Homilies on First Corinthians

But what is the wise argument of the gain-sayers; rather, I should say, their exceeding senseless one? “Why how, when the body is mixed up with the earth and has become earth, and this again is removed elsewhere, how,” say they, “shall it rise again?” To you this seems impossible, but not to the unsleeping Eye. For unto that all things are clear. And thou in that confusion see no distinction of parts; but He knows them all. Since also the heart of your neighbor you know not, nor the things in it; but He knows all. If then, because of your not knowing how God raises men up, you believe not that He does raise them, will you disbelieve that He knows also what is in your mind? For neither is that obvious to view. And yet in the body it is visible matter, though it be dissolved: but those thoughts are invisible. Shall He then who knows with all certainty the invisible things, not see the things which be visible, and easily distinguish the scattered parts of the body? I suppose this is plain to every one.

Do not then disbelieve the Resurrection; for this is a doctrine of the Devil. This is what the Devil is earnest for, not only that the Resurrection may be disbelieved, but good works also may be done away with. For the man who does not expect that he shall rise again and give an account of the things which he has done, will not quickly apply himself to virtue; will in turn come to disbelieve the Resurrection entirely: for both these are established by each other; vice by unbelief, and unbelief by vice. For the conscience filled with many wickednesses, fearing and trembling for the recompense to come and not willing to provide itself with comfort by changing to what is most excellent, is fain to repose in unbelief. Thus when you deny resurrection and judgment, the other for his part will say, “Then shall I also not have to render account of my bold deeds.”

4. But why says Christ? “You do err, not knowing the Scriptures, nor the power of God.” For God would not have wrought so many things, had He intended not to raise us up again, but to dissolve and blot us out in annihilation. He would not have spread out this heaven, He would not have stretched the earth beneath, He would not have made all the rest of the universe only for this short life. But if all these are for the present, what will He not do for that which is to come? If, on the contrary, there is to be no future life, we are in this respect of far meaner account than the things which have been made for our sakes. For both the heaven, and the earth, and the sea, and the rivers, are more lasting than we are: and some even of the brutes; since the raven, and the race of elephants, and many other creatures, have a longer enjoyment of the present life. To us, moreover, life is both short and toilsome, but not to them. Theirs is both long, and freer from grief and cares.

“What then? Tell me: has he made the slaves better than the masters?” Do not, I beseech you, do not reason thus, O man, nor be so poverty-stricken in mind, nor be ignorant of the riches of God, having such a Master. For even from the beginning God desired to make you immortal, but thou were not willing. Since the things also of that time were dark hints of immortality: the converse with God; the absence of uneasiness from life; the freedom from grief, and cares, and toils, and other things which belong to a temporary existence. For Adam had no need either of a garment or a shelter, or any other provision of this sort; but rather was like to the Angels; and many of the things to come he foreknew, and was filled with great wisdom. Even what God did in secret, he knew, I mean with regard to the woman: wherefore also he said, “This is now bone of my bone, and flesh of my flesh.” Labor came into being afterwards: so did sweat, so did shame, and cowardice, and want of confidence. But on that day there was no grief, nor pain, nor lamentation. But he abode not in that dignity.

What then, says one, am I to do? Must I perish on his account? I reply, first, It is not on his account: for neither have you remained without sin: though it be not the same sin, at least there is some other which you have committed. And again, you have not been injured by his punishment, but rather have been a gainer. For if you had been to remain altogether mortal, perchance what is said would have had some reason in it. But now you are immortal, and if you will, you may shine brighter than the sun itself.

5. “But,” says one, “had I not received a mortal body, I had not sinned.” Tell me then, had he a mortal body when he sinned? Surely not: for if it had been mortal before, it would not have undergone death as a punishment afterwards. And that a mortal body is no hindrance to virtue, but that it keeps men in order and is of the greatest service, is plain from what follows. If the expectation of immortality alone so lifted up Adam; had he been even immortal in reality, to what a pitch of arrogance would he not have proceeded? And as things are, after sinning you may do away with your sins, the body being abject, falling away, and subject to dissolution: for these thoughts are sufficient to sober a man. But if you had sinned in an immortal body, your sins were likely to have been more lasting.

Mortality then is not the cause of sin: accuse it not: but the wicked will is the root of all the mischief. For why was not Abel at all the worse for his body? Why are the devils not at all the better for being incorporeal? Will you hear why the body's becoming mortal, so far from hurting, has been positively useful? Mark how much you gain thereby, if you are sober. It drags you back and pulls you off from wickedness, by griefs and pains and labors and other such things. “But it tempts men to uncleanness,” perhaps you will say. Not the body, but incontinence, does this. For all these things which I was mentioning certainly do belong to the body: on which account it is impossible that a man who has entered into this life should escape disease and pain and lowness of spirits: but that he commit no uncleanness is possible. Thus it appears that if the affections of vice were part of the nature of the body they would be universal: since all things natural are so; but to commit fornication is not so. Pain indeed comes of nature: but to commit fornication proceeds from deliberate purpose.