Homilies on Second Corinthians

“For we are not as the rest, which corrupt the word of God.”

'For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's. For we will not imitate the false apostles; the men who say that most is of themselves.' For this is “to corrupt,” when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God's; which is the charge Isaiah brings when he said, “Your vintners mingle wine with water:” for even if this was said of wine, yet one would not err in expounding it of doctrine too. 'But we,' says he, 'do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.' Whence he added, “But as of sincerity, but as of God, in the sight of God speak we in Christ.”

'We do not,' says he 'beguile you and so preach, as conferring a gift on you, or as bringing in and mingling somewhat from ourselves, “but as of God;” that is, we do not say that we confer any thing of our own, but that God has given all.' For “of God” means this; To glory in nothing as if we had it of our own, but to refer every thing to Him. “Speak we in Christ.”

Not by our own wisdom, but instructed by the power that comes from Him. Those who glory speak not in this way, but as bringing in something from themselves. Whence he elsewhere also turns them into ridicule, saying, “For what have you that thou did not receive? But if you received it, why do you glory as if you had not received it.” This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men's opinion, but to what God wills. For He it is that requires the account. Now however this order is reversed: and of Him that shall sit upon the tribunal and require the account, we have no exceeding fear, yet tremble at those who stand and are judged with us.

4. Whence then is this disease? Whence has it broken out in our souls? From not meditating continually on the things of that world, but being rivetted to present things. Hence we both easily fall into wicked doings, and even if we do any good thing we do it for display, so that thence also loss comes to us. For instance, one has looked on a person often with unbridled eyes, unseen of her or of those who walk with her, yet of the Eye that never sleeps was not unseen. For even before the commission of the sin, It saw the unbridled soul, and that madness within, and the thoughts that were whirled about in storm and surge; for no need has He of witnesses and proofs Who knows all things. Look not then to your fellow-servants: for though man praise, it avails not if God accept not; and though man condemn, it harms not if God do not condemn. Oh! provoke not so your Judge; of your fellow-servants making great account, yet when Himself is angry, not in fear and trembling at Him. Let us then despise the praise that comes of men. How long shall we be low-minded and grovelling? How long, when God lifts us to heaven, take we pains to be trailed along the ground? The brethren of Joseph, had they had the fear of God before their eyes, as men ought to have, would not have taken their brother in a lonely place and killed him. Cain again, had he feared that sentence as he should have feared, would not have said, “Come, and let us go into the field:” for to what end, O miserable and wretched! Do you take him apart from him that begot him, and leadest him out into a lonely place? For does not God see the daring deed even in the field? Have you not been taught by what befell your father that He knows all things, and is present at all things that are done? And why, when he denied, said not God this unto him: 'Hidest thou from Me Who am present every where, and know the things that are secret?' Because as yet he knew not aright to comprehend these high truths. But what says he? “The voice of your brother's blood cries unto Me.” Not as though blood had a voice; but like as we say when things are plain and clear, “the matter speaks for itself.”

Wherefore surely it behooves to have before our eyes the sentence of God, and all terrors are extinguished. So too in prayers we can keep awake, if we bear in mind with whom we are conversing, if we reflect that we are offering sacrifice and have in our hands a knife and fire and wood; if in thought we throw wide the gates of heaven, if we transport ourselves there and taking the sword of the Spirit infix it in the throat of the victim: make watchfulness the sacrifice and tears the libation to Him. For such is the blood of this victim. Such the slaughter that crimsons that altar. Suffer not then anything of worldly thoughts to occupy your soul then. Bethink you that Abraham also, when offering sacrifice, suffered nor wife nor servant nor any other to be present. Neither then do thou suffer any of the slavish and ignoble passions to be present unto you, but go up alone into the mountain where he went up, where no second person is permitted to go up. And should any such thoughts attempt to go up with you, command them with authority, and say, “Sit there, and I and the lad will worship and return to you;” and leaving the ass and the servants below, and whatever is void of reason and sense, go up, taking with you whatever is reasonable, as he took Isaac. And build your altar so as he, as having nothing human, but having outstepped nature. For he too, had he not outstepped nature, would not have slain his child. And let nothing disturb you then, but be lift up above the very heavens. Groan bitterly, sacrifice confession,, sacrifice contrition of heart. These victims turn not to ashes nor dissolve into smoke nor melt into air; neither need they wood and fire, but only a deep-pricked heart. This is wood, this is fire to burn, yet not consume them. For he that prays with warmth is burnt, yet not consumed; but like gold that is tried by fire becomes brighter.