(NOTE: The electronic text obtained from The Electronic Bible Society was 
not completely corrected. EWTN has corrected all discovered errors. If you 
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Transliteration of Greek words: All phonetical except: w = omega; h serves 
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially 
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi = 
ch. Accents are given immediately after their corresponding vowels: acute = 
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe, 
when necessary.


ST. JOHN CHRYSOSTOM

HOMILIES ON FIRST CORINTHIANS, 36-44

[Translated by the Rev. Hubert Kestell Cornish, M.A., late Fellow of Exeter 
College, and the Rev. John Medley, M.A., of Wadham College, Vicar of St. 
Thomas, in the city of Exeter; revised by the Rev. Talbot W. Chambers, 
D.D., Pastor of the Collegiate Reformed Dutch Church, New York.]


HOMILY XXXVI: 1 Cor. xiv. 20.

Brethren, be not children in mind; howbeit in malice be ye babes, but in 
mind be men.

    As might be expected, after his long argument and demonstration he 
adopts a more vehement style and abundance of rebuke; and mentions an 
example suited to the subject. For children too are wont to gape after 
trifles and to be fluttered, but of things very great they have not so much 
admiration. Since then these also having the gift of tongues, which has the 
lowest of all, thought they had the whole; therefore he saith, "Be not 
children," i. e., be not without understanding where ye ought to be 
considerate, but there be ye childlike and simple, where unrighteousness 
is, where vain-glory, where pride. For he that is a babe in wickedness 
ought also to be wise. Since as wisdom with wickedness would not be wisdom, 
so also simplicity with folly would not be simplicity, it being requisite 
both in simplicity to avoid folly, and in wisdom wickedness. For as neither 
bitter nor sweet medicines in excess do good, so neither doth simplicity by 
itself, nor wisdom: and this is why Christ enjoining us to mix both said, 
"Be ye wise as serpents, and harmless as doves." (Matt. x. 16.)

    But what is it to be a babe in wickedness? Not even to know what 
wickedness is: yea, such he willed them to be. Wherefore also he said, "It 
is actually reported that there is fornication among you." (1 Cor. v. 1.) 
He said  not, "is done," but is "reported:" as if he said, "ye are not 
without knowledge of the thing; ye have heard of it some time." I say, he 
would have them both to be men and children; the one however in wickedness, 
but the other in wisdom. For so even the man may become a man, if he be 
also a child: but as long as he is not a child in wickedness, neither will 
he be a man. For the wicked, instead of being mature, will be but a fool.

    Ver. 21. "In the law it written, By men of strange tongues and by the 
lips of strangers will I speak unto this people; and not even thus will 
they hear me, saith the Lord."

    Yet surely it is no where written in the Law, but as I said before, he 
calls always the whole of the Old Testament, the Law: both the prophets and 
the historical books And he brings forward his testimony from Esaias the 
prophet, again covertly detracting from the glory of the gift, for their 
profit; nevertheless, even thus he states it with praise. For the 
expression, "not even thus," hath force to point out that the miracle was 
enough to astonish them; and if they did not believe, the fault was theirs. 
And wherefore did God work it, if they were not to believe? That He might 
in every case appear to do His part.

    [2.] Having shown then even from the prophecy, that the sign in 
question is not of great use, he adds,

    Ver. 22. "Wherefore tongues are for a sign, not to them that believe, 
but to the unbelieving: but prophesying is for a sign not to the 
unbelieving, but to them that believe."

    Ver. 23. "If therefore the whole Church be assembled together, and all 
speak with tongues, and there come in men unlearned or unbelieving, will 
they not say that ye are mad?"

    Ver. 24. "But if all prophesy, and there come in one unbelieving or 
unlearned, he is reproved by all, he is judged by all:"

    Ver. 25. "And thus the secrets of his heart are made manifest; and so 
he will fall down on his face and worship God, declaring that God is among 
you indeed."

    Great in this place is the difficulty which one seems to find arising 
from what is said. For if tongues are for a sign to them that believe not, 
how saith he, if they that believe not should see you speaking with 
tongues, they will say that "ye are mad?" And if prophecy be "not for the 
unbelieving, but for them that believe," how shall also the unbelievers 
gain thereby?

    "For if there come in," saith he, "when ye are prophesying, one that 
believeth not, he is reproved by all, and judged."

    And not only this, but also after this another question hence springs 
up: since the tongue will appear on the contrary greater than the prophecy. 
For if the tongues are for a sign to the unbelieving, but prophecy to them 
that believe, that which draws in aliens and makes of the household, is 
greater than that which regulates those of the household. What then is the 
meaning of that expression? Nothing difficult nor obscure, nor contrary to 
what went before, but rather very agreeable to it, if we give heed: viz., 
that prophecy is suitable to both, but then tongue not so. Wherefore having 
said of the tongue, "it is for a sign," he adds, "not to them that believe, 
but to the unbelievers," and to them "for a sign," i. e., for astonishment, 
not so much for instruction.

    "But in the case of prophecy too," saith some one, "he did the very 
same thing, saying, 'but prophesying serveth not for the unbelieving, but 
for them which believe.' For the believer hath no need to see a sign, but 
requires only teaching and catechizing. How then sayest thou," saith he," 
that prophecy is of use to both, when Paul saith 'not to the unbelieving, 
but to them which believe?'" If thou wilt accurately examine, thou wilt 
understand what is said. For he said not, "prophecy is not useful to them 
unbelieving," but, "is not for a sign," as the tongue," i.e., a mere sign 
without profit: nor is the tongue any way useful to believers; for its only 
work is to astonish and to confound; the word "sign" bring one of those 
which may be taken two ways: as when he saith, "show me a sign,"(Ps. 
lxxxvi. 17.) and adds, "for good:" and again, "I am become as a wonder unto 
many," (Ps. lxxi. 7.) i. e., a sign.

    And to show thee that he introduced the term "sign" here, not as a 
thing which of course did some good, he added that which resulted from it. 
And what was this? "They will say," saith he, "that ye are mad" This 
however not from the nature of the sign, but from their folly. But when 
thou hearer of unbelievers, do not suppose that the same persons are in 
every case intended, but at one time they which are incurably diseased and 
abide uncorrected, and at another they which may be changed; such as were 
they who in the times of the Apostles admire the mighty things of God which 
they hear of; such as in the case of Cornelius. His meaning accordingly is 
this; that prophecy avails both among the unbelieving and among them that 
believe: as to the tongue, when heard by the unbelieving and inconsiderate, 
instead of profiting by it, they rather deride the utterers as madmen. For, 
in fact, it is to them but for a sign, i.e., in order to astonish them 
merely; whereas they who had understanding used also to profit by it: with 
a view to which the sign was given. Even as then there were not only 
certain who accused them of drunkenness, but many also admired them as 
relating the wonderful works of God. It appears then that the mockers were 
those without understanding. Wherefore also Paul did not simply say, "they 
will say that ye are mad," but added, "unlearned and unbelievers."

    But prophecy is not for a sign merely, but is also suitable and useful 
for faith and for profit unto both classes. And this, if not directly, yet 
in the sequel he more clearly explained, saying, "he is reproved by all. 
For, if all prophesy," saith he, "and there come in one unbelieving or 
unlearned, he is reproved by all; he is judged by all; and thus are the 
secrets of his heart made manifest; and so he will fall down on his face 
and worship God, declaring that God is among you indeed."

    So that not in this only is prophecy greater, in its availing with each 
class(1), but also in its attracting the more shameless of the unbelievers. 
For it was not the same wonder, when Peter convicted(2) Sapphira, which was 
a work of prophecy, and when he spake with tongues: but in the former case 
all shrank into themselves; whereas, when he spake with tongues, he got the 
credit of being even beside himself.

    [3.] Having said then, that a tongue profited not, and having again 
qualified(3) this statement by turning the charge upon the Jews, he 
proceeds to signify that it even doth injury. "And wherefore was it given?" 
That it might go  forth with interpretation: since without this, it hath 
even the contrary effect among them that are without understanding. "For 
if," saith he, "all speak with tongues, and there come in unbelievers or 
unlearned, they will say that ye are mad;" as indeed even the Apostles 
incurred the suspicion of being drunken: for "these men," it saith, "are 
filled with new wine: (Acts ii. 13.) but it is not the fault of the sign, 
but of their unskilfulness; therefore he added, "unlearned and 
unbelievers," to show that the notion belongs to their ignorance and want 
of faith; for, as I before said, his object is to rank that gift not among 
things that are disparaged, but among those which do not greatly profit, 
and this, in order to repress them, and bring them to a necessity of 
seeking for an interpreter. For since the greater part looked not to this, 
but made use of it for display and rivalry, this is what he especially 
withdraws them from, intimating that their credit is injured, they bringing 
on themselves a suspicion of madness. And this especially is what Paul 
continually attempts to establish, when he wants to lead men away from any 
thing: he shows that the person suffers loss in respect of those very 
things which he desires.

    And do thou accordingly likewise: if thou wouldest lead men away from 
pleasure, show that the thing is bitter: if thou wouldest withdraw them 
from vain-glory, show that the thing is full of dishonor: thus also was 
Paul used to do. When he would tear away the rich from their love of money, 
he said not merely that wealth is a hurtful thing, but also that it casts 
into temptations. "For they that desire to be rich," saith he," fall into a 
temptation." (1 Tim. vi. 9.) Thus, since it seems to deliver from 
temptations, he attributes to it the contrary of that which the rich 
supposed. Others again held fast by the wisdom that is without, as though 
by it establishing Christ's doctrine; he signifies that not only it gives 
no aid to the cross, but even makes it void. They held to going to law 
before strangers, thinking it unmeet to be judged by their own, as if those 
without were wiser: he points out that going to law before them that are 
without is shameful. They clave to things offered in sacrifice to idols, as 
displaying perfect knowledge: he intimates that this is a mark of imperfect 
knowledge, not to know how to manage in the things which concern our 
neighbors. So also here, because they were wild(4) about this gift of 
tongues, through their love of glory, he signifies that this on the other 
hand more than any thing brings shame upon them, not only depriving them of 
glory, but also involving them in a suspicion of madness. But he did not at 
once say this, but having spoken very many things before, when he had made 
his discourse acceptable, then he brings in that topic so very contrary to 
their opinion. And this in fact is no more than the common rule; that he 
who intends thoroughly to shake a deep-rooted opinion and to turn men round 
to its contrary, must not at once state the opposites: otherwise he will be 
ridiculous in the eyes of them that are preoccupied by the contrary 
conviction. Since that which is very much beside expectation cannot be from 
the beginning easily received, but you must first well undermine by other 
arguments, and then give it the contrary turn.

    Thus for example he did when discoursing of marriage: I mean, since 
many regarded it as a thing which brings ease, and he wished to intimate 
that the abstaining from marriage was ease; if he had said this at once he 
would not so easily have made it acceptable: whereas now, having stated it 
after much other matter and timing its introduction exactly, he strongly 
touched the hearers. This also he did in respect of virginity. For before 
this having said much, and after this again, at last he saith, "I spare 
you," and, "I would have you to be free from cares." (1 Cor. vii. 28, 32.)

    This then he doth in respect of the tongues, showing that they not only 
deprive of glory, but also bring shame upon those who have them in the eyes 
of the unbelievers. But prophecy, on the contrary, is both free from 
reproach among the unbelievers, and hath very great credit and usefulness. 
For none will say in regard to prophesying, "they are mad;" nor will any 
one deride them that prophesy; but, on the contrary, will be astonished at 
and admire them. For "he is reproved by all," i. e., the things which he 
hath in his heart, are brought forward and shown unto all: now it is not 
the same thing for any one to come in and see one speaking in Persian and 
another in Syriac, and to come in and hear the secrets of his own mind; as 
whether he cometh in as a tempter and with evil mind, or sincerely; or that 
such and such a thing hath been done by him, and such another designed. For 
this is much more awful and more profitable than the other. For this cause 
therefore, whereas of the tongues he saith, "ye are mad;" not however 
affirming this of himself, but of their judgment: i. e., "they will say," 
saith he, "that ye are mad;" here, on the contrary, he makes use both of 
the verdict of the facts(1), and that of those who are the objects of the 
benefit. "For he is reproved by all," saith he, "he is judged by all; and 
thus are the secrets of his heart made manifest; and so he will fall down 
on his face and worship God, declaring that God is around you indeed. Seest 
thou that this is not capable of two interpretations: how in the former 
case what is done may be doubted of, and here and there an unbeliever might 
ascribe it to madness? whereas here there will be no such thing, but he 
will both wonder and worship, first making a confession by his deeds, and 
then by his words also. Thus also Nebuchadnezzar worshipped God, saying, 
"Of a truth, your God, He is the God that revealeth secrets, seeing thou 
couldest reveal this secret." (Dan. ii. 47.) Seest thou the might of 
prophecy, how it changed that savage one and brought him under instruction 
and introduced him to faith?

    [4.] Ver. 26. "What is it then, brethren? When ye come together, each 
one hath a psalm, hath a teaching, hath a tongue, hath a revelation, hath 
an interpretation. Let all things be done unto edifying."

    Seest thou the foundation and the rule of Christianity? how, as it is 
the artificer's work to build, so it is the Christian's to profit his 
neighbors in all things.

    But since he had vehemently run down the gift; lest it might seem to be 
superfluous, for with a view to pull down their pride and no more, he did 
this:--again he reckons it with the other gifts, saying, "hath a psalm, 
hath a teaching, hath a tongue." For of old they used also to make psalms 
by a gift and to teach by a gift. Nevertheless, "let all these look to one 
thing," saith he, "the correction of their neighbor: let nothing be done at 
random. For if thou comest not to edify thy brother, why dost thou come 
here at all? In fact, I do not make much account of the difference of the 
gifts. One thing concerns me, one thing is my desire, to do all things 
"unto edifying." Thus also he that hath the lesser gift will outrun him 
that hath the greater, if this be not wanting. Yea, therefore are the gifts 
bestowed, that each might be edified; since unless this take place, the 
gift will rather turn to the condemnation of the receiver. For what, tell 
me, is the use of prophesying? What is the use of raising the dead, when 
there is none who profits by it? But if this be the end of the gifts, and 
if it be possible to effect it in another way without gifts, boast not 
thyself on the score of the signs, nor do thou bewail thyself to whom the 
gifts are denied.

    [5.] Ver. 27. "And if any man speaketh in a tongue, let it be by two, 
or at the most by three, and that in turn; and let one interpret."

    Ver. 28. "But if there be no interpreter, let him keep silence in the 
Church; and let him speak to himself, and to God."

    What sayest thou, tell me? Having spoken so much of tongues, that the 
gift is a thing unprofitable, a thing superfluous, if it have no 
interpreter, dost thou command again to speak with tongues? I do not 
command, saith he, neither do I forbid; as when he saith, "if any of them 
that believe not bid you to a feast and ye be disposed to go," he saith it 
not laying down a law for them to go, but not hindering them: so likewise 
here. "And let him speak. to himself and to God." If he endure not to be 
silent, saith he, but is so ambitious and vain-glorious, "let him speak by 
himself.(2) " And thus, by the very fact of so permitting, he greatly 
checked and put them to shame. Which   he doth also elsewhere, discoursing 
of converse with a wife and saying, "But this I say because of your 
incontinency." But not so did he speak, when he was discoursing of 
prophecy. How then? In a tone of command and legislation: "Let the prophets 
speak, two or three." And he no where here seeks the interpreter, nor doth 
he stop the mouth of him that prophesies as under the former  head, saying, 
"If there be no interpreter, let him keep silence;" because in fact he who 
speaks in a tongue is not sufficient of himself. Wherefore if any hath both 
gifts, let him speak. But if he hath not, yet wish to speak, let him do so 
with the interpreter's aid. For the prophet is an interpreter, but of God; 
whereas thou art of man. "But if there be no interpreter, let him keep 
silence:" for nothing ought to be done superfluously, nothing for ambition. 
Only "let him speak to himself and to God;" i.e., mentally, or quietly and 
without noise: at least, if he will speak. For this is surely not the tone 
of one making a law, but it may be of one who shames them more even by his 
permission; as when he saith, "but if any hunger, let him eat at home:" and 
seeming to give permission, he touches them hereby the more sharply. "For 
ye come not together for this purpose," saith he, "that ye may show that ye 
have a gift, but that ye may edify the hearers;" which also he before said, 
"Let all things be done unto edifying."

    [6.] Ver. 29. "Let the prophets speak by two or three, and let the 
others discern."

    No where hath he added, "at the most," as in the case of the tongues. 
And how is this, one saith? For he makes out that neither is prophesy 
sufficient in itself, if at least he permitteth the judgment to others. 
Nay, surely it is quite sufficient; and this is why he did not stop the 
mouth of the prophet, as of the other, when there is no interpreter; nor, 
as in his case he said, "if there be no interpreter let him keep silence," 
so also in the case of the prophet, "if there be none to discern, let him 
not prophesy;" but he only secured the hearer; since for the satisfaction 
of the hearers he said this, that no diviner might throw himself in among 
them. For of this also at the beginning he bade them beware, when he 
introduced a distinction between divination and prophecy, and now he bids 
them discriminate and spy out the matter, so that no Satanic teacher might 
privily enter.

    Ver. 30. "But if a revelation he made to another sitting by, let the 
first keep silence."

    Ver. 31. "For ye all can prophesy one by one, that all may learn, and 
all may be comforted."

    What may this be which is spoken? "If when thou prophesiest," saith he, 
"and art speaking, the spirit of another stir him up, be silent 
thenceforth." For that which he said in the case of the tongues, this also 
here he requires, that it should be done "in turn," only in a diviner way 
here. For he made not use of the very expression, "in turn(1)?" but "if a 
revelation be made to another." Since what need was there further, that 
when the second was moved to prophesy the first should speak? Ought they 
then both? Nay, this were profane and would produce confusion. Ought the 
first? This too were out of place. For to this end when the one was 
speaking, the Spirit moved the other, in order that he too might say 
somewhat.

    So then, comforting him that had been silenced, he saith, "For ye all 
can prophesy one by one, that all may learn, and all may be comforted." 
Seest thou how again he states the reason wherefore he doeth all things? 
For if him that speaks with tongues he altogether forbid to speak, when he 
hath not an interpreter, because of the unprofitableness; reasonably also 
he bids restrain prophecy, if it have not this quality, but createth 
confusion and disturbance and unseasonable tumult.

    Ver. 32. "And the spirits of the prophets are subject to the prophets."

    Seest thou how he put him to shame earnestly and fearfully? For that 
the man might not strive nor be factious, he signifies that the gift itself 
was under subjection. For by "spirit" here, he means its actual working. 
But if the spirit be subject, much more thou its possessor canst not justly 
be contentious.

    [7.] Then he signifies that this is pleasing also to God, subjoining 
and saying,

    Ver. 33. "For God is not a God of confusion, but of peace, as [1 teach] 
in all the Churches of the saints."(2)

    Seest thou by how many reasons he leads him to silence and soothes him, 
in the act of giving way to the other? By one thing and that the chief, 
that he was not shut up by such a proceeding; "for ye all can prophesy," 
saith he, "one by one." By a second, that this seems good to the Spirit 
Himself; "for the spirits of the prophets are subject to the prophets." 
Besides these, that this is according to the mind of God; "for God," saith 
he, "is not a God of confusion, but of peace:" and by a fourth, that in 
every part of the world this custom prevails, and no strange thing is 
enjoined upon them. For thus, saith he, "I teach in all the Churches of the 
saints."

    What now can be more awful than these things? For in truth the Church 
was a heaven then, the Spirit governing all things, and moving each one of 
the rulers and making him inspired. But now we retain only the symbols of 
those gifts. For now also we speak two or three, and in turn, and when one 
is silent, another begins. But these are only signs and memorials of those 
things. Wherefore when we begin to speak, the people respond, "with thy 
Spirit(3)," indicating that of old they thus used to speak, not of their 
own wisdom, but moved by the Spirit. But not so now: (I speak of mine own 
case so far.) But the present Church is like a woman who hath fallen from 
her former prosperous days, and in many respects retains the symbols only 
of that ancient prosperity; displaying indeed the repositories and caskets 
of her golden ornaments, but bereft of her wealth: such an one doth the 
present Church resemble. And I say not this in respect of gifts: for it 
were nothing marvelous if it were this only: but in respect also of life 
and virtue. Thus the list of her widows, and the choir of her virgins, then 
gave great ornament to the churches: but now she is made desolate and void, 
and the tokens only remain. There are indeed widows now, there are also 
virgins; but they retain not that adornment which women should have who 
prepare themselves for such wrestlings. For the special distinction of the 
virgin is the caring for the things of God alone, and the waiting on Him 
without distraction: and the widow's mark too should be not so much the not 
engaging in a second marriage, as the other things, charity to the poor, 
hospitality, continuing instant in prayers, all those other things, which 
Paul writing to Timothy requires with great exactness. One may see also the 
married women exhibiting among us great seemliness. But this is not the 
only thing required, but rather that sedulous attention to the needy, 
through which those women of old shone out most brightly. Not as the 
generality now-a-days. For then instead of gold they were clothed with the 
fair array of almsgiving: but now, having left off this, they are decked 
out on every side with cords of gold woven of the chain of their sins.

    Shall I speak of another repository too emptied of its hereditary 
splendor? They all met together in old time and sang psalms in common. This 
we do also now: but then among all was there one soul and one heart: but 
now not in one single soul can one see that unanimity, rather great is the 
warfare every where.

    "Peace," even now, "to all,"(1) he that presides in the Church prays 
for, entering as it were into his Father's house: but of this peace the 
name is frequent, but the reality no where.

    [8.] Then the very houses were churches: but now the church itself  is 
a house, or rather worse than any house. For in a house one may see much 
good order: since both the mistress of the house is seated on her chair 
with all seemliness, and the maidens weave in silence, and each of the 
domestics hath his appointed task in hand. But here great is the tumult, 
great the confusion, and our assemblies differ in nothing from a vintner's 
shop, so loud is the laughter, so great the disturbance; as in baths, as in 
markets, the cry and tumult is universal. And these things are here only: 
since elsewhere it is not permitted even to address one's neighbor in the 
church, not even if one have received back a long absent friend, but these 
things are done without, and very properly. For the church is no barber's 
or perfumer's shop, nor any other merchant's warehouse in the market-place, 
but a place of angels, a place of archangels, a palace of God, heaven 
itself. As therefore if one had parted the heaven and had brought thee in 
thither, though thou shouldest see thy father or thy brother, thou wouldest 
not venture to speak; so neither here ought one to utter any other sound 
but these which are spiritual. For, in truth, the things in this place are 
also a heaven.

    And if thou believest not, look to this table, call to mind for Whose 
sake it is set, and why: consider Who it is that is coming forth here; 
tremble with awe even before the time. For so, when one sees the throne 
only of a king, in heart he rises up, expecting the king's coming forth. 
And do thou accordingly thrill with awe even before that thrilling moment: 
raise up thyself, and before thou seest the veils drawn aside and the choir 
of angels marching forth, ascend thou to the very heaven.

    But the uninitiated knows not these things. Well then, it is necessary 
with a view to him also to introduce other topics. For neither towards him 
shall we want reasons able to stir him up thoroughly and cause him to soar.

    Thou then who knowest not these things, when thou shalt hear the 
prophet(2) saying, "Thus saith the Lord," quit the earth, ascend thou also 
unto heaven, consider who it is that by him discourses with thee.

    But as things are, for a buffoon who is moving laughter or for a 
whorish and abandoned woman, so vast an assemblage of spectators is set, 
listening in entire quietness to what is spoken, and this when none 
commands silence(3); and there is neither tumult, nor cry, nor any the 
least noise: but when God is speaking from heaven on subjects so awful, we 
behave ourselves more impudently than dogs, and even to the harlot women we 
pay greater respect than to God.

    Doth it make your flesh creep to be told of these things? Nay then, 
much rather let it creep when ye do them.

    [9.] That which Paul said of them that despised the poor and feasted 
alone, "What, have ye not houses to eat and to drink in? or despise ye the 
Church of God, and shame them that have not?" (1 Cor. xi. 22.)--the same 
allow me also to say of those who make a disturbance and hold conversations 
in this place. "What? have ye not houses to trifle in? or despise ye the 
Church of God, and corrupt those even who would be modest and quiet? "But 
it is sweet and pleasant for you to converse with your friends." I do not 
forbid this, but let it be done in the house, in the market, in the baths. 
For the church is not a place of conversation, but of teaching. But now it 
differs not from the market; nay, if it be not too bold a word, haply, not 
even from the stage; in such sort do the women who assemble here adorn 
themselves more wantonly than the unchaste who are to be found there. 
Accordingly we see that even hither many profligates are enticed by them; 
and if any one is trying or intending to corrupt a woman, there is no 
place, I suppose, that seems to him more suitable than the church. And if 
anything be to be sold or bought, the church appears more convenient than 
the market. For on such subjects also there is more talk here than in the 
shops themselves. Or if any wish to say or to hear any scandal, you will 
find that this too is to be had here more than in the forum without. And if 
you wish to hear any thing of political matters, or the affairs of private 
families, or the camp, go not to the judgment-hall, nor sit in the 
apothecary's shop; for here, here I say are those who report all these 
things more accurately; and our assemblies are any thing rather than a 
church.

    Can it be that I have touched you to the quick? I for my part think 
not. For while ye continue in the same practices, how am I to know that you 
are touched by what hath been said? Therefore I must needs handle the same 
topics again.

    Are these things then to be endured? Are these things to be borne? We 
weary and distract  ourselves every day that ye may not depart without 
having learned something useful: and none of you go away at all the better, 
but rather injured the more. Yea, and "ye come together unto judgment," 
having no longer any cloak for your sin, and ye thrust out the more modest, 
disturbing them with your fooleries on every side.

    But what do the multitude say? "I do not hear what is read," saith one, 
"nor do I know what the words are which are spoken." Because thou makest a 
tumult and confusion, because thou comest not with a reverent soul. What 
sayest thou? "I know not what things are said." Well then, for this very 
reason oughtest thou to give heed. But if not even the obscurity stir up 
thy soul, much more if things were clear wouldest thou hurry them by. Yea, 
this is the reason why neither all things are clear, lest thou shouldest 
indulge indolence; nor obscure, lest thou shouldest be in despair.

    And whereas that eunuch and barbarian (Acts viii. 20.) said none of 
these things, but surrounded as he was with a crowd of so important affairs 
and on his journey, had a book in his hands and was reading: dost thou, 
both abounding in teachers, and having others to read to thee privately(1), 
allege to me thine excuses and pretexts? Knowest thou not what is said? Why 
then pray that thou mayest learn: but sure it is impossible to be ignorant 
of all things. For many things are of themselves evident and clear. And 
further, even if thou be ignorant of all, even so oughtest thou to be 
quiet, not to put out them that are attentive; that God, accepting thy 
quietness and thy reverence, may make the obscure things also plain. But 
canst thou not be silent? Well then, go out, not to become a mischief to 
others also.

    For in truth there ought to be but one voice in the church always, even 
as there is but one body. Therefore both he that reads utters his voice 
alone, and the Bishop himself is content to sit in silence; and he who 
chants alone; and though all utter the response, the voice is wafted as 
from one mouth. And he that pronounces a homily pronounces it alone. But 
when there are many conversing on many and diverse subjects, why do we 
disturb you for no good? since surely unless ye thought that we are but 
disturbing you for no good, ye would not in the midst of our speech on such 
high matters, discourse on things of no consequence.

    [10.] Therefore not in your conduct only, but in your very estimation 
of things, there is great perversion. And ye gape after superfluities, and 
leaving the truth pursue all sorts of shadows and dreams. Are not all 
present things a shadow and dreams, and worse than a shadow? For both 
before they appear, they fly away; and before they are flown, the trouble 
they give is much, and more than the pleasure. Let one acquire in this 
world and bury in the earth ever such abundance of wealth, yet when the 
night is past, naked he shall depart hence, and no wonder. Since they too 
who are rich but in a dream, on rising from their couch have nothing of 
what they seemed to have while sleeping. So also are the greedy of gain: or 
rather not so, but in a much worse condition. For he that dreams of being 
rich, neither hath the money which he fancied he had, nor is any other 
mischief found to have accrued to him from this phantasy when he arises, 
but this man is both deprived of his riches, and hath also to depart, 
filled with the sins which arise out of them; and in his wealth having but 
enjoyed a phantasy, the evils resulting from his wealth he sees not in 
fancy any more, but in the very truth of things; and his pleasure was in 
dreams, but the punishment ensuing on his pleasure turns out no more a 
dream, but is matter of actual experience. Yea rather, even before that 
punishment, even here he pays the heaviest penalty, in the very collecting 
of his wealth wearing into himself innumerable sadnesses, anxieties, 
accusations, calumnies, tumults, perturbations.

    In order therefore that we may be delivered both from the dreams and 
from the evils that are not in dreams, instead of covetuousness let us 
choose almsgiving, instead of rapine, mercy to mankind. For thus we shall 
obtain the good things both present and to come, through the grace and 
mercy of our Lord Jesus Christ, with Whom, to the Father, with the Holy 
Ghost, be glory, power, honor, now and ever, and world without end. Amen.

HOMILY XXXVII: 1 Cor. xiv. 34.

Let your women keep silence in the churches: for it is not permitted unto 
them to speak; but let them be in subjection, as also saith the law.

    HAVING abated the disturbance both from the tongues and from the 
prophesyings; and having  made a law to prevent confusion, that they who 
speak with tongues should do this in turn, and that they who prophesy 
should be silent when another begins; he next in course proceeds to the 
disorder which arose from the women, cutting off their unseasonable 
boldness of speech: and that very opportunely. For if to them that have the 
gifts it is not permitted to speak inconsiderately, nor when they will, and 
this, though they be moved by the Spirit; much less to those women who 
prate idly and to no purpose. Therefore he represses their babbling with 
much authority, and taking the law along with him, thus he sews up their 
mouths; not simply exhorting here or giving counsel, but even laying his 
commands on them vehemently, by the recitation of an ancient law on that 
subject. For having said, "Let your women keep silence in the churches;" 
and "it is not permitted unto them to speak, but let them be in 
subjection;" he added, "as also saith the law." And where doth the law say 
this? "Thy desire shall be to thy husband, and he shall rule over thee." 
(Gen. iii. 16. ) Seest thou the wisdom of Paul, what kind of testimony he 
adduced, one that not only enjoins on them silence, but silence too with 
fear; and with as great fear as that wherewith a maid servant ought to keep 
herself quiet. Wherefore also having himself said, "it is not permitted 
unto them to speak," he added not, "but to be silent," but instead of "to 
be silent," he set down what is more, to wit, "the being in subjection." 
And if this be so in respect of husbands, much more in respect of teachers, 
and fathers, and the general assembly of the Church. "But if they are not 
even to speak," saith one, "nor ask a question, to what end are they to be 
present?" That they may hear what they ought; but the points which are 
questioned let them learn at home from their husbands. Wherefore also he 
added,

    Ver. 35. "And if they would learn any thing, let them ask their own 
husbands at home."

    Thus, "not only, as it seems, are they not allowed to speak," saith he, 
"at random, but not even to ask any question in the church." Now if they 
ought not to ask questions, much more is their speaking at pleasure 
contrary to law. And what may be the cause of his setting them under so 
great subjection? Because the woman is in some sort a weaker being and 
easily carried away and light minded. Here you see why he set over them 
their husbands as teachers, for the benefit of both. For so he both 
rendered the women orderly, and the husbands he made anxious, as having to 
deliver to their wives very exactly what they heard.

    Further, because they supposed this to be an ornament to them, I mean 
their speaking in public; again he brings round the discourse to the 
opposite point, saying, "For it is shameful for a woman to speak in the 
church." That is, first he made this out from the law of God, then from 
common reason and our received custom; even when he was discoursing with 
the women about long hair, he said, "Doth not even nature herself teach 
you?" (c. xi. 14.) And everywhere thou mayest find this to be his manner, 
not only from the divine Scriptures, but also from the common custom, to 
put them to shame.

    [2.] But besides these things, he also shames them by consideration of 
what all agreed on, and what was every where prescribed; which topic also 
here he hath set down, saying,

    Ver. 36. "What? was it from you that the word of God went forth? or 
came it unto you alone?"

    Thus he brings in the other Churches also as holding this law, both 
abating the disturbance by consideration of the novelty of the thing, and 
by the general voice making his saying acceptable. Wherefore also elsewhere 
he said, "Who shall put you in remembrance of my ways which be in Christ, 
even as I teach everywhere in all the Churches." (1 Cor. iv. 17.) And 
again, "God is not a God of confusion, but of peace, as in all the Churches 
of the saints.' (c. xiv. 33.) And here, "What? was it from you that the 
word of God went forth? or came it unto you alone?" i.e., "neither first, 
nor alone are ye believers, but the whole world." Which   also writing to 
the Colossians he said, "even as it is bearing fruit and increasing in all 
the world," (Coloss. i. 6.) speaking of the Gospel.

    But he turns it also at another time to the encouragement of his 
hearers; as when he  saith that theirs were the first fruits, and were 
manifest unto all. Thus, writing to the Thessalonians he said, "For from 
you hath sounded forth the word of God," and, "in every place  your faith 
to God-ward is gone forth." (1 Thes. i. 8.) And again to the Romans, "Your 
faith is proclaimed throughout the whole world(1)."  For both are apt to 
shame and stir up, as well the being commended of others, as that they have 
others partakers in their judgment. Wherefore also here he saith; "What? 
was it from you that the word of God went forth? or came it unto you only?" 
"For neither can ye say this," saith he; "we were made teachers to the 
rest, and it cannot be right for us to learn of others;" nor, "the faith 
remained in this place only, and no precedents from other quarters ought to 
be received." Seest thou by how many arguments he put them to shame? He 
introduced the law, he signified the shamefulness of the thing, he brought 
forward the other Churches.(2)

    [3.] Next, what is strongest of all he puts last, saying, "God ordains 
these things even at this time by me."

    Ver. 37. Thus: "if any man thinketh himself to be a prophet, or 
spiritual, let him take knowledge of the things which I write unto you that 
they are the commandments of the Lord.'

    Ver. 38. "But if any man is ignorant, let him be ignorant."

    And wherefore did he add this? Intimating that he is not using violence 
nor contention, which is a sign of them who wish not to set up their own 
things, but aim at what is profitable to others. Wherefore also in another 
place he saith, "But if any man seemeth to be contentious, we have no such 
custom." (1 Cor. xi. 16.) But he doth not this everywhere, but only where 
the offences are not very great, and then rather as putting them to shame. 
Since when he discourses of other sins, he speaks not thus. But how? "Be 
not deceived: neither fornicators, nor effeminate, shall inherit the 
kingdom of God." (1 Cor. vi. 9, 10.) And again, "Behold, I Paul say unto 
you, that if ye receive circumcision, Christ will profit you nothing." 
(Gal. v. 2.) But here, since his discourse was of silence, he doth not very 
keenly inveigh against them, by this very thing attracting them the more. 
Then, as he is ever wont to do, unto the former subject whence he digressed 
to say these things, he brings back his discourse as follows:

    Ver. 39. "Wherefore, brethren, desire earnestly to prophesy, and forbid 
not to speak with tongues."

    For this too is his wont, not only to work out what is before him, but 
also starting from that to set right whatever seems to him in any way akin 
to it, and again to return to the former, so as not to appear to wander 
from the subject. For so when he was discoursing of their concord in their 
banquets, he digressed to their Communion in the Mysteries, and having 
thence put them to shame, he returns again to the former, saying, 
"Wherefore, when ye come together to eat, wait one for another." (1 Cor. 
xi. 33.)

    And here, accordingly, having discoursed of good order in their gifts, 
and of its being a duty neither to faint in the lesser, nor to be puffed up 
on account of the greater; then having made an excursion from thence to the 
sobriety becoming women and having established it, he returns again to his 
subject, saying, "Wherefore, brethren, desire earnestly to prophesy, and 
forbid not to speak with tongues." Seest thou how to the end he preserved 
the difference of these? And how he signifies that the one is very 
necessary, the other not so? Wherefore of the one he saith, "desire 
earnestly(3)," but of the other, "forbid not."

    [4.] Then, as in brief summary, setting all things right, he adds the 
words,

    Ver. 40. "Let all things be done decently and in order."

    Again giving a blow to them who chose to behave themselves unseemly 
without cause, and to incur the imputation of madness; and who keep not 
their proper rank. For nothing doth so build up as good order, as peace, as 
love; even as their contraries tend to pull down. And not only in things 
spiritual, but also in all others one may observe this. Thus whether it be 
in a dance, or a ship, or in a chariot, or a camp, if thou shouldest 
confound the order, and casting the greater out of their proper place, 
shouldest bring in the lesser into their rank, thou destroyest all, and 
thus things are turned upside down. Neither let us then destroy our order, 
nor place the head below and the feet above: now this is done when we cast 
down right reason, and set our lusts, passions, and pleasure, over the 
rational part: whence violent are the billows, and great the confusion, and 
intolerable the tempest, all things being wrapt in darkness.

    And, if thou wilt, let us first examine the unseemliness which arises 
herefrom, and then the loss. How then may this be clear to us, and 
thoroughly known? Let us bring forward a man in that frame of mind; 
enamoured of a harlot and overcome by a dishonorable passion; and then we 
shall see the mockery which this comes to. For what can be baser than a man 
watching the doors before the harlots' chambers, and beaten by a whorish 
woman, and weeping, and lamenting, and turning his glory into shame? And if 
thou wilt also see the loss, call to mind, I pray, the expenditure of 
money, the extreme risks, the contests with rival lovers, the wounds, the 
stripes received in such affrays.

    Such also are they who are holden by the lust of wealth; or rather they 
behave themselves more unseemly. For whereas these are wholly occupied 
about one person; the covetous busy themselves about all men's substance 
alike, both poor and rich, and long for things that are not; a thing which 
above all denotes the wildness of their passion. For they say not, "I would 
fain have the substance of such a person or of such another," only, but 
they want the very mountains to be gold, and the houses and all that they 
see; and they go forth into another world, and this passion they feel to a 
boundless degree, and at no point cease from their lusting. What discourse 
can set before us the tempest of those thoughts, the waves, the darkness? 
And where the waves and tempest are so great, what pleasure can there be? 
There is not any; but tumult, and anguish, and black clouds which instead 
of rain bring great sorrow of heart: the kind of thing which is wont to 
happen in the case of those who are enamoured of beauty not their own. 
Wherefore they who have no passionate love at all are in more pleasure than 
any lovers.

    [5.] This however no man would gainsay. But to me even he who loves, 
but restrains his passion, seems to live more pleasurably than he who 
continually enjoys his mistress. For though the proof be rather difficult, 
nevertheless even at that disadvantage the argument must be ventured on: 
the cause of the increased difficulty not being the nature of the thing, 
but because of the want of meet hearers for this high morality. Thus: 
whether is it pleasanter, tell me, to the lover, to be despised by his 
beloved, or to be honored, and to look down upon her? Evidently the latter. 
Whom then, tell me, will the harlot value more? Him that is a slave to her 
and is already led captive at her will, or him that is above her nets and 
soareth higher than her arrows? Every one must see, the latter. And about 
whom will she take more thought, the fallen, or him that is not yet so? Him 
that is not yet so, of course. And which will be more an object of desire, 
he who is subdued, or he who is not yet taken? He who up to this time is 
not yet taken. And if ye disbelieve it, I will produce my proof from what 
takes place within yourselves. As thus: of which woman would a man be more 
enamored; one that easily submits and gives herself up to him, or one that 
denies, and gives him trouble? Evidently of this last; since hereby the 
longing is more vehemently kindled. Of course then in the woman's case also 
exactly the same thing will happen. And him will they honor and admire more 
who looks down upon them. But if this be true, so likewise is the other, 
that he enjoys greater pleasure who is more honored and beloved. Since the 
general too lets alone the city that hath been once taken, but that which 
stands out and maintains the struggle he besets with all diligence: and the 
hunter, when the animal is caught, keeps it shut up in darkness as the 
harlot doth her lover, but pursues that which flies from him.

    But I shall be told, "the one enjoys his desire, the other not so." But 
freedom  from disgrace, and from being a slave under her tyrannical 
commands, the not being led and dragged about by her as a drudge, beaten, 
spit upon, pitched head foremost; dost thou consider this to be a small 
pleasure, tell me? Nay, if one would accurately examine these things, and 
were able to gather into one their insults, complaints, everlasting 
quarrels, some arising from their tempers, others from their wantonness, 
their enmities, and all the rest, such as they only that feel them know;--
he will find that there is no war but hath more truces than this wretched 
life of theirs. What pleasure then meanest thou, tell me? The temporary and 
brief enjoyment of intercourse? But this speedily doth strife overtake, and 
storms, and rage,  and the same madness again.

