Homilies on Second Corinthians

“Therefore we have been comforted.”

Since we both showed our care for you and have been wholly successful. As he said also in another place, “Now we live, if you stand fast in the Lord;” and again, “For what is our hope, or joy, or crown of rejoicing? Are not even ye?” For this is life, this comfort, this consolation to a teacher possessed of understanding; the growth of his disciples.

4. For nothing does so declare him that bears rule as paternal affection for the ruled. For begetting alone constitutes not a father; but after begetting, also loving. But if where nature is concerned there is so great need of love, much more where grace is concerned. In this way were all the ancients distinguished. As many, for instance, as obtained a good report among the Hebrews, by this were made manifest. So was Samuel shown to be great, saying, “But God forbid that I should sin against God in ceasing to pray for you:” so was David, so Abraham, so Elijah, and so each one of the righteous, those in the New Testament and those in the Old. For so Moses for the sake of those he ruled left so great riches and treasures untold, “choosing to suffer affliction with the people of God,” and before his appointment was leader of the people by his actions. Wherefore also very foolishly did that Hebrew say to him, “Who made you a ruler and a judge over us?” What do you say? You see the actions and doubtest of the title? Just as if one seeing a physician using the knife excellently well, and succoring that limb in the body which was diseased, should say, 'Who made you a physician and ordered you to use the knife?' 'Art, my good Sir, and your own ailment.' So too did his knowledge make him (i.e., Moses,) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts. For if the rule of those without is an art and science superior to all other, much more this. For this rule is as much better than that, as that than the rest; yea, rather, even much more. And, if you will, let us examine this argument more accurately. There is an art of agriculture, of weaving, of building; which are both very necessary and tend greatly to preserve our life. For others surely are but ancillary to these; the coppersmith's, the carpenter's, the shepherd's. But further, of arts themselves the most necessary of all is the agricultural, which was even that which God first introduced when He had formed man. For without shoes and clothes it is possible to live; but without agriculture it is impossible. And such they say are the Hamaxobii, the Nomads among the Scythians, and the Indian Gymnosophists. For these troubled not themselves with the arts of housebuilding, and weaving, and shoemaking, but need only that of agriculture. Blush ye that have need of those arts that be superfluous, cooks, confectioners, embroiderers, and ten thousand other such people, that you may live; blush ye that introduce vain refinements into life; blush ye who are unbelievers, before those barbarians who have no need of art. For God made nature exceedingly independent, needing only a few things. However, I do not compel you nor lay it down for law that you should live thus; but as Jacob asked. And what did he ask? “If the Lord will give me bread to eat and raiment to put on.” So also Paul commanded, saying, “And having food and covering let us be therewith content.” First then comes agriculture; second, weaving; and third after it, building; and shoemaking last of all; for among us at any rate there are many both servants and laborers who live without shoes. These, therefore, are the useful and necessary arts. Come, then, let us compare them with that of ruling. For I have therefore brought forward these that are of all most important, that when it shall have been seen to be superior to them, its victory over the rest may be unquestioned. Whereby then shall we show that it is more necessary than all? Because without it there is no advantage in these. And if you think good, let us leave mention of the rest and bring on the stage that one which stands higher and is more important than any, that of agriculture. Where then will be the advantage of the many hands of your laborers, if they are at war with one another and plunder one another's goods? For, as it is, the fear of the ruler restrains them and protects that which is wrought by them; but if you take this away, in vain is their labor. But if one examine accurately, he will find yet another rule which is the parent and bond of this. What then may this be? That according to which it behooves each man to control and rule himself, chastising his unworthy passions, but both nourishing and promoting the growth of all the germs of virtue with all care.

For there are [these] species of rule; one, that whereby men rule peoples and states, regulating this the political life; which Paul denoting said, “Let every soul be subject to the higher powers; for there is no power but of God.” Afterwards to show the advantage of this, he went on to say, that the ruler “is a minister of God for good;” and again, “he is a minister of God, and avenger to execute wrath on him that does evil.”

A second there is whereby every one that has understanding rules himself; and this also the Apostle further denoted, saying, “Would you have no fear of the power? Do that which is good;” speaking of him that rules himself.