Homilies on First Corinthians

^3. “For there must be also factions among you, that they which are approved may be made manifest among you.”

By “factions,” here he means those which concern not the doctrines, but these present divisions. But even if he had spoken of the doctrinal heresies, not even thus did he give them any handle. For Christ Himself said, “it must needs be that occasions of stumbling come,” not destroying the liberty of the will nor appointing any necessity and compulsion over man's life, but foretelling what would certainly ensue from the evil mind of men; which would take place, not because of his prediction, but because the incurably disposed are so minded. For not because he foretold them did these things happen: but because they were certainly about to happen, therefore he foretold them. Since, if the occasions of stumbling were of necessity and not of the mind of them that bring them in, it was superfluous His saying, “Woe to that man by whom the occasion comes.” But these things we discussed more at length when we were upon the passage itself; now we must proceed to what is before us.

Now that he said these things of these factions relating to the tables, and that contention and division, he made manifest also from what follows. For having said, “I hear that there are divisions among you,” he stopped not here, but signifying what divisions he means he goes on to say, “each one takes before other his own supper;” and again, “What? Have ye not houses to eat and to drink in? Or despise ye the Church of God?” However, that of these he was speaking is evident. And if he call them divisions, marvel not. For, as I said, he wishes to touch them by the expression: whereas had they been divisions of doctrine, he would not have discoursed with them thus mildly. Hear him, for instance, when he speaks of any such thing, how vehement he is both in assertion and in reproof: in assertion, as when he says, “If even an angel preach any other gospel unto you than that you have received, let him be accursed;” but in reproof, as when he says, “Whosoever of you would be justified by the law, you are fallen away from grace.” And at one time he calls the corrupters “dogs,” saying, “Beware of dogs:” at another, “having their consciences seared with a hot iron.” And again, “angels of Satan:” but here he said no such thing, but spoke in a gentle and subdued tone.

But what is, “that they which are approved may be made manifest among you?” That they may shine the more. And what he intends to say is this, that those who are unchangeable and firm are so far from being at all injured hereby, but even shows them the more, and that it makes them more glorious. For the word, “that,” is not every where indicative of cause, but frequently also of the event of things. Thus Christ Himself uses it, when He says, “For judgement I have come into this world; that they which see not may see, and that they which see may be made blind.” So likewise Paul in another place, when discoursing of the law, he writes, “And the Law came in beside, that the trespass might abound.” But neither was the law given to this end that the trespasses of the Jews might be increased: (though this did ensue:) nor did Christ come for this end that they which see might be made blind, but for the contrary; but the result was such. Thus then also here must one understand the expression, “that they which are approved may be made manifest.” For not at all with this view came heresies into being, that “they which are approved may be made manifest,” but on these heresies taking place such was the result. Now these things he said to console the poor, those of them who nobly bore that sort of contempt. Wherefore he said not, “that they may become approved,” but, that they which are approved may be made manifest; showing that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous: but now this strife and contentiousness made them manifest, even as the storm shows the pilot. And he said not, “that you may appear approved,” but, “that they which are approved may be made manifest, those among you who are such.” For neither when he is accusing does he lay them open, that he may not render them more reckless; nor when praising, that he may not make them more boastful; but he leaves both this expression and that in suspense, allowing each man's own conscience to make the application of what he says.

Nor does he here seem to me to be comforting the poor only, but those also who were not violating the custom. For it was likely that there were among them also those that observed it.

And this is why he said, “I partly believe it.” Justly then does he call these “approved,” who not only with the rest observed the custom, but even without them kept this good law undisturbed. And he does this, studying by such praises to render both others and these persons themselves more forward.

4. Then at last he adds the very form of offense. And what is it?