Homilies on First Corinthians

But “the persons convinced,” it is said, “were slaves, and woman, and nurses, and midwives, and eunuchs.” Now in the first place, not of these alone does our Church consist; and this is plain unto all. But be it of these; this is what especially makes the Gospel worthy of admiration; that such doctrines as Plato and his followers could not apprehend, the fishermen had power on a sudden to persuade the most ignorant sort of all to receive. For if they had persuaded wise men only, the result would not have been so wonderful; but in advancing slaves, and nurses, and eunuchs unto such great severity of life as to make them rivals to angels, they offered the greatest proof of their divine inspiration. Again; had they enjoined I know not what trifling matters, it were reasonable perhaps to bring forward the conviction wrought in these persons, to show the trifling nature of the things which were spoken: but if things great, and high, and almost transcending human nature, and requiring high thoughts, were the matter of their lessons of wisdom; the more foolishness you show in those who were convinced, by so much the more do you show clearly that they who wrought the conviction were wise and filled with divine grace.

But, you will say, they prevailed on them through the excessive greatness of the promises. But tell me, is not this very thing a wonder to you, how they persuaded men to expect prizes and recompenses after death? For this, were there nothing else, is to me matter of amazement. But this, too, it will be said, came of folly. Inform me wherein is the folly of these things: that the soul is immortal; that an impartial tribunal will receive us after the present life; that we shall render an account of our deeds and words and thoughts unto God that knows all secrets; that we shall see the evil undergoing punishment, and the good with crowns on their heads. Nay, these things are not of folly, but the highest instruction of wisdom. The folly is in the contrary opinions to these.

19. Were this then the only thing, the despising of things present, the setting much by virtue, the not seeking rewards here, but advancing far beyond in hopes, and the keeping the soul so intent and faithful as by no present terror to be hindered in respect of the hope of what shall be; tell me, to what high philosophy must this belong? But would you also learn the force of the promises and predictions in themselves, and the truth of those uttered both before and after this present state of things? Behold, I show you a golden chain, woven cunningly from the beginning! He spoke some things to them about Himself, and about the churches, and about the things to come; and as He spoke, He wrought mighty works. By the fulfilment therefore of what He said, it is plain that both the wonders wrought were real, and the future and promised things also.

But that my meaning may be yet plainer, let me illustrate it from the actual case. He raised up Lazarus by a single word merely, and showed him alive. Again, He said, The gates of Hades shall not prevail against the Church and, “He that forsakes father or mother, shall receive an hundred-fold in this life, and shall inherit everlasting life.” The miracle then is one, the raising of Lazarus; but the predictions are two; made evident, the one here, the other in the world to come. Consider now, how they are all proved by one another. For if a man disbelieve the resurrection of Lazarus, from the prophecy uttered about the Church let him learn to believe the miracle. For the word spoken so many years before, came to pass then, and received accomplishment: for “the gates of Hades prevailed not against the Church.” You see that He who spoke truth in the prophecy, it is clear that he also wrought the miracle: and He who both wrought the miracle and brings to accomplishment the words which He spoke, it is clear that He speaks the truth also in the predictions of things yet to come, when He says, “He who despises things present shall receive an hundred-fold, and shall inherit everlasting life.” For the things which have been already done and spoken, He has given as the surest pledges of those which shall hereafter come to pass.

Of all these things then, and the like to these, collecting them together out of the Gospels, let us tell them, and so stop their mouths. But if any one say, Why then was not error completely extinguished? This may be our answer: You yourselves are to blame, who rebel against your own salvation. For God has so ordered this matter (ᾠκονόμησεν,) that not even a remnant of the old impiety need be left.

20. Now, briefly to recount what has been said: What is the natural course of things? That the weak should be overcome by the strong, or the contrary? Those who speak things easy, or things of the harsher sort? Those who attract men with dangers, or with security? innovators, or those who strengthen custom? Those who lead into a rough, or into a smooth way? Those who withdraw men from the institutions of their fathers, or those who lay down no strange laws? Those who promise all their good things after our departure from this world, or those who flatter in the present life? The few to overcome the many, or the many the few?

But you, too, says one, gave promises pertaining to this life. What then have we promised in this life? The forgiveness of sins and the laver of regeneration. Now in the first place, baptism itself has its chief part in things to come; and Paul exclaims, saying, “For you died, and your life is hid with Christ in God: when your life shall be manifested, then shall you also with Him be manifested in glory.” But if in this life also it has advantages, as indeed it has, this also is more than all a matter of great wonder, that they had power to persuade men who had done innumerable evil deeds, yea such as no one else had done, that they should wash themselves clean of all, and they should give account of none of their offenses. So that on this very account it were most of all meet to wonder that they persuaded Barbarians to embrace such a faith as this, and to have good hopes concerning things to come; and having thrown off the former burden of their sins, to apply themselves with the greatest zeal for the time to come to those toils which virtue requires, and not to gape after any object of sense, but rising to a height above all bodily things, to receive gifts purely spiritual: yea, that the Persian, the Sarmatian, the Moor, and the Indian should be acquainted with the purification of the soul, and the power of God, and His unspeakable mercy to men, and the severe discipline of faith, and the visitation of the Holy Spirit, and the resurrection of bodies, and the doctrines of life eternal. For in all these things, and in whatever is more than these, the fishermen, initiating by Baptism various races of Barbarians, persuaded them (φιλοσοφεῖν) to live on high principles.

Of all these things then, having observed them accurately, let us speak unto the Gentiles, and again, let us show them the evidence of our lives: that by both means we ourselves may be saved and they drawn over by our means unto the glory of God. For unto Him be the glory for ever. Amen.