tended and manages all things? But be not all things?" "It doth not despair," saith weary, until thou have thoroughly acquainted he, "of the beloved, but even though he thyself with this golden chain. For having be worthless, it continues to correct, to prosaid, "seeketh not her own," he mentions again vide, to care for him." the good things produced by this. And what are these? "Is not easily provoked, thinketh no evil. "" See love again not only subduing vice, but not even suffering it to arise at all. For he said not, "though provoked, she overcomes," but, "is not provoked." And he said not, "worketh no evil," but, "not even thinketh ; " i. e., so far from contriving any evil, she doth not even suspect it of the beloved. How then could she work any, or how be provoked? who doth not even endure to admit an evil surmise; whence is the fountain of wrath. 66 Ver. 6. "Rejoiceth not in unrighteousness:"i. e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, "rejoiceth with the truth." She feels pleas ure, saith he, "with them that are well spoken of," as Paul saith, "Rejoice with them that rejoice, and weep with them that weep." (Rom. xii. 15.) is Hence, she "envieth not," hence she not puffed up: "since in fact she accounts the good things of others her own. "Believeth all things." "For it doth not merely hope," saith he, "but also believeth from its great affection.' And even if these good things should not turn out according to its hope, but the other person should prove yet more intolerable, it bears even these. For, saith he, it "endureth all things." [5.] Ver. 8. "Love never faileth." Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, "faileth not?" it is not severed, is not dissolved by endurance. For it puts up with everything: since happen what This then is will, he that loves never can hate. the greatest of its excellencies. Such a person was Paul. Wherefore also he said, "If by any means I may provoke to emulation them which are my flesh; " (Rom. xi. 14.) and he continued hoping. And to Timothy he gave a charge, saying, "And the Lord's servant must not strive, but be gentle towards all....in meekness correcting those that oppose themselves, if God peradventure may give them the knowledge of the truth.3" (2 Tim. ii. 24, 25.) "What then," saith one, "if they be enemies and heathens, must one hate them?" One must hate, not them but their doctrine: not the man, but the wicked conduct, the For the man is God's work, Do thou Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, corrupt mind. and hath arrived at the very serenity of angels. but the deceit is the devil's work. Nevertheless, he is not content with these, but not therefore confound the things of God Since the Jews hath something even more than these to say: and the things of the devil. according to his plan of stating the stronger were both blasphemers, and persecutors, and points later. Wherefore he saith, "beareth injurious, and spake ten thousand evil things all things." From her long-suffering, from her of Christ. Did Paul then hate them, he who goodness; whether they be burdensome, or of all men most loved Christ? In no wise, grievous, or insults, or stripes, or death, or but he both loved them, and did everything for whatsoever else. And this again one may perheart's desire and my supplication to God is for their sakes and at one time he saith, "My ceive from the case of blessed David. For what usurpa Thus could be more intolerable than to see a son ris-them that they may be saved:" (Rom. x. 1, ix. 3.) ing up against him, and aiming at the and at another, "I could wish that myself were tion, and thirsting for a father's blood? Yet anathema from Christ for their sakes." this did that blessed one endure, nor even so also Ezekiel seeing them slain saith, "Alas, O could he bear to throw out one bitter expression Lord, dost Thou blot out the remnant of Israel ?" against the parricide; but even when he left all (Ezek. ix. 8.) And Moses, "If Thou wilt forthe rest to his captains, gave a strong injunc-give their sin, forgive." (Exod. xxxii. 32.) tion respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things." Now its power the Apostle here intimates, but its goodness, by what follows. For, "it hopeth all things," saith he, " believeth all things, endureth all things." What is, "hopeth ['The revised version renders this clause, "taketh not account of Why then saith David, "Do not I hate them, O Lord, that hate Thee, and against Thine enemies did I not pine away? I hate them with perfect hatred." (Ps. cxxxix. 21, 22.) Now, in the first place, not all things spoken in David. For it is he himself who saith, "I have the Psalms by David, are spoken in the person of dwelt in the tents of Kedar;" (Ps. cxx. 5) and, "By the waters of Babylon, there we sat · μετάνοιαν εἰς om. down and wept: (cxxxvii. 