Homilies on First Corinthians

⁷ And that you may clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. “I think myself happy,” says he, “That I am to make my defence before you.” And these things he said, not to flatter him, far from it; but wishing to gain him by his gentleness. And he did in part gain him, and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was made captive, with a loud voice in the presence of all, saying, “With but little persuasion you would fain make me a Christian.” What then says Paul? He spread his net the wider, and says, “I would to God, that not only thou, but also all that hear me this day, might become such as I am, except these bonds.” What do you say, O Paul? “except these bonds?” And what confidence remains for you, if you are ashamed of these things, and fliest from them, and this before so great a multitude? Do you not every where in your Epistles boast of this matter, and call yourself a prisoner? Do you not every where carry about this chain in our sight as a diadem? What then has happened now that you deprecate these bonds? “I myself deprecate them not,” says he, “nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put 'a piece of undressed cloth upon an old garment:' therefore did I thus speak. For, in fact, unto this time they have heard ill reports of our doctrine, and abhor the cross. If therefore I should add also bonds, their hatred becomes greater; I removed these, therefore, that the other might be made acceptable. So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us. One must therefore condescend: and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds.” Furthermore, discoursing with others, he even calls the thing a free gift, saying, “It has been granted in the behalf of Christ, not only to believe in Him, but also to suffer in His behalf.” But for the time then present, it was a great thing for the hearers not to be ashamed of the cross: for which cause he goes on gradually. Thus, neither does any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within: since in that way it will not even seem admirable, unless one enter in and so acquaint one's self with all.

So then let us also deal with the heathen sort: with condecension, with love. For love is a great teacher, and able both to withdraw men from error, and to reform the character, and to lead them by the hand unto self-denial, and out of stones to make men.

8. And if you would learn her power, bring me a man timid and fearful of every sound, and trembling at shadows; or passionate, and harsh, and a wild beast rather than a man; or wanton and licentious; or wholly given to wickedness; and deliver him into the hands of love, and introduce him into this school; and you will speedily see that cowardly and timid creature made brave and magnanimous, and venturing upon all things cheerfully. And what is wonderful, not from any change in nature do these things result, but in the coward soul itself love manifests her peculiar power; and it is much the same as if one should cause a leaden sword, not turned into steel but continuing in the nature of lead, to do the work of steel. As thus: Jacob was a plain man, dwelling in a house, and unpracticed in toils and dangers, living a kind of remiss and easy life, and like a virgin in her chamber, so also he was compelled for the most part to sit within doors and keep the house; withdrawn from the forum and all tumults of the forum, and from all such matters, and even continuing in ease and quietness. What then? After that the torch of love had set him on fire, see how it made this plain and home-keeping man strong to endure and fond of toil. And of this hear not what I say, but what the patriarch himself says: how finding fault with his kinsman, his words are, “These twenty years am I with you.” And how were thou these twenty years? (For this also he adds,) “Consumed by the heat in the day time, and with the frost by night, and sleep departed from my eyes.” Thus speaks that “plain man, keeping at home,” and living that easy life.

Again, that he was timid is evident, in that, expecting to see Esau, he was dead with fear. But see again, how this timid man became bolder than a lion under the influence of love. For putting himself forward like some champion before the rest, he was ready to be first in receiving that savage and slaughter-breathing brother as he supposed him to be, and with his own body to purchase the safety of his wives: and him whom he feared and shuddered at, he desired to behold himself foremost in the array. For this fear was not so strong as his affection for his wives. Do you see how, being timid, he became suddenly adventurous, not by changing his character, but being invigorated by love? For that after this also he was timid, is evident by his changing from place to place.

But let no man consider what has been said to be a charge against that righteous man: since being timid is no reproach, for this is a man's nature; but the doing any thing unseemly for timidity's sake. For it is possible for one that is timid by nature to become courageous through piety. What did Moses? Did he not, through fear of a single Egyptian, fly, and go away into banishment? Nevertheless, this fugitive who could not endure the menace of a single man, after that he tasted of the honey of love, nobly and without compulsion from any man, was forward to perish together with them whom he loved. “For if you will forgive their sin,” says he, forgive; and if not, blot me, I pray you, out of Your book which you have written.

9. Moreover, that love makes also the fierce moderate, and the wanton chaste, we have no longer need of any examples: this being evident to all men. Though a man be more savage than any wild beast, no sheep so gentle as he is rendered by love. Thus, what could be more savage and frantic than Saul? But when his daughter let his enemy go, he uttered not against her even a bitter word. And he that unsparingly put to the sword all the priests for David's sake, seeing that his daughter had sent him away from the house, was not indignant with her even as far as words; and this when so great a fraud had been contrived against him: because he was restrained by the stronger bridle of love.

Now as moderation, so chastity, is an ordinary effect of love. If a man love his own wife as he ought to love, even though he be never so much inclined to wantoness, he will not endure to look upon another woman, on account of his affection for her. “For love,” says one, “is strong as death.” So that from no other source does wanton behavior arise than from want of love.

Since then love is the Artificer of all virtue, let us with all exactness implant her in our own souls, that she may produce for us many blessings, and that we may have her fruit continually abounding, the fruit which is ever fresh and never decays. For thus shall we obtain no less than eternal blessings: which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, and also the Holy Ghost, be glory, power, and honor, now and for ever, and world without end. Amen.