Homilies on Second Corinthians

“For we must all be made manifest before the judgment-seat.”

Then having alarmed and shaken the hearer by the mention of that judgment-seat, he has not even here set down the woeful without the good things, but has mingled something of pleasure, saying,

“That each one may receive the things done in the body,” as many as “he has done, whether” it be “good or bad.”

By saying these words, he both revives those who have done virtuously and are persecuted with those hopes, and makes those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body. 'For surely,' says he, 'that which has ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.' But some of the heretics say, that it is another body that is raised. How so? Tell me. Did one sin, and is another punished? Did one do virtuously, and is another crowned? And what will you answer to Paul, saying, “We would not be unclothed, but clothed upon?” And how is that which is mortal “swallowed up of life?” For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] “of life.” For then this happens when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continues dominant. Therefore this is not so; but “this corruptible,” that is to say the body, “must put on incorruption.” For the body is in a middle state, being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. “For neither does corruption inherit incorruption,” says he, (for, how is it [then] incorruption?) but on the contrary, “corruption is swallowed up of life:” for this indeed survives the other, but not the other this. For as wax is melted by fire but itself does not melt the fire: so also does corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption.

6. Let us then hear the voice of Paul, saying, that “we must stand at the judgment-seat of Christ;” and let us picture to ourselves that court of justice, and imagine it to be present now and the reckoning to be required. For I will speak of it more at large. For Paul, seeing that he was discoursing on affliction, and he had no mind to afflict them again, did not dwell on the subject; but having in brief expressed its austerity, “Each one shall receive according to what he has done,” he quickly passed on. Let us then imagine it to be present now, and reckon each one of us with his own conscience, and account the Judge to be already present, and everything to be revealed and brought forth. For we must not merely stand, but also be manifested. Do ye not blush? Are ye not astonied? But if now, when the reality is not yet present, but is granted in supposition merely and imaged in thought; if now [I say] we perish conscience-struck; what shall we do when [it] shall arrive, when the whole world shall be present, when angels and archangels, when ranks upon ranks, and all hurrying at once, and some caught up on the clouds, and an array full of trembling; when there shall be the trumpets, one upon another, [when] those unceasing voices?

For suppose there were no hell, yet in the midst of so great brightness to be rejected and to go away dishonored—how great the punishment! For if even now, when the Emperor rides in and his train with him, we contemplating each one of us our own poverty, derive not so much pleasure from the spectacle, as we endure dejection at having no share in what is going on about the Emperor, nor being near the Sovereign; what will it be then? Or do you think it is a light punishment, not to be ranked in that company, not to be counted worthy of that unutterable glory, from that assemblage and those untold good things, to be cast forth some-wither far and distant? But when there is also darkness, and gnashing of teeth, and chains indissoluble, and an undying worm, and fire unquenchable, and affliction, and straitness, and tongues scorching like the rich man's; and we wail, and none hears; and we groan and gnash our teeth for anguish, and none regards; and we look all round, and no where is there any to comfort us; where shall we rank those that are in this condition? What is there more miserable than are those souls? What more pitiable? For if, when we enter a prison and see its inmates, some squalid, some chained and famishing, some again shut up in darkness, we are moved with compassion, we shudder, we use all diligence that we may never be cast into that place; how will it be with us, when we are led and dragged away into the torture-dungeons themselves of hell? For not of iron are those chains, but of fire that is never quenched; nor are they that are set over us our fellows whom it is often possible even to mollify; but angels whom one may not so much as look in the face, exceedingly enraged at our insults to their Master. Nor is it given, as here, to see some bringing in money, some food, some words of comfort, and to meet with consolation; but all is irremissible there: and though it should be Noah, or Job, or Daniel, and he should see his own kindred punished, he dares not succor. For even natural sympathy too comes then to be done away. For since it happens that there are righteous fathers of wicked children, and [righteous] children of [wicked] fathers; that so their pleasure may be unalloyed, and those who enjoy the good things may not be moved with sorrow through the constraining force of sympathy, even this sympathy, I affirm, is extinguished, and themselves are indignant together with the Master against their own bowels. For if the common run of men, when they see their own children vicious, disown and cut them off from that relationship; much rather will the righteous then. Therefore let no one hope for good things, if he have not wrought any good thing, even though he have ten thousand righteous ancestors. “For each one shall receive the things done in the body according to what he has done.” Here he seems to me to be alluding also to them that commit fornication: and to raise up as a wall unto them the fear of that world, not however to them alone; but also to all that in any wise transgress.

7. Let us hear then, us also. And if you have the fire of lust, set against it that other fire, and this will presently be quenched and gone. And if you purpose to utter some harsh sounding [speech], think of the gnashing of teeth, and the fear will be a bridle to you. And if you purpose to plunder, hear the Judge commanding, and saying, “Bind him hand and foot, and cast him into the outer darkness,” and you will cast out this lust also. And if you are drunken, and surfeitest continually, hear the rich man saying, 'Send Lazarus, that with the tip of his finger he may cool this scorching tongue;' yet not obtaining this; and you will hold yourself aloof from that distemper. But if you love luxury, think of the affliction and the straitness there, and you will not think at all of this. If again you are harsh and cruel, bethink you of those virgins who when their lamps had gone out missed so of the bridal chamber, and you will quickly become humane. Or sluggish are you, and remiss? Consider him that hid the talent, and you will be more vehement than fire. Or does desire of your neighbor's substance devour you? Think of the worm that dies not, and you will easily both put away from you this disease, and in all other things wilt do virtuously. For He has enjoined nothing irksome or oppressive. Whence then do His injunctions appear irksome to us? From our own slothfulness. For as if we labor diligently, even what appears intolerable will be light and easy; so if we are slothful, even things tolerable will seem to us difficult.