This is the test of
one that loveth, both to complain of not being loved and to fear lest 'he
should inflict pain by complaining immoderately. Therefore he says, "I am
filled with comfort, I overflow with joy." 'But these expressions,' saith
one, 'seem to contradict the former.' They do not do so, however, but are
even exceedingly in harmony with them. For these procure for the former a
favorable reception; and the praise which they convey makes the benefit of
those rebukes more genuine, by quietly abstracting what was painful in
them. Wherefore he uses these expressions, but with great genuineness and
earnestness(3). For he did not say, ' I am filled with joy ;' but, "I
abound ;" or rather, not "abound" either, but "super-abound;" in this way
also again showing his yearning, that even though he be so loved as to
rejoice and exult, he does not yet think himself loved as he ought to be
loved, nor to have received full payment; so insatiable was he out of his
exceeding love of them. For the joy it brings to be loved in any degree by
those one passionately loves, is great by reason of our loving them
exceedingly. So that this again was a proof of his affection. And of the
comfort indeed, he saith, "I am filled;" 'I have received what was owing to
me;' but of the joy, "I superabound;" that is, 'I was desponding about you;
but ye have sufficiently excused yourselves and supplied comfort: for ye
have not only removed the ground of my sorrow, but have even increased
joy.' Then showing its greatness, he not only declares it by saying, ', I
superabound in joy," but also by adding, "in all our affliction." ' For so
great was the delight arising to us on your account that it was not even
dimmed by so great tribulation, but through the excess of its own greatness
it overcame the sorrows that had hold of us, and suffered us not to feel
the sense of them.'

   Ver. 5. "For even when we were come into Macedonia, our flesh had no
relief."

   For since he said, "our tribulation;" he both explains of what sort it
was, and magnifies it by his words, in order to show that the consolation
and joys received from them(1) was great, seeing it had repelled so great a
sorrow. "But we were afflicted on every side."

   How on every side? for "without were fightings," from the unbelievers;
"within were fears;" because of the weak among the believers, lest they
should be drawn aside. For not amongst the Corinthians only did these
things happen, but elsewhere also.

   Ver. 6. "Nevertheless He that comforteth the lowly comforted us by(2)
the coming of Titus."

   For since he had testified great things of them in what he said, that
he may not seem to be flattering them he cites as witness Titus the
brother(3), who had come from them to Paul after the first Epistle to
declare unto him the particulars of their amendment. But consider, I pray
you, how in every place he maketh a great matter of the coming of Titus.
For he saith also before, "Furthermore when I came to Troas for the Gospel,
I had no relief for my spirit because I found not Titus my brother;" (c.
ii. 12, 13.) and in this place again we were comforted," he saith, "by the
coming of Titus." For he is desirous also of establishing the man in their
confidence and of making him exceedingly dear to them. And observe how he
provides for both these things. For by saying on the one hand, "I had no
relief for my spirit," he showeth the greatness of his virtue; and by
saying on the other, that, in our tribulation his coming sufficed unto
comfort; yet "not by his coming only, but also by the comfort wherewith he
was comforted in you," he endeareth(4) the man unto the Corinthians. For
nothing doth so produce and cement friendships as the saying something
sound and favorable of any one. And such he testifies Titus did; when he
says that 'by his coming he hath given us wings with pleasure; such things
did he report of you. On this ground his coming made us glad. For we were
delighted not "only by his coming, but also for the comfort wherewith he
was comforted in you." And how was he comforted? By your virtue, by your
good deeds.' Wherefore also he adds,

   "While he told us your longing, your mourning, your zeal for me. 'These
things made him glad,' he says, ' these things comforted him.' Seest thou
how he shows that he also is an earnest lover of theirs, seeing he
considers their good report as a consolation to himself; and when he was
come, gloried, as though on account of his own good things, unto Paul.

   And observe with what warmth of expression he reporteth these things,
"Your longing, your mourning, your zeal." For it was likely(5) that they
would mourn and grieve why the blessed Paul was so much displeased, why he
had kept away from them so long. And therefore he did not say simply tears,
but "mourning;" nor desire, but "longing;" nor anger, but "zeal;" and again
"zeal toward him," which they displayed both about him that had committed
fornication and about those who were accusing him. 'For,' saith he, 'ye
were  inflamed and blazed out on receiving my letters.' On these accounts
he abounds in joy, on these accounts he is filled with consolation, because
he made them feel. It seems to me, however, that these things are said not
only to soften what has gone before, but also in encouragement of those who
had acted in these things virtuously. For although I suppose that some were
obnoxious to those former accusations and unworthy of these praises;
nevertheless, he doth not distinguish them, but makes both the praises and
the accusations common, leaving it to the conscience of his hearers to
select that which belongs to them. For so both the one would be void of
offence, and the other lead them on to much fervor of mind.

   [4.] Such also now should be the feelings of those who are reprehended;
thus should they lament and mourn; thus yearn after their teachers; thus,
more than fathers, seek them. For by those indeed living cometh, but by
these good living. Thus ought they to bear the rebukes of their fathers,
thus to sympathize with their rulers on account of those that sin. For it
does not rest all with them, but with you also. For if he that hath sinned
perceives that he was rebuked indeed by his father, but flattered by his
brethren; he becometh more easy of mind. But when the father rebukes, be
thou too angry as well, whether as concerned for thy brother or as joining
in thy father's indignation; only be the earnestness thou showest great;
and mourn, not that he was rebuked, but that he sinned. But if I build up
and thou pull down, what profit have we had but labor? (Ecclus. xxxiv. 23.
) Yea, rather, thy loss stops not here, but thou bringest also punishment
on thyself. For he that hindereth the wound from being healed is punished
not less than he that inflicted it, but even more. For it is not an equal
offence to wound and to hinder that which is wounded from being healed; for
this indeed necessarily gendereth death, but that not necessarily. Now I
have spoken thus to you; that ye may join in the anger of your rulers
whenever they are indignant justly; that when ye see any one rebuked, ye
may all shun him more than does the teacher. Let him that hath offended
fear you more than his rulers. For if he is afraid of his teacher only, he
will readily sin: but if he have to dread so many eyes, so many tongues, he
will be in greater safety. For as, if we do not thus act, we shall suffer
the extremest punishment; so, if we perform these things, we shall partake
of the gain that accrues from his reformation. Thus then let us act; and if
any one shall say, ' be humane towards thy brother, this is a Christian's
duty; let him be taught, that he is humane who is angry [with him], not he
who sets him at ease(1) prematurely and alloweth him not even to come to a
sense of his transgression. For which, tell me, pities the man in a fever
and laboring under delirium, he that lays him on his bed, and binds him
down, and keeps him from meats and drinks that are not fit for him; or he
that allows him to glut himself with strong drink, and orders him to have
his liberty, and to act in every respect as one that is in health? Does not
this person even aggravate the distemper, the man that seemeth to act
humanely, whereas the other amends it? Such truly Ought our decision to be
in this case also. For it is the part of humanity, not to humor the sick in
every thing nor to flatter their unseasonable desires. No one so loved him
that committed fornication amongst the Corinthinians, as Paul who
commandeth to deliver him to Satan; no one so hated him as they that
applaud and court him; and the event showed it. For they indeed both puffed
him up and increased his inflammation; but [the Apostle] both lowered it
and left him not until he brought him to perfect health. And they indeed
added to the existing mischief, he eradicated even that which existed from
the first. These laws, then, of humanity let us learn also. For if thou
seest a horse hurrying down a precipice, thou appliest a bit and holdest
him in with violence and lashest him frequently; although this is
punishment, yet the punishment itself is the mother of safety. Thus act
also in the case of those that sin. Bind him that hath transgressed until
he have appeased God; let him not go loose, that he be not bound the faster
by the anger of God. If I bind, God doth not chain; if I bind not, the
indissoluble chains await him. "For if we judged ourselves, we should not
be judged. (1 Cor. xi. 31.) Think not, then, that thus to act cometh of
cruelty and inhumanity; nay, but of the highest gentleness and the most
skillful leechcraft and of much tender care. But, saith one, they have been
punished for a long time. How long? Tell me. A year, and two, and three
years? Howbeit, I require not this, length of time, but amendment of soul.
This then show, whether they have been pricked to the heart, whether they
have reformed, and all is done: since if there be not this, there is no
advantage in the time. For neither do we inquire whether the wound has been
often bandaged, but whether the bandage has been of any service. If
therefore it hath been of service, although in a short time, let it be kept
on no longer: but if it hath done no service, even at the end of ten years,
let it be still kept on: and let this fix the term of release, the good of
him that is bound. If we are thus careful both of ourselves and of others,
and regard not honor and dishonor at the hands of men; but bearing in mind
the punishment and the disgrace that is there, and above all the provoking
of God, apply with energy the medicines of repentance: we shall both
presently arrive at the perfect health, and shall obtain the good things to
come; which may all we obtain, through the grace and love towards men of
our Lord Jesus Christ, with Whom, to the Father, with the Holy Spirit, be
glory, might, honor, now and ever, and world without end. Amen.

HOMILY XV: 2 Cor. vii. 8.

So that(1) though I made you sorry with my letter, I do not regret it,
though I did regret,

   He goes on to apologize for his Epistle, when, (the sin having been
corrected,) to treat them tenderly(2) was unattended with danger; and he
shows the advantage of the thing. For he did this indeed even before, when
he said, "For out of much affliction and anguish of heart, I wrote unto
you: not that ye should be made sorry, but that ye might know the love
which I have toward you." (c. ii. 4.) And he does it also now, establishing
this same point in more words. And he said not, ' I regretted indeed
before, but now I do not regret: ' but how? "I regret not now, though I did
regret." 'Even if what I wrote,' he says, 'was such as to overstep the
[due] measure of rebuke(3), and to cause me to regret; still the great
advantage which has accrued from them doth not allow me to regret.' And
this he said, not as though he had rebuked them beyond due measure, but to
heighten his praises of them. ' For the amendment ye manifested was so
great,' saith he, ' that even if I did happen to smite you too severely
insomuch that I even condemned myself, I praise myself now from the
result.' Just as with little children, when they have undergone a painful
remedy, such as an incision, or cautery, or bitter physic, afterwards we
are not afraid to sooth them; so also doth Paul.

   Ver. 8, 9. "For I see that that epistle made you sorry, though but for
a season. Now I rejoice not that ye were made sorry, but that ye were made
sorry unto repentance."

   Having said, "I do not regret," he tells the reason also; alleging the
good that resulted from his letter; and skillfully excusing himself by
saying, "though but for a season." For truly that which was painful was
brief, but that which was profitable was perpetual. And what indeed
followed naturally was to say, 'even though it grieved you for a season,
yet it made you glad and benefited you forever.' But he doth not say this:
but before mentioning the gain he passes again to his praises of them, and
the proof of his own concern for them, saying, "Now I rejoice, not that ye
were made sorry," ('for what gain came to me from you being made sorry ?)
"but that ye were made sorry unto repentance," that the sorrow brought some
gain.' For a father also when he sees his son under the knife rejoiceth not
that he is being pained, but that he is being cured; so also doth this man,
But observe how he transfers all that was well achieved in the matter unto
themselves; and lays whatever was painful to the account of the Epistle,
saying, "It made you sorry for a season;" whilst the benefit that resulted
from it he speaks of as their own good achieving. For he said not, ' The
Epistle corrected you,' although this was the case; but, "ye sorrowed unto
repentance."

   "For ye were made sorry after a godly sort, that ye might suffer loss
by us in nothing."

   Seest thou wisdom unspeakable? ' For had we not done this,' he says,
'we had done you damage.' And he affirms that indeed which was well
achieved to be theirs, but the damage his own, if indeed he had been
silent. For if they are likely to be corrected by a sharp rebuke, then, if
we did not sharply rebuke, we should have done you damage; and the injury
would not be with you alone, but also with us. For just as he that gives
not to the merchant what is necessary for his voyage, he it is that causeth
the damage; so also we, if we did not offer you that occasion(4) of
repentance, should have wrought you damage. Seest thou that the not
rebuking those that sin is a damage both to the master and to the disciple
?

   [2.] Ver. 10. "For godly sorrow worketh repentance unto salvation, a
repentance which bringeth no regret."

   'Therefore.' he says, 'though I did regret before I saw the fruit and
the gain, how great they were I do not regret now ' For such a thing is
godly sorrow. And then he philosophizeth about it, showing that sorrow is
not in all cases a grievous thing, but when it is worldly. And what is
worldly? If thou be in sorrow for money, for reputation, for him that is
departed, all these are worldly. Wherefore also they work death. For he
that is in sorrow for reputation's sake feeleth envy and is driven
oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau.
By this worldly sorrow then he meaneth that which is to the harm of those
that sorrow. For only in respect to sins is sorrow a profitable thing; as
is evident in this way. He that sorroweth for loss of wealth repaireth not
that damage; he that sorroweth for one deceased raiseth not the dead to
life again; he that sorroweth for a sickness, not only is not made well but
even aggravates the disease: he that sorroweth for sins, he alone attains
some advantage from his sorrow, for he maketh his sins wane and disappear.
For since the medicine has been prepared for this thing, in this case only
is it potent and displays its profitableness; and in the other cases is
even injurious. 'And yet Cain,' saith one, 'sorrowed because he was not
accepted with God.' It was not for this, but because he saw his brother
glorious in honor(1); for had he grieved for this, it behoved him to
emulate and rejoice with him; but, as it was, grieving, he showed that his
was a worldly sorrow. But not so did David, nor Peter, nor any of the
righteous. Wherefore they were accepted, when grieving either over their
own sins or those of others. And yet what is more oppressive than sorrow?
Still when it is after a godly sort, it is better than the joy in the
world. For this indeed ends in nothing; but that "worketh repentance unto
salvation, a salvation that bringeth no regret." For what is admirable in
it is this that one who had thus sorrowed would never repent, whilst this
is an especial characteristic of worldly sorrow. For what is mote regretted
than a true born son? And what is a heavier grief than a death of this
sort? But yet those fathers who in the height of their grief culture nobody
and who wildly beat themselves, after a time repent because they have
grieved immoderately; as having thereby nothing benefitted themselves, but
even added to their affliction. But not such as this is godly sorrow; but
it possesseth two advantages, that of not being condemned in that a man
grieves for, and that this sorrow endeth in salvation; of both which that
is deprived. For they both sorrow unto harm and after they have sorrowed
vehemently condemn themselves, bringing forth this greatest token of having
done it unto harm. But godly sorrow is the reverse [of this]: wherefore
also he said, "worketh repentance unto salvation, a repentance that
bringeth no regret." For no one will condemn himself if he have sorrowed
for sin, if he have mourned and afflicted himself. Which also when the
blessed Paul hath said he needeth not to adduce from other sources the
proof of what he said, nor to bring forward those in the old histories who,
sorrowed, but he adduceth the Corinthians themselves; and furnishes his
proof from what they had done; that along with praises he might both
instruct them and the rather win them to, himself.

   Ver. 11. "For behold," he saith, "this  self-same thing, that ye were
made sorry after a godly sort, what earnest care it wrought in you." 'For
not only,' he saith, 'did your sorrow not cast you into that condemning of
yourselves, as having acted idly in so doing; but it made you even more
careful.' Then he speaks of the certain tokens of that carefulness;

   "Yea," what "clearing of yourselves," towards me. "Yea, what
indignation" against him that had sinned. "Yea, what fear." (ver. 11.) For
so great carefulness and very speedy reformation was the part of men who
feared exceedingly. And that he might not seem to be exalting himself, see
how quickly he softened it by saying,

   "Yea, what longing," that towards me.  "Yea, what zeal," that on God's
behalf. "Yea, what avenging:" for ye also avenged the laws of God that had
been outraged.

   "In every thing ye approved yourselves to be pure in the matter." Not
only by not having perpetrated, for this was evident before, but also by
not consenting(2) unto it. For since he said in the former Epistle, "and ye
are puffed up;" (1 Cor. v. 2.) he also says here, 'ye have  cleared
yourselves of this suspicion also; not only by not praising, but also by
rebuking and being indignant.'

   [3.] Ver. 12. "So although I wrote unto you," I wrote "not for his
cause that did the wrong, nor for his cause that suffered the wrong." For
that they might not say, Why then dost thou rebuke us if we were "clear in
the matter?" setting himself to meet this even further above, and disposing
of it beforehand(3), he said what he said, namely, "I donor regret, though
I did regret." 'For so far,' says he, 'am I from repenting now of what I
wrote then, that I repented then more than I do now when ye have
approved(4) yourselves. Seest thou again his vehemence and earnest
contention, how he has turned around what was said unto the very
opposite. For what they thought would have made him recant(5) in confusion
as having rebuked them hastily, by reason of their amendment; that he uses
as a proof that it was right in him to speak freely. For neither does he
refuse afterwards to humor them fearlessly, when he finds he can do this.
For he that said farther above such things as these, "He that is joined to
an harlot is one body," (1 Cor. vi. 16.) and, "Deliver such an one to Satan
for the destruction of the flesh," (1 Cor. v. 5.) and, "Every sin that a
man doeth is without the body," (1 Cor. vi. 18.)and such like things; how
saith he here, "Not for his cause that did the wrong, nor for his cause
that suffered the wrong?" Not contradicting, but being even exceedingly
consistent with, himself. How consistent with himself? Because it was a
very great point with him to show the affection he bore towards them. He
does not therefore discard concern for him(1), but shows at the same time,
as I said, the love he had for them, and that a greater fear agitated him,
[namely] for the whole Church. For he had feared lest the evil should eat
further, and advancing on its way should seize upon the whole Church.
Wherefore also he said, "A little leaven leaveneth the whole lump." (1 Cor.
v. 6.) This however he said at the time; but now that they had well done,
he no longer puts it so but differently: and implies indeed the same thing,
but manages his expressions more agreeably, saying,

   "That our care for you might appear unto you.(2)"

   That is, 'that ye might know how I love you.' Now this is the same
thing as the former, but being differently expressed seemed to convey
another meaning. For [to convince thyself] that it is the same, unfold his
conception and thou wilt perceive the difference to be nothing. 'For
because I love you exceedingly,' saith he, 'I was afraid lest ye should
suffer any injury from that quarter, and yourselves succeed to that
sorrow.' As therefore when he says, "Doth God take care for oxen?" (1 Cor.
ix. 9.) he doth not mean that He careth not, (for it is not possible for
any existing thing to consist if deserted by the Providence of God:) but
that He did not legislate primarily for oxen, so also here he means to say,
'I wrote first indeed on your account, but secondly on his also. And I had
indeed that love in  myself,' he says, 'even independently of mine Epistle:
but I was desirous of showing it both to you, and in a word to all, by that
writing.'

   Ver. 13. "Therefore we have been comforted."

   Since we both showed our care for you and have been wholly successful.
As he said also in another place, "Now we live, if ye stand fast in the
Lord;" (1 Thess. iii. 8.)and again, "For what is our hope, or joy, or crown
of rejoicing? are not even ye?" (ib. ii. 19.) For this is life, this
comfort, this consolation to a teacher possessed of understanding; the
growth a of his disciples.

   [4.] For nothing doth so declare him that beareth rule as paternal
affection for the ruled. For begetting alone constitutes not a father; but
after begetting, also loving. But if where nature is concerned there is so
great need of love, much more where grace is concerned. In this way were
all the ancients distinguished. As many, for instance, as obtained a good
report amongst the Hebrews, by this were made manifest. So was Samuel shown
to be great, saying, "But God forbid that I should sin against God in
ceasing to pray for you:" (1 Sam. xii. 23.) so was David, so Abraham, so
Elijah, and so each one of the righteous, those in the New Testament and
those in the Old. For so Moses for the sake of those he ruled left so great
riches and treasures untold, "choosing to suffer affliction with the people
of God," (Heb. xi. 25.) and before his appointment was leader of the
people(4) by his actions. Wherefore also very foolishly did that Hebrew say
to him, "Who made thee a ruler and a judge over us?" (Exod. ii. 14.) What
sayest thou? Thou seest the actions and doubtest of the title? Just as if
one seeing a physician using the knife excellently well, and succoring that
limb in the body which was diseased, should say, 'Who made thee a physician
and ordered thee to use the knife?' 'Art, my good Sir(5), and thine own
ailment.' So too did his knowledge make him (i.e., Moses,) what he claimed
to be. For ruling is an art, not merely a dignity, and an art above all
arts. For if the rule of those without is an art and science superior to
all other, much more this. For this rule is as much better than that, as
that than the rest; yea, rather, even much more. And, if ye will, let us
examine this argument more accurately. There is an art of agriculture, of
weaving, of building; which are both very necessary and tend greatly to
preserve our life. For others surely are but ancillary to these; the
coppersmith's, the carpenter's, the shepherd's. But further, of arts
themselves the most necessary of all is the agricultural, which was even
that which God first introduced when He had formed man. For without shoes
and clothes it is possible to live; but without agriculture it is
impossible. And such they say are the Hamaxobii, the Nomads amongst the
Scythians, and the Indian Gymnosophists. For these troubled not
themselves(6) with the arts of house-building, and weaving, and shoemaking,
but need only that of agriculture. Blush ye that have need of those arts
that be superfluous, cooks, confectioners, embroiderers, and ten thousand
other such people, that ye may live; blush ye that introduce vain
refinements(1) into life; blush ye who are unbelievers, before those
barbarians who have no need of art. For God made nature exceedingly
independent, needing only a few things(2). However, I do not compel you nor
lay it down for law that ye should live thus; but as Jacob asked. And what
did he ask? "If the Lord will give me bread to eat and raiment to put on."
(Gen. xxviii. 20.) So also Paul commanded, saying, "And having food and
covering let us be therewith content." (1 Tim. vi. 8.) First then comes
agriculture; second, weaving; and third after it, building; and shoemaking
last of all; for amongst us at  any rate there are many both servants and
laborers who live without shoes. These, therefore, are the useful and
necessary arts. Come, then, let us compare them with that of ruling. For I
have therefore brought forward these that are of all most important, that
when it shall have been seen to be superior to them, its victory over the
rest may be unquestioned. Whereby then shall we show that it is more
necessary than all? Because without it there is no advantage in these. And
if you think good, let us leave mention of the rest and bring on the
stage(3) that one which stands higher and is more important than any, that
of agriculture. Where then will be the advantage of the many hands of your
laborers. if they are at war with one another and plunder one another's
goods? For, as it is, the fear of the ruler restrains them and protects
that which is wrought by them; but if thou take this away, in vain is their
labor. But if one examine accurately, he will find yet another rule which
is the parent and bond of this. What then may this be? That according to
which it behoveth each man to control and rule himself, chastising his
unworthy passions, but both nourishing and promoting the growth of all the
germs of virtue with all care.

   For there are [these] species of rule; one, that whereby men rule
peoples and states, regulating this the political life; which Paul denoting
said, "Let every soul be subject to the higher powers; for there is no
power but of God." (Rom. xiii. 1, 4.) Afterwards to show the advantage of
this, he went on to say, that the ruler "is a minister of God for good;"
and again, " he is a minister of God, and avenger to execute wrath on him
that doeth evil."

   A second there is whereby every one that hath understanding ruleth
himself; and this also the Apostle further denoted(4), saying, "Wouldest
thou have no fear of the power? do that which is good;" (Rom. xiii. 3.)
speaking of him that ruleth himself.