    [6.] And these things have been said by us, as one would speak 
discoursing with licentious youths, who do not very patiently submit to 
hear our discourses of the kingdom and of hell.

    And now that we are bringing forward these topics also, it is not even 
possible to say how great is the pleasure of the continent; if one frame in 
one's own mind his crowns, his rewards, his converse with the angels, the 
proclaiming of him before the world, his boldness, those blessed and 
immortal hopes of his.

    "But intercourse hath a certain pleasure:" for this they are 
continually repeating: "while the continent continually suffers pain 
contending with the tyranny of nature." Nay, but one shall find just the 
contrary result. For this violence and tumult is present with the unchaste 
rather: there being in his body a violent tempest, and no sea in a storm so 
grievously vexed as he; never withstanding his passion, but ever receiving 
blows from it; as the possessed and they that are continually rent in the 
midst by evil spirits. Whereas the temperate like a noble champion 
continually giving blows to it, reaps the best of pleasures, and sweeter 
than ten thousand of that kind; and this victory and his good conscience, 
and those illustrous trophies, are ornaments for him continually to deck 
himself withal.

    As to the other, if after his intercourse he hath a little respite, it 
must be counted nothing. For again the storm comes on, and again there are 
waves. But he that commands himself doth not suffer this tumult to lay hold 
of him at all, nor the sea to arise, nor the wild beast to roar. And even 
if he endure some violence in restraining such an impulse, yet so cloth the 
other also, continually receiving blows and stabs, and unable to endure the 
sting: and it is like as if there were a wild horse furious and struggling, 
and one should check with the bridle, and hold him in with all skill: while 
another giving him the rein to escape the trouble, were dragged along by 
him and carried hither and thither.

    If I have spoken these things more plainly than is becoming, let no man 
blame me. For I desire not to make a brave show by a gravity of words, but 
to make my hearers grave.

    Therefore also the prophets spare no such words, wishing to extirpate 
the licentiousness of the Jews, but do even more nakedly inveigh against 
them than we do now in the things we have spoken. For so a physician 
wishing to remove an ulcer doth not consider how he may keep his hands 
clean, but how he may rid the patient of the ulcer; and he who would raise 
on high the lowly, first makes himself lowly; and he who seeks to slay the 
conspirator stains himself with blood as well as the other, and this makes 
him the more brilliant. Since if one were to see a soldier returning from 
the war, stained with gore and blood and brains, he will not loathe him nor 
turn from him on this account, but will even admire him the more. So then 
let us do, when we see any one returning, covered with blood after the 
slaughter of his evil desire, let us the more admire him and become 
partakers of his battle and victory, and say to those who indulge this wild 
love, "show us the pleasure you derive from lust; for the continent hath 
that which comes of his victory, but thou none from any quarter. But if ye 
should mention that which is connected with the criminal act, yet the other 
is more manifest and satisfactory. For thou hast from the enjoyment 
something brief and hardly apparent; but he from his conscience, hath both 
a greater and an enduring and a sweeter joy. The company of a woman hath 
surely no such power as self-command, to preserve the soul undisturbed and 
give it wings."

    Well then: the continent man, as I said, thus evidently makes his 
pleasure out to us: but in thy case I see the dejection arising from 
defeat, but the pleasure, desiring to see, I find not. For what dost thou 
consider the moment of pleasure? That before the criminal action? Nay, it 
is not so, for it is a time of madness and delirium and frenzy: to grind 
the teeth and be beside one's self is not any pleasure: and if it were 
pleasure, it would not produce the same effects on you which they who are 
in pain endure. For they who strike with their fists and are stricken grind 
their teeth, and women in travail distracted with pains do the same. So 
that this is no pleasure, but frenzy rather, and confusion, and tumult. 
Shall we say then, the time after the action? Nay, neither is this. For 
neither could we say that a woman just delivered is in pleasure, but in 
release from certain pains. But this is by no means pleasure, but weakness 
rather and falling away: and there is a great difference between these two. 
What then is the time of pleasure, tell me? There is none. But if there be 
any, it is so brief as not even to be apparent. At least, having zealously 
sought in a great many ways to detect and apprehend it, we have not been 
able. But the time of the chaste man's pleasure is not such, rather it is 
wider and evident to all. Or rather, all his life is in pleasure, his 
conscience crowned, the waves laid, no disturbance from any quarter arising 
within him.

    Since then this man's life is more in pleasure, while the life spent in 
love of pleasure is in dejection and disquiets; let us flee from 
licentiousness, let us keep hold on continence, that we may also obtain the 
good things to come, through the grace and mercy, &c., &c.

HOMILY XXXVIII: 1 Cor. XV. 1, 2.

Now I make known unto you, brethren, the gospel which I preached unto you, 
which also ye received, wherein also ye stand; by which also ye are saved: 
in what words I preached it unto you.(1)

    HAVING finished the discourse of spiritual gifts, he passes to that 
which is of all most necessary, the subject of the resurrection. For in 
this too they were greatly unsound. And as in men's bodies, when the fever 
lays actual hold of their solid parts, I mean the nerves and the veins and 
the primary elements, the mischief becomes incurable unless it receive much 
attention; just so at that time also it was like to happen. Since to the 
very elements of godliness the mischief was proceeding. Wherefore also Paul 
uses great earnestness. For not of morals was his discourse henceforth nor 
about one man's being a fornicator, another covetous, and another having 
his head covered; but about the very sum of all good things. For touching 
the resurrection itself they were at variance. Because this being all our 
hope, against this point did the devil make a vehement stand, and at one 
time he was wholly subverting it, at another his word was that it was "past 
already;" which also Paul writing to Timothy called a gangrene, I mean, 
this wicked doctrine, and those that brought it in he branded, saying, "Of 
whom is Hymenoeus and Philetus, who concerning the truth have erred, saying 
that the resurrection is past already, and overthrow the faith of some." (2 
Tim. ii. 17, 18.) At one time then they said thus, but at another that the 
body rises not again but the purification of the soul is the resurrection.

    But these things that wicked demon persuaded them to say, not wishing 
to overturn the resurrection only, but also to show that all the things 
done for our sakes are a fable. For if they were persuaded that there is no 
resurrection of bodies, he would have gradually persuaded them that neither 
was Christ raised. And thereupon he would introduce also this in due 
course, that He had not come nor had done what He did. For such is the 
craft of the devil. Wherefore also Paul calls it "cunning craftiness(2)," 
because he doth not straightway signify what he intends to effect, for fear 
of being detected, but dressing himself up in a mask of one kind, he 
fabricates arts of another kind: and like a crafty enemy attacking a city 
with walls, he secretly undermines it from below: so as thereby to be 
hardly guarded against and to succeed in his endeavors. Therefore such 
snares on his part being continually detected, and these his crafty 
ambushes hunted out by this admirable and mighty man, he said, "For we are 
not ignorant of his devices." (2 Cor. ii. 11.) So also here he unfolds his 
whole guile and points out all his stratagems, and whatsoever he would fain 
effect, Paul puts before us, with much exactness going over all. Yea, and 
therefore he put this head after the rest, both because it was extremely 
necessary and because it involves the whole of our condition.

    And observe his consideration: how first having secured his own, he 
then proceeds even beyond in his discourse, and them that are without he 
doth abundantly reduce to silence. Now he secures his own, not by 
reasonings, but by things which had already happened and which themselves 
had received and believed to have taken place: a thing which was most of 
all apt to shame them, and capable of laying hold on them. Since if they 
were unwilling to believe after this, it was no longer Paul but themselves 
they would disbelieve: which thing was a censure on those who had once for 
all received it and changed their minds. For this cause then he begins also 
from hence, implying that he needs no other witnesses to prove his speaking 
truth, but those very persons who were deceived.

    [2] But that what I say may become clearer, we must needs in what 
follows attend to the very words. What then are these? "I make known unto 
you, brethren," saith he, "the   gospel which I preached unto you." Seest 
thou with what modesty he commences? Seest thou how from the beginning he 
points out that he is bringing in no new nor strange thing? For he who 
"maketh known" that which was already  known but afterwards had fallen into 
oblivion, "maketh known" by recalling it into memory.

    And when he called them "brethren," even from hence he laid the 
foundation of no mean part of the proof of his assertions. For by no other 
cause became we "brethren," but by the dispensation of Christ according to 
the flesh. And this is just the reason why he thus called them, at the same 
time soothing and courting them, and likewise reminding them of their 
innumerable blessings.

    And what comes next again is demonstrative of the same. What then is 
this? "The gospel." For the sum of the gospels hath its original hence, 
from God having become man and having been crucified and having risen 
again. This gospel also Gabriel preached to the Virgin, this also the 
prophets to the world, this also the apostles all of them.

    "Which I preached unto you, which also ye received, wherein also ye 
stand. By which also ye are saved, in what word I preached unto you; if ye 
hold it fast, except ye believed in vain."

    Seest thou how he calls themselves to be witnesses of the things 
spoken? And he saith not, "which ye heard," but, "which ye received," 
demanding it of them as a kind of deposit, and showing that not in word 
only, but also by deeds and signs and wonders they received it, and that 
they should hold it safe.

    Next, because he was speaking of the things long past, he referred also 
to the present time, saying, "wherein also ye stand," taking the vantage 
ground of them that disavowal might be out of their power, though they 
wished it never so much. And this is why at the beginning he said not, "I 
teach you," but, 'I make known unto you' what hath already been made 
manifest."

    And how saith he that they who were so tossed with waves "stand?" He 
feigns ignorance to profit them; which also he doth in the case of the 
Galatians, but not in like manner. For inasmuch as he could not in that 
case affect ignorance, he frames his address in another way, saying, "I 
have confidence toward yon in the Lord, that ye will be none otherwise 
minded." (Gal. v. 10.) He said not, "that ye were none otherwise minded," 
because their fault was acknowledged and evident, but he answers for the 
future; and yet this too was uncertain; but it was to draw them to him more 
effectually. Here however he doth feign ignorance, saying, "wherein also ye 
stand."

    Then comes the advantage; "by which also ye are saved, in what words I 
preached it unto you." "So then, this present exposition is for doctrine 
clearness and interpretation.  For the doctrine itself ye need not," saith 
he, "to learn, but to be reminded of it and corrected." And these things he 
saith, leaving them no room to plunge into recklessness once for all.

    But what is, "in what word I preached it unto you?" "After what manner 
did I say," saith he, "that the resurrection takes place? For that there is 
a resurrection I would not say that ye doubt: but ye seek perhaps to obtain 
a clearer knowledge of that saying. This then will I provide for you: for 
indeed I am well assured that ye hold the doctrine." Next, because he was 
directly affirming, "wherein also ye stand;" that he might not thereby make 
them more remiss, he alarms them again, saying, "If ye hold it fast, except 
ye believed in vain;" intimating that the stroke is on the chief head, and 
the contest for no common things but in behalf of the whole of the faith. 
And for the present he saith it with reserve, but as he goes on and waxes 
warm, he throws off the veil and proceeds to cry out(1) and say, "But if 
Christ hath not been raised then is our preaching vain, your faith also is 
vain: ye are yet in your sins:" but in the beginning not so: for thus it 
was expedient to proceed, gently and by degrees.

    Ver. 3. "For I delivered unto you first of all that which I also 
received."

    Neither here doth he say, "I said unto you," nor, "I taught you," but 
uses the same expression gain, saying, "I delivered unto you that which 
also I received:" nor again here doth he say, "I was taught," but, "I 
received:" establishing these two things; first, that one ought to 
introduce nothing from one's self; next, that by demonstration from his 
deeds they were fully persuaded, not by bare words: and by degrees while he 
is rendering his argument credible, he refers the whole to Christ, and 
signifies that nothing was of man in these doctrines.

    But what is this, "For I delivered unto you first of all(2)?" for that 
is his word. "In the beginning, not now." And thus saying he brings the 
time for a witness, and that it were the greatest disgrace for those who 
had so long time been persuaded now to change their minds: and not this 
only, but also that the doctrine is necessary. Wherefore also it was 
"delivered" among "the first," and from the beginning straightway. And what 
didst thou so deliver? tell me. But this he doth not say straightway, but 
first, "I received." And what didst thou receive? "That Christ died for our 
sins." He said not immediately that there is a resurrection of our bodies, 
yet this very thing in truth he doth establish, but afar off and by other 
topics saying that "Christ died," and laying before a kind of strong base 
and irrefragable foundation of the doctrine concerning the resurrection. 
For neither did he simply say that "Christ died;" although even this were 
sufficient to declare the resurrection, but with an addition, "Christ died 
for our sins."

    [3.] But first it is worth while to hear what those who are infected 
with the Manichaean doctrines say here, who are both enemies to the truth 
and war against their own salvation. What then do these allege? By death 
here, they say, Paul means nothing else than our being in sin; and by 
resurrection, our being delivered from our sins. Seest thou how nothing is 
weaker than error? And how it is taken by its own wings, and needs not the 
warfare from without, but by itself it is pierced through? Consider, for 
instance, these men, how they too have pierced themselves through by their 
own statements. Since if this be death, and Christ did not take a body, as 
ye suppose, and yet died, He was in sin according to you. For I indeed say 
that He took unto Himself a body and His death, I say, was that of the 
flesh; but thou denying this, wilt be compelled to affirm the other. But if 
He was in sin, how saith He, "Which of you convinceth Me of sin?" and "The 
prince of this world cometh, and hath nothing in me?" (John viii. 46; xiv. 
30.) and again, "Thus it becometh Us to fulfill all righteousness?" (Mat. 
iii. 15.) Nay, how did He at all die for sinners, if Himself were in sin? 
For he who dies for sinners ought himself to be without sin. Since if he 
himself also sin, how shall he die for other sinners? But if for others' 
sins He died, He died being without sin: and if being without sin He died, 
He died--not the death of sin; for how could He being without sin?--but the 
death of the body. Wherefore also Paul did not simply say, "He died," but 
added, "for our sins:" both forcing these heretics against their will to 
the confession of His bodily death, and signifying also by this that before 
death He was without sin: for he that dies for others' sins, it followeth 
must himself be without sin.

    Neither was he content with this, but added, "according to the 
Scriptures:" hereby both again making his argument credible, and intimating 
what kind of death he was speaking of: since it is the death of the body 
which the Scriptures everywhere proclaim. For, "they pierced My hands and 
My feet," (Ps. xxi. 18.) saith He, and, "they shall look on Him Whom they 
pierced." (John xix. 37. Zech. xii. 10.) And many other instances, too not 
to name all one by one, partly in words and partly in types, one may see in 
them stored up, setting forth His slaughter in the flesh and that He was 
slain for our sins. For, "for the sins of my people," saith one, "is He 
come(1) to death: "and, the Lord delivered Him up for our sins: "and, "He 
was wounded for our transgressions." (Is. liii.) But if thou(2) dost not 
endure the Old Testament, hear John crying out and declaring both, as well 
His slaughter in the body as the cause of it: thus, "Behold," saith he, 
"the Lamb of God, Who taketh away the sin of the world:" (John i. 29.) and 
Paul saying, "For Him Who knew no sin, He made to be sin on our behalf, 
that we might become the righteousness of God in Him:" (2 Cor. v. 21.) and 
again, "Christ redeemed us from the curse of the law, having become a curse 
for us:" (Gal. iii. 13.) and again, "having put off from himself 
principalities and powers, He made a show of them openly, triumphing over 
them;" (Col. ii. 15.) and ten thousand other sayings to show what happened 
at His death in the body, and because of our sins. Yea, and Christ Himself 
saith, "for your sakes I sanctify Myself(3)" and, "now the prince of this 
world hath been condemned(4);" showing that having no sin he was slain.

    [4.] Ver. 4. "And that he was buried."

    And this also confirms the former topics, for that which is buried is 
doubtless a body. And here he no longer adds, "according to the 
Scriptures." He had wherewithal, nevertheless he adds it not. For what 
cause? Either because the burial was evident unto all, both then and now, 
or because the expression, "according to the Scriptures," is set down of 
both in common. Wherefore then doth he add, "according to the Scriptures," 
in this place, "and that He rose on the third day according to the 
Scriptures," and is not content with the former clause, so spoken in 
common? Because this 'also was to most men obscure: wherefore here again he 
brings in "the Scriptures" by inspiration, having so conceived this thought 
so wise and divine.

    How is it then that he doth the same in regard of His death(5)? Because 
in that case too, although the cross was evident unto all and in the sight 
of all He was stretched upon it; yet the cause was no longer equally so. 
The fact indeed of his death all knew, but that He suffered this for the 
sins of the world was no longer equally known to the multitude. Wherefore 
he brings in the testimony from the Scriptures.

    This however hath been sufficiently proved by what we have said. But 
where have the Scriptures said that He was buried, and on the third day 
shall rise again? By the type of Jonah which also Himself alleges, saying, 
"As Jonah was three days and three nights in the whale's belly, so shall 
also the Son of Man be three days and three nights in the heart of the 
earth." (Mat. xii. 40.) By the bush in the desert. For oven as that burned, 
yet was not consumed, (Exod. iii. 2.) so also that body died indeed, but 
was not holden of death continually(1). And the dragon also in Daniel 
shadows out this. For as the dragon having taken the food which the prophet 
gave, burst asunder in the midst;(2) even so Hades having swallowed down 
that Body, was rent asunder, the Body of itself cutting asunder its womb 
and rising again.

    Now if thou desirest to hear also in words those things which thou hast 
seen in types, listen to Isaiah, saying, "His life is taken from the 
earth," (Isa. liii. 8, 10, 11.)(3) and," it pleaseth the Lord to cleanse 
Him from His wound...to show unto Him light:" and David before him, "Thou 
wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see 
corruption." (Ps. xvi. 10.)

    Therefore Paul also sends thee on to the Scriptures, that thou mayest 
learn that not without cause nor at random were these things done. For how 
could they, when so many prophets are describing and proclaiming them 
beforehand? And no where doth the Scripture mean the death of sin, when it 
makes mention of our Lord's death, but that of the body, and a burial and 
resurrection of the same kind.

    [5.] Ver. 5. "And that He appeared to Cephas:" he names immediately the 
most credible of all. "Then to the twelve."

    Ver. 6. "Then he appeared to above five hundred brethren at once; of 
whom the greater part remain until now, but some are fallen asleep."

    Ver. 7. "Then he appeared to James; then to all the Apostles."

    Ver. 8. "And last of all, as unto one born out of due time, he appeared 
to me also."

    Thus, since he had mentioned the proof from the Scriptures, he adds 
also that by the events, producing as witnesses of the resurrection, after 
the prophets, the apostles and other faithful men. Whereas if he meant that 
other resurrection, the deliverance from sin, it were idle for him to say, 
He appeared to such and such an one; for this is the argument of one who is 
establishing the resurrection of the body, not of one obscurely teaching 
deliverance from sins. Wherefore neither said he once for all, "He 
appeared," although it were sufficient for him to do so, setting down the 
expression in common: but now both twice and thrice, and almost in each 
several case of them that had seen Him he employs it. For "He appeared," 
saith he, "to Cephas, He appeared to above five hundred brethren, He 
appeared to me also." Yet surely the Gospel saith the contrary, that He was 
seen of Mary first. (Mark xvi. 9.) But among men He was seen of him first 
who did most of all long to see Him.

    But of what twelve apostles doth he here speak(4)? For after He was 
received up, Matthias was taken into the number, not after the resurrection 
immediately. But it is likely that He appeared even after He was received 
up. At any rate, this our apostle himself after His ascension was both 
called, and saw Him. Therefore neither doth he set down the time, but 
simply and without defining recounts the appearance. For indeed it is 
probable that many took place; wherefore also John said, "This third time 
He was manifested." (John xxi. 14.)

    "Then He appeared to above five hundred brethren." Some say that 
"above(5)," is above from heaven; that is, "not walking upon earth, but 
above and overhead He appeared to them:" adding, that it was Paul's purpose 
to confirm, not the resurrection only, but also the ascension. Others say 
that the expression, "above five hundred," means, "more than five hundred."

    "Of whom the greater part remain until now." Thus, "though I relate 
events of old," saith he, "yet have I living witnesses." "But some are 
fallen asleep." He said not, "are dead," but, "are fallen asleep," by this 
expression also again confirming the resurrection. "After that, He was seen 
of James." I suppose, His brother. For the Lord is said to have Himself 
ordained him and made him Bishop in Jerusalem first. "Then to all the 
apostles." For there were also other apostles, as the seventy.

