Homilies on First Corinthians

“For that is not first,” says he, “which is spiritual, but that which is natural, then that which is spiritual.”

And he says not, why, but is content with the ordinance of God, having the evidence from the facts testifying to that most excellent œconomy of God, and implying that our state is always going forward to the better; at the same time by this also adding credibility to his argument. For if the lesser have come to pass, much more ought we to expect the better.

7. Since then we are to enjoy so great blessings, let us take our station in this array, and bewail not the departed, but rather those that have ended their life ill. For so the husbandman, when he sees the grain dissolving, does not mourn; rather, as long as he beholds it continuing solid in the ground he is in fear and trembling, but when he sees it dissolved rejoices. For the beginning of the future crop is its dissolving. So let us also then rejoice when the corruptible house falls, when the man is sown. And marvel not if he called the burial “a sowing;” for, in truth, this is the better sowing: inasmuch as that sowing is succeeded by deaths and labors and dangers and cares; but this, if we lived well, by crowns and rewards; and that, by corruption and death but this by incorruption and immortality, and those infinite blessings. To that kind of sowing there went embraces and pleasures and sleep: but to this, only a voice coming down from heaven, and all is at once brought to perfection. And he that rises again is no more led to a life full of toil, but to a place where anguish and sorrow and sighing are fled away.

If you require protection and therefore mournest your husband, betake yourself to God, the common Protector and Saviour and Benefactor of all, to that irresistible alliance, to that ready aid, to that abiding shelter which is every where present, and is as a wall unto us on every side.

“But your intercourse was a thing desirable and lovely.” I too know it. But if you will trust sound reason with this grief, and wilt consider with yourself who has taken him away, and that by nobly bearing it you offer your mind as a sacrifice to our God, even this wave will not be too strong for you to stem. And that which time brings to pass, the same do thou by your self-command. But if you shall yield to weakness, your emotion will cease indeed in time, but it will bring you no reward.

And together with these reasons collect also examples, some in the present life, some in the Holy Scriptures. Consider that Abraham slew his own son, and neither shed a tear nor uttered a bitter word. “But he,” you say, “was Abraham.” Nay, thou surely hast been called to a nobler field of action. And Job grieved indeed, but so much as was proper for a father who loved his children and was very solicitious for the departed; whereas what we now do, is surely the part of haters and enemies. For if when a man was taken up to court and crowned, thou were smiting yourself and lamenting, I should not say that you were a friend of him who was crowned, but a great enemy and adversary. “Nay,” say you, “not even as it is do I mourn for him, but for myself.” Well, but this is not the part of an affectionate person, to wish for your own sake that he were still in the conflict and subject to the uncertainty of the future, when he might be crowned and come to anchor; or that he should be tossed in mid ocean, when he might have been in port.

8. “But I know not whither he has gone,” say you. Wherefore do you not know, tell me? For according as he lived well or otherwise, it is evident whither he will go. “Nay, on this very account I lament,” say you, “because he departed being a sinner.” This is a mere pretext and excuse. For if this were the reason of your mourning for the departed, you ought to have formed and corrected him, when he was alive. The fact is thou dost every where look to what concerns yourself, not him.

But grant that he departed with sin upon him, even on this account one ought to rejoice, that he was stopped short in his sins and added not to his iniquity; and help him as far as possible, not by tears, but by prayers and supplications and alms and offerings. For not unmeaningly have these things been devised, nor do we in vain make mention of the departed in the course of the divine mysteries, and approach God in their behalf, beseeching the Lamb Who is before us, Who takes away the sin of the world—not in vain, but that some refreshment may thereby ensue to them. Not in vain does he that stands by the altar cry out when the tremendous mysteries are celebrated, “For all that have fallen asleep in Christ, and for those who perform commemorations in their behalf.” For if there were no commemorations for them, these things would not have been spoken: since our service is not a mere stage show, God forbid! Yea, it is by the ordinance of the Spirit that these things are done.

Let us then give them aid and perform commemoration for them. For if the children of Job were purged by the sacrifice of their father, why do you doubt that when we too offer for the departed, some consolation arises to them? Since God is wont to grant the petitions of those who ask for others. And this Paul signified saying, “that in a manifold Person your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf.” Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common Expiation of the world is even before us. Therefore with boldness do we then intreat for the whole world, and name their names with those of martyrs, of confessors, of priests. For in truth one body are we all, though some members are more glorious than others; and it is possible from every source to gather pardon for them, from our prayers, from our gifts in their behalf, from those whose names are named with theirs. Why therefore do you grieve? Why mourn, when it is in your power to gather so much pardon for the departed?

9. Is it then that you have become desolate and hast lost a protector? Nay, never mention this. For you have not surely lost your God. And so, as long as you have Him, He will be better to you than husband and father and child and kinsman: since even when they were alive, He it was who did all things.

These things therefore think upon, and say with David, The Lord is my light and my Saviour, whom shall I fear? Say, You are a Father of the fatherless, and a Judge of the widows: and draw down His aid, and you shall have Him to care for you now more than before, by how much you are in a state of greater difficulty.