Homilies on First Corinthians

⁸ “And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profits me nothing.”

Wonderful amplification! For even these things too he states with another addition: in that he said not, “if I give to the poor the half of my goods,” or “two or three parts,” but, “though I give all my goods.” And he said not, “give,” but, “distribute in morsels,” so that to the expense may be added the administering also with all care.

But not even yet have I pointed out the whole of the excellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death. What then are His testimonies? To the rich man He says, “If you would be perfect, sell what you have and give to the poor, and come, follow me.” And discoursing likewise of love to one's neighbor, He says, “Greater love has no man than this, that a man may lay down his life for his friends.” Whence it is evident, that even before God this is greatest of all. But, “I declare,” said Paul, that even if we should lay down life for God's sake, and not merely lay it down, but so as even to be burned, (for this is the meaning of, “if I give my body to be burned,”) we shall have no great advantage if we love not our neighbor. Well then, the saying that the gifts are of no great profit without charity is no marvel: since our gifts are a secondary consideration to our way of life. At any rate, many have displayed gifts, and yet on becoming vicious have been punished: as those who “prophesied in His name, and cast out many demons, and wrought many mighty works;” as Judas the traitor: while others, exhibiting as believers a pure life, have needed nothing else in order to their salvation. Wherefore, that the gifts should, as I said, require this, is no marvel: but that an exact life even should avail nothing without it, this is what brings the intensity of expression strongly out and causes great perplexity: especially too when Christ appears to adjudge His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He says, as I before observed, “If you will be perfect, sell your goods, and give to the poor, and come, follow me:” and discoursing with the disciples, of martyrdom He says, “Whosoever shall lose his life for My sake, shall find it;” and, “Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven.” For great indeed is the labor of this achievement, and well near surpassing nature itself, and this is well known to such as have had these crowns vouchsafed to them. For no language can set it before us: so noble a soul does the deed belong to and so exceedingly wonderful is it.

9. But nevertheless, this so wonderful thing Paul said was of no great profit without love, even though it have the giving up of one's goods joined with it. Wherefore then has he thus spoken? This will I now endeavor to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in love? I grant, indeed, he that is ready to be burned and has the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels; how has not he love? What then are we to say? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he says, “If we or an angel from heaven preach any other gospel unto you than that you receive let him be accursed.” And yet neither was himself nor an angel about to do so; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen. And again, when he writes to the Romans, and says, “Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God;” for neither was this about to be done by any angels: but here too he supposes a thing which was not; as indeed also in what comes next, saying, “nor any other creature,” whereas there is no other creature, for he had comprehended the whole creation, having spoken of all things both above and below. Nevertheless here also he mentions that which was not, by way of hypothesis, so as to show his exceeding desire. Now the same thing he does here also, saying, “If a man give all, and have not love, it profits him nothing.”

Either then we may say this, or that his meaning is for those who give to be also joined closely to those who retire, and not merely to give without sympathy, but in pity and condescension, bowing down and grieving with the needy. For therefore also has almsgiving been enacted by God: since God might have nourished the poor as well without this, but that he might bind us together unto charity and that we might be thoroughly fervent toward each other, he commanded them to be nourished by us. Therefore one says in another place also; “a good word is better than a gift;” and, “behold, a word is beyond a good gift.” And He Himself says, “I will have mercy, and not sacrifice.” For since it is usual, both for men to love those who are benefited by them, and for those who receive benefits to be more kindly affected towards their benefactors; he made this law, constituting it a bond of friendship.

10. But the point proposed for enquiry above is, How, after Christ had said that both these belong to perfection, Paul affirms, that these without charity are imperfect? Not contradicting Him, God forbid: but harmonizing with Him, and that exactly. For so in the case of the rich man, He said, not merely, “sell your goods, and give to the poor,” but He added, “and come, follow Me.” Now not even the following Him proves any man a disciple of Christ so completely as the loving one another. For, “by this shall all men know,” says He, “that you are My disciples, if you have love one to another.” And also when He says, “Whosoever loses his life for My sake, shall find it;” and, “whosoever shall confess Me before men, him will I also confess before My Father which is in heaven;” He means not this, that it is not necessary to have love, but He declares the reward which is laid up for these labors. Since that along with martyrdom He requires also this, is what He elsewhere strongly intimates, thus saying, “You shall indeed drink of My cup, and be baptized with the baptism that I am baptized with;” i.e., you shall be martyrs, you shall be slain for My sake; but to sit on My right hand, and on My left, (not as though any sit on the right hand and the left, but meaning the highest precedency and honor) “is not Mine to give,” says He, “but to those for whom it is prepared.” Then signifying for whom it is prepared, He calls them and says, “whosoever among you will be chief, let him be servant to you all;” setting forth humility and love. And the love which He requires is intense; wherefore He stopped not even at this, but added, “even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many;” pointing out that we ought so to love as even to be slain for our beloved. For this above all is to love Him. Wherefore also He says to Peter, “If you love Me, feed My sheep.”