   [5.] Here, however, there is yet another rule, higher than the
political rule. And what is this? That in the Church. And this also itself
Paul mentions, saying, "Obey them that have the rule over you and submit to
them; for they watch in behalf of your souls as they that shall give
account." (Heb. xiii. 17.) For this rule is as much better than the
political as heaven is than earth; yea rather, even much more. For, in the
first place, it considers principally not how it may punish sins committed,
but how, they may never be committed at all; next, when committed, not how
it may remove the deceased [member], but how they may be blotted out. And
of the things of this life indeed it maketh not much account, but all its
transactions are about the things in heaven. "For our citizenship(5) is in
heaven." (Phil. iii. 20.) And our life is here. "For our life," saith he,
"is hid with Christ in God." (Col. iii. 3. ) And our prizes are there, and
our race is for the crowns that be there. For this life is not dissolved
after the end, but then shineth forth the more. And therefore, in truth,
they who bear this rule have a greater honor committed to their hands, not
only than viceroys but even than those themselves who wear diadems, seeing
that they mould men in greater, and for greater, things. But neither he
that pursueth political rule nor he that pursueth spiritual, will be able
well to administer it, unless they have first ruled themselves as they
ought, and have observed with all strictness the respective laws of their
polity. For as the rule over the many is in a manner twofold, so also is
that which each one exerts over himself. And again, in this point also the
spiritual rule transcends the political, as what we have said proved. But
one may observe certain also of the arts imitating rule; and in particular,
that of agriculture. For just as the tiller of the soil is in a sort a
ruler over the plants, clipping and keeping back(6) some, making others
grow and fostering them: just so also the best rulers punish and cut off
such as are wicked and injure the many; whilst they advance the good  and
orderly(7). For this cause also the Scripture likeneth rulers to vine-
dressers. For what though plants utter no cry, as in states the injured do?
nevertheless they still show the wrong by their appearance, withering,
straitened for room by the worthless weeds. And like as wickedness is
punished by laws, so truly here also by this art both badness of soil and
degeneracy and wildness in plants, are corrected. For all the varieties of
human dispositions we shall find here also, roughness, weakness, timidity,
forwardness(1), steadiness(2): and some of them through wealth(3)
luxuriating unseasonably, and to the damage of their neighbors, and others
impoverished and injured; as, for instance, when hedges are raised to
luxuriance at the cost of the neighboring plants; when other barren and
wild trees, running up to a great height, hinder the growth of those
beneath them. And like as rulers and kings have those that vex their rule
with outrage and war; so also hath the tiller of the soil attacks of wild
beasts, irregularity of weather, hail, mildew, great rain, drought, and all
such things. But these things happen in order that thou mayest constantly
look unto the hope of God's aid. For the other arts indeed hold their
way(4) through the diligence of men as well; but this getteth the better as
God determines the balance, and is throughout almost wholly dependent
thereupon; and it needeth rains from above, and the admixture of weathers,
and, above all, His Providence. "For neither is he that planteth any thing,
nor he that watereth, but God that giveth the increase." (1 Cor. iii. 7.)

   Here also there is death and life, and throes and procreation, just as
with men. For here happen instances both of being cut off, and of bearing
fruit, and of dying, and of being born (the same that was dead) over again,
wherein the earth discourseth to us both variously and clearly of a
resurrection. For when the root beareth fruit, when the seed shooteth, is
not the thing a resurrection? And one might perceive a large measure of
God's providence and wisdom involved in this rule, if one go over it point
by point. But what I wished to say is that this [rule] is concerned with
earth and plants; but ours with care of souls. And great as is the
difference between plants and a soul; so great is the superiority of this
to that. And the rulers of the present life again are as much inferior to
that [rule], as it is better to have mastery over the willing than the
unwilling. For this is also a natural rule; for truly in that case every
thing is done through fear and by constraint; but here, what is done aright
is of choice and purpose. And not in this point alone doth this excel the
other, but in that it is not only a rule, but a fatherhood? so to speak;
for it has the gentleness of a father; and whilst enjoining greater things,
[still] persuades. For the temporal ruler indeed says, 'If thou committest
adultery, thou hast forfeited thy life,' but this, shouldst thou look with
unchaste eyes, threatens the highest punishments. For awful is this
judgment court, and for the correction of soul, not of body only. As great
then as the difference between soul and body, is that which separates this
rule again from that. And the one indeed sitteth as judge of things that
are open; yea, rather, not of all these even, but of such as can be fully
proved; and ofttimes moreover, even in these dealeth treacherously(6), but
this court instructeth those that enter it that He that judgeth in our
case, will bring forward "all things naked and laid open," (Heb. iv. 13.)
before the common theatre of the world, and that to be hidden will be
impossible. So that Christianity keeps together this our life far more than
temporal(7) laws. For if to tremble about secret sins makes a man safer
than to fear for such as are open; and if to call him to account even for
those offences which be less doth rather excite him unto virtue, than to
punish the graver only; then it is easily seen that this rule, more than
all others, welds(8) our life together.

   [6.] But, if thou wilt, let us consider also the mode of electing the
rulers; for here too thou shalt behold the difference to be great. For it
is not possible to gain this authority by giving money, but by having
displayed a highly virtuous character; and not as unto glory with men and
ease unto himself, but as unto toils and labors and the welfare of the
many, thus, (I say,) is he that hath been appointed inducted unto this
rule. Wherefore also abundant is the assistance he enjoys from the Spirit.
And in that case indeed the rule can go no further than to declare merely
what is to be done; but in this it addeth besides the help derived from
prayers and from the Spirit. But further; in that case indeed is not a word
about philosophy, nor doth any sit to teach what a soul is, and what the
world, and what we are to be hereafter, and unto what things we shall
depart hence, and how we shall achieve virtue. Howbeit of contracts and
bonds and money, there is much speech, but of those things not a thought;
whereas in the Church one may see that these are the subjects of every
discourse. Wherefore also with justice may one call it by all these names,
a court of justice, and a hospital, and a school of philosophy, and a
nursery of the soul, and a training course for that race that leadeth unto
heaven. Further, that this rule is also the mildest of all, even though
requiring greater strictness, is plain from hence. For the temporal ruler
if he catch an adulterer straightway punishes him. And yet what is the
advantage. of this? For this is not to destroy the passion, but to send
away the soul with its wound upon it. But this ruler, when he hath
detected, considers not how he shall avenge, but how extirpate the passion.
For thou indeed dost the same thing, as if when there was a disease of the
head, thou shouldest not stay the disease, but cut off the head. But I do
not thus: but I cut off the disease. And I exclude him indeed from
mysteries and hallowed precincts; but when I have restored him I receive
him back again, at once delivered from that viciousness and amended by his
repentance. 'And how is it possible,' saith one, 'to extirpate adultery?'
It is possible, yea, very possible, if a man comes under these laws. For
the Church is a spiritual bath, which wipeth away not filth of body, but
stains of soul, by its many methods of repentance. For thou, indeed, both
if thou let a man go unpunished hast made him worse, and if thou punish
hast sent him away uncured: but I neither let him go unpunished, nor punish
him, as thou, but both exact a satisfaction which becomes me, and set that
right which hath been done. Wilt thou learn in yet another way how that
thou indeed, though drawing swords and displaying flames to them that
offend, workest not any considerable cure; whilst I, without these things,
have conducted them to perfect health? But no need have I of arguments or
words, but I bring forth earth and sea, and human nature itself, [for
witnesses.] And inquire, before this court held its sittings, what was the
condition of human affairs; how, not even the names of the good works which
now are done, were ever heard of. For who braved death? who despised money?
who was indifferent to glory? who, fleeing from the turmoils of life(1) ,
bade welcome to mountains and solitude, the mother of heavenly wisdom?
where was at all the name of virginity? For all these things, and more than
these, were the good work of this judgment court, the doings of this rule.
Knowing these things then, and well understanding that from this proceedeth
every benefit of our life, and the reformation of the world, come
frequently unto the hearing of the Divine words, and our assemblies here,
and the prayers. For if ye thus order yourselves, ye will be able, having
displayed a deportment worthy of heaven, to obtain the promised good
things; which may all we obtain, through the grace and love towards men of
our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.

HOMILY XVI: 2 Cor. vii. 13.

And in your comfort, we joyed the more exceedingly for the joy of Titus,
because his spirit hath been refreshed by you all.

   SEE again how he exalts their praises, and showeth their love. For
having said, 'I was pleased that my Epistle wrought so much and that ye
gained so much,' for "I rejoice," he saith, "not that ye were made sorry,
but that ye were made sorry unto repentance;" and having shown his own
love, for he saith, "Though I wrote unto you, I wrote not for his cause
that did the wrong, nor for his cause that suffered the wrong, but that our
care for you might be made manifest to you:" again he mentioneth another
sign of their good will, which bringeth them great praise and showeth the
genuineness of their affection. For, "in your comfort(2)," he saith, "we
joyed the more exceedingly for the joy of Titus." And yet this is no sign
of one that loveth them exceedingly; rejoicing rather for Titus than for
them. 'Yes,' he replies, 'it is, for I joyed not so much for his cause as
for yours.' Therefore also he subjoins the reason, saying, "because his
bowels were  refreshed by you all." He said not, 'he,' but "his bowels;"
that is, 'his love for you.' And how were they refreshed? "By all." For
this too is a very great praise.

   Ver. 14. "For if in anything I have gloried to him on your behalf."

   It is high praise when the teacher boasted, for he saith, "I was not
put to shame." I therefore rejoiced, because ye showed yourselves to be
amended and proved my words by your deeds. So that the honor accruing to me
was twofold; first, in that ye had made progress; next, in that I was not
found to fall short of the truth. Ver. 14. "But as we spake always to you
in truth, so our glorying also which I made before Titus was found to be
truth."

   Here he alludes to something further. As we spake all things among you
in truth, (for it is probable that he had also spoken to them much in
praise of this man (1), ) so also, what we said of you to Titus has been
proved true.

   Ver. 15. "And his inward affection(2) is more  abundant toward you."

   What follows is in commendation of him, as exceedingly consumed with
love and attached to them. And he said not 'his love.' Then that he may not
appear to be flattering, he everywhere mentions the causes of his
affection; in order that he may, as I said, both escape the imputation of
flattery and the more encourage them by making the praise redound unto
them, and by showing that it was they who had infused into him the
beginning and ground of this so great love. For having said, "his inward
affection is more abundant toward you ;" he added,

   "Whilst he remembereth the obedience of you all." Now this both shows
that Titus was grateful to his benefactors, seeing he had returned, having
them all in his heart, and continually remembereth them, and beareth them
on his lips and in his mind; and also is a greater distinction to the
Corinthians, seeing that so vanquished they sent him away. Then he mentions
their obedience also, magnifying their zeal: wherefore also he addeth these
words,

   "How with fear and trembling ye received  him." Not with love only, but
also with  excessive honor. Seest thou how he bears witness to a twofold
virtue in them, both that they loved him as a father and had feared him as
a  ruler, neither for fear dimming love, nor for love relaxing fear. He
expressed this also above, "That ye sorrow after a godly sort, what earnest
care it wrought in you; yea what fear, yea what longing."

   Ver. 16. "I rejoice therefore, that in every thing I am of good courage
concerning you." Seest thou that he rejoiceth more on their account;
'because,' he saith, 'ye have in no particular shamed your teacher, nor
show yourselves unworthy of my testimony.' So that he joyed not so much for
Titus' sake, that he enjoyed so great honor; as for their own, that they
had displayed so much good feeling. For that he may not be imagined to joy
rather on Titus' account, observe how in this place also he states the
reason. As then he said above, "If in anything I have gloried to him on
your behalf I was not put to shame;" so here also, "In everything I am of
good courage concerning you." 'Should need require me to rebuke, I have no
apprehension of your being alienated; or again to boast, I fear not to be
convicted of falsehood; or to praise you as obeying the rein, or as loving,
or as full of zeal, I have confidence in you. I bade you cut off, and ye
did cut off; I bade you receive, and ye did receive; I said before Titus
that ye were great and admirable kind of people and knew to reverence
teachers: ye proved these things true by your conduct. And he learnt these
things not so much from me as from you. At any rate when he returned, he
had become a passionate lover of you: your behavior having surpassed what
he had been told.'

   [2.] Chap. viii. ver. 1. "Moreover, brethren, we make known to you the
grace of God which hath been given in the Churches of Macedonia."

   Having encouraged them with these encomiums, he again tries
exhortation. For on this account he mingled these praises with his rebuke,
that he might not by proceeding from rebuke to exhortation make what he had
to say ill received; but having soothed their ears, might by this means
pave the way for his exhortation. For he purposeth to discourse of alms-
giving; wherefore also he saith beforehand, "I rejoice that in everything I
am of good courage concerning you;" by their past good works, making them
the more ready to this duty also. And he said not at once, ' Therefore give
alms,' but observe his wisdom, how he draws from a distance and from on
high the preparation for his discourse. For he says, "I make known to you
the grace of God which hath been given in the Churches of Macedonia." For
that they might not be uplifted he calleth what they did "grace;" and
whilst relating what others did he worketh greater zeal in them by his
encomiums on others. And he mentions together two praises of the
Macedonians, or rather three; namely, that they bear trials nobly; and that
they know how to pity; and that, though poor, they had displayed
profuseness in almsgiving, for their property had been also plundered. And
when he wrote his Epistle to them, it was as signifying this that he said,
"For ye became imitators of the Churches of God which are in Judaea, for ye
also suffered the same things of your own countrymen, even as they did of
the Jews." (1 Thess. ii. 14.) Hear what he said afterwards in writing to
the Hebrews, "For ye took joyfully the spoiling of your possessions." (Heb.
x. 34.) But He calls what they did "grace," not in order to keep them
humble merely; but both to provoke them to emulation and to prevent what he
said from proving invidious. Wherefore he also added the name of "brethren"
so as to undermine all envious feeling; for he is about to praise them in
high-flown terms. Listen, at least, to his praises. For having said, "I
make known to you the grace of God," he said not ' which hath been given in
this or that city,' but praiseth the entire nation, saying, "in the
Churches of Macedonia." Then he details also this same grace.

   Ver. 2. "How that in much proof of affliction the abundance of their
joy."

   Seest thou his wisdom? For he says not first, that which he wishes; but
another thing before it, that he may not seem to do this of set purpose(1),
but to arrive at it by a different connection. "In much proof of
affliction." This was what he said in his Epistle to the Macedonians
themselves, "Ye became imitators of the Lord, having received the word in
much affliction, with joy of the Holy Ghost;" and again, "From you sounded
forth the word of the Lord, not only in Macedonia and Achaia, but also in
every place, your faith to God-ward is gone forth." (1 Thess. i. 6, 8.) But
what is, "in much proof of affliction the abundance of their joy?" Both, he
says, happened to them in excess; both the affliction and the joy.
Wherefore also the strangeness was great that so great an excess of
pleasure sprang up to them out of affliction. For in truth the affliction
not only was not the parent of grief, but it even became unto them an
occasion of gladness; and this too, though it was "great." Now this he
said, to prepare them to be noble and firm in their trials. For they were
not merely afflicted, but so as also to have become approved by their
patience: yea rather, he says not by their patience, but what was more than
patience, "joy." And neither said he "joy" simply, but "abundance of joy,"
for it sprang up in them, great and unspeakable.

   [3.] "And their deep poverty abounded unto the riches of their
liberality."

   Again, both these with excessiveness. For as their great affliction
gave birth to great joy, yea, "abundance of joy," so their great poverty
gave birth to great riches of alms. For this he showed, saying, "abounded
unto the riches of their liberality." For munificence is determined not by
the measure of what is given, but by the mind of those that bestow it.

   Wherefore he nowhere says, ' the richness of the gifts,' but "the
riches of their liberality." Now what he says is to this effect; 'their
poverty not only was no impediment to their being bountiful, but was even
an occasion to them of abounding, just as affliction was of feeling joy.
For the poorer they were, the more munificent they were and contributed the
more readily.' Wherefore also he admires them exceedingly, for that in the
midst of so great poverty they had displayed so great munificence. For
"their deep," that is, 'their great and unspeakable,' "poverty," showed
their "liberality." But he said not 'showed,' but "abounded;" and he said
not "liberality," but "riches of liberality;" that is, an equipoise to the
greatness of their poverty, or rather much outweighing it, was the
bountifulness they displayed. Then he even explains this more clearly,
saying,

   Ver. 3. "For according to their power, I bear witness." Trustworthy is
the witness. "And beyond their power." That is, it "abounded unto the
riches of their liberality." Or rather, he makes this plain, not by this
expression alone, but also by all that follows; for he says, "of their own
accord." Lo! yet another excessiveness.

   Ver. 4. "With much intreaty." Lo! yet a third and a fourth. "Praying
us." Lo! even a fifth. And when they were in affliction and in poverty.
Here are a sixth and seventh. And they gave with excessiveness. Then since
this is what he most of all wishes to provide for in the Corinthians' case,
namely, the giving deliberately, he dwells especially upon it, saying,
"with much intreaty," and "praying us." ' We prayed not them, but they us.'
Pray us what? "That the grace(2) and the fellowship in the ministering to
the saints." Seest thou how he again exalts the deed, calling it by
venerable names. For since they were ambitious(3) of spiritual gifts(4), he
calls it by the name grace that they might eagerly pursue it; and again by
that of "fellowship," that they might learn that they receive, not give
only. 'This therefore they intreated us,' he says, 'that we would take upon
us such a ministry(5).'

   Ver. 5. "And" this, "not as we hoped." This he says with reference both
to the amount and to their afflictions. 'For we could never have hoped,' he
says, 'that whilst in so great affliction and poverty, they would even have
urged us and so greatly intreated us.' He showed also their carefulness of
life in other respects, by saying,

   "But first they gave their own selves to the Lord, and to us by the
will of God."

   'For in everything their obedience was beyond our expectations; nor
because they showed mercy did they neglect the other virtues,' "but first
gave themselves to the Lord." What is, "gave themselves to the Lord?" 'They
offered up [themselves]; they showed themselves approved in faith; they
displayed much fortitude in their trials, order, goodness, love, in all
things both readiness and zeal.' What means, "and to us?" 'They were
tractable to the rein, loved, obeyed us; both fulfilling the laws of God
and bound unto us by love.' And observe how here also he again shows their
earnestness(1) saying, "gave themselves to the Lord." They did not in some
things obey God, and in some the world; but in all things Him; and gave
themselves wholly unto God. For neither because they showed mercy were they
filled up with senseless pride, but displaying much lowlymindedness, much
obedience, much reverence, much heavenly wisdom, they so wrought their
almsdeeds also. But what is, "by the will of God?" Since he had said, they
"gave themselves to us," yet was it not "to us," after the manner of men,
but they did this also according to the mind of God.

   [4.] Ver. 6. "Insomuch that we exhorted Titus, that as he made a
beginning before, so he would also complete in you this grace also(2)."

   And what connexion is there here? Much; and closely bearing on what
went before. 'For because we saw them vehement,' he says, 'and fervent in
all things, in temptations, in  almsgiving, in their love toward us, in the
purity otherwise of their life: in order that ye too might be made their
equals, we sent Titus.' Howbeit he did not say this, though he implied it.
Behold excessiveness of love. 'For though intreated and desired by them,'
he says, 'we were anxious about your state, lest by any means ye should
come short of them. Wherefore also we sent Titus, that by this also being
stirred up and put in mind, ye might emulate the Macedonians.' For Titus
happened to be there when this Epistle was writing. Yet he shows that he
had made a beginning in this matter before Paul's exhortation; "that as he
had made a beginning before," he says. Wherefore also he bestows great
praise on him; for instance, in the beginning [of the Epistle]; "Because I
found not Titus my brother, I had no relief for my spirit: "(chap. ii. 13.)
and here all those things which he has said, and this too itself. For this
also is no light praise, the having begun before even: for this evinces a
warm and fervent spirit. Wherefore also he sent him, infusing(3) amongst
them in this also a very great incentive unto giving, the presence of
Titus. On this account also he extols him with praises, wishing to endear
him more exceedingly to the Corinthians. For this too hath a great weight
unto persuading, when he who counsels is upon intimate terms. And well does
he both once and twice and thrice, having made mention of almsgiving, call
'it grace,' now indeed saying, "Moreover, brethren, I make known to you the
grace of God bestowed on the Churches of Macedonia;" and now, "they of
their own accord, praying us with much intreaty in regard of this grace and
fellowship:" and again,  "that as he had begun, so he would also finish in
you this grace also."

   [5.] For this is a great good and a gift of God; and rightly done
assimilates us, so far as may be, unto God; for such an one(4) is in the
highest sense a man. A certain one, at least, giving a model of a man has
mentioned this, for "Man," saith he, "is a great thing; and a merciful man
is an honorable thing." (Prov. xx, 6. LXX.) Greater is this gift than to
raise the dead. For far greater is it to feed Christ when an hungered than
to raise the dead by the name of Jesus: for in the former case thou doest
good to Christ, in the latter He to thee. And the reward surely comes by
doing good, not by receiving good. For here indeed, in the case of miracles
I mean, thou art God's debtor. in that of almsgiving, thou hast God for a
debtor. Now it is almsgiving, when it is done with willingness, when with
bountifulness, when thou deemest thyself not to give but to receive, when
done as if thou wert benefitted, as if gaining and not losing; for so this
were   not a grace. For he that showeth mercy on another ought to feel
joyful, not peevish. For how is it not absurd, if whilst removing another's
downheartedness, thou art thyself downhearted? for so thou no longer
sufferest it to be alms. For if thou art downhearted because thou hast
delivered another from downheartedness, thou furnishest an example of
extreme cruelty and inhumanity; for it were better not to deliver him, than
so to deliver him. And why art thou also downhearted at all, O man? for
fear thy gold should diminish? If such are thy thoughts, do not give at
all: if thou art not quite sure that it is multiplied for thee in heaven,
do not bestow. But thou seekest the recompense here. Wherefore? Let thine
alms be alms, and not traffic. Now many have indeed received a recompense
even here; but have not so received it, as if they should have an advantage
over those who received it not here; but some of them as being weaker than
they ought, because they were not so strongly attracted by the things which
are there. And as those who are greedy, and ill-mannered(5), and slaves of
their bellies, being invited to a royal banquet, and unable to wait till
the proper time, just like little children mar their own enjoyment, by
taking food beforehand and stuffing themselves with inferior dishes: even
so in truth do these who seek for and receive [recompense] here, diminish
their reward there. Further, when thou lendest, thou wishest to receive thy
principal after a longer interval, and perhaps even not to receive it at
all, in order that by the delay thou mayest make the interest greater; but,
in this case, dost thou ask back immediately; and that too when thou art
about to be not here, but there forever; when thou art about not to be here
to be judged, but to render thine account? And if indeed one were building
thee mansions where thou weft not going to remain, thou wouldest deem it to
be a loss; but now, desirest thou here to be rich, whence possibly thou art
to depart even before the evening? Knowest thou not that we live in a
foreign land, as though strangers and sojourners? Knowest thou not that it
is the lot of sojourners to be ejected when they think not, expect not?
which is also our lot. For this reason then, whatsoever things we have
prepared, we leave  here. For the Lord does not allow us to receive them
and depart, if we have built houses, if we have bought fields, if slaves,
if gear, if any  other such thing. But not only does He not allow us to
take them and depart hence, but  doth not even account to thee the price of
them. For He forwarned thee that thou shouldest not build, nor spend what
is other men's but thine own. Why therefore, leaving what is thine own,
dost thou work and be at cost in what is another's, so as to lose both thy
toil and thy wages and to suffer the extremest punishment? Do not so, I
beseech thee; but seeing we are by nature sojourners, let us also be so by
choice; that we be not there sojourners and dishonored and cast out. For if
we are set upon being citizens here, we shall be so neither here nor there;
but if we continue to be sojourners, and live in such wise as sojourners
ought to live in, we shall enjoy the freedom of citizens both here and
there. For the just, although having nothing, will both dwell here amidst
all men's possessions as though they were his own; and also, when he hath
departed to heaven, shall see those his eternal habitations. And he shall
both here suffer no discomfort, (for none will ever be able to make him a
stranger that hath every land for his city;) and when he hath been restored
to his own country, shall receive the true riches. In order that we may
gain both the things of this life and of that, let us use aright the things
we have. For so shall we be citizens of the heavens, and shall enjoy much
boldness; whereunto may we all attain, through the grace and love towards
men of our Lord Jesus Christ, with Whom to the Father with the Holy Ghost,
be glory and power for ever. Amen.

HOMILY XVII: 2 Cor. viii. 7.

Therefore that(1) ye abound(2) in every thing; in faith and utterance, and
knowledge, and in all earnestness.

   See again his exhortation accompanied with commendations, greater
commendations. And he said not, 'that ye give,' but "that ye abound; in
faith," namely, of the gifts, and "in utterance," the word of wisdom, and
"knowledge," namely, of the doctrines, and "in all earnestness," to the
attaining of all other virtue.

   "And in your love," that, namely of which I have before spoken, of
which I have also made proof.

   "That ye may abound in this grace also." Seest thou that for this
reason it was that he began by those praises, that advancing forward he
might draw them on to the same diligence in these things also.

   Ver. 8. "I speak not by way of commandment."

   See how constantly he humors them, how he avoids offensiveness, and is
not violent nor compulsory; or rather what he says hath both these, with
the inoffensiveness of that which is uncompelled. For after he had
repeatedly exhorted them and had greatly commended the Macedonians, in
order that this might not seem to constitute a necessity, he says,

   "I speak not by way of commandment, but as proving through the
earnestness of others, the sincerity also of your love."

   'Not as doubting it,' (for that is not what he would here imply,) 'but
to make it approved, display it and frame it unto greater strength. For I
therefore say these things that I may provoke you to the same forwardness.
And I mention their zeal to brighten, to cheer, to stimulate your
inclinations.' Then from this he proceeded to another and a greater point.
For he lets slip no mode of persuasion, but moves heaven and earth(1) in
handling his argument. For he exhorted them both by other men's praises,
saying, Ye know "the grace of God which hath been given in the Churches of
Macedonia;" and by their own, "therefore that ye abound in everything, in
utterance and knowledge." For this hath power to sting man more that he
falls short of himself, than that he does so of others. Then he proceeds
afterwards to the head and crown of his persuasion.

   Ver. 9. "For ye know the grace of our Lord, that though He was rich,
yet for our sakes He became poor, that we through His poverty might become
rich."

   'For have in mind,' says he, 'ponder and consider the grace of God and
do not lightly pass it by, but aim at realizing(2) the greatness of it both
as to extent and nature(3), and thou wilt grudge nothing of thine. He
emptied Himself of His glory that ye, not through His riches but through
His poverty, might be rich. If thou believest not that poverty is
productive of riches, have in mind thy Lord and thou wilt doubt no longer.
For had He not become poor, thou wouldest not have become rich. For this is
the marvel, that poverty hath made riches rich.' And by riches here he
meaneth the knowledge of godliness, the cleansing away of sins,
justification, sanctification, the countless good things which He bestowed
upon us and purposeth to bestow. And all these things accrued to us through
His poverty. What poverty? Through His taking flesh on Him and becoming man
and suffering what He suffered. And yet he owed not this, but thou dost owe
to Him.

   Ver. 10. "And herein I give you(4) my advice for your profit."

   See how again he is careful to give no offence and softens down what he
says, by these two things, by saying, "I give advice," and, "for your
profit." 'For, neither do I compel and force you,' says he, 'or demand it
from unwilling subjects; nor do I say these things with an eye so much to
the receivers' benefit as to yours.' Then the instance also which follows
is drawn from themselves, and not from others.

   Who were the first to make a beginning a year ago, not only to do, but
also to will.

   See how he shows both that themselves were willing, and had come to
this resolution without persuasion. For since he had borne this witness to
the Thessalonians, that "of their own accord with much intreaty," they had
prosecuted this giving of alms; he is desirous of showing of these also
that this good work is their own. Wherefore he said, "not only to do, but
also to will," and not "begun," but "begun before, a year ago." Unto these
things therefore I exhort you, whereunto ye beforehand bestirred yourselves
with all forwardness.

   Ver. 11. "And now also ye have completed(5) the doing of it."

   He said not, ye have done it, but, ye have put a completion to it,

   "That as there was the readiness to will, so also [there may be] the
completion also out of your ability."

   That this good work halt not at readiness but receive also the reward
that follows upon deeds.

   [2.] Ver. 12. "For if the readiness is there, it is acceptable
according as a man hath, not according as he hath not."

   See wisdom unspeakable. In that (having pointed out those who were
doing beyond their power, I mean the Thessalonians, and having praised them
for this and said, "I bear them record that even beyond their power;") he
exhorteth the Corinthians to do only "after" their power, leaving the
example to do its own work; for he knew that not so much exhortation, as
emulation, inciteth unto imitation of the like; wherefore he saith, "For if
the readiness is there, it is acceptable according as a man hath, not
according as he hath not."

   'Fear not,' he means, 'because I have said these things, for what I
said was an encomium upon their munificence(6), but God requires things
after a man's power,' "according as he hath, not according as he hath not."
For the word "is acceptable," here implies 'is required.' And he softens(7)
it greatly, in confident reliance upon this example, and as winning them
more surely by leaving them at liberty. Wherefore also he added,

   Ver. 13. "For I say not this, that others may be eased, and ye
distressed."

   And yet Christ praised the contrary conduct in the widow's case, that
she emptied out all of her living and gave out of her want. (Mark xii. 43.)
But because he was discoursing to Corinthinians amongst whom he chose to
suffer hunger; "for it were good for me rather to die, than that any man
should make my glorying void;" (1 Cor. ix.  15.) he therefore uses a
tempered exhortation, praising indeed those who had done beyond their
power, but not compelling these to do so; not because he did not desire it,
but because they were somewhat weak. For wherefore doth he praise those,
because "in much proof of affliction the abundance of their joy and their
deep poverty abounded unto the riches of their liberality:" and because
they gave "beyond their power?" is it not very evident that it is as
inducing these also to this conduct? So that even if he appears to permit a
lower standard; he doth so, that by it he may raise them to this. Consider,
for instance, how even in what follows he is covertly preparing the way for
this. For having said these things, he added,

   Ver. 14, "Your abundance being a supply for their want."

   For not only by the words he has before used but by these also, he is
desirous of making the commandment light. Nor yet from this consideration
alone, but from that of the recompense also, again he maketh it easier; and
uttereth higher things than they deserve, saying, "That there may be
equality at this time, and their abundance" a supply "for your want." Now
what is it that he saith? 'Ye are flourishing(1) in money; they in life(2)
and in boldness towards God.' Give ye to them, therefore, of the money
which ye abound in but they have not; that ye may receive of that boldness
wherein they are rich and ye are lacking.' See how he hath covertly
prepared for their giving beyond their power and of their want. 'For,' he
saith, 'if thou desirest to receive of their abundance, give of thine
abundance; but if to win for thyself the whole, thou wilt give of thy want
and beyond thy power.' He doth not say this, however, but leaves it to the
reasoning of his hearers; and himself meanwhile works out his object and
the exhortation that was meet, adding in keeping with what appeared, the
words, that "there may be equality at this time." How equality? You and
they mutually giving your superabundance, and filling up your wants. And
what sort of equality is this, giving spiritual things for carnal? for
great is the advantage on that side; how then doth he call it "equality?"
either in respect of each abounding and wanting, doth he say that this
[equality] takes place; or else in respect of the present life only. And
therefore after saying  "equality," he added, "at this time." Now this he
said, both to subdue the high-mindedness of the rich, and to show that
after our departure hence the spiritual possess the greater advantage. For
here indeed we all enjoy much equality of honor; but then there will be a
wide distinction and a very great superiority, when the just shine brighter
than the sun. Then since he showed that they were to be not only giving,
but also receiving, and more, in return; he tries by a further
consideration to make them forward, showing that if they did not give of
their substance to others, they would not gain anything by gathering all
together within. And he adduces an ancient story, thus saying,

   Ver. 15. "As it is written, He that gathered much had nothing over, and
he that gathered little had no lack."

   Now this happened in the case of the manna. For both they that gathered
more, and they that gathered less, were found to have the same quantity,
God in this way punishing insatiableness. And this he said at once both to
alarm them by what then happened, and to persuade them never to desire to
have more nor to grieve at having less. And this one may see happening now
in things of this life not in the manna only. For if we all fill but one
belly, and live the same length of time, and clothe one body; neither will
the rich gain aught by his abundance nor the poor lose aught by his
poverty.

   [3.] Why then tremblest thou at poverty? and why pursuest thou after
wealth? 'I fear,' saith one, 'lest I be compelled to go to other men's
doors and to beg from my neighbor.' And I constantly hear also many praying
to this effect, and saying, 'Suffer me not at any time to stand in need of
men?' And I laugh exceedingly when I hear these prayers, for this fear is
even childish. For every day and in every thing, so to speak, do we stand
in need of one another. So that these are the words of an unthinking and
puffed up spirit, and that doth not clearly discern the nature of things.
Seest thou not that all of us are in need one of another? The soldier of
the artisan, the artisan of the merchant, the merchant of the husbandman,
the slave of the free man, the master of the slave, the poor man of the
rich, the rich man of the poor, he that worketh not of him that giveth
alms, he that bestoweth of him that receiveth. For he that receiveth alms
supplieth a very great want, a want greater than any. For  if there were no
poor, the greater part of our  salvation would be overthrown, in that we
should not have where to bestow our wealth. So that even the poor man who
appears to be more useless than any is the most useful of any. But if to be
in need of another is disgraceful, it remains to die; for it is not
possible for a man to live who is afraid of this. 'But,' saith one, 'I
cannot bear blows arched [in scorn.]' Why dost thou in accusing another of
arrogance, disgrace thyself by this accusation? for to be unable to endure
the inflation of a proud soul is arrogant. And why fearest thou these
things, and tremblest at these things, and on account of these things which
are worthy of no account, dreadest poverty also? For if thou be rich, thou
wilt stand in need of more, yea of more and meaner. For just in proportion
to thy wealth dost thou subject thyself to this curse. So ignorant art thou
of what thou prayest when thou askest for wealth in order to be in need of
no man; just as if one having come to a sea, where there is need both of
sailors and a ship and endless stores of outfit, should pray that he might
be in need of nothing at all. For if thou art desirous of being exceedingly
independent of every one, pray for poverty; and [then] if thou art
dependent on any, thou wilt be so only for bread and raiment; but in the
other case thou wilt have need of others, both for lands, and for houses,
and for imposts, and for wages, and for rank, and for safety, and for
honor, and for magistrates, and those subject to them, both those in the
city and those in the country, and for merchants, and for shopkeepers. Do
you see that those words are words of extreme carelessness? For, in a word,
if to be in need one of another appears to thee a dreadful thing, [know
that] it is impossible altogether to escape it; but if thou wilt avoid the
tumult, (for thou mayest take refuge in the waveless haven of poverty,) cut
off the great tumult of thy affairs, and deem it not disgraceful to be in
need of another; for this is the doing of God's unspeakable wisdom. For if
we stand in need one of another, yet even the compulsion of this need
draweth us not together unto love; had we been independent, should we not
have been untamed wild beasts? Perforce and of compulsion God hath
subjected us one to another, and every day we are in collision(1) one with
another. And had He removed this curb, who is there who would readily have
longed after his neighbor's love? Let us then neither deem this to be
disgraceful, nor pray against it and say, 'Grant us not to stand in need of
any one; 'but let us pray and say, 'Suffer us not, when we are in need, to
refuse those who are able to help us.' It is not the standing in need of
others, but seizing the things of others, that is grievous. But now we have
never prayed in respect to that nor said, 'Grant me not to covet other
men's goods;' but to stand in need, this we think a fit subject of
deprecation(2). Yet Paul stood in need many times, and was not ashamed;
nay, even prided himself upon it, and praised those that had ministered to
him, saying, "For ye sent once and again to my need;" (Phil. iv. 16.) and
again, "I robbed other Churches, taking wages of them that I might minister
unto you." (2 Cor. xi. 8.) It is no mark therefore of a generous temper,
but of weakness and of a low minded and senseless spirit, to be ashamed of
this. For it is even God's decree that we should stand in need one of
another. Push not therefore thy philosophy beyond the mean. 'But,' saith
one, 'I cannot bear a man that is entreated often and complieth not.' And
how shall God bear thee who art entreated by Him, and yet obeyest not; and
entreated too in things that advantage thee? "For we are ambassadors on
behalf of Christ," (2 Cor. v. 20.) saith he, "as though God were entreating
by us; be ye reconciled unto God." 'And yet, I am His servant,' saith he.
And what of that? For when thou, the servant, art drunken, whilst He, the
Master, is hungry and hath not even necessary food, how shall thy name of
servant stand thee in stead? Nay, this itself will even the more weigh thee
down, when thou indeed abidest in a three-storied dwelling whilst He owns
not even a decent shelter; when thou [liest] upon soft couches whilst He
hath not even a pillow. 'But,' saith one, 'I have given.' But thou oughtest
not to leave off so doing. For then only wilt thou have an excuse, when
thou hast not what [to give], when thou possessest nothing; but so long as
thou hast, (though thou have given to ten thousand,) and there be others
hungering, there is no excuse for thee. But when thou both shuttest up corn
and raisest the price, and devisest other unusual tricks of traffic; what
hope of salvation shalt thou have henceforth? Thou hast been bidden to give
freely to the hungry, but thou dost not give at a suitable price even. He
emptied Himself of so great glory for thy sake, but thou dost not count Him
deserving even of a loaf; but thy dog is fed to fulness whilst Christ
wastes with hunger; and thy servant bursteth with surfeiting whilst thy
Lord and his is in want of necessary food. And how are these the deeds of
friends? "Be ye reconciled unto God," (2 Cor. v. 20.) for these are [the
deeds] of enemies and such as are in hostility.

