Homilies on First Corinthians

“For other foundation can no man lay than that is laid, which is Jesus Christ.”

I say, no man can lay it so long as he is a master-builder; but if he lay it, (τιθῃ conj. for τεθῃ. Dounæus ap. Savil. viii. not. p. 261.) he ceases to be a master-builder.

See how even from men's common notions he proves the whole of his proposition. His meaning is this: “I have preached Christ, I have delivered unto you the foundation. Take heed how you build thereon, lest haply it be in vainglory, lest haply so as to draw away the disciples unto men.” Let us not then give heed unto the heresies. “For other foundation can no man lay than that which is laid.” Upon this then let us build, and as a foundation let us cleave to it, as a branch to a vine; and let there be no interval between us and Christ. For if there be any interval, immediately we perish. For the branch by its adherence draws in the fatness, and the building stands because it is cemented together. Since, if it stand apart it perishes, having nothing whereon to support itself. Let us not then merely keep hold of Christ, but let us be cemented to Him, for if we stand apart, we perish. “For they who withdraw themselves far from You, shall perish;” so it is said. Let us cleave then unto Him, and let us cleave by our works. “For he that keeps my commandments, the same abides in Me” And accordingly, there are many images whereby He brings us into union. Thus, if you mark it, He is “the Head,” we are “the body:” can there be any empty interval between the head and body? He is “a Foundation,” we “a building:” He “a Vine,” we “branches:” He “the Bridegroom,” we “the bride:” He “the Shepherd,” we “the sheep;” He is “the Way,” we “they who walk therein.” Again, we are “a temple,” He “the Indweller:” He “the First-Begotten,” we “the brethren:” He “the Heir,” we “the heirs together with Him:” He “the Life,” we “the living:” He “the Resurrection,” we “those who rise again:” He “the Light,” we “the enlightened.” All these things indicate unity; and they allow no void interval, not even the smallest. For he that removes but to a little distance will go on till he has become very far distant. For so the body, receiving though it be but a small cut by a sword, perishes: and the building, though there be but a small chink, falls to decay: and the branch, though it be but a little while cut off from the root, becomes useless. So that this trifle is no trifle, but is even almost the whole. Whenever then we commit some little fault or even negligence, let us not overlook that little; since this, being disregarded, quickly becomes great. So also when a garment has begun to be torn and is neglected, it is apt to prolong its rent all throughout; and a roof, when a few tiles have fallen, being disregarded, brings down the whole house.

8. These things then let us bear in mind, and never slight the small things, lest we fall into those which are great. But if so be that we have slighted them and have come into the abyss of evils, not even when we have come there let us despond, lest we fall into recklessness (καρηβαρίαν). For to emerge from thence is hard ever after, for one who is not extremely watchful; not because of the distance alone, but of the very position, too, wherein we find ourselves. For sin also is a deep, and is wont to bear down and crush. And just as those who have fallen into a well cannot with ease get out, but will want others to draw them up; so also is he that has come into any depth of sins. To such then we must lower ropes and draw them up. Nay rather, we need not others only, but ourselves also, that we for our part may fasten on ourselves and ascend, I say not so much as we have descended, but much further, if we be willing: for why? God also helps: for He wills not the death of a sinner so much as his conversion. Let no one then despair; let no one have the feeling of the ungodly; for to them properly belongs this kind of sin: “an ungodly man having come into any depth of evils, makes light of it.” So that it is not the multitude of men's sins which causes their despair, but their ungodly mind.

Shouldest thou then have gone all lengths in wickedness, yet say unto yourself, God is loving unto men and he desires our salvation: for “though your sins be as scarlet, I will whiten you as snow,” says He; and unto the contrary habit I will change you. Let us not therefore give up in despair; for to fall is not so grievous, as to lie where we have fallen; nor to be wounded so dreadful, as after wounds to refuse healing. “For who shall boast that he has his heart chaste? Or who shall say confidently that he is pure from sin?” These things I say not to make you more negligent, but to prevent your despairing.

Would you know how good our Master is? The Publican went up full of ten thousand wickednesses, and saying only, “Be merciful unto me,” went down justified. Yea, God says by the prophet, “Because of sin for some little season I grieved him, and I saw that (εἶδον δτι not in Sept.) he was grieved and went sorrowful, and I healed his ways” (ἰασάμην αὐτὸν, Sept.) What is there equal to this loving-kindness? On condition ἲνα στυγνάση. See John 8:56. ἲνα ἴδη τὴν ἡμέραν of his “being but sorrowful,” so he speaks, “I forgave him his sins.” But we do not even this: wherefore we especially provoke God to wrath. (For he, who by little things even is made propitious, when He meets not with so much as these, is of course indignant and exacts of us the last penalty; for this comes of exceeding contempt.) Who is there, for instance, that has ever become melancholy for his sins? Who has bemoaned himself? Who has beaten his breast? Who has taken anxious thought? Not one, to my thinking. But days without number do men weep for dead servants; for the loss of money: while as to the soul which we are ruining day by day, we give it not a thought. How then will you be able to render God propitious, when you know not even that you have sinned?