    "And last of all he appeared unto me also, as unto one born out of due 
time." This is rather an expression of modesty than any thing else. For not 
because he was the least, therefore did he appear to him after the rest. 
Since even if He did call him last, yet he appeared more illustrious than 
many which were before him, yea rather than all. And the five hundred 
brethren too were not surely better than James, because He appeared to them 
before him.

    Why did He not appear to all at the same time? That He might first sow 
the seeds of faith. For he that saw Him first and was exactly and fully 
assured, told it unto the residue: then their report coming first placed 
the hearer in expectation of this great wonder, and made way before for the 
faith of sight. Therefore neither did He appear to all together, nor in the 
beginning to many, but to one alone first, and him the leader of the whole 
company and the most faithful: since indeed there was great need of a most 
faithful soul to be first to receive this sight. For those who saw him 
after others had seen him, and heard it from them, had in their testimony 
what contributed in no small degree to their own faith and tended to 
prepare their mind beforehand; but he who was first counted worthy to see 
Him, had need, as I have said, of great faith, not to be confounded by a 
sight so contrary to expectation. Therefore he appears to Peter first. For 
he that first confessed Him to be Christ was justly also counted worthy 
first to behold His resurrection. And not on this account alone doth He 
appear to him first, but also because he had denied Him, more abundantly to 
comfort him and to signify that he is not despaired of, before the rest He 
vouchsafed him even this sight and to him first entrusted His sheep. 
Therefore also He appeared to the women first. Because this sex was made 
inferior, therefore both in His birth and in His resurrection this first 
tastes of His grace.

    But after Peter, He appears also to each at intervals, and at one time 
to fewer, at another to more, hereby making them witnesses and teachers of 
each other, and rendering His apostles trustworthy in all that they said.

    [6.] "And last of all, as unto one born out of due time, he appeared to 
me also." What mean here his expressions of humility, or wherein are they 
seasonable? For if he wishes to show himself worthy of credit and to enrol 
himself among the witnesses of the resurrection, he is doing the contrary 
of what he wishes: since it were meet that he exalt himself and show that 
he was great, which in many places he doth, the occasion calling for it. 
Well, the very reason why he here also speaks modestly is his being about 
to do this. Not straightway, however, but with his own peculiar good sense: 
in that having first spoken modestly and heaped up against himself many 
charges, he then magnifies the things concerning himself. What may the 
reason be? That, when he comes to utter that great and lofty expression 
concerning himself, "I labored more abundantly than all," his discourse may 
be rendered more acceptable, both hereby, and by its being spoken as a 
consequence of what went before and not as a leading topic. Therefore also 
writing to Timothy, and intending to say great things concerning himself, 
he first sets down his charges against himself. For so all persons, when 
speaking in high terms of others, speak out freely and with boldness: but 
he that is compelled to praise himself, and especially when he also calls 
himself to witness, is disconcerted and blushes. Therefore also this 
blessed man first declares his own misery, and then utters that lofty 
expression. This then he doth, partly to abate the offensiveness of 
speaking about himself, and partly that he might hereby recommend to their 
belief what he had to say afterwards. For he that truly states what things 
are discreditable to him and conceals none of them, such as that he 
persecuted the Church, that he laid waste the faith, doth hereby cause the 
things that are honorable to him also to be above suspicion.

    And consider the exceeding greatness of his humility. For having said, 
"and last of all He appeared to me also," he was not content with this: 
"For many that are last shall be first," saith He, "and the first last." 
(Matt. xx. 16.) Therefore he added, "as unto one born out of due time." 
Neither did he stop here, but adds also his own judgment and with a reason, 
saying,

    Ver. 9. "For I am the least of the apostles, that am not meet to be 
called an apostle, because I persecuted the Church of God."

    And he said not, of the twelve alone, but also of all the other 
apostles. And all these things he spake, both as one speaking modestly and 
because he was really so disposed as I said, making arrangements also 
beforehand for what was intended to be spoken and rendering it more 
acceptable. For had he come forward and said, "Ye ought to believe me that 
Christ rose from the dead; for I saw Him and of all I am the most worthy of 
credit, inasmuch as I have labored more," the expression might have 
offended the hearers: but now by first dwelling on the humiliating topics 
and those which involve accusation, he both took off what might be grating 
in such a narrative, and prepared the way for their belief in his 
testimony.

    On this account therefore neither doth he simply, as I said, declare 
himself to be the last and unworthy of the appellation of an apostle, but 
also states the reason, saying, "because I persecuted the Church." And yet 
all those things were forgiven, but nevertheless he himself never for got 
them, desiring to signify the greatness of God's favor: wherefore also he 
goes on to say,

    [7.] Ver. 10. "But by the grace of God I am what I am."

    Seest thou again another(1) excess of humility? in that the defects he 
imputes to himself, but of the good deeds nothing; rather he refers all to 
God. Next, lest he might hereby render his hearer supine, he saith, "And 
His grace which was bestowed upon me was not found vain." And this again 
with reserve: in that he said! not, "I have displayed a diligence worthy of 
His grace," but, "it was not found vain."

    "But I labored more abundantly than they all." He said not, "I was 
honored," but, "I labored;" and when he had perils and deaths to speak of, 
by the name of labor he again abates his expression.

    Then again practicing his wonted humility, this also he speedily passes 
by and refers the whole to God, saying, "Yet not I, but the grace of God 
which was with me." What can be more admirable than such a soul? who having 
in so many ways depressed himself and uttered but one lofty word, not even 
this doth he call his own; on every side finding ways, both from the former 
things and from them that follow after, to contract this lofty expression, 
and that because it was of necessity that he came to it.

    But consider how he abounds in the expressions of humility. For so, "to 
me last of all He appeared," saith he. Wherefore neither doth he with 
himself mention any other, and saith, "as of one born out of due time," and 
that himself is "the least of the apostles," and not even worthy of this 
appellation. And he was not content even with these, but that he might not 
seem in mere words to be humble-minded, he states both reasons and proofs: 
of his being "one born out of due time," his seeing Jesus last; and of his 
being unworthy even of the name of an apostle, "his persecuting the 
Church." For he that is simply humble-minded doeth not this: but he that 
also sets down the reasons utters all from a contrite mind. Wherefore also 
he elsewhere makes mention of these same things, saying, "And I thank him 
that enabled me; even Christ Jesus our Lord, for that He counted me 
faithful, appointing the to his service, though I was before a blasphemer, 
and a persecutor, and injurious." (1 Tim. i. 12, 13.)

    But wherefore did he utter at all that same lofty expression, "I 
labored more abundantly than they?" He saw that the occasion compelled him. 
For had he not said this, had he only depreciated himself, how could he 
with boldness call himself to witness, and number himself with the rest, 
and say,

    Ver. 11. "Whether then it be I or they, so we preach."

    For the witness ought to be trustworthy, and a great man. But how he 
"labored more abundantly than they," he indicated above, saying, "Have we 
no right to eat and to drink, as also the other Apostles?" And again, "to 
them that are without law as without law." Thus, both where exactness was 
to be displayed, he overshot all: and where there was need to condescend, 
he displayed again the same great superiority.

    But some cite his being sent to the Gentiles and his overrunning the 
larger part of the world. Whence it is evident that he enjoyed more  grace. 
For if he labored more, the grace was also more: but he enjoyed more grace, 
because he displayed also more diligence. Seest thou how by those 
particulars whereby he contends and strives to throw into shade the things 
concerning himself, he is shown to be first of all?

    [8.] And these things when we hear, let us also make open show of our 
defects, but of our excellencies let us say nothing. Or if the opportunity 
force it upon us, let us speak of them with reserve and impute the whole to 
God's grace: which accordingly the Apostle also doth, ever and anon putting 
a bad mark upon his former life, but his after-state imputing to grace, 
that he might signify the mercy of God from every circumstance: from His 
having saved him such as he was and when saved making him again such as he 
is. Let none accordingly of those who are in sin despair, let none of those 
in virtue be confident, but let the one be exceeding fearful and the other 
forward. For neither shall any slothful man be able to abide in virtue, nor 
one that is diligent be weak to escape from evil. And of both these the 
blessed David is an example, who after he slumbered a little, had a great 
downfall: and when he was pricked in his heart, again hastened up to his 
former height. Since in fact both are alike evils, both despair and 
slothfulness; the one quickly casting a man down from the very arch of the 
heavens; the other not suffering the fallen to rise again. Wherefore with 
respect to the one, Paul said, "Let him that thinketh he standeth take heed 
lest he fall :" (1 Cor. x. 12.) but unto the other, "To-day if ye will hear 
His voice, harden not your hearts: (Heb iv, 7.) and again, "Lift up the 
hands that hang down and the palsied knees." (Heb. xii. 12.) And him too 
that had committed fornication but repented, he therefore quickly 
refreshes, "that such an one might not be swallowed up with his overmuch 
sorrow?" (2 Cor. ii. 7.)

    Why then in regard of other griefs art thou cast down, O man? Since if 
for sins, where only grief is beneficial, excess works much mischief, much 
more for all other things. For wherefore grievest thou? That thou hast lost 
money? Nay, think of those that are not even filled with bread, and thou 
shalt very speedily obtain consolation. And in each of the things that are 
grievous to thee mourn not the things that have happened, but for the 
disasters that have not happened give thanks. Hadst thou money and didst: 
thou lose it? Weep not for the loss, but give thanks for the time when thou 
didst enjoy it. Say like Job, "Have we received good at the hand of the 
Lord, and shall we not receive evil?" (Job ii. 10.) And together with that 
use this argument also; that even if thou didst lose thy money, yet thy 
body thou hast still sound and hast not with thy poverty to grieve that it 
also is maimed. But hath thy body too endured some outrage? Yet is not this 
the bottom of human calamities, but in the middle of the cask thou art as 
yet carried along. For many along with poverty and maiming, both wrestle 
with a demon and wander in deserts: others again endure other things more 
grievous than these. For may it never be our lot to suffer all that it is 
possible for one to bear.