   [4.] Let us then think with shame on the great benefits we have already
received, the great benefits we are yet to receive. And if a poor man come
to us and beg, let us receive him with much good will, comforting, raising
him up with [our] words, that we ourselves also may meet with the like,
both from God and from men. "For whatsoever ye would that they should do
unto you, do ye also unto them." (Mat. vii. 12.) Nothing burdensome,
nothing offensive, doth this law contain. 'What thou wouldest receive, that
do,' it saith. The return is equal. And it said not, 'what thou wouldest
not receive, that do not,' but what is more. For that indeed is an
abstinence from evil things, but this is a doing of good things, in which
the other is involved. Also He said not 'that do ye also wish, but do, to
them.' And what is the advantage? "This is the Law and the Prophets."
Wouldest thou have mercy shown thee? Then show mercy. Wouldest thou obtain
forgiveness? Then grant it. Wouldest thou not be evil spoken of? Then speak
not evil. Longest thou to receive praise? Then bestow it. Wouldest thou not
be wronged? Then do not thou plunder. Seest thou how He shows that virtue
is natural, and that we need no external laws nor teachers? For in the
things we wish to receive, or not to receive from our neighbors, we
legislate unto ourselves. So that if thou wouldest not receive a thing, yet
doest it, or if thou wouldest receive it, yet doest it not, thou art become
self-condemned and art henceforth without any excuse, on the ground of
ignorance and of not knowing what ought to be done. Wherefore, I beseech
you, having set up this law in ourselves for ourselves, and reading this
that is written so clearly and succinctly, let us become such to our
neighbors, as we would have them be to ourselves; that may we both enjoy
present immunity(4), and obtain the future good things, though the grace
and love towards men of our Lord Jesus Christ, with Whom to the Father,
together with the Holy Spirit, be glory, power, honor, now and for ever,
and world without end. Amen.

HOMILY XVIII: 2 Cor. viii. 16.

But thanks be to God, Which put(1) the same earnest care for you into the
heart of Titus.

   Again he praises Titus. For since he had discoursed of almsgiving, he
afterwards discourseth also of those who are to receive the money from them
and carry it away. For this was of aid(2) towards this collection, and
towards increasing the forwardness of the contributors. For he that feels
confidence as to him that ministereth(3), and suspects not those who are to
be receivers, gives with the fuller bountifulness. And that this might be
the case then also, hear how he commends those that had come for this
purpose, the first of whom was Titus. Wherefore also he saith, "But thanks
be to God, Which put (literally, 'gave') the same earnest care into the
heart of Titus." What is "the same?" Which he had also in respect to the
Thessalonians, or "the same" with me. And mark here wisdom. Showing this to
be the work of God, he also gives thanks to Him that gave, so as to incite
by this also. 'For if God stirred him up and sent him to you, He asks
through Him. Think not therefore that what has happened is of men.' And
whence is it manifest that God incited him?

   Ver. 17. "For indeed he accepted our exhortation, but being himself
very earnest, he went forth of his own accord."

   Observe how he also represents him as fulfilling his own part, and
needing no prompting from others. And having mentioned the grace of God, he
doth not leave the whole to be God's; again, that by this also he may win
them unto greater love, having said that he was stirred up from himself(5)
also. For, "being very earnest, he went forth of his own accord," 'he
seized at the thing, he rushed upon the treasure, he considered your
service to be his own advantage; and because he loved you exceedingly, he
needed not the exhortation I gave; but though he was exhorted by me also,
yet it was not by that he was stirred up; but from himself and by the grace
of God.'

   Ver. 18. "And we have sent together with him the brother whose praise
in the Gospel is spread through all the Churches."

   And who is this brother? Some indeed say, Luke, because of the history
which he wrote, but some, Barnabas; for he calls the unwritten preaching
also Gospel. And for what cause does he not mention their names; whilst he
both makes Titus known (vid. also ver. 23.) by name, and praises him for
his cooperation in the Gospel, (seeing that he was so useful that by reason
of his absence even Paul could do nothing great and noble; for, "because I
found not Titus my brother, I had no relief for my spirit,"--c. ii. 13.)
and for his love towards them, (for, saith he, "his inward affection is
more abundant towards you;"--c. vii. 15.) and for his zeal in this matter
("for," he saith, "of his own accord he went")? But these he neither
equally commends, nor mentions by name? What then is one to say? Perhaps
they did not know them; wherefore he does not dwell upon their praises
because as yet they had had no experience of them, but only says so much as
was sufficient for their commendation unto them (i.e. the Corinthians,) and
to their escaping all evil suspicion. However, let us see on what score he
eulogizes this man himself also. On what score then does he eulogize?
First, praising him from his preaching; that he not only preached, but also
as he ought, and with the befitting earnestness. For he said not, 'he
preaches and proclaims the Gospel,' but, "whose praise is in the Gospel."
And that he may not seem to flatter him. he brings not one or two or three
men, but whole Churches to testify to him, saying, "through all the
churches." Then he makes him respected also from the judgment of those that
had chosen him. And this too is no light matter. Therefore after saying,
"Whose praise in the Gospel is spread through all the churches," he added,

   Ver. 19. "And not only so."

   What is, "and not only so?" 'Not only on this account,' he says, 'is
respect due to him, that he is approved as a preacher and is praised by
all.'

   "But he was also appointed by the churches along with us."

   Whence it seems to me, that Barnabas is the person intimated. And he
signifies his dignity to be great, for he shows also for what office he was
appointed. For he saith,

   "To travel with us in the matter of this grace which is ministered by
us." Seest thou how great are these praises of him? He shone as a preacher
of the Gospel and had all the churches testifying to this. He was chosen by
us; and unto the same office with Paul, and everywhere was partner with
him, both in his trials and in his dangers, for this is implied in the word
"travel." But what is," with this grace which is ministered by us?" So as
to proclaim the word, he means, and to preach the Gospel; or to minister
also in respect of the money; yea rather, he seems to me to refer to both
of these. Then he adds,

   "To the glory of the same Lord, and to show your readiness(1)." What he
means is this: 'We thought good,' he says, 'that he should be chosen with
us and be appointed unto this work, so as to become a dispenser and a
minister of the sacred money.' Nor was this a little matter. For, "Look ye
out," it saith, "from among  you seven men of good report;" (Acts vi. 3.)
and he was chosen by the churches, and there was a vote of the whole people
taken. What is, "to the glory of the same Lord, and your readiness?" 'That
both God may be glorified and ye may become the readier, they who are to
receive this money being of proved character, and no one(2) able to
engender any false suspicion against them. Therefore we sought out such
persons, and entrusted not the whole to one person only, that he might
escape this suspicion also; but we sent both Titus and another with him.
Then to interpret this same expression, "to the glory of the Lord and your
ready mind:" he added,

   Ver. 20. "Avoiding this, that any man should blame us in the matter of
this bounty which is ministered by us."

   What can this be which is said? A thing worthy of the virtue of Paul;
and showing the greatness of his tender care and his condescension. 'For,'
he says, 'that none should suspect us, nor have the slightest cavil against
us, as though we purloined aught of the money placed in our hands;
therefore we send such persons, and not one only, but even two or three.
Seest thou how he clears them of all suspicions? Not on account of the
Gospel, nor of their having been chosen merely; but also, from their being
persons of proved character, (and for this very reason) having been chosen,
that they might not be suspected. And he said not 'that ye should not
blame,' but 'that no other person should,' And yet it was on their account
that he did this; and he implied as much in saying, "to the glory of the
same Lord, and your readiness:" however, he does not wish to wound them;
and so expresses himself differently,

   "Avoiding this." And he is not satisfied with this either, but by what
he adds, soothes again, saying,

   "In the matter of this bounty which is ministered by us," and mingling
his severity with praise. For that they might not feel hurt, and say, 'Is
he obliged then to eye us stealthily, and are we so miserable as ever to
have been suspected of these things?' Providing a correction against this
too, he says, 'the money sent by you is of large amount, and this
abundance, that is, the large amount of the money, is enough to afford
suspicion to the evil-minded had we not offered that security(3).'

   Ver. 21. For "we take thought for things, honorable not only in the
sight of the Lord, but also in the sight of men."

   What can compare with Paul? For he said not, 'Perdition and woe to him
who chooses to suspect anything of the kind: so long as my conscience does
not condemn me, I waste not a thought on those who suspect.' Rather, the
weaker they were, the more he condescended. For it is meet not to be angry
with, but help, him that is sick. And yet from what sin are we so removed
as he was from any such suspicion? For not even a demon could have
suspected that blessed saint of this unfaithfulness. But still although so
far removed from that evil suspicion, he does everything and resorts to
every expedient(1); so as not to leave a shadow even to those who might be
desirous in any way(2) of suspecting something wrong; and he avoids not
only accusations, but also blame and the slightest censure, even bare
suspicion.

   [2.] Ver. 22. "And we have sent with them our brother."

   Behold, again he adds yet another, and him also with an encomium; both
his own judgment, and many other witnesses [to him].

   "Whom," saith he, "we have many times proved earnest in many things,
but now much more earnest." And having praised him from his own good works,
he extols him also from his love towards them; and what he said of Titus,
that "being very earnest he went forth of his own accord;" this he says of
this person also, saying, "but now much more earnest;" laying up beforehand
for them the seeds of [the proof of their] love toward the Corinthians.

   And then, after having showed forth their virtue, he exhorts them also
on their behalf, saying,

   Ver. 23. "Whether any inquire about Titus; he is my partner and my
fellow-worker to youward."

   What is, "Whether about Titus?" 'If,' says he, 'it be necessary to say
any thing, this I have to say,' "that he is my partner and fellow-worker to
youward." For he either means this; or, 'if ye will do anything for Titus,
ye will do it unto no ordinary person, for he is "my partner." 'And whilst
appearing to be praising him, he magnifies them, showing them to be so
disposed towards himself as that it were sufficient ground of honor
amongst them that any one should appear to be his "partner." But,
nevertheless, he was   not content with this, but he also added another
thing, saying, "fellow-worker to youward." Not merely "fellow-worker," 'but
in matters concerning you, in your progress, in your growth, in our
friendship, in our zeal for you;' which last would avail most especially to
endear(3) him unto them.

   "Or our brethren:" 'or whether you wish,' he says, 'to hear any thing
about the others: they too have great claims to be commended to you. For
they also,' he saith, 'are our brethren, and,

   "The messengers of the Churches," ' that is, sent by the Churches.
Then, which is greater than all,

   "The glory of Christ;" for to Him is referred whatever shall be done to
them. 'Whether then ye wish to receive them as brethren, or as Apostles of
the Churches, or as acting for the glory of Christ; ye have many motives
for good will towards them. For on behalf of Titus, I have to say, that he
is both "my partner," and a lover of you; on behalf of these, that they are
"brethren," that they are "the messengers of the churches," that they are
"the glory of Christ." Seest thou that it is plain from hence also, that
they were of such as were unknown to them? For otherwise he would have set
them off by those things with which he had also set off Titus, namely, his
love towards them. But whereas as yet they were not known to them, 'Receive
them,' he says, 'as brethren, as messengers of the churches, as acting for
the glory of Christ.' On which account he adds;

   Ver. 24. "Wherefore show ye unto them, to the person(4) of the
churches, the proof of your love, and of our glorying on your behalf."

   'Now show,' he saith, 'how ye love us; and how we do not lightly nor
vainly boast in you: and this ye will show, if ye show forth love towards
them.' Then he also makes his words more solemn, by saying, "unto the
person of the churches." He means, to the glory, the honor, of the
churches. 'For if ye honor them, ye have honored the churches that sent
them. For the honor passeth not to them alone, but also to those that sent
them forth, who ordained them, and more than these, unto the glory of God.'
For when we honor those that minister to Him, the kind reception(5) passeth
unto Him, unto the common body of the churches. Now this too is no light
thing, for great is the potency of that assembly.

