Homilies on Second Corinthians

“Wherefore I take pleasure in many weaknesses.” Of what sort? Tell me. “In injuries, in persecutions, in necessities, in distresses.”

Do you see how he has now revealed it in the clearest manner? For in mentioning the species of the infirmity he spoke not of fevers, nor any return of that sort, nor any other bodily ailment, but of “injuries, persecutions, distresses.” Do you see a single-minded soul? He longs to be delivered from those dangers; but when he heard God's answer that this befits not, he was not only not sorry that he was disappointed of his prayer, but was even glad. Wherefore he said, “I take pleasure,” 'I rejoice, I long, to be injured, persecuted, distressed for Christ's sake.' And he said these things both to check those, and to raise the spirits of these that they might not be ashamed at Paul's sufferings. For that ground was enough to make them shine brighter than all men. Then he mentions another reason also.

“For when I am weak, then am I strong.” 'Why do you marvel that the power of God is then conspicuous? I too am strong “then;”' for then most of all did grace come upon him. “For as His sufferings abound, so does our consolation abound also.”

4. Where affliction is, there is also consolation; where consolation, there is grace also. For instance when he was thrown into the prison, then it was he wrought those marvellous things; when he was shipwrecked and cast away upon that barbarous country, then more than ever was he glorified. When he went bound into the judgment-hall, then he overcame even the judge. And so it was too in the Old Testament; by their trials the righteous flourished. So it was with the three children, so with Daniel, with Moses, and Joseph; thence did they all shine and were counted worthy of great crowns. For then the soul also is purified, when it is afflicted for God's sake: it then enjoys greater assistance as needing more help and worthy of more grace. And truly, before the reward which is proposed to it by God, it reaps a rich harvest of good things by becoming philosophic. For affliction rends pride away and prunes out all listlessness and exercises unto patience: it reveals the meanness of human things and leads unto much philosophy. For all the passions give way before it, envy, emulation, lust, rule, desire of riches, of beauty, boastfulness, pride, anger; and the whole remaining swarm of these distempers. And if you desire to see this in actual working, I shall be able to show you both a single individual and a whole people, as well under affliction as at ease; and so to teach you how great advantage comes of the one, and how great listlessness from the other.

For the people of the Hebrews, when they were vexed and persecuted, groaned and besought God, and drew down upon themselves great influences from above: but when they waxed fat, they kicked. The Ninevities again, when they were in the enjoyment of security, so exasperated God that He threatened to pluck up the entire city from its foundations: but after they had been humbled by that preaching, they displayed all virtue. But if you would see also a single individual, consider Solomon. For he, when deliberating with anxiety and trouble concerning the government of that nation, was vouchsafed that vision: but when he was in the enjoyment of luxury, he slid into the very pit of iniquity. And what did his father? When was he admirable and passing belief? Was it not when he was in trials? And Absalom, was he not sober-minded, while still an exile; but after his return, became both tyrannical and a parricide? And what did Job? He indeed shone even in prosperity, but showed yet brighter after his affliction. And why must one speak of the old and ancient things? For if one do but examine our own state at present, he will see how great is the advantage of affliction. For now indeed that we are in the enjoyment of peace, we have become supine, and lax and have filled the Church with countless evils; but when we were persecuted, we were more sober-minded, and kinder, and more earnest, and more ready as to these assemblies and as to hearing. For what fire is to gold, that is affliction unto souls; wiping away filth, rendering men clean, making them bright and shining. It leads unto the kingdom, that unto hell. And therefore the one way is broad, the other narrow. Wherefore also, He Himself said, “In the world you shall have tribulation,” as though he were leaving some great good behind unto us. If then you are a disciple, travel thou the straight and narrow way, and be not disgusted nor discouraged. For even if you be not afflicted in that way; you must inevitably be afflicted on other grounds, of no advantage to you. For the envious man also, and the lover of money, and he that burns for an harlot, and the vainglorious, and each one of the rest that follow whatsoever is evil, endures many disheartenings and afflictions, and is not less afflicted than they who mourn. And if he does not weep nor mourn, it is for shame and insensibility: since if you should look into his soul, you will see it filled with countless waves. Since then whether we follow this way of life or that, we must needs be afflicted: wherefore choose we not this way which along with affliction brings crowns innumerable? For thus has God led all the saints through affliction and distress, at once doing them service, and securing the rest of men against entertaining a higher opinion of them than they deserve. For thus it was that idolatries gained ground at first; men being held in admiration beyond their desert. Thus the Roman senate decreed Alexander to be the thirteenth God, for it possessed the privilege of electing and enrolling Gods. For instance, when all about Christ had been reported, the ruler of the nation sent to inquire, whether they would be pleased to elect Him also a God. They however refused their consent, being angry and indignant that previous to their vote and decree, the Power of the Crucified flashing abroad had won over the whole world to its own worship. But thus it was ordered even against their will that the Divinity of Christ was not proclaimed by man's decree, nor was He counted one of the many that were by them elected. For they counted even boxers to be Gods, and the favorite of Hadrian; after whom the city Antinous is named. For since death testifies against their moral nature, the devil invented another way, that of the soul's immortality; and mingling therewith that excessive flattery, he seduced many into impiety. And observe what wicked artifice. When we advance that doctrine for a good purpose, he overthrows our words; but when he himself is desirous of framing an argument for mischief, he is very zealous in setting it up. And if any one ask, 'How is Alexander a God? Is he not dead? And miserably too?' 'Yes, but the soul is immortal?' he replies. Now you argue and philosophizest for immortality, to detach men from the God Who is over all: but when we declare that this is God's greatest gift, you persuade your dupes that men are low and grovelling, and in no better case than the brutes. And if we say, 'the Crucified lives,' laughter follows immediately: although the whole world proclaims it, both in old time and now; in old time by miracles, now by converts; for truly these successes are not those of a dead man: but if one say, 'Alexander lives,' you believe, although you have no miracle to allege.

5. 'Yes,' one replies; 'I have; for when he lived he wrought many and great achievements; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.'