    These things then ever considering, bear in mind them that suffer 
worse, and be vexed at none of those things: but when thou sinnest, only 
then sigh, then weep; I forbid thee not, nay I enjoin thee rather; though 
even then with moderation, remembering that there is returning, there is 
reconciliation. But seest thou others in luxury and thyself in poverty: and 
another in goodly robes, and in preeminence? Look not however on these 
things alone, but also on the miseries that arise out of these. And in thy 
poverty too, consider not the beggary alone, but the pleasure also thence 
arising do thou take into account. For wealth hath indeed a cheerful mask, 
but its inward parts are full of gloom; and poverty the reverse. And 
shouldest thou unfold each man's conscience, in the soul of the poor thou 
wilt see great security and freedom: but in that of the rich, confusions, 
disorders, tempests. And if thou grievest, seeing him rich, he too is vexed 
much more than thou when he beholds one richer than himself. And as thou 
fearest him, even so doth he another, and he hath no advantage over thee in 
this. But thou art vexed to see him in office, because thou art in a 
private station and one of the governed. Recollect however the day of his 
ceasing to hold office. And even before that day the tumults, the perils, 
the fatigues, the flatteries, the sleepless nights, and all the miseries.

    [9.] And these things we say to those who have no mind for high 
morality: since if thou knowest this, there are other and greater things 
whereby we may comfort thee: but for the present we must use the coarser 
topics to argue with thee. When therefore thou seest one that is rich, 
think of him that is richer than he, and thou wilt see him in the same 
condition with thyself. And after him look also on him that is poorer than 
thyself, consider how many have gone to bed hungry, and have lost their 
patrimony, and live in a dungeon, and pray for death every day. For neither 
doth poverty breed sadness, nor wealth pleasure, but both the one and the 
other our own thoughts are wont to produce in us. And consider, beginning 
from beneath: the scavenger grieves and is vexed that he cannot be rid of 
this his business so wretched and esteemed so disgraceful: but if thou rid 
him of this, and cause him, with security, to have plenty of the 
necessaries of life, he will grieve again that he hath not more than he 
wants: and if thou grant him more, he will wish to trouble them again, and 
will therefore vex himself no less than before: and if thou grant him 
twofold or threefold, he will be out of heart again because he hath no part 
in the state: and if you provide him with this also, he will count himself 
wretched because he is not one of the highest officers of state. And when 
he hath obtained this honor, he will mourn that he is not a ruler; and when 
he shall be ruler, that it is not of a whole nation; and when of a whole 
nation, that it is not of many nations; and when of many nations, that it 
is not of all. When he becomes a deputy, he will vex himself again that he 
is not a king; and if a king, that he is not so alone; and if alone, that 
he is not also of barbarous nations; and if of barbarous nations, that he 
is not of the whole world even: and if of the whole world, why not likewise 
of another world? And so his course of thought going on without end does 
not suffer him ever to be pleased. Seest thou, how even if from being mean 
and poor thou shouldest make a man a king, thou dost not remove his 
dejection, without first correcting his turn of thought, enamored as it is 
of having more?

    Come, let me show thee the contrary too, that even if from a higher 
station thou shouldest bring down to a lower one him that hath 
consideration, thou wilt not cast him into dejection and grief. And if thou 
wilt, let us descend the same ladder, and do thou bring down the satrap 
from his throne and in supposition deprive him of that dignity. I say that 
he will not on this account vex himself, if he choose to bear in mind the 
things of which I have spoken. For he will not reckon up the things of 
which he hath been deprived, but what he hath still, the glory arising from 
his office. But if thou take away this also, he will reckon up them who are 
in private stations and have never ascended to such sway, and for 
consolation his riches will suffice him. And if thou also cast him out 
again from this, he will look to them that have a moderate estate. And if 
thou shouldest take away even moderate wealth, and shouldest allow him to 
partake only of necessary food, he may think upon them that have not even 
this, but wrestle with incessant hunger and live in prison. And even if 
thou shouldest bring him into that prison-house, when he reflects on them 
that lie under incurable diseases and irremediable pains, he will see 
himself to be in much better circumstances. And as the scavenger before 
mentioned not even on being made a king will reap any cheerfulness, so 
neither will this man ever vex himself if he become a prisoner. It is not 
then wealth that is the foundation of pleasure, nor poverty of sadness, but 
our own judgment, and the fact, that the eyes of our mind are not pure, nor 
are fixed anywhere and abide, but without limit flutter abroad. And as 
healthy bodies, if they be nourished with bread alone, are in good and 
vigorous condition: but those that are sickly, even if they enjoy a 
plentiful and varied diet, become so much the weaker; so also it is wont to 
happen in regard of the soul. The mean spirited, not even in a diadem and 
unspeakable honors can be happy: but the denying, even in bonds and fetters 
and poverty, will enjoy a pure pleasure.

    [10.] These things then bearing in mind, let us ever look to them that 
are beneath us. There is indeed, I grant, another consolation, but of a 
high strain in morality, and mounting above the grossness of the multitude. 
What is this? That wealth is naught, poverty is naught, disgrace is naught, 
honor is naught, but for a brief time and only in words do they differ from 
each other. And along with this there is another soothing topic also, 
greater than it; the consideration of the things to come, both evil and 
good, the things which are really evil and really good, and the being 
comforted by them. But since many, as I said, stand aloof from these 
doctrines, therefore were we compelled to dwell on other topics, that in 
course we might lead on to them the receivers of what had been said before.

    Let us then, taking all these things into account, by every means frame 
ourselves aright, and we shall never grieve at these unexpected things. For 
neither if we should see men rich in a picture, should we say. they were to 
be envied, any more than on seeing poor men there depicted we should call 
them wretched and pitiable: although those are surely more abiding than 
they whom we reckon wealthy. Since one abides rich in the picture longer 
than in the nature itself of things. For the one often lasts, appearing 
such, even to a hundred years, but the other sometimes, not having had so 
much as a year to live at his ease in his possessions, hath been suddenly 
stripped of all. Meditating then on all these things, let us from all 
quarters build up cheerfulness as an outwork against our irrational sorrow, 
that we may both pass the present life with pleasure, and obtain the good 
things to come, through the grace and mercy of our Lord Jesus Christ, with 
Whom to the Father, with the Holy Ghost, be glory, power, honor, now and 
forever, and world without end. Amen.

HOMILY XXXIX: 1 Cor. xv. 11.

Whether then it be I or they, so we preach, and so ye believed.

    HAVING exalted the Apostles and abased himself, then again having 
exalted himself above them that he might make out an equality: (for he did 
effect an equality, when he showed that he had advantages over them as well 
as they over him,) and having thereby proved himself worthy of credit; 
neither so doth he dismiss them, but again ranks himself with them, 
pointing out their concord in Christ. Nevertheless he doth it not so as 
that he should seem to have been tacked on to them,(1) but as himself also 
to appear in the same rank. For so it was profitable for the Gospel. 
Wherefore also he was equally earnest, on the one hand, that he might not 
seem to overlook them; on the other, that he might not be on account of the 
honor paid to them held cheap by those that were under his authority. 
Therefore he also now makes himself equal again, saying,

    "Whether then it be I or they, so we preach." "From whomsoever," saith 
he, "ye choose to learn, learn; there is no difference between us." And he 
said not, "if ye will not believe me, believe them;" but while he makes 
himself worthy of credit and saith that he is of himself sufficient, he 
affirms the same also of them by themselves. For the difference of persons 
took no effect, their authority being equal. And in the Epistle to the 
Galatians he doth this, taking them with him, not as also standing in need 
of them, but saying indeed that even himself was sufficient: "For they who 
were of repute imparted nothing to me:" (Gal. ii. 6.) nevertheless, even so 
I follow after agreement with them. "For they gave unto me," saith he, 
"their right hands." (Gal. ii. 9.) For if the credit of Paul were always to 
depend on others and to be confirmed by testimony from others, the 
disciples would hence have received infinite injury. It is not therefore to 
exalt himself that he doeth this, but fearing for the Gospel. Wherefore 
also he here saith, making himself equal, "Whether it be I or they, so we 
preach."

    Well did he say, "we preach," indicating his great boldness of speech. 
For we speak not secretly, nor(1) in a corner, but we utter a voice clearer 
than a trumpet. And he said not, "we preached," but, "even now 'so we 
preach.'" "And so ye believed." Here he said not, "ye believe," but, "ye 
believed." Because they were shaken in mind, therefore he ran back to the 
former times, and proceeds to add the witness from themselves.

    [2.] Ver. 12. "Now if Christ is preached that He hath been raised from 
the dead, how say some among you that there is no resurrection of the 
dead?"

    Seest thou how excellently he reasons, and proves the resurrection from 
the fact of Christ's being raised, having first established the former in 
many ways? "For both the prophets spake of it," saith he, "and the Lord 
Himself showed it by His appearing, and we preach, and ye believed;" 
weaving thus his fourfold testimony; the witness of the prophets, the 
witness of the issue of events, the witness of the apostles, the witness of 
the disciples; or rather a fivefold. For this very cause too itself implies 
the resurrection; viz. his dying for others' sins. If therefore this hath 
been proved, it is evident that the other also follows, viz. that the other 
dead likewise are raised. And this is why, as concerning an admitted fact, 
he challenges and questions them, saying, "Now if Christ hath been raised, 
how say some among you that there is no resurrection of the dead?"

    Hereby also again abating the boldness of the gainsayers: in that he 
said not, "how say, ye," but, "how say some among you." And neither doth he 
bring a charge against all nor declare openly the very persons whom he 
accuses, in order not to make them more reckless: neither on the other hand 
doth he conceal it wholly, that he may correct them. For this purpose 
accordingly, separating them from the multitude, he strips himself for the 
contest with them, by this both weakening and confounding them, and holding 
the rest in their conflicts with these firmer to the truth, nor suffering 
them to desert to those that were busy to destroy them: he being in fact 
prepared to adopt a vehement mode of speech.

    Further, lest they should say, "this indeed is clear and evident unto 
all that Christ is raised, and none doubts it; this doth not however 
necessarily imply the other also, to wit, the resurrection of mankind:"--
for the one was both before proclaimed and came to pass, and was testified 
of by his appearing; the fact, namely, of Christ's resurrection: but the 
other is yet in hope, i.e., our own part:--see what he doeth; from the 
other side again he makes it out: which is a proof of great power. Thus, 
"why do some say," saith he, "that there is no resurrection of the dead?" 
Of course then the former also in its turn is subverted by this, the fact, 
namely, that Christ is raised. Wherefore also he adds, saying,

    Ver. 13. "But if there is no resurrection of the dead, neither hath 
Christ been raised."

    Seest thou Paul's energy, and his spirit for the combat, so invincible? 
how not only from what is evident he demonstrates what is doubted, but also 
from what is doubted, endeavors to demonstrate to gainsayers the former 
evident proposition? Not because what had already taken place required 
demