Homilies on First Corinthians

And I, brethren, could not speak unto you as unto spiritual, but as unto Carnal, as unto babes in Christ. I fed you with milk, and not with meat: for you were not yet able to bear it; nay, not even now are you able. For you are yet carnal.

After having overturned the philosophy which is from without, and cast down all its arrogance, he comes unto another argument. For it was likely that they would say, “If we were putting forth the opinions of Plato, or of Pythagoras, or any other of the philosophers, reason were you should draw out such a long discourse against us. But if we announce the things of the Spirit, for what reason do you turn and toss up and down (ἄνω καὶ κάτω στρέφεις) the wisdom which is from without?”

Hear then how he makes his stand against this. “And I, brethren, could not speak unto you as unto spiritual.” Why, in the first place, says he, though you had been perfect in spiritual things also, not even so ought you to be elated; for what you preach is not your own, nor such as yourselves have found from your own means. But now even these things you know not as you ought to know them, but you are learners, and the last of all. Whether therefore the Gentile wisdom be the occasion of your high imaginations; that has been proved to be nothing, nay, in regard to spiritual things to be even contrary unto us: or if it be on account of things spiritual, in these, too, you come short and have your place among the hindmost. Wherefore he says, “I could not speak unto you as unto spiritual.” He said not, “I did not speak,” lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that “not even now are they able [to bear it].” For as to their want of ability at first, that perhaps arose from the nature of the case. In fact, however, he does not leave them even this excuse. For not through any inability on their part to receive high doctrines, does he say they received them not, but because they were “carnal.” However, in the beginning this was not so blame-worthy; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness.

It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence. For those, he says, are such, partly because of tribulation: but these, because of some appetite for wickedness. Now the two things are not the same. He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spoke these words of truth. For to these Corinthians he says, “Neither yet now are you able;” but unto the others “Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection:” and again, “we are persuaded better things concerning you, and things which accompany salvation, though we thus speak.”

2. And how calls he those “carnal,” who had attained so large a measure of the Spirit; and into whose praises, at the beginning he had entered so much at large? Because they also were carnal, unto whom the Lord says, “Depart from Me, you workers of iniquity, I know you not;” and yet they both cast out devils, and raised the dead, and uttered prophecies. So that it is possible even for one who wrought miracles to be carnal. For so God wrought by Balaam, and unto Pharaoh He revealed things to come, and unto Nebuchadnezzar; and Caiaphas prophesied, not knowing what he said; yea, and some others cast out devils in His name, though they were “not with Him;” since not for the doers' sake are these things done, but for others' sake: nor is it seldom, that those who were positively unworthy have been made instrumental to them. Now why wonder, if in the case of unworthy men these things are done for others' sake, seeing that so it is, even when they are wrought by saints? For Paul says, “All things are yours; whether Paul, or Apollos, or Cephas, or life, or death:” and again, “He gave some Apostles, and some Prophets, and some Pastors and Teachers, for the perfecting of the saints, unto the work of ministering.” For if it were not so, there would have been no security against universal corruption. For it may be that rulers are wicked and polluted, and their subjects good and virtuous; that laymen may live in piety, and priests in wickedness; and there could not have been either baptism, or the body of Christ, or oblation, through such, if in every instance grace required merit. But as it is, God uses to work even by unworthy persons, and in no respect is the grace of baptism damaged by the conduct of the priest: else would the receiver suffer loss. Accordingly, though such things happen rarely, still, it must be owned, they do happen. Now these things I say, lest any one of the bystanders busying himself about the life of the priest, should be offended as concerning the things solemnized (τὰ τελούμενα). “For man introduces nothing into the things which are set before us, but the whole is a work of the power of God, and He it is who initiates (ὁ μυσταγωγῶν) you into the mysteries.”

3. “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal. I fed you with milk, and not with meat. For you were not able [to bear it.]”

For lest he should seem to have spoken ambitiously (φιλοτιμίας ἕνεκα, to obtain favor) these things which he has just spoken; “the spiritual man judges all things,” and, “he himself is judged of no man,” and, “we have the mind of Christ;” with a view also to repress their pride: observe what he says. “Not on this account,” says he, “was I silent, because I was not able to tell you more, but because 'you are carnal: neither yet now are you able.'”

Why said he not, “you are not willing,” but “you are not able?” Even because he put the latter for the former. For as to the want of ability, it arises from the want of will. Which to them indeed is a matter of accusation, but to their teacher, of excuse. For if they had been unable by nature, one might perhaps have been forgiven them; but since it was from choice, they were bereft of all excuse. He then speaks of the particular point also which makes them carnal. “For whereas there is among you strife, and jealousy, and division, are you not carnal and walk as men?” Although he had fornications also and uncleannesses of theirs to speak of, he sets down rather that offense which he had been a good while endeavoring to correct. Now if “jealousy” makes men carnal, it is high time for us to bewail bitterly, and to clothe ourselves with sackcloth and lie in ashes. For who is pure from this passion? Except indeed I am but conjecturing the case of others from myself. If “jealousy” makes men “carnal,” and suffers them not to be “spiritual,” although they prophesy and show forth other wonderful works; now, when not even so much grace is with us, what place shall we find for our own doings; when not in this matter alone, but also in others of greater moment, we are convicted.