Homilies on First Corinthians

Now concerning things sacrificed to idols: we know that we all have knowledge. Knowledge puffs up, but love edifies.

It is necessary first to say what the meaning of this passage is: for so shall we readily comprehend the Apostle's discourse. For he that sees a charge brought against any one, except he first perceive the nature of the offense will not understand what is said. What then is it of which he was then accusing the Corinthians? A heavy charge and the cause of many evils. Well, what is it? Many among them, having learned that “not the things which enter in defile the man, but the things which proceed out,” and that idols of wood and stone, and demons, have no power to hurt or help, had made an immoderate use of their perfect knowledge of this to the harm both of others and of themselves. They had both gone in where idols were and had partaken of the tables there, and were producing thereby great and ruinous evil. For, on the one hand, those who still retained the fear of idols and knew not how to contemn them, took part in those meals, because they saw the more perfect sort doing this; and hence they got the greatest injury: since they did not touch what was set before them with the same mind as the others, but as things offered in sacrifice to idols; and the thing was becoming a way to idolatry. On the other hand, these very persons who pretended to be more perfect were injured in no common way, partaking in the tables of demons.

This then was the subject of complaint. Now this blessed man being about to correct it, did not immediately begin to speak vehemently; for that which was done came more of folly than of wickedness: wherefore in the first instance there was need rather of exhortation than of severe rebuke and wrath. Now herein observe his good sense, how he immediately begins to admonish.

“Now concerning things sacrificed to idols, we know that we all have knowledge.” Leaving alone the weak, which he always does, he discourses with the strong first. And this is what he did also in the Epistle to the Romans, saying, “But you, why do you judge your brother?” for this is the sort of person that is able to receive rebuke also with readiness. Exactly the same then he does here also.

And first he makes void their conceit by declaring that this very thing which they considered as peculiar to themselves, the having perfect knowledge, was common to all. Thus, “we know,” says he, “that we all have knowledge.” For if allowing them to have high thoughts, he had first pointed out how hurtful the thing was to others, he would not have done them so much good as harm. For the ambitious soul when it plumes itself upon any thing, even though the same do harm to others, yet strongly adheres to it because of the tyranny of vain-glory. Wherefore Paul first examines the matter itself by itself: just as he had done before in the case of the wisdom from without, demolishing it with a high hand. But in that case he did it as we might have expected: for the whole thing was altogether blameworthy and his task was very easy. Wherefore he signifies it to be not only useless, but even contrary to the Gospel. But in the present case it was not possible to do this. For what was done was of knowledge, and perfect knowledge. Nor was it safe to overthrow it, and yet in no other way was it possible to cast out the conceit which had resulted from it. What then does he? First, by signifying that it was common, he curbs that swelling pride of theirs. For they who possess something great and excellent are more elated, when they alone have it; but if it be made out that they possess it in common with others, they no longer have so much of this feeling. First then he makes it common property, because they considered it to belong to themselves alone.

Next, having made it common, he does not make himself singly a sharer in it with them; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself but all: he said not, “I too have knowledge,” but, “we know that we all have knowledge.”

2. This then is one way, and the first, by which he cast down their pride; the next has greater force. What then is this? In that he shows that not even this thing itself was in all points complete, but imperfect, and extremely so. And not only imperfect, but also injurious, unless there were another thing joined together with it. For having said that “we have knowledge,” he added, “Knowledge puffs up, but love edifies:” so that when it is without love, it lifts men up to absolute arrogance.

“And yet not even love,” you will say, “without knowledge has any advantage.” Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of love. For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blest with knowledge because of his love; as Cornelius and many others. But he that has knowledge but has not love, not only shall gain nothing more, but shall also be cast out of that which he has, in many cases falling into arrogance. It seems then that knowledge is not productive of love, but on the contrary debars from it him that is not on his guard, puffing him up and elating him. For arrogance is wont to cause divisions: but love both draws together and leads to knowledge. And to make this plain he says, “But if any man loves God, the same is known of Him.” So that “I forbid not this,” says he, “namely, your having perfect knowledge; but your having it with love, that I enjoin; else is it no gain, but rather loss.”

Do you see how he already sounds the first note of his discourse concerning love? For since all these evils were springing from the following root, i.e., not from perfect knowledge, but from their not greatly loving nor sparing their neighbors; whence ensued both their variance and their self-satisfaction, and all the rest which he had charged them with; both before this and after he is continually providing for love; so correcting the fountain of all good things. “Now why,” says he, “are you puffed up about knowledge? For if you have not love, you shall even be injured thereby. For what is worse than boasting? But if the other be added, the first also will be in safety. For although you may know something more than your neighbor, if you love him you will not set yourself up but lead him also to the same.” Wherefore also having said, “Knowledge puffs up,” he added, “but love edifies.” He did not say, “Behaves itself modestly,” but what is much more, and more gainful. For their knowledge was not only puffing them up but also distracting them. On this account he opposes the one to the other.

3. And then he adds a third consideration, which was of force to set them down. What then is this? That although charity be joined with it, yet not even in that case is this our knowledge perfect. And therefore he adds,