Homilies on Second Corinthians

^6. But, if you will, let us consider also the mode of electing the rulers; for here too you shall behold the difference to be great. For it is not possible to gain this authority by giving money, but by having displayed a highly virtuous character; and not as unto glory with men and ease unto himself, but as unto toils and labors and the welfare of the many, thus, (I say,) is he that has been appointed inducted unto this rule. Wherefore also abundant is the assistance he enjoys from the Spirit. And in that case indeed the rule can go no further than to declare merely what is to be done; but in this it adds besides the help derived from prayers and from the Spirit. But further; in that case indeed is not a word about philosophy, nor does any sit to teach what a soul is, and what the world, and what we are to be hereafter, and unto what things we shall depart hence, and how we shall achieve virtue. Howbeit of contracts and bonds and money, there is much speech, but of those things not a thought; whereas in the Church one may see that these are the subjects of every discourse. Wherefore also with justice may one call it by all these names, a court of justice, and a hospital, and a school of philosophy, and a nursery of the soul, and a training course for that race that leads unto heaven. Further, that this rule is also the mildest of all, even though requiring greater strictness, is plain from hence. For the temporal ruler if he catch an adulterer straightway punishes him. And yet what is the advantage of this? For this is not to destroy the passion, but to send away the soul with its wound upon it. But this ruler, when he has detected, considers not how he shall avenge, but how extirpate the passion. For thou indeed dost the same thing, as if when there was a disease of the head, you should not stay the disease, but cut off the head. But I do not thus: but I cut off the disease. And I exclude him indeed from mysteries and hallowed precincts; but when I have restored him I receive him back again, at once delivered from that viciousness and amended by his repentance. 'And how is it possible,' says one, 'to extirpate adultery?' It is possible, yea, very possible, if a man comes under these laws. For the Church is a spiritual bath, which wipes away not filth of body, but stains of soul, by its many methods of repentance. For thou, indeed, both if you let a man go unpunished hast made him worse, and if you punish hast sent him away uncured: but I neither let him go unpunished, nor punish him, as thou, but both exact a satisfaction which becomes me, and set that right which has been done. Will you learn in yet another way how that thou indeed, though drawing swords and displaying flames to them that offend, work not any considerable cure; while I, without these things, have conducted them to perfect health? But no need have I of arguments or words, but I bring forth earth and sea, and human nature itself, [for witnesses.] And inquire, before this court held its sittings, what was the condition of human affairs; how, not even the names of the good works which now are done, were ever heard of. For who braved death? Who despised money? Who was indifferent to glory? Who, fleeing from the turmoils of life, bade welcome to mountains and solitude, the mother of heavenly wisdom? Where was at all the name of virginity? For all these things, and more than these, were the good work of this judgment court, the doings of this rule. Knowing these things then, and well understanding that from this proceeds every benefit of our life, and the reformation of the world, come frequently unto the hearing of the Divine words, and our assemblies here, and the prayers. For if you thus order yourselves, you will be able, having displayed a deportment worthy of heaven, to obtain the promised good things; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen.