Homilies on First Corinthians

“My love be with you all in Christ Jesus, Amen.”

Thus to hinder them from thinking that in flattery to them he so ended, he says, “In Christ Jesus.” It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, “My love be with you all;” just as if he said, “With all of you I am.” Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he does not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms.

5. For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spoke in reproof, were words of fond affection. Just so let us too chasten one another; and let neither the corrector be angry, (for this belongs not to correction, but to passion,) nor let him that is corrected take it ill. For what is done is healing, not despite. Now if physicians use cautery and are not found fault with, and that too, frequently, though they quite miss their object; but even in their pain the subjects of the cautery and amputation esteem as benefactors those who excite this pain; much more ought he who receives reproof to be so disposed, and as to a physician so to give heed to the corrector, and not as to an enemy. And let us also who rebuke approach with great gentleness, with great prudence. And if you see a brother committing sin, as Christ commanded, make not your rebuke public, but “between you and him alone:” not reproaching nor insulting over him when down, but in pain and with a melting heart. And show yourself ready also to receive reproof, if you commit error in any thing.

Now that what I say may be plainer, let us put an imaginary case and so try our rule. For God forbid that in very deed we should be provided with such an illustration of it. Suppose any brother dwelling in the same house with a virgin, in honor and chastity, and yet not even so quite escaping evil report. If then you should hear talk of this their dwelling together, be not contemptuous, nor say, “Why, has he no understanding? Does he not himself know what is for his good? Get love for nothing, but do not for nothing get hatred. Why, what have I to do with taking up a gratuitous enmity?” These are the doting words of wild beasts, or rather of demons: for it is not so that he is hated for nothing who does this for his brother's correction, rather it is for great blessings and crowns unutterable.

But if you say, “What? Has he no understanding?” you shall hear from me that he has not: drunken as he is with his passion. For if in the heathen courts of justice, those who are injured must not speak for themselves while glowing with wrath; (although there be no fault in that kind of sympathy;) how much more those whom evil habit holds in subjection. Wherefore I say that manifold as his wisdom may be, he has not his mind awake. For what can be wiser than David, the man who said, “The dark and the hidden things of Your wisdom You have made known unto me?” But when he looked on the wife of the soldier with unjust eyes, then according to what he himself said of those who sail on the raging sea, “all his wisdom was swallowed up;” and he stood in need of others to correct him, and did not even perceive amidst what evils he was. Wherefore also, bewailing his offenses, he said, “As a heavy burden they weighed grievously upon me: my wounds stank and were corrupt because of my folly.” He therefore that commits sin has no understanding. For he is drunken and is in darkness. Do not then say these things, neither add that other remark, “I care not at all about it. 'For each man shall bear his own burden.'” Nay, against yourself also it grows up into a grievous accusation, that seeing one in error thou dost not restore him. For if it was not right according to the law of the Jews to slight the beast of one's enemy; he who despises not the beast of burden nor yet the soul of an enemy perishing, but that of a friend, what pardon shall he obtain?

Yea, neither is it enough for our excuse that he has understanding: since we too after our many and manifold exhortations have not been sufficient, nor proved useful, unto ourselves. Bear this in mind then in regard to him also that is in error; that it is natural he should receive the best counsel rather from you than from himself.

And say not, “But what care I about these things?” Fear thou him who first spoke this word; for the saying, “Am I my brother's keeper?” tends to the same point as this. This is the mother of all our evils that we esteem the concerns of our own body as foreign to us. What do you say? You care not for your brother? Who then is to care for him? The unbeliever who rejoices over and reproaches and insults him? Or the devil who urges him on and supplants him?

And whence comes this? “How do I know that I shall accomplish anything,” says he, “though I speak and advise what is right.” But how is it clear that you will do no good? Why, this again is extreme folly, while the end remains in obscurity to incur the manifold blame of confessed indifference. And yet God who foresees the future often speaks and does no good; yet does He not even so give up; and that, knowing that He shall not even persuade men. Now if He who knows beforehand that He shall win no advantage, ceases not from the work of correction, what excuse will you have, who art completely ignorant of the future and yet faintest and art benumbed? Yea, and many have succeeded by frequent attempts: and when they most of all despaired, then did they most gain their point. And though you should gain no advantage, you have done your own part.

Be not then inhuman, nor unmerciful, nor careless: for that these words come of cruelty and indifference is plain from what follows: viz. What is the reason that when one of the members of your body is in pain, you say not, “What care I?” Yet whence is it plain, that if it be taken due care of, it is restored? And yet you leave nothing undone, that even although thou profit not, you may not have to blame yourself for the omission of any thing which ought to have been done. Hereupon I ask, are we to take such care for the members of our body and to neglect those of Christ? Nay, how can such things deserve pardon? For if I make no impression upon you by saying, “Have a care of your own member;” in order that you may become better were it only through fear, I put you in mind of the body of Christ. But how can it be other than a matter of horror to see His flesh putrefying, and neglect it? And if you had a slave or an ass afflicted with a mortifying sore, you could not have the heart to neglect it: but do you see the Body of Christ full of scurvy, and hurriest by? And thinkest not that such things deserve innumerable thunder-bolts? For this cause all things are turned upside down, because of this our inhumanity, because of our indifference. Wherefore now, I beseech you, let this cruelty be cast out from among us.