Homilies on First Corinthians

⁸ “God is faithful, by whom you were called unto the fellowship of His Son.” Wonderful! How great a thing says he here! How vast in the magnitude of the gift which he declares! Into the fellowship of the Only-Begotten have you been called, and do you addict yourselves unto men? What can be worse than this wretchedness? And how have you been called? By the Father. For since “through Him,” and “in Him,” were phrases which he was constantly employing in regard of the Son, lest men might suppose that he so mentions Him as being less, he ascribes the same to the Father. For not by this one and that one, says he, but “by the Father” have you been called; by Him also have you been “enriched.” Again, “you have been called;” ye did not yourselves approach. But what means, “into the fellowship of His Son?” Hear him declaring this very thing more clearly elsewhere. If we suffer, we shall also reign with Him; if we die with Him, we shall also live with Him. Then, because it was a great thing which He had said, he adds an argument fraught with unanswerable conviction; for, says he, “God is faithful,” i.e. “true.” Now if “true,” what things He has promised He will also perform. And He has promised that He will make us partakers of His only-begotten Son; for to this end also did He call us. For “His gifts, and the calling of God,” are without repentance.

These things, by a kind of divine art he inserts thus early, lest after the vehemence of the reproofs they might fall into despair. For assuredly God's part will ensue, if we be not quite impatient of His rein. (ἀφηνιάσωμεν) As the Jews, being called, would not receive the blessings; but this was no longer of Him that called, but of their lack of sense. For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, and righteousness, and sanctification, and redemption, and grace, and a free gift, and the good things in store, which eye has not seen, nor ear heard; and it be God that calls, and calls by Himself; what pardon can they deserve, who come not running to Him? Let no one therefore accuse God; for unbelief comes not of Him that calls, but of those who start away (ἀποπηδῶντας) from Him.

9. But some man will say, “He ought to bring men in, even against their will.” Away with this. He does not use violence, nor compel; for who that bids to honors, and crowns, and banquets, and festivals, drags people, unwilling and bound? No one. For this is the part of one inflicting an insult. Unto hell He sends men against their will, but unto the kingdom He calls willing minds. To the fire He brings men bound and bewailing themselves: to the endless state of blessings not so. Else it is a reproach to the very blessings themselves, if their nature be not such as that men should run to them of their own accord and with many thanks.

“Whence it is then,” say you, “that all men do not choose them?” From their own infirmity. “And wherefore does He not cut off their infirmity?” And how tell me— in what way— ought He to cut it off? Hath He not made a world that teaches His loving-kindness and His power? For “the heavens,” says one, “declare the glory of God.” Hath He not also sent prophets? Hath He not both called and honored us? Hath He not done wonders? Hath He not given a law both written and natural? Hath He not sent His Son? Hath he not commissioned Apostles? Hath He not wrought sins? Hath He not threatened hell? Hath He not promised the kingdom? Does He not every day make His sun to rise? Are not the things which He has enjoined so simple and easy, that many transcend His commandments in the greatness of their self-denial? “What was there to do unto the vineyard and I have not done it?”

10. “And why,” say you, “did He not make knowledge and virtue natural to us?” Who speaks thus? The Greek or the Christian? Both of them, indeed, but not about the same things: for the one raises his objection with a view to knowledge, the other with a view to conduct. First, then, we will reply to him who is on our side; for I do not so much regard those without, as our own members.

What then says the Christian? “It were meet to have implanted in us the knowledge itself of virtue.” He has implanted it; for if he had not done so, whence should we have known what things are to be done, what left undone? Whence are the laws and the tribunals? But “God should have imparted not [merely] knowledge, but also the very doing of it [virtue].” For what then would you have to be rewarded, if the whole were of God? For tell me, does God punish in the same manner you and the Greek upon committing sin? Surely not. For up to a certain point you have confidence, viz. that which arises from the true knowledge. What then, if any one should now say that on the score of knowledge thou and the Greek will be accounted of like desert? Would it not disgust you? I think so, indeed. For you would say that the Greek, having of his own wherewith to attain knowledge, was not willing. If then the latter also should say that God ought to have implanted knowledge in us naturally, will you not laugh him to scorn, and say to him, “But why did you not seek for it? Why were you not in earnest even as I?” And you will stand firm with much confidence, and say that it was extreme folly to blame God for not implanting knowledge by nature. And this you will say, because you have obtained what appertains to knowledge. So also had you performed what appertains to practice, you would not have raised these questions: but you are tired of virtuous practice, therefore you shelter yourself with these inconsiderate words. But how could it be at all right to cause that by necessity one should become good? Then shall we next have the brute beasts contending with us about virtue, seeing that some of them are more temperate than ourselves.

But you say, “I had rather have been good by necessity, and so forfeited all rewards, than evil by deliberate choice, to be punished and suffer vengeance.” But it is impossible that one should ever be good by necessity. If therefore you know not what ought to be done, show it, and then we will tell you what is right to say. But if you know that uncleanness is wicked, wherefore do you not fly from the evil thing?

“I cannot,” you say. But others who have done greater things than this will plead against you, and will more than prevail to stop your mouth. For thou, perhaps, though living with a wife, are not chaste; but another even without a wife keeps his chastity inviolate. Now what excuse have you for not keeping the rule, while another even leaps beyond the lines that have been drawn to mark it?