Homilies on First Corinthians 7 part 2/2

and let us not act as hired household slaves, but as sons and free men do all things for the sake of the Father's friendship, and let us at length cease from being nailed to the world, that we may also put the Greeks to shame.

For even now, though I wish to raise myself up against them, I draw back;

lest, while conquering them in words and in the truth of our doctrines, we should bring upon ourselves much ridicule from the comparison of our life;

when they, cleaving to error and persuaded of no such thing, hold fast to philosophy, while we do the very opposite.

For perhaps, perhaps by practising to contend against them, we shall strive in emulation to become better than they, even in our very life.

The other day I was saying that it would never have entered the apostles' minds to preach what they preached, had they not enjoyed divine grace;

and that not only did they not succeed by their own power, but they would not even have purposed anything of the kind;

come then, let us today also pursue this very point in our discourse, and show that it was impossible even to choose and to conceive this, unless they had Christ with them;

not because they were weak against the strong, not because they were few against many, not because they were poor against the rich, nor because they were unlearned who were arrayed against the wise, but because the strength of prejudice too was great.

For you know how nothing among men is so strong as the tyranny of ancient custom.

So that, even if they had not been only twelve, nor so mean and of such a kind, but had another whole world as great as this, and a multitude counterbalancing arrayed on their side, or even far more, still what was coming to pass was difficult.

For custom was working together with those others, while novelty was opposing these men.

For nothing so disturbs the soul, even if it comes about for some useful end, as to make some innovation and to bring in something strange, and especially when this happens concerning worship and concerning the glory of God.

And how great is the strength of this matter, I will now make plain, first having said this: that another difficulty besides was present with respect to the Jews.

For in the case of the Greeks, they were overthrowing both the gods and all their doctrines; but with the Jews they did not so discourse;

rather, of their doctrines they were putting many to an end, yet were bidding them worship the God who had given the Law;

and while saying that one ought to serve the Lawgiver, they were saying:

'Do not obey the Law in all things which was laid down by Him, such as in keeping the Sabbath, or observing circumcision, or offering sacrifices, or doing any other such thing.'

So that not only was the sacrifice a hindrance, but also the fact that, while bidding them worship God, they bade them dissolve many of His laws.

But in the case of the Greeks great was the tyranny of custom.

For even if it had been only for ten years, not to mention so long a time, and if it had been of few men, not to mention the whole world, that these men came against those who were forestalled by custom, even so the change was difficult;

but as it was, sophists and rhetoricians and fathers and grandfathers and great-grandfathers, and many yet earlier than these, were forestalled by error; and land and sea and mountains and glens, and all the nations of the barbarians and all the peoples of the Greeks, both wise and unlearned, both rulers and ruled, both women and men, both young and old, both masters and household servants, both husbandmen and craftsmen, and all who dwell in the cities and all who dwell in the countryside.

And it was likely that the catechumens would say:

'What in the world is this? Have all who dwell in the world been deceived—sophists and rhetoricians, philosophers and historians, both those now present and those who lived before them, the followers of Pythagoras and Plato, and generals and consuls and kings, and the citizens and founders of cities from the beginning, both barbarians and Greeks? And are the twelve fishermen and tentmakers and tax-collectors wiser than all those? And who could endure such a thing?' Yet nevertheless they did not say these things, they did not so think, but they bore with it, and recognized that these men were wiser than all;

And that you may learn how great is the strength of custom, it has often prevailed even over the commandments of God.

And why do I speak of commandments? Nay rather, even over the very benefits themselves.

For indeed the Jews, though they had manna, sought after garlic, and though they were enjoying freedom, kept remembering their bondage, and continually longed after Egypt because of custom.

So tyrannical a thing is custom!

But if you wish to learn it also from those outside, Plato is said—although he knew accurately that what concerned the gods was a kind of error—

nevertheless to have gone along with the festivals and with all the other things, inasmuch as he had not the strength to war against custom, having learned this in very deed from his teacher.

For this man too, being suspected of some such innovation, was so far from accomplishing what he wished that he even lost his life, and that after having made his defense.

And how many men do we even now see held fast by prejudice in impiety, who have nothing reasonable to say when, being Greeks, they are called to account, but put forward their fathers and grandfathers and great-grandfathers? For this very reason some also of those outside called custom a second nature.

But when custom is also in matters of doctrine, it becomes more firmly rooted;

for one would more easily change anything else than the things concerning religion.

And the sense of shame, together with custom, was sufficient to hinder, as was also the seeming to relearn in extreme old age, and that from those less intelligent.

And why do you wonder if these things happen in the case of the soul, when even in the case of the body custom has great strength? But in the case of the apostles there was yet another and more powerful hindrance than these: not only to change a custom so old and ancient, but also to make the transition amid dangers.

For they were not simply drawing men from custom to custom, but from a custom that had security into affairs that brought about dangers.

For it was necessary that the one who believed should straightway have his goods confiscated, be driven out, fall from his fatherland, suffer the uttermost terrors, be hated by all, be a common enemy both to his own people and to strangers.