1.) yet he neither | out limitation, but this too with gentleness. saw Babylon, nor the tents of Kedar. For do not thou cut off what follows, but sub But besides this, we require now a completer join also the next clause: how, having said, self-command. Wherefore also when the dis-"keep no company," he added, "yet count ciples besought that fire might come down, even him not as an enemy, but admonish him as a as in the case of Elias, "Ye know not," saith brother." Seest thou how he bade us hate the Christ," what manner of spirit ye are of. (Luke deed that is evil, and not the man? For ix. 55.) For at that time not the ungodliness indeed it is the work of the devil to tear us only, but also the ungodly themselves, they were asunder from one another, and he hath ever used commanded to hate, in order that their friend- great diligence to take away love that he may ship might not prove an occasion of transgres- cut off the way of correction, and may retain sion unto them. Therefore he severed their con- him in error and thee in enmity, and thus block nections, both by blood and marriage, and on up the way of his salvation. For when both the every side he fenced them off. physician hates the sick man and flies from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the other's aid, nor will the other go to him? But now because he hath brought us to a more entire self-command and set us on high above that mischief, he bids us rather admit and soothe them. For we get no harm from them, but they get good by us. What then doth he say? we must not hate, but pity. Since if thou shalt hate, how wilt thou easily convert him that is in error? how wilt thou pray for the unbeliever? for that one ought to pray, hear what Paul saith: "I exhort therefore, first of all, that supplications, prayer, intercessions, thanksgivings be made for all men." (1 Tim. ii. 1.) But that all were not then believers, is, I suppose, evident unto every one. And again," for kings and all that are in high place." But that these were ungodly and transgressors, this also is equally manifest. Further, mentioning also the reason for the prayer, he adds, "for this is good and acceptable in the sight of God our Saviour; who willeth that all men should be saved, and come to the knowledge of the truth." Therefore, if he find a Gentile wife consorting with a believer, he dissolves not the marriage. Yet what is more closely joined than a man to his wife? "For they two shall be one flesh," (Gen. ii. 24.) and great in that instance is the charm, and ardent the desire. But if we are to hate ungodly and lawless men, we shall go on to hate also sinners; and thus in regular process thou wilt be broken off from the most even of thy brethren, or rather from all for there is not one, no, not one, without sin. For if it be our duty to hate the enemies of God, one must not hate the ungodly only, but also sinners: and thus we shall be worse than wild beasts, shunning all, and puffed up with pride; even as that Pharisee. But not thus did Paul command us, but how? "Admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all." ( (1 Thes. v. 14.) [6] What then doth he mean when he saith, "If any obeyeth not our word by this epistle, note that man, that ye have no company with him?" (2 Thes. iii. 14.) In the first place, he saith this of brethren, however not even so with But wherefore, tell me, dost thou at all turn away from him and avoid him? Because he is ungodly? Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness. But if he be incurably sick, still thou hast been bidden to do thy part. Since Judas also was incurably diseased, yet God left not off attending upon him. Wherefore, neither do thou grow weary. For even if after much labor thou fail to deliver him from his ungodliness, yet shalt thou receive the deliverer's reward, and wilt cause him to wonder at thy gentleness, and so all this praise will pass on to God. For though thou shouldest work wonders, and raise the dead, and whatsoever work thou doest, the Heathen will never wonder at thee so much, as when they see thee displaying a meek, gentle, mild disposition. And this is no small achievement: since many will even be entirely delivered from their evil way; there being nothing that hath such power to allure men as love. For in respect of the former they will rather be jealous of thee, I mean the signs and wonders; but for this they will both admire and love thee: and if they love, they will also lay hold of the truth in due course. If however he become not all at once a believer, wonder not nor hurry on, neither do thou require all things at once, but suffer him for the present to praise, and love, and unto this in due course he will come. [7.] And that thou mayest clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. "I think myself happy," saith he, "That I am to make my defence before thee." (Acts xxvi. 2.) And these things he said, not to flatter him, far from it; but wishing to gain him by his gentleness. And he did in part gain him, and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was made captive, with a loud voice in the presence of all, saying, "With but little persuasion thou wouldst fain make me a Christian." (Acts xxvi. 28, 29.) What then saith Paul? He spread his net the wider, and saith, "I would to God, that not only thou, but also all that hear me this day, might become such as I am, except these bonds.' What sayest thou, O Paul? "except these bonds?" And what confidence remains for thee, if thou art ashamed of these things, and fliest from them, and this before so great a multitude? Dost thou not every where in thy Epistles boast of this matter, and call thyself a prisoner? Dost thou not every where carry about this chain in our sight as a diadem? What then hath happened now that thou deprecatest these bonds? "I myself deprecate them not," saith he, "nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put a piece of undressed cloth upon an old garment:' (S. Mat. ix. 16.) therefore did I thus speak. For, in fact, unto this time they have heard ill reports of our doctrine, and abhor the cross. If therefore I should add also bonds, their hatred becometh greater; I removed these, therefore, that the other might be made acceptable. So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us. One must therefore condescend: and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds." Furthermore, discoursing with others, he even calls the thing a free gift, saying, "It hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf." (Phil. i. 29.) But for the time then present, it was a great thing for the hearers not to be ashamed of the cross: for which cause he goes on gradually. Thus, neither doth any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within: since in that way it will not even seem admirable, unless one enter in and so acquaint one's self with all. So then let us also deal with the heathen sort: with condecension, with love. For love is a great teacher, and able both to withdraw men from error, and to reform the character, and to lead them by the hand unto self-denial, and out of stones to make men. [8.] And if thou wouldest learn her power, bring me a man timid and fearful of every sound, and trembling at shadows; or passionate, and harsh, and a wild beast rather than a man; or wanton and licentious; or wholly given to wickedness; and deliver him into the hands of love, and introduce him into this school; and thou wilt speedily see that cowardly and timid creature made brave and magnanimous, and venturing upon all things cheerfully. And what is wonderful, not from any change in nature do these things result, but in the coward soul itself love manifests her peculiar power; and it is much the same as if one should cause a leaden sword, not turned into steel but continuing in the nature of lead, to do the work of steel. As thus: Jacob was a 'plain man', (Gen. xxv. 27.) dwelling in a house," and unpracticed in toils and dangers, living a kind of remiss and easy life, and like a virgin in her chamber, so also he was compelled for the most part to sit within doors and keep the house; withdrawn from the forum and all tumults of the forum, and from all such matters, and even continuing in ease and quietness. What then? After that the torch of love had set him on fire, see how it made this plain and home-keeping man strong to endure and fond of toil. And of this hear not what I say, but what the patriarch himself saith: how finding fault with his kinsman, his words are, "These twenty years am I with thee." (Gen. xxxi. 36.) And how wert thou these twenty years? (For this also he adds,) "Consumed by the heat in the day time, and with the frost by night, and sleep departed from mine eyes," Thus speaks that "plain man, keeping at home," and living that easy life. Again, that he was timid is evident, in that, expecting to see Esau, he was dead with fear. But see again, how this timid man became bolder than a lion under the influence of love. For putting himself forward like some champion before the rest, he was ready to be first in receiving that savage and slaughterbreathing brother as he supposed him to be, and with his own body to purchase the safety of his wives: and him whom he feared and shuddered at, he desired to behold himself foremost in the array. For this fear was not so strong as his affection for his wives. Seest thou how, being timid, he became suddenly adventurous, not by changing his character, but being invigorated by love? For that after this also he was timid, is evident by his changing from place to place. But let no man consider what has been said to be a charge against that righteous man : since being timid is no reproach, for this is a man's nature; but the doing any thing unseemly for timidity's sake. For it is possible for one that is timid by nature to become courageous through piety. What did Moses? Did he not, through fear of a single Egyptian, fly, and go away into banishment? Nevertheless, this fugitive who could not endure the menace of a single man, after that he tasted of the | because he was restrained by the stronger bridle honey of love, nobly and without compulsion of love. from any man, was forward to perish together with them whom he loved. "For if thou wilt forgive their sin," saith he, "forgive; and if not, blot me, I pray thee, out of Thy book which thou hast written. (Exod. xxxii. 32.) Now as moderation, so chastity, is an ordinary effect of love. If a man love his own wife as he ought to love, even though he be never so much inclined to wantoness, he will not endure to look upon another woman, on account of his affection for her. "For love," (Cant. viii. 5.) saith one, "is strong as death." So that from no other source doth wanton behavior arise than from want of love. [9.] Moreover, that love makes also the fierce moderate, and the wanton chaste, we have no longer need of any examples: this being evident to all men. Though a man be more savage than any wild beast, no sheep so gentle as he is rendered by love. Thus, what could be more savage and frantic than Saul? But when his daughter let his enemy go, he uttered not against her even a bitter word. And he that unsparingly put to the sword all the priests for David's sake, seeing that his daughter had sent him away from the house, was not indignant with her even as far as words; and this when so great a fraud had been contrived against him: | and for ever, and world without end. Amen. Since then love is the Artificer of all virtue, let us with all exactness implant her in our own souls, that she may produce for us many blessings, and that we may have her fruit continually abounding, the fruit which is ever fresh and never decays. For thus shall we obtain no less than eternal blessings: which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, and also the Holy Ghost, be glory, power, and honor, now HOMILY XXXIV. I COR. XIII. 8. waxes stronger. Therefore also he put forward innumerable reasons which might comfort their dejection. As thus: both the same Spirit," saith he, is the giver; and He" giveth to profit withal; and divideth as he will," and it is a gift. which He divideth, not a debt. Though thou receive but a little, thou dost equally contribute to the body, and even thus thou enjoyest much honor. And he that hath the greater, needs thee who hast the less. And, "Love is the greatest gift, and the more excellent way. But whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. HAVING shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he doth, first from a wish to persuade those who seemed to be accounted inferior that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts and were lifted up thereby, studying to bring them down and to show that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and recipro- And this is why, pointing out to them how cally, loving one another, they would still great advantages they shall thence reap, he further banish these passions. "For love envi- sketched out its fruits; by his praises of it eth not, is not puffed up." So that on every repressing their disorders: inasmuch as each side he throws around them an impregnable wall, and a manifold unanimity, which first removes all their disorders, and thereby again Now all this he said doubly to bind them to each other, both by their not considering themselves disparaged while they had this; and because, after pursuit and attainment of it, they henceforth would not feel human infirmity; both as having the root of all gifts, and as no longer capable of contentiousness even though they had nothing. For he that is once led captive by love is freed from contentiousness. one of the things mentioned by him was a sufficient medicine to heal their wounds. Wherefore also he said, "suffereth long," to them that are at strife one with another; "is kind," to them that stand mutually aloof, and bear a secret grudge; "envieth not," to them that look grudgingly on their superiors; "vaunteth not itself," to them that are separated; "is not puffed up," to them that boast themselves against others; "doth not behave itself unseemly," to them that do not think it their duty to condescend; "seeketh not her own," to them that overlook the rest; "is not provoked, taketh not account of evil," to them that are insolent; "rejoiceth not in unrighteousness, but rejoiceth with the truth," to them again that are envious; "beareth all things," to them that are treacherous; "hopeth all things," to the despairing; "endureth all things, never faileth," to them that easily separate themselves. [2.] Now then after that in every way he had shown her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison exalting her dignity, and saying thus; "but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease.' For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here and hereafter, and then more than now. For here there are many things that weaken1 our love; wealth, business, passions of the body, disorders of the soul: but there none of these. But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, "Whether there be knowledge, it shall be done away." What then? are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, "Then shall I know, even as also I am known." For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, "Whether there be knowledge, it shall be done away," he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying, Ver. 9. 10. "We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part. For we shall not only know as much but even a great deal more. But that I may also make it plain by example; now we know 1 χαυνοῦντα. that God is every where, but how, we know not. That He made out of things that are not the things that are we know; but of the manner we are ignorant. That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these thing. Next he points out also how great is the distance between the two, and that our deficiency is no small one, saying, Ver. II. “When I was a child, I spake as a child, I felt as a child, I thought as a child ; but now that I am become a man, I have put away childish things.' And by another example too he manifests the same thing again, saying, Ver. 12. "For now we see in a mirror." Further, because the glass sets before us the thing seen indefinitely, he added, "darkly2," to show very strongly that the present knowledge is most partial. But then face to face." Not as though God hath a face, but to express the notion of greater clearness and perspicuity. Seest thou how we learn all things by gradual addition ? "Now I know in part; but then shall I know even as also I have been known." Seest thou how in two ways he pulls down their pride? Both because their knowledge is in part, and because not even this have they of themselves. "For I knew Him not, but He made Himself known3 to me," saith he. Wherefore, even as now He first knew me, and Himself hastened towards me, so shall I hasten towards Him then much more than now. For so he that sits in darkness, as long as he sees not the sun doth not of himself hasten to meet the beauty of its beam, which indeed shows itself as soon as it hath begun to shine: but when he perceives its brightness, then also himself at length follows after its light. This then is the meaning of the expression, "even as also I have been known." Not that we shall so know him as He is, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom. For if Paul who knew so much was a child, consider what those things must be. these be "a glass" and "a riddle," do thou hence again infer, God's open Face, how great a thing It is. If |