   [3.] Certain it is at least that the prayer of the churches loosed
Peter from his chains, opened the mouth of Paul; their voice in no slight
degree equips those that arrive unto spiritual rule. Therefore indeed it is
that both he who is going to ordain calleth at that time for their prayers
also, and that they add their votes and assent by acclamations which the
initiated know: for it is not lawful before the uninitiated to unbare all
things. But there are occasions in which there is no difference at all
between the priest and those under him; for instance, when we are to
partake(1) of the awful mysteries; for we are all alike counted worthy of
the same things: not as under the Old Testament [when] the priest ate some
things and those under him others, and it was not lawful for the people to
partake of those things whereof the priest partook. But not so now, but
before all one body is set and one cup. And in the prayers also, one may
observe the people contributing much. For in behalf of the possessed, in
behalf of those under penance, the prayers are made in common both by the
priest and by them; and all say one prayer, the prayer replete with pity.
Again when we exclude from the holy precincts those who are unable to
partake of the holy table, it behoveth that another prayer be offered, and
we all alike fall upon the ground, and all alike rise up. Again, in the
most awful mysteries themselves, the priest prays for the people and the
people also pray for the priest; for the words, "with thy spirit," are
nothing else than this. The offering of thanksgiving again is common: for
neither doth he give thanks alone, but also all the people. For having
first taken their voices, next when they assent that it is "meet and right
so to do," then he begins the thanksgiving. And why marvellest thou that
the people any where utter aught with the priest, when indeed even with the
very Cherubim, and the powers above, they send up in common those sacred
hymns? Now I have said all this in order that each one of the laity also
may be wary(2), that we may understand that we are all one body, having
such difference amongst ourselves as members with members; and may not
throw the whole upon the priests but ourselves also so care for the whole
Church as for a body common to us. For this course will provide for our(3)
greater safety, and for your greater growth unto virtue. Here, at least, in
the case of the Apostles, how frequently they admitted the laity to share
in their decisions. For when they ordained the seven, (Acts vi. 2, 3.) they
first communicated with the people; and when Peter ordained Matthias, with
all that were then present, both men and women. (Acts i. 15, &c.) For
here(4) is no pride of rulers nor slavishness in the ruled; but a spiritual
rule, in this particular usurping(5) most, in taking on itself the greater
share of the labor and of the care which is on your behalf, not in seeking
larger honors. For so ought the Church to dwell as one house; as one body
so to be all disposed; just as therefore there is both one Baptism, and one
table, and one fountain, and one creation, and one Father. Why then are we
divided, when so great(6) things unite us; why are we torn asunder? For we
are compelled again to bewail the same things, which I have lamented often.
The state in which we are calls for lamentation; so widely are we severed
from each other, when we ought to image the conjunction(7) of one body. For
in this way will he that is greater, be able to gain even from him that is
less. For if Moses learnt from his father-in-law somewhat expedient which
himself had not perceived, (Exod. xviii. 14, &c.) much more in the Church
may this happen. And how then came it that what he that was an unbeliever
perceived, he that was spiritual perceived not? That all those of that time
might understand that he was a man; and though he divide the sea, though he
cleave the rock, he needeth the influence of God, and that those acts were
not of man's nature, but of God's power. And so let another rise up and
speak; and so now, if such and such an one doth not say expedient things,
let another rise up and speak; though he be an inferior, yet if he say
somewhat to the purpose(8), confirm his opinion; and even if he be of the
very meanest, do not show him disrespect. For no one of these is at so
great a distance from his neighbor, as Moses' father-in-law was from him,
yet he disdained not to listen to him, but even admitted his opinion, and
was persuaded, and recorded it; and was not ashamed to hand down the
circumstances to history; casting down [so] the  pride of the many.
Wherefore also he left this   story to the world(9) engraven as it were on
a pillar, for he knew that it would be use fill to many. Let us then not
overlook those who give us behoveful counsel, even though they be of the
meaner sort, nor insist that those counsels prevail which we have ourselves
introduced; but whatever shall appear to be best, let that be approved by
all. For many of duller sight have perceived things sooner than those of
acute vision, by means of diligence and attention. And say not, "why dost
thou call me to council, if thou hearkenest not to what I say?" These
accusations are not a counsellor's, but a despot's. For the counsellor hath
only power to speak his own opinion; but if something else appear more
profitable, and yet he will carry his own opinion into effect, he is no
longer a counsellor but a despot, as I said. Let us not, then, act in this
manner; but having freed our souls from all arrogancy and pride, let us
consider, not how our counsels only may stand, but how that opinion which
is best may prevail, even though it may not have been brought forward by
us. For no light gain will be ours, even though we should not have
discovered what behoveth, if ourselves accepted what has been pointed out
by others; and abundant is the reward we shall receive from God, and so too
shall we best attain to glory. For as he is wise that speaketh that which
is behoveful, so shall we that have accepted it, ourselves. also reap the
praise of prudence and of candor. Thus if both houses and states, thus too
if the Church be ordered, she will receive a larger increase(1); and so too
shall we ourselves, having thus best ordered our present lives, receive the
good things to come: whereunto may we all attain, through the grace and
love towards men of our Lord Jesus Christ, to Whom be glory for ever and
ever. Amen.

HOMILY XIX: 2 Cor. ix. 1.

For as touching the ministering to the saints, it is superfluous for me to
write to you.

   THOUGH he had said so much about it, he says here, "It is superfluous
for me to write to you." And his wisdom is shown not only in this, that
though he had said so much about it, he saith, "it is superfluous for me to
write to you," but in that be yet again speaketh of it. For what he said
indeed a little above, he said concerning those who received the money, to
ensure them the enjoyment of great honor: but what he said before that,
(his account of the Macedonians, that "their deep poverty abounded unto the
riches of their liberality," and all the rest,) was concerning loving-
kindness and alms-giving. But nevertheless even though he had said so much
before and was going to speak again, he says, "it is superfluous for me to
write to you." And this he does the rather to win them to himself. For a
man who has so high a reputation as not to stand in need even of advice, is
ashamed to appear inferior to, and come short of, that opinion of him. And
he does this often in accusation also, using the rhetorical figure,
omission, for this is very effective. For the judge seeing the magnanimity
of the accuser entertains no suspicions even. For he argues, 'he who when
he might say much, yet saith it not, how should he invent what is not
true?' And he gives occassion to suspect even more than he says, and
invests himself with the presumption of a good disposition. This also in
his advice and in his praises he does. For having said, "It is superfluous
for me to write to you," observe how he advises them.

   "For I know your readiness of which I glory on your behalf to them of
Macedonia." Now it was a great thing that he even knew it himself, but much
greater, that he also published it to others: for the force it has is
greater: for they would not like to be so widely disgraced. Seest thou his
wisdom of purpose? He exhorted them by others' example, the Macedonians,
for, he says, "I make known to you the grace of God which hath been given
in the Churches of Macedonia." He exhorted them by their own, for he saith,
"who were the first to make a beginning a year ago not only to do, but also
to will." He exhorted them by the Lord's, for "ye know" he saith, "the
grace of our Lord, that though He was rich, yet for our sakes He became
poor." (ibid. 9.) Again he retreats upon that strong main point, the
conduct of others. For mankind is emulous. And truly the example of the
Lord ought to have had most power to draw them over: and next to it, the
[consideration] of the recompense: but because they were somewhat weak,
this draws them most. For nothing does so much as emulation. But observe
how he introduces it in a somewhat novel way. For He did not say, 'Imitate
them;' but what?

   "And your zeal has stirred up very many." What sayest thou? A little
before thou saidst, [they did it] "of their own accord, beseeching us with
much entreaty," how then now," your zeal?" 'Yes,' he saith, 'we did not
advise we did not exhort, but we only praised you, we only boasted of you,
and this was enough to incite them." Seest thou how he rouses them each by
the other, these by those, and those by these, and, along with the
emulation, has intermingled also a very high encomium. Then, that he may
not elate them, he follows it up in a tempered tone, saying, "Your zeal
hath stirred up very many." Now consider what a thing it is that those who
have been the occasion to others of this munificence, should be themselves
behind hand in this contribution. Therefore he did not say, 'Imitate them,'
for it would not have kindled so great an emulation, but how? 'They have
imitated you; see then that ye the teachers appear not inferior to your
desciples.'

   And see how, whilst stirring up and inflaming them still more, he
feigns to be standing by them, as if espousing their party in some rivalry
and contention. For, as he said above, "Of their own accord, with much
entreaty they came to us, insomuch that we exhorted Titus, that as he had
made a beginning before, so he would complete this grace;" so also he says
here,

   Ver. 3. "For this cause have I sent the brethren that our glorying on
your behalf may not be made void."

   Seest thou that he is in anxiety and terror, lest he should seem to
have said what he said only for exhortation's sake? 'But because so it is,'
saith he, "I have sent the brethren;" 'so earnest am I on your behalf,'
"that our glorying may not be made void." And he appears to make himself of
the Corinthians' party throughout, although caring for all alike. What he
says is this; 'I am very proud of you, I glory before all, I boasted even
unto them(1) , so that if ye be found wanting, I am partner in the shame.'
And this indeed he says under limitation, for he added,

   "In this respect," not, in all points;

   "That even as I said, ye may be prepared." 'For I did not say, 'they
are purposing,' but 'all is ready; and nothing is now wanting on their
part. This then,' he says, 'I wish to be shown by your deeds.' Then he even
heightens the anxiety, saying,

   Ver. 4. "Lest by any means if there come with me any from Macedonia,
we, (that we say not ye,) should be put to shame in this confidence." The
shame is greater when the spectators he has arrayed against them are many,
even those same persons who had heard [his boasting.] And he did not say,
'for I am bringing with me Macedonians;' 'for there are Macedonians coming
with me;' lest he should seem to do it on purpose; but how [said he?] "Lest
by any means, if there come with me any from Macedonia?" 'For this may
happen,' he says, 'it is matter of possibility.' For thus he also made what
he said unsuspected, but had he expressed himself in that other way, he
would have even made them the more contentious. See how he leads them on,
not from spiritual motives only, but from human ones as well. 'For,' says
he, 'though you make no great account of me, and reckon confidently on my
excusing you, yet think of them of Macedonia,' "lest by any means, if they
come and find you;" and he did not say 'unwillingly,' but "unprepared," not
having got all completed. But if this be a disgrace, not to contribute
quickly; consider how great it were to contribute either not at all, or
less than behoved. Then he lays down what would thereupon follow, in terms
at once gentle and   pungent, thus saying, "We, (that we say not ye,)
should be put to shame." And he tempers it again, saying, "in this
confidence" not as making them more listless, but as showing that they who
were approved in all other respects, ought in this one also to have great
fearlessness.

   [2.] Ver. 5. "I thought it necessary therefore to entreat the brethren,
that they would make up beforehand this your bounty, that the same might be
ready, as a matter of bounty and not of extortion.(2)"

   Again, he resumed the subject in a different manner: and that he may
not seem to be saying these things without object, he asserts that the sole
reason for this journey was, that they might not be put to shame. Seest
thou how his words, "It is superfluous for me to write," were the beginning
of advising? You see, at least, how many things he discourses concerning
this ministering. And along with this, one may further remark that, (lest
he should seem to contradict himself as having said, "It is superfluous,"
yet discoursing at length about it,) he passed on unto discourse of
quickness and largeness and forwardness [in contributing,] by this means
securing that point also. For these three things he requires. And indeed he
moved these three main points even at the first, for when he says, "In much
proof of affliction the abundance of their joy, and their deep poverty,
abounded unto the riches of their I liberality," he says nothing else than
that they  contributed both much and gladly and quickly; and that not only
did not giving much pain  them, but not even being in trials, which is more
grievous than giving. And the words,  "they gave themselves to us;" these
also show both their forwardness and the greatness of their faith. And here
too again he treats of those heads. For since these are opposed to [each
other,] munificence and forwardness, and one that has given much is often
sorrowful, whilst another, that he may not be sorry, gives less; observe
how he takes care for each, and with the wisdom which belongs to him. For
he did not say, 'it is better to give a little and of free choice, than
much of necessity;' because he wished them to contribute both much and of
free choice; but how saith he? "that they might make up beforehand this
your bounty, that the same might be ready as a matter of bounty(3), and not
extortion. He begins first with that which is pleasantest and lighter;
namely, the 'not of necessity,' for, it is "bounty" he says. Observe how in
the form of his exhortation he represents at once the fruit as springing
up, and the givers as filled with blessing. And by the term employed he won
them over, for no one gives a blessing with pain. Yet neither was he
content with this; but added, "not as of extortion." 'Think not,' he says,
'that we take it as extortioners, but that we may be the cause of a
blessing unto you.' For extortion belongs to the unwilling, so that whoso
giveth alms unwillingly giveth of extortion. (1) Then from this he passed
on again unto that, the giving munificently.

   Ver. 6. "But this I say:" that is, along with this I say also that.
What?

   "He that soweth sparingly, shall reap also sparingly; and he that
soweth bountifully shall reap also bountifully." And he did not say
niggardly, but a milder expression, employing the the name of the sparing.
And he called the thing sowing; that thou mightest at once look unto the
recompense, and having in mind the harvest, mightest feel that thou
receivest more than thou givest. Wherefore he did not say, 'He that
giveth,' but "He that soweth:" and he said not 'ye, if ye sow,' but made
what he said general. Neither did he say, 'largely,' but "bountifully,"
which is far greater than this. And again, he betakes himself to that
former point of gladness; saying,

   Ver. 7. "Let each man do according as he hath purposed in his heart."
For a man when left to himself, does a thing more readily than when
compelled. Wherefore also he dwells upon this: for having said, "according
as he is disposed," he added,

   "Not grudgingly, nor of necessity." And neither was he content with
this, but he adds a testimony from Scripture also, saying,

   "For God loveth a cheerful giver." Seest thou how frequently he lays
this down? "I speak not by commandment:" and, "Herein I give my advice:"
and, "as a matter of bounty, and not as of extortion," and again, "not
grudgingly, nor of necessity; for God loveth a cheerful giver." In this
passage I am of opinion that a large [giver] is intended; the Apostle
however has taken it as giving with readiness. For because the example of
the Macedonians and all those other things were enough to  produce
sumptuousness, he does not say many things on that head, but upon giving
without reluctance. For if it is a work of virtue, and yet all that is done
of necessity is shorn of its reward(2), with reason also he labors at this
point. And he does not advise merely, but also adds a prayer, as his wont
is to do, saying,

   Ver. 8. "And may God(3), that is able, fulfill all grace towards you."

   By this prayer he takes out the way a thought which lay in wait
against(4) this liberality and which is now also an hinderance to many. For
many persons are afraid to give alms, saying, 'Lest perchance I become
poor,' 'lest perchance I need aid from others.' To do away with this fear
then, he adds this prayer, saying, May "He make all grace abound towards
you." Not merely fulfil, but "make it abound." And what is "make grace
abound?" 'Fill you,' he means, 'with so great things, that ye may be able
to abound in this liberality.'

   "That ye, having always all sufficiency in every thing, may abound to
every good work."

   Observe, even in this his prayer, his great philosophy. He prays not
for riches nor for abundance, but for all sufficiency. Nor is this all that
is admirable in him; but that as he prayed not for superfluity, so he doth
not press sore on them nor compel them to give of their want, condescending
to their weakness; but asks for a  "sufficiency," and shows at the same
time that they ought not to abuse the gifts received from God. "That ye may
abound," he saith, "to every good work." 'It is therefore,' saith he, 'I
ask for this, that ye may bestow on others also.' Yet he did not say,
'bestow,' but 'abound.' For in carnal things he asks for a sufficiency for
them, but in spiritual things for abundance even; not in almsgiving only,
but in all other things also, "unto every good work." Then he brings
forward unto them the prophet for a counsellor, having sought out a
testimony inviting them to bountifulness, and says,

   Ver. 9. "As it is written,

   He hath scattered abroad, he hath given to the poor; His righteousness
abideth for ever."

   This is the import of "abound;" for the words, "he hath dispersed
abroad," signify nothing else but the giving plentifully. For if the things
themselves abide not, yet their  results abide. For this is the thing to be
admired, that when they are kept they are lost; but when dispersed abroad
they abide, yea, abide for ever. Now by "righteousness," here, he means
love towards men. For this maketh  righteous, consuming sins like a fire
when it is plentifully poured out.

   [3.] Let us not therefore nicely calculate, but sow with a profuse
hand. Seest thou not how much others give to players and harlots? Give at
any rate the half to Christ, of what they give to dancers. As much as they
give of ostentation to those upon the stage, so much at any rate give thou
unto the hungry. For they indeed even clothe the persons of wantons(1) with
untold gold; but thou not even with a threadbare garment the flesh of
Christ, and that though beholding it naked. What forgiveness doth this
deserve, yea, how great a punishment doth it not deserve, when he indeed
bestoweth so much upon her that ruineth and shameth him, but thou not the
least thing on Him that saveth thee and maketh thee brighter? But as long
as thou spendest it upon thy belly and on drunkenness and dissipation(2),
thou never thinkest of poverty: but when need is to relieve poverty, thou
art become poorer than any body. And when feeding parasites and flatterers,
thou art as joyous as though thou hadst fountains to spend from(3); but if
thou chance to see a poor man, then the fear of poverty besets thee.
Therefore surely we shall in that day be condemned, both by ourselves and
by others, both by those that have done well and those that have done
amiss. For He will say to thee, 'Wherefore wast thou not thus  magnanimous
in things where it became thee? But here is a man who, when giving to an
harlot, thought not of any of these things; whilst thou, bestowing upon thy
Master Who hath bid thee "not be anxious" (Matt. vi. 25. ), art full of
fear and trembling.' And what forgiveness then shalt thou deserve? For if a
man who hath received will not overlook, but will requite the favor, much
more will Christ. For He that giveth even without receiving, how will He
not give after receiving? 'What then,' saith one,  when some who have spent
much come to need other men's help?' Thou speakest of those that have spent
their all; when thou thyself bestowest not a farthing. Promise to strip
thyself of every thing and then ask questions about such men; but as long
as thou art a niggard and bestowest little of thy substance, why throw me
out excuses and pretenses? For neither am I leading thee to the lofty peak
of entire poverty(4) but for the present I require thee to cut off
superfluities and to desire a sufficiency alone. Now the boundary of
sufficiency is the using those things which it is impossible to live
without. No one debars thee from these; nor forbids thee thy daily food. I
say food, not feasting; raiment, not ornament(5). Yea rather, if one should
enquire accurately, this is in the best sense feasting. For, consider.
Which should we say more truly feasted, he whose diet was herbs, and who
was in sound health and suffered no uneasiness: or he who had the table of
a Sybarite, and was full of ten thousand disorders? Very plainly the
former. Therefore let us seek nothing more than this, if we would at once
live luxuriously and healthfully: and let us set these boundaries to
sufficiency. And let him that can be satisfied with pulse and can keep in
good health, seek for nothing more; but let him who is weaker and requires
to be dieted with garden herbs, not be hindered of this. But if any be even
weaker than this and require the support of flesh in moderation, we will
not debar him from this either. For we do not advise these things, to kill
and injure men but to cut off what is superfluous; and that is superfluous
which is more than we need. For when we are able even without a thing to
live healthfully and respectably, certainly the addition of that thing is a
superfluity.

   [4.] Thus let us think also in regard of clothing and of the table and
of a dwelling house and of all our other wants; and in every thing inquire
what is necessary. For what is superfluous is also useless. When thou shall
have practised living on what is sufficient; then if thou hast a mind to
emulate that widow, we will lead thee on to greater things than these. For
thou hast not yet attained to the philosophy of that woman, whilst thou art
anxious about what is sufficient. For she soared higher even than this; for
what was to have been her support; that she cast in, all of it. Wilt thou
then still distress thyself about such things as be necessary; and dost
thou not blush to be vanquished by a woman; and not only not to emulate
her, but to be left even of her far behind? For she did not say the things
we say, 'But what, if when I have spent all I be compelled to beg of
another?' but in her munificence stripped herself of all she had. What
shall we say of the widow in the Old Testament in the time of the prophet
Elias? For the risk she ran was not of poverty, but even of death and
extinction, and not her own only, but her children's too. For neither had,
she any expectation of receiving from others, but of presently dying.
'But,' saith one, 'she saw the prophet, and that made her munificent.' But
do not ye see saints without number? And why do I speak of saints? Ye see
the Lord of the prophets asking an alms, and yet not even so do ye become
humane; but though ye have coffers spewing(6) one into another, do not even
impart of your superfluity. What sayest thou? Was he a prophet that came to
her, and did this persuade her to so great a magnanimity? This of itself
deserves much admiration, that she was persuaded of his being a great and
wonderful person. For how was it she did not say, as it would have been
likely that a barbarian woman and a foreigner would Have reasoned, ' If he
were a prophet, he would not have begged of me. If he were a friend of God,
He would not have neglected him. Be it that because of sins the Jews suffer
this punishment: but whence, and wherefore, doth this man suffer?' But she
entertained none of these thoughts; but opened to him her house, and before
her house, her heart; and set before him all she had; and putting nature on
one side and disregarding her children, preferred the stranger unto all.
Consider then how great punishment will be laid up for us, if we shall come
behind(1) and be weaker than a woman, a widow, poor, a foreigner, a
barbarian, a mother of children, knowing nothing of these things which we
know! For because we have strength of body, we are not therefore manly
persons. For he alone hath this virtue, yea though he be laid upon his bed,
whose strength is from within; since without this, though a man should tear
up a mountain by his strength of body, I would call him nothing stronger
than a girl or wretched crone. For the one struggles with incorporeal ills,
but the other dares not even look them in the face. And that thou mayest
learn that this is the measure of manliness, collect it from this very
example. For what could be more manly than  that woman who both against the
tyranny of nature, and against the force of hunger, and against the threat
of death, stood nobly fast, and proved stronger than all? Hear at least how
Christ proclaimeth her. For, saith He, "there were many widows in the days
of Elias, and to none of them was the prophet sent but to her." (Luke iv.
25, 26.) Shall I say something great and startling? This woman gave more to
hospitality, than our father Abraham. For she "ran" not "unto the herd," as
he, (Gen. xviii. 7.) but by that "handful" (1 Kings xvii. 12.) outstripped
all that have been renowned for hospitality. For in this was his excellence
that he set himself to do that office; but hers, in that for the sake of
the stranger she spared not her children even, and that too, though she
looked. not for the things to come. But we, though a heaven exists, though
a hell is threatened, though (which is greater than all ) God hath wrought
such great things for us and is made glad and rejoiceth over such things,
sink back supinely.(2) Not so, I beseech you: but let us "scatter abroad,"
let us "give to the poor" as we ought to give. For what is much and what
little, God defines, not by the measure of what is given, but by the extent
of the substance of him that gives. Often surely hast thou who didst east
in an hundred staters of gold offered less than he that offered but one
obol, for thou didst cast in of thy superfluity. Howbeit do if but this,
and thou wilt come quickly even to greater munificence. Scatter wealth that
thou mayest gather righteousness. For along with wealth this refuseth to
come to us; yet through it, though not with it, it is made present to us.
For it is not possible that lust of wealth and righteousness should dwell
together; they have their tents apart. Do not then obstinately strive to
bring things together which are incompatible, but banish the usurper
covetousness, if thou wouldest obtain the kingdom. For this(3) is the
[rightful]  queen, and of slaves makes freemen, the contrary of which the
other doth. Wherefore with all earnestness let us shun the one and welcome
the other, that we may both gain freedom in this life and obtain the
kingdom of heaven, through the grace and love towards men of our Lord Jesus
Christ, with Whom, to the Father together with the Holy Spirit, be glory,
might, honor, new and for ever, and world without end. Amen.


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

-------------------------------------------------------------------
  The electronic form of this document is copyrighted.
  Copyright (c) Eternal Word Television Network 1996.
  Provided courtesy of:

       EWTN On-Line Services
       PO Box 3610
       Manassas, VA 20108
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

-------------------------------------------------------------------

You are viewing proxied material from gopher.ratthing.com. The copyright of proxied material belongs to its original authors. Any comments or complaints in relation to proxied material should be directed to the original authors of the content concerned. Please see the disclaimer for more details.