Homilies on First Corinthians

For why have you many servants? Since as in our apparel we ought to follow our need only, and in our table, so also in our servants. What need is there then? None at all. For, in fact, one master need only employ one servant; or rather two or three masters one servant. But if this be grievous, consider them that have none and enjoy more prompt attendance. For God has made men sufficient to minister unto themselves, or rather unto their neighbor also. And if you believe it not, hear Paul saying, “These hands ministered unto my necessities, and to them that were with me.” After that he, the teacher of the world and worthy of heaven, disdained not to serve innumerable others; do you think it a disgrace, unless you carry about whole herds of slaves, not knowing that this in truth is what most of all brings shame upon you? For to that end did God grant us both hands and feet, that we might not stand in need of servants. Since not at all for need's sake was the class of slaves introduced, else even along with Adam had a slave been formed; but it is the penalty of sin and the punishment of disobedience. But when Christ came, He put an end also to this. “For in Christ Jesus there is neither bond nor free.” So that it is not necessary to have a slave: or if it be at all necessary, let it be about one only, or at the most two. What mean the swarms of servants? For as the sellers of sheep and the slave-dealers, so do our rich men take their round, in the baths and in the forum.

However, I will not be too exact. We will allow you to keep a second servant. But if you collect many, thou dost it not for humanity's sake, but in self-indulgence. Since if it be in care for them, I bid you occupy none of them in ministering to yourself, but when you have purchased them and hast taught them trades whereby to support themselves, let them go free. But when you scourge, when you put them in chains, it is no more a work of humanity.

And I know that I am giving disgust to my hearers. But what must I do? For this I am set, and I shall not cease to say these things, whether any thing come of them or not. For what means your clearing the way before you in the market place? Are you walking then among wild beasts that you drive away them that meet you? Be not afraid; none of these bite who approach you and walk near you. But do you consider it an insult to walk along side of other men? What madness is this, what prodigious folly, when a horse is following close after you, to think not of his bringing on you any insult; but if it be a man, unless he be driven an hundred miles off, to reckon that he disgraces you. And why have you also servants to carry fasces, employing freemen as slaves, or rather yourself living more dishonorably than any slave? For, in truth, meaner than any servant is he who bears about with him so much pride.

Therefore they shall not so much as have a sight of the real liberty, who have enslaved themselves to this grievous passion. Nay, if you must drive and clear away, let it not be them that come near you, but your own pride which you drive away; not by your servant, but by yourself: not with this scourge, but with that which is spiritual. Since now your servant drives away them that walk by your side, but you are yourself driven from your high place more disgracefully by your own self-will than any servant can drive your neighbor. But if, descending from your horse, you will drive away pride by humility, you shall sit higher and place yourself in greater honor, needing no servant to do this. I mean, that when you have become modest and walkest on the ground, you will be seated on the car of humility which bears you up to the very heavens, that car which has winged steeds: but if falling from it, thou pass into that of arrogance, you will be in no better state than the beggars who are drawn along the ground, nay even much more wretched and pitiable than they: since them the imperfection of their bodies compels thus to be drawn, but you the disease of your own arrogance. “For every one that exalts himself,” says He, “shall be abused.” That we then may not be abused but exalted, let us approach towards that exaltation. For thus also shall we “find rest for our souls” according to the divine oracle, and shall obtain the true and most exalted honor; the which may we all obtain, through the grace and mercy, etc. etc.