So that even if they had been calling men to a custom from novelty, even so the matter was difficult;

but where it was from custom to novelty, and these terrors besides were present, consider how great was the hindrance.

And again, another difficulty no less than those mentioned was added to these, which made the transition hard.

For besides the custom and the dangers, these injunctions too were more burdensome, while the things from which they were leading them away were easy and effortless.

For they called men from fornication to chastity, from drunkenness to fasting, from laughter to tears and compunction, from covetousness to the renunciation of possessions, from love of life to deaths, from security to dangers;

and through all things they were requiring the utmost strictness;

for 'filthiness,' he says, 'and foolish talking and jesting, let it not proceed out of your mouth.'

And these things they were saying to men who knew nothing else but to be drunk and to gorge themselves, to men who celebrated festivals put together from nothing else but filthiness and laughter and every kind of buffoonery.

So that it was not merely because these matters belonged to philosophy that the things spoken seemed burdensome, but also because they were spoken to men reared in ease and shamelessness and foolish talk and laughter and revelling.

For who among those who had lived in such a manner, on hearing that 'Whoever does not take up his own cross and follow me is not worthy of me,'

and that 'I came not to bring peace, but a sword, and to set a man against his father, and a daughter against her mother' — would not have shrunk back? And who, hearing that 'Unless a man forsakes both house and country and possessions, he is not worthy of me,' would not have hesitated, would not have refused? Yet nevertheless they not only did not shrink back, nor draw away on hearing these things, but ran forward and leaped upon the terrors, and seized eagerly upon what was enjoined.

But to hear that 'For every idle word we shall render account,'

and, 'Whoever looks upon a woman to lust after her has already committed adultery with her in his heart,'

and, 'Whoever is angry without cause shall fall into hell' — whom of those men of that time would this not have driven away? Yet nevertheless all ran to it, and many even leaped beyond the lists.

What then drew them on? Is it not perfectly clear that it was the power of what was preached? For if this were not so, but the very opposite were the case — that they were these and these were they — would it have been easy to hold and to draw those who were opposed? It cannot be said.

So that through all things it is shown that it was a divine power which set all things aright.

For otherwise, tell me, how did they persuade the slack and the dissolute, and lead them to a hard and rugged life? Such indeed were the precepts;

but let us see whether perhaps the doctrine itself was enticing.

And indeed even this was enough to turn men away.

For what did the preachers say? That one must worship the Crucified, and account as God this man who was born of a Jewish woman.

And who would have been persuaded of these things, had not a divine power gone before? For that he was crucified and buried, all saw;

but that he rose again and ascended, none but the apostles beheld.

'But they exalted them with promises,' he says, 'and deceived them with the sound of words.'

This very thing, then, above all — even apart from all that has been said — shows that our doctrines are no deception.

For all the hard things came to pass here in the present;

but the good things were to be promised only after the resurrection.

This very thing, then (for I shall say it again), shows that our preaching is divine.

For why did none of those who believed say, 'I will not join, nor will I endure it;'

you threaten me with hardships here, and promise the good things after the resurrection? For whence is it clear that there will be a resurrection? Who of the departed has come back? Who of those laid in the grave has risen? Who of these has told what shall be after our journeying hence?' Yet they thought none of these things, but even gave up their very souls for the Crucified.

So that this very thing above all was the mark of great power: that men who had never heard anything of the kind should all at once be persuaded concerning matters so great, and be made ready to accept the hard things in actual experience, and to hold the good things in hope.

But if they had been deceiving, they would rather have done the very opposite;

they would have promised the good things here in the present, and kept silent about the fearful things, both those present and those to come.

For this is how deceivers and flatterers act;

they hold out nothing harsh, nor grievous, nor burdensome, but all the very opposite.

'But it was the folly of the multitude,' he says, 'that made them yield to what was spoken.'

What do you say? When they were under the Greeks, they were not foolish; but when they came over to us, then they became foolish? And yet it was not other men, nor from another world, that the apostles took and persuaded.

And moreover the things of the Greeks they held without any difficulty, whereas our things they accepted amid dangers;

so that if they had held those things by a superior reason, having been reared in them so long a time, they would not have departed from them — and especially when it was not even possible to depart without danger.

But since they knew, from the very nature of the matter, that those things were a laughing-stock and an error, therefore, even though deaths were threatened, they leaped away from their accustomed ways and deserted over to the new — inasmuch as this doctrine was according to nature, and that one contrary to nature.

'But it was slaves,' he says, 'who were persuaded, and women, and nurses, and midwives, and eunuchs.'

Well, first of all, it is not from these alone that our Church has been established, and this is plain to all;

but if it were from these, this is the very thing which makes the preaching wonderful — that fishermen, the most unlearned of all classes, were suddenly able to persuade men to accept such doctrines as Plato and those like him had no power at all even to conceive.

For if they had persuaded only the wise, the thing that came to pass would not have been so wonderful;

but since they brought slaves and nurses and eunuchs to so great a height of the higher life as to make them rivals of the angels, they afforded the greatest proof of the divine inspiration.

For if indeed they had enjoined some paltry things, there would perhaps have been reason to put forward the persuasion of these people as proof of the paltriness of what was spoken;

but if it was great and lofty things, well-nigh surpassing human nature and requiring a lofty mind, that they taught as their philosophy, then the more foolish you show those who were persuaded to be, so much the more do you prove those who persuaded them to be wise and full of divine grace.

'But it was by the excess of their promises,' he says, 'that they persuaded them.'

But this very thing, tell me, do you not marvel at — how they persuaded men to look for rewards and recompenses after death? For this very thing amazes me.

'But this too was through folly,' he says.

Of what folly, tell me, are these things — that the soul is immortal, and that an incorruptible tribunal will receive us after our life here, and that we shall render account of words and deeds and thoughts to God who knows the hidden things, and shall see the wicked being punished and the good being crowned? For these things

are not folly, but the very highest philosophy.

This very thing, then, tell me — to despise the things present, to reckon virtue a great thing, not to seek the prizes here but to press further on in hope, and to have a soul so vigorous and so faithful that it is hindered by none of the present terrors from the hopes that are to come — of how great a philosophy would this be? But would you also learn the power of the very promises and predictions, and the truth of the things before these and of the things after them? Behold with me a golden chain, wrought together in manifold fashion from the beginning.

He spoke to them certain things concerning himself, and concerning the Churches, and concerning matters yet to come; and while he spoke he worked wonders.

Therefore, from the outcome of the things spoken, it is plain that both the miracles were true, and the future things which were promised are sure.

And that what is said may become yet clearer, I will make it manifest from the very facts themselves.

He raised Lazarus by a bare word alone, and showed him living;

he said again that 'the gates of hades shall not prevail against the Church;'

and, that 'Whoever leaves father or mother shall receive a hundredfold in this age, and shall inherit eternal life.'

So then the miracle is one — that of Lazarus;

but the predictions are two: the one shown here in the present, the other in the age to come.

Consider then how all things are established one through another.

For if anyone should disbelieve that Lazarus rose, let him believe the miracle from the prediction spoken concerning the Church;

for what was spoken so many years before then came to pass and reached its fulfilment;

for the gates of hades did not prevail against the Church.

He, then, who spoke truly in the prediction, evidently also wrought the miracle;

and he who both wrought the miracle and brought to fulfilment the very things he had spoken, evidently speaks truly also in the prediction concerning the things to come, when he says that 'He who disregards the things present shall receive a hundredfold, and shall inherit eternal life.'

For the things that have already come to pass and been fulfilled he has given as the greatest pledges that the things to come will also come to pass.

Gathering together, then, all these things and the like of them from the Gospels, let us speak to them and stop their mouths.

But if anyone should say, 'How is it, then, that the error has not been utterly quenched?' we would answer this: that 'It is you who are to blame, you who rise up in rebellion against your own salvation;'

since God has so ordered matters that not even a remnant of impiety should be left behind.

Let us then reckon up briefly the things that have been said.

What nature do these matters have? Is it that the weak are overcome by the strong, or the contrary? That those who speak easy things prevail, or those who speak the harder? Those who draw men on amid dangers, or those who do so in security? Those who innovate, or those who confirm what is customary? Those who lead to a rugged road, or those who lead to the easy one? Those who draw men away from their ancestral ways, or those who legislate nothing strange? Those who promise all the good things after our journeying hence, or those who flatter in the present life? The many overcome by the few, or the few by the many? 'But you also,' he says, 'made promises here.'

But what did we promise here? Remission of sins and the washing of regeneration.

Well, first of all, even baptism has its greater part in the things to come.

'For you died, and your life is hidden with Christ in God.'

'When your life shall be made manifest, then you also shall be made manifest with him in glory.'

But if it has good things even here — as indeed it does — this too is matter of much wonder: that they were able to persuade those who had wrought countless dreadful deeds, such as no one else had done, that they should be wholly washed clean, and should render account for none of their transgressions.

So that for this very reason above all one ought to marvel: that they persuaded barbarous men to accept such a faith, and to hold good hopes concerning the things to come, and — having cast off the former burden of their sins — with much eagerness to lay hold, for the time to come, of the labours undertaken for virtue's sake, and to gape after nothing perceptible, but, having become superior to all bodily things, to receive spiritual gifts; and the Persian too...

and that the Sarmatian, the Moor, and the Indian should come to know the cleansing of the soul, the power of God and his ineffable love for mankind, the philosophy of faith, the descent of the Holy Spirit, the resurrection of bodies, and the doctrines of immortal life;

For the fishermen, by initiating them in baptism, persuaded all these and yet more nations of barbarians to embrace this philosophy.

Guarding all these things, therefore, with exactness, let us speak to them, and furnish them once more the proof drawn from our manner of life, so that on both sides we ourselves may be saved and may draw them also to the glory of God;

for to him be the glory unto the ages.