Warning from the Manna. No Need of many Servants. 579 15. 34. ousness. This also now happens in their case. For the 1 Cor. measure of the food is the same for all; we having but one stomach to fill; only thou who feedest luxuriously hast more to get rid of. And as in that case they who in their houses gathered more than the lawful quantity, gathered not manna, but more worms and rottenness; just so both in luxury and in covetousness, the gluttonous and drunken gather not more dainties, but more corruption. [6.] Nevertheless, so much worse than they are the men of our time, in that they underwent this once for all, and received correction; but these every day bringing into their own houses this worm much more grievous than that, neither perceive it, nor are satiated. For that these things do resemble those in respect of our useless labour on them: (for in regard of punishment these are much worse:) here is the proof for thee to consider. Wherein, I ask, differs the rich man from the poor? Hath he not one body to clothe? one belly to feed? In what then hath he the advantage? In cares, in spending himself, in disobeying God, in corrupting the flesh, in wasting the soul. Yea, these are the things in which he hath the advantage of the poor: since if he had many stomachs to fill, perhaps he might have somewhat to say, as that his need was more, and the necessity of expense greater. But even "now they may," saith one, reply, "that they fill many bellies, those of their domestics, those of their hand-maidens." But this is done, not through need, nor for humanity's sake, but from mere pride: whence one cannot put up with their excuse. For why hath he many servants? Since as in our apparel (5.) we ought to follow our need only, and in our table, so also in our servants. What need is there then? None at all. For, in fact, one master need only employ one servant; or rather two or three masters one servant. But if this be grievous, consider them that have none, and enjoy more prompt attendance. For God hath made men sufficient to minister unto themselves, or rather unto their neighbour also. And if thou believe it not, hear Paul saying, These hands have ministered unto my necessities, and to them that were with me1. After 'Acts 20. that he, the teacher of the world, and worthy of heaven, disdained not to serve innumerable others; dost thou think it 34. 580 Caution against Excessive Establishments. XL. HOMIL. a disgrace, unless thou carriest about whole herds of slaves, not knowing that this in truth is what most of all brings shame upon thee? For to that end did God grant us both hands and feet, that we might not stand in need of servants. Since not at all for need's sake was the class of slaves introduced, else even along with Adam had a slave been formed; but it is the penalty of sin, and the punishment of disobediBut when Christ came, he put an end also to this. 1 Gal.3. For in Christ Jesus there is neither bond nor free. So that it is not necessary to have a slave: or if it be at all necessary, let it be about one only, or at the most two. What mean the swarms of servants? For as the sellers of sheep, and the slave-dealers, so do our rich men take their round, in the baths and in the forum. 28. ence. However, I will not be too exact. We will allow you to keep a second servant. But if thou collect many, thou dost it not for humanity's sake, but in self-indulgence. Since if it be in care of them, I bid thee occupy none of them in ministering to thyself, but when thou hast purchased them, and hast taught them trades whereby to support themselves, let them go free. But when thou scourgest, when thou puttest them in chains, it is no more a work of humanity. And I know that I am giving disgust to my hearers. But what must I do? For this I am set, and I shall not cease to say these things, whether any thing come of them, or not. For what means thy clearing the way before thee in the market-place? Art thou walking then among wild beasts, that thou drivest away them that meet thee? Be not afraid; none of these bite who approach thee, and walk near thee. But dost thou consider it an insult to walk along side of other men? What madness is this, what prodigious folly, when a horse is following close after thee, to think not of his bringing on thee any insult; but if it be a man, unless he be driven an hundred miles off, to reckon that he disgraces thee. And why hast thou also servants to carry fasces, employing freemen as slaves, or rather thyself living more dishonourably than any slave? For, in truth, meaner than any servant is he who bears about with him so much pride. Therefore they shall not so much as have a sight of the real liberty, who have enslaved themselves to this grievous Humility lifts up to Heaven. 581 15, 34. passion. Nay, if thou must drive and clear away, let it not 1 COR. be them that come nigh thee, but thine own pride which thou drivest away; not by thy servant, but by thyself: not with this scourge, but with that which is spiritual. Since now thy servant drives away them that walk by thy side, but thou art thyself driven from thine high place more disgracefully, by thine own self-will, than any servant can drive thy neighbour. But if, descending from thy horse, thou wilt drive away pride by humility, thou shalt sit higher, and place thyself in greater honour, needing no servant to do this. I mean, that when thou art become modest, and walkest on the ground, thou wilt be seated on the car of humility, which bears thee up to the very heavens, that car which hath winged steeds": but if falling from it, thou pass into that of arrogance, thou wilt be in no better state than the reptiles which trail along the ground, nay even much more wretched and pitiable than they: since them the imperfection of their bodies compels thus to trail along, but thee the disease of thine own arrogance. For so every one that exalteth himself, saith He, shall be abased'. That we then may not be abased, but exalted, let us approach towards that exaltation. For thus also shall we find rest for our souls, according to the divine oracle, and shall obtain the true and most exalted honour; the which may we all obtain, through the grace and mercy, &c. &c. d Alluding perhaps to the story of Bellerophon. HOMILY XLI. 1 COR. xv. 35, 36. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die. GENTLE and lowly as the apostle is, to a great degree, every where, he here adopts a style which may be called rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, Since by man came death, by man came also the resurrection of the dead; but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, "but perhaps ye will say," but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both, they on their part made a question, saying, " How is that which hath been dissolved raised up?" and, "with what body do they come?" But what means, with what body? It is as if they had said, "with this which hath been wasted, which hath perished, or with some other?" Then, to point out that the objects of their enquiry are not questionable, but admitted points, he at once meets them more sharply, saying, Thou fool, that which thou sowest is not quickened, except it die. Which kind of thing we also are wont to do in the case of those who gainsay things acknowledged. [2.] And wherefore did he not at once fly to the power Arguments from Analogy proper against Infidels. 583 15. 36. of God? Because he is discoursing with unbelievers. For 1 Cor. when his discourse is addressed to believers, he hath not much need of reasons. Wherefore having said elsewhere, He shall change your vile body, that it may be fashioned like unto His glorious body', and having indicated somewhat more 1 Phil. 3. than the resurrection, he stated no analogies, but instead of21. any demonstration, he brought forward the power of God, going on to say, according to the mighty working whereby He is able to subdue all things to Himself. But here he also urges reasons. That is, having established it from the Scriptures, he adds also, in what comes after, these things over and above, with an eye to them who do not obey the Scriptures; and he saith, O fool, that which THOU sowest: i. e. “from thyself thou hast the proof of these things, by what thou doest every day, and doubtest thou yet? Therefore do I call thee a fool, because of the things daily done by thine own self thou art ignorant, and being thyself an artificer of a resurrection, thou doubtest concerning God." Wherefore very emphatically he said, what THOU sowest, thou who art mortal and perishing. And see how he orders his expressions in a way appropriate to the purpose he had in view: thus, it is not quickened, saith he, except it die. Leaving, you see, the expressions appropriate to seeds, as that "it buds," and "grows," and "is dissolved," he adopts those which correspond to our flesh, viz. it is quickened, and, except it die; which do not properly belong to seeds, but to bodies. And he said not, "after it is dead it lives," but, which is a greater thing," therefore it lives, because it dies." Seest thou, what I am always observing, that he continually gives their argument the contrary turn? Thus, what they made a sure sign of our not rising again, the same he makes a demonstration of our rising. For they said, "the body rises not again, because it is dead." What then doth he, retorting their argument, say? a "Our apostle's inference is as firm and strong, as it is emphatical; Stulte! Tu quod seminas &c. O fool! That which THOU Sowest &c. The force or emphasis may be gathered thus. If God doth give a body unto that seed which thou sowest for thine own use and benefit, much more will the same God give a σπείρεις. |