And let us farther narrate to them the disasters of others; the untimely bereavements, the dwellers in prison, those who are torn to pieces before tribunals, those who are trembling for life; the unlooked for widowhood of women; the sudden reverse of the rich and with this let us soften their minds. For by our narrations concerning others, we shall induce them by all means to fear these evils in their own case too. For when they hear that the son of such an one who was a covetous and grasping man, or (ǹ zoù δεῖνος instead of ἦν; τοῦ δεῖνος) the wife of such an one who did many tyrannical actions, after the death of her husband endured afflictions without end; the injured persons setting upon the wife and the children, and a general war being raised from all quarters against his house; although a man be the most senseless of beings, yet expecting himself also to suffer the same, and fearing for his own lest they undergo the same fate, he will become more moderate. Now we find life full of many such histories, and we shall not be at a loss for correctives of this kind. let us go to this world for all our arguments after this sort; for it is better to be idle in this upon these matters; and say, "Why is it thy way, than to be covetous. But now thou even choice to be rich through covetousness? That tramplest on the calamities of others, not only the gold and the silver may be laid up for idling, not only pursuing an occupation worse others, but for thee, curses and accusations than idleness, but also maligning those who spend innumerable? That he whom you have their days in misery. defrauded may be stung by want of the very necessaries of life, and bewail himself, and draw down upon thee the censure of thousands; and may go at fall of evening about the market place, encountering every one in the alleys, and in utter perplexity, and not knowing what to trust to even for that one night? For how is he to sleep after all, with pangs of the belly, restless famine besetting him, and that often while it is freezing, and the rain coming down on him? And while thou, having washed, returnest home from the bath, in a glow with soft raiment, merry of heart and rejoicing, and hastening unto a banquet prepared and costly: he, driven every where about the market place by cold and hunger, takes his round, stooping low and stretching out his hands; nor hath he even spirit without trembling to make his suit for his necessary food to one so full fed and so bent on taking his ease; nay, often he has to retire with insult. When therefore thou hast returned home, when thou liest down on thy couch, when the lights round thine house shine bright, when the table is prepared and plentiful, at that time call to rememberance that poor miserable man wandering about, like the dogs in the alleys, in darkness and in mire; except indeed when, as is often the case, he has to depart thence, not unto house, nor wife, nor bed, but unto a pallet of straw; even as we see the dogs baying all through the night. And thou, if thou seest but a little drop falling from the roof, throwest the whole house into confusion, calling thy slaves and disturbing every thing: while he, laid in rags, and straw, and dirt, has to bear all the cold. What wild beast would not be softened by these things? Who is there so savage and inhuman that these things should not make him mild? and yet there are some who are arrived at such a pitch of cruelty as even to say that they deserve what they suffer. Yea, when they ought to pity, and weep, and help to alleviate men's calamities, they on the contrary visit them with savage and inhuman censures. Of these I should be glad to ask, Tell me, why do they deserve what they suffer? Is it because they would be fed and not starve ? No, you will reply; but because they would be fed in idleness. And thou, dost not thou wanton in idleness? What say I? Art thou not oft-times toiling in an occupation more grievous than any idleness, grasping, and oppressing, and coveting? Better were it if thou too wert idle But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome: but as in the order of the narrative and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of the kind, permitting them to speak of no subject except these which follow: How such an one's splendid and famous mansion fell down; How it is so entirely desolate that all things that were in it have come into the hands of others; How many trials have taken place daily about this same property, what a stir; How many of that man's relations (ofzetat, probably oixɛiot) have died either beggars, or inhabitants of a prison. All these things let us speak as in pity for the deceased, and as depreciating things present; in order that by fear and by pity we may soften the cruel mind. And when we see men shrinking into themselves at these narrations, then and not till then let us introduce to their notice also the doctrine of hell, not as terrifying these, but in compassion for others. And let us say, But why speak of things present? For far, indeed, will our concern be from ending with these; a yet more grievous punishment will await all such persons: even a river of fire, and a poisonous worm, and darkness interminable, and undying tortures. If with such addresses we succeed in throwing a spell over them, we shall correct both ourselves and them, and quickly get the better of our infirmity. And on that day we shall have God to praise us: as also Paul saith, "And then shall each man have praise from God." For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable. Knowing these things therefore, let us act so as to be praised of God, and to acquire the greatest blessings; which God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto all the ages of eternity. Amen. HOMILY XII. I COR. IV. 6. Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written.* So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, "These things, brethren, I have transferred in a figure unto myself and Apollos." ye are judging are saints, and worthy of all admiration; they might have taken it ill and (zûv ànenýjôŋoav) started back. But now in saying, "But to me it is a very small thing that I should be judged of you: " and again, "Who is Paul, and who is Apollos ?" he rendered his speech easy of reception. This, if you mark it, is the reason why he says here, "These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written," signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well. [2.] But what is the meaning of, "not to be And as in the case of the sick, when the child wise above what is written?" It is written, being out of health kicks and turns away from (St. Matt. vii. 3.) "Why beholdest thou the the food offered by the physicians, the attend- mote that is in thy brothers's eye, but considerants call the father or the tutor, and bid them est not the beam that is in thine own eye?" and take the food from the physician's hands and "Judge not, that ye be not judged. For if bring it, so that out of fear towards them he we are one and are mutually bound together, may take it and be quiet: so alsɔ Paul, intend-it behooveth us not to rise up against one another. ing to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so express-teachers, he rebukes the disciples. For it ing himself. was they who caused the former to be elated. Now this was not hypocrisy, but condescension (avrzaráẞucts) and tact (oizovopia). For if he had said openly, "As for you, the men whom *[The true text of this clause is well given in the Revised Version, "not to go beyond the things which are written."] For" he that humbleth himself shall be exalted," 66 for one And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to distroy the disease. hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast. For not to thee belong these excellencies, but to the grace of God. Whether you name faith, It seems then, that this also is a symptom of it came of His calling; or whether it be the being "puffed up," to be elated on another's forgiveness of sins which you speak of, or spiritaccount, even though a man have no such feel- ual gifts, or the word of teaching, or the miraing in regard of what is his own. For as he cles; thou didst receive all from thence. Now who is proud of another's wealth, is so out of what hast thou, tell me, which thou hast not arrogance; so also in the case of another's glory. received, but hast rather achieved of thine own And he hath well called it "being puffed up.' self? Thou hast nothing to say. Well: thou For when one particular member rises up over hast received; and does that make thee highthe rest, it is nothing else but inflammation and minded? Nay, it ought to make thee shrink disease; since in no other way doth one mem- back into thyself. For it is not thine, what ber become higher than another, except when a hath been given, but the giver's. What if thou swelling takes place. (So in English "proud didst receive it? thou receivedst it of him. And flesh.") And so in the body of the Church also; if thou receivedst of him, it was not thine whoever is inflamed and puffed up, he must be which thou receivedst: and if thou didst but the diseased one; for he is swollen above the receive what was not thine own, why art thou proportion of the rest. For this [disproportion] exalted as if thou hadst something of thine own? is what we mean by "swelling. And so Wherefore he added also, "Now if thou didst comes it to pass in the body, when some spur- receive it, why dost thou glory, as if thou hadst ious and evil humor gathers, instead of the wonted not received it? nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not "puffed up: " for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor. These things, however, he saith, not to preclude all soothing, but such soothing as leads to narm. "Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another," For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general. 66 3.] Ver. 7. For who maketh thee to differ? For what hast thou which thou didst not receive?" [4] Thus having, you see, made good his argument by concession,1 (zarà avròpoμÿjv.) he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute." And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual : and, "I determined to know nothing among you, save Jesus Christ and Him crucified." he doth it in a way to abash them, saying, Ver. 8. "Already ye are filled, already yet are rich: that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers. But here "Already ye are filled." And well saith he already;" pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore From this point, dismissing the governed, he turns to the governors. What he saith comes in mockery that he said to them, "So quickly to this: From whence is evident that thou art have ye come to the end;" which thing was worthy of being praised? Why, hath any judg- impossible in the time: for all the more perfect ment taken place? any inquiry proceeded? any things wait long in futurity: but to be "full" essay? any severe testing? Nay, thou canst with a little betokens a feeble soul; and from a not say it and if men give their votes, their little to imagine one's self "rich," a sick and judgment is not upright. But let us suppose miserable one. For piety is an insatiable thing; that thou really art worthy of praise and hast and it argues a childish mind to imagine from indeed the gracious gift, and that the judgment just the beginnings that you have obtained the of men is not corrupt: yet not even in this case whole: and for men who are not yet even in the were it right to be high-minded; for thou hast prelude of a matter, to be high-minded as if they nothing of thyself but from God didst receive it. had laid hold of the end. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it : and others have it with thee: well then, thou Then also by means of what followeth he puts [That is, conceding that they had the gifts which they claimed. C. them yet more out of countenance; for having ye say, the most abject of all men and emphatsaid, "Already ye are full," he added, "ye ically the condemned, are we who are put forare become rich, ye have reigned without us: ward for continual suffering. But ye have yea and I would to God ye did reign, that we already a kingdom and honors and great rewards also might reign with you." Full of great aus-in your fancy." And wishing to carry out their terity is the speech: which is why it comes last, reasoning to still greater absurdity, and to being introduced by him after that abundance exhibit it as incredible in the highest degree, he · of reproof. For then is our admonition said not merely, "We are 'last,'" but, "God respected and easily received, when after our made us last;" nor was he satisfied with saying, accusations we introduce our humiliating expres-" last," but he added also," doomed to death :' sions, (tà turpertizà pypara.) For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments he exalts and shews himself honorable and which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience. [5.] "Ye have reigned without us." Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (to àouvetoyov.) is pointed out, and their great inconsideration. For what he saith is this: "In labors indeed," saith he, "all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:" wherefore he added also, "I would indeed that ye did reign:" then, lest there should seem to be some irony, he added, “that we also might reign with you;" for, saith he, we also should be in possession (royo, MS. Reg., Entryway Edd.) of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride? Ver. 9. 66 For I think that God hath set forth us the Apostles last of all, as men doomed to death." There is great depth of meaning and severity implied again in his saying, "us:" and not even with this was he satisfied, but added also his dignity, hitting them vehemently: "us the Apostles;" who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These "He hath set forth last, as doomed to death," that is, as condemned. For since he had said, "That we also might reign with you,' and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, "For I think that God hath set forth us the Apostles list, as men doomed to death." "For according to what I see," saith he, " and from what to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them. Observe too the good sense of Paul. The topics by which, when it is the proper time, makes himself great; by these he now puts them to shame, calling himself "condemned." Of so great consequence is it to do all things at the befitting season. By doomed to death," in this place he means "condemned," and deserving of ten thousand deaths. [6.] For we are made a spectacle unto the world, and to angels, and to men.” What means, 66 We are become a spectacle unto the world?" "Not in a single corner nor yet in a small part of the world suffer we these things," saith he; "but every where and before all." But what means, "unto angels?" It is possible to "become a spectacle unto men," but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men. only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set (péɣa Otarpov xáłytai.) Ver. 10. "We are fools for Christ's sake, but ye are wise in Christ." Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. 66 For how can it be," saith he, "that you should be wise, but we fools in the things relating to Christ?' That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others did I say, and fornications? Nay, things enjoying honor and looked up to by many as a even far less than these we fear to do before wise and prudent kind of people; it gives him men: but in God's sight we fear no longer. occasion to speak thus: as if he had said, From hence, in fact, all the world's evils have How can it be that they who preach such originated; because in things really bad we revthings should be looked upon as practically erence not God but men. engaged in their contraries?" 66 On this account, you see, both things which We are weak, but ye are strong." That is, are truly good, not accounted such by the genwe are driven about and persecuted; but ye erality, become objects of our aversion, we not enjoy security and are much waited upon; how-investigating the nature of the things, but havbeit the nature of the Gospel endureth it not. We are despised, but ye are honorable." Here he setteth himself against the noble and those who plumed themselves upon external advantages. "Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands." That is, It is not an old story that I am telling but just what the very time present bears me witness of that of human things we take no account nor yet of any outward pomp; but we look unto God only." Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle. [7] Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellowservants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us. So ing respect unto the opinon of the many: and Again on the contrary side also we undergo the same mischief. As wealth is counted a good thing, and pride, and pomp, and to be conspicuous. Accordingly this again we pursue, not either in this case from considering the nature of the things as good, but persuaded by the opinion of our masters. For the people is our master and the great mob (8 molds óylos); a savage master and a severe tyrant: not so much as a command being needed in order to make us listen to him; it is enough that we just know what he wills, and without a command we submit so great good will do we bear towards him. But yet, though we know these things, we Again, God threatening and admonishing day still gape after men, which is the first of sins. by day is not heard; but the common people, Thus were a man looking on no one would full of disorder, made up of all manner of choose to commit fornication; but even though dregs, has no occasion for one word of comhe be ten thousand times on fire with that mand; enough for it only to signify with what plague, the tyranny of the passion is conquered it is well pleased, and in all things we obey by his reverence for men. But in God's sight men not only commit adultery and fornication; but other things also much more dreadful many have dared and still dare to do. This then alone, is it not enough to bring down from above ten thousand thunderbolts? Adulteries, immediately. [9.]"] "But how," says some one, "is a man to flee from these masters?' By getting a mind greater than their's; by looking into the nature of things; by condemning the voice of the multitude; before all, by training himself in |