Homilies on Second Corinthians

^8. “That He would grant to them a godly mind, sound judgment, and virtuous manner of life.” Let such of the faithful attend as are rivetted to the things of [this] life. For if we are bidden to ask these things for the uninitiated: think in what things we ought to be occupied who ask these things for others. For the manner of life ought to keep pace with the Gospel. Whence surely also the order of the prayer shifts from the doctrines [of the Gospel] to the deportment: for to the words, “that He would unveil to them the Gospel of Righteousness;” it has added, “that He would give unto them a Godly mind.” And what is this “Godly?” That God may dwell in it. For He says, “I will dwell in them, and walk in them;” for when the mind has become righteous, when it has put off its sins, it becomes God's dwelling. But when God indwells, nothing of man will be left. And thus does the mind become Godly, speaking every word from Him, even as in truth an house of God dwelling in it. Surely then the filthy in speech has not a Godly mind, nor he who delights in jesting and laughter.

“Sound judgment.” And what can it be to have “a sound judgment?” To enjoy the health that pertains to the soul: for he that is held down by wicked lusts and dazzled with present things, never can be sound, that is, healthy. But as one who is diseased lusts even after things which are unfit for him, so also does he. “And a virtuous mode of life,” for the doctrines need a mode of life [answerable]. Attend to this, you who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but you are seeking and doing your utmost to depart without it. For, what though thou be justified: yet is it of faith only. But we pray that you should have as well the confidence that comes of good works.

“Continually to think those things which be His, to mind those things which be His, to practise those things which be His:” for we ask not to have sound judgment and virtuous deportment for one day only, or for two or three, but through the whole tenor and period of our life; and as the foundation of all good things, “to mind those things which be His.” For the many “seek their own, not the things which are Jesus Christ's.” How then might this be? (For besides prayer, need is that we contribute also our own endeavors.) If we be occupied in His law day and night. Whence he goes on to ask this also, “to be occupied in His law;” and as he said above, “continually,” so here “day and night.” Wherefore I even blush for these who scarce once in the year are seen in church. For what excuse can they have who are bidden not simply “day and night” to commune with the law but “to be occupied in,” that is, to be for ever holding converse with it, and yet scarce do so for the smallest fraction of their life?

“To remember His commandments, to keep His judgments.” Do you see what an excellent chain is here? And how each link hangs by the next compacted with more strength and beauty than any chain of gold? For having asked for a Godly mind, he tells whereby this may be produced. Whereby? By continually practising it. And how might this be brought about? By constantly giving heed to the Law. And how might men be persuaded to this? If they should keep His Commandments: yea rather, from giving heed to the law comes also the keeping His Commandments; as likewise from minding the things which be His and from having a Godly mind, comes the practising the things which be His. For each of the things mentioned jointly procures and is procured by the next, both linking it and being linked by it.

9. “Let us beseech for them yet more earnestly.” For since by length of speaking the soul uses to grow drowsy, he again arouses it up, for he purposes to ask again certain great and lofty things. Wherefore he says, “Let us beseech for them yet more earnestly.” And what is this? “That He would deliver them from every evil and inordinate thing.” Here we ask for them that they may not enter into temptation, but be delivered from every snare, a deliverance as well bodily as spiritual. Wherefore also he goes on to say, “from every devilish sin and from every besetment of the adversary,” meaning, temptations and sins. For sin does easily beset, taking its stand on every side, before, behind, and so casting down. For, after telling us what ought to be done by us, namely, to be occupied in His law, to remember His Commandments, to keep His judgments, he assures us next that not even is this enough, except Himself stand by and succor. For, “Except the Lord build the house, they labor in vain that build it;” and especially in the case of those who are yet exposed to the devil and are under his dominion. And ye that are initiated know this well. For call to mind, for instance, those words wherein ye renounced his usurped rule, and bent the knee and deserted to The King, and uttered those awful words whereby we are taught in nothing whatever to obey him. But he calls him adversary and accuser, because he both accuses God to man and us to God, and us again one to another. For at one time he accused Job to God, saying, “Does Job serve the Lord for nought?” at another time God to Job, “Fire came down from heaven.” And again, God to Adam, when He said their eyes would be opened. And to many men at this day, saying, that God takes no care for the visible order of things, but has delegated your affairs to demons. And to many of the Jews he accused Christ, calling Him a deceiver and a sorcerer. But perchance some one wishes to hear in what manner he works. When he finds not a godly mind, finds not a sound understanding, then, as into a soul left empty, he leads his revel there; when one remembers not the commandments of God nor keeps His judgments, then he takes him captive and departs. Had Adam, for instance, remembered the commandment which said, “Of every tree you may eat:” had he kept the judgment which said, “In the day in which you eat thereof, then shall you surely die;” it had not fared with him as it did.

“That He would count them worthy in due season of the regeneration of the laver, of the remission of sins.” For we ask some things to come now, some to come hereafter; and we expound the doctrine of the laver, and in asking instruct them to know its power. For what is said thenceforth familiarizes them to know already that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, “How can one be born when he is old! Can he enter into his mother's womb, and be born again?” Then, because he had spoken of “remission of sins,” he confirms this by the words next following, “of the clothing of incorruption;” for he that puts on sonship plainly becomes incorruptible. But what is that “in due season?” When any is well disposed, when any comes thereunto with earnestness and faith; for this is the “due season” of the believer.