Homilies on First Corinthians

Now I beseech you, brethren, through the name of our Lord Jesus Christ, that you all speak of the same thing, and that there be no divisions among you; but that you be perfected together in the same mind and in the same judgment.

What I have continually been saying, that we must frame our rebukes gently and gradually, this Paul does here also; in that, being about to enter upon a subject full of many dangers and enough to tear up the Church from her foundations he uses very mild language. His word is that he “beseeches” them, and beseeches them “through Christ;” as though not even he were sufficient alone to make this supplication, and to prevail.

But what is this, “I beseech you through Christ?” “I take Christ to fight on my side, and to aid me, His injured and insulted Name.” An awful way of speaking indeed! lest they should prove hard and shameless: for sin makes men restless. Wherefore if at once (ἄν μὲν εὐθέως ἐπιπλήξης Savil. ἄν μὴ Ben.) you sharply rebuke you make a man fierce and impudent: but if you put him to shame, you bow down his neck, you check his confidence, you make him hang down his head. Which object being Paul's also, he is content for a while to beseech them through the Name of Christ. And what, of all things, is the object of his request?

“That ye may all speak the same thing, and that there be no divisions [schisms] among you.” The emphatic force of the word “schism,” I mean the name itself, was a sufficient accusation. For it was not that they had become many parts, each entire within itself, but rather the One [Body which originally existed] had perished. For had they been entire Churches, there might be many of them; but if they were divisions, then that first One had gone. For that which is entire within itself not only does not become many by division into many parts, but even the original One is lost. Such is the nature of divisions.

2. In the next place, because he had sharply dealt with them by using the word “schism,” he again softens and soothes them, saying, “That ye may be perfectly joined together in the same mind and in the same judgment.” That is; since he had said, “That ye may all speak the same thing;” “do not suppose,” he adds, “that I said concord should be only in words; I seek for that harmony which is of the mind.” But since there is such a thing as agreement in words, and that hearty, not however on all subjects, therefore he added this, “That ye may be perfected together.” For he that is united in one thing, but in another dissents, is no longer “perfected,” nor fitted in to complete accordance. There is also such a thing as harmony of opinions, where there is not yet harmony of sentiment; for instance, when having the same faith we are not joined together in love: for thus, in opinions we are one, (for we think the same things,) but in sentiment not so. And such was the case at that time; this person choosing one [leader], and that, another. For this reason he says it is necessary to agree both in “mind” and in “judgment.” For it was not from any difference in faith that the schisms arose, but from the division of their judgment through human contentiousness.

3. But seeing that whoso is blamed is unabashed so long as he has no witnesses, observe how, not permitting them to deny the fact, he adduces some to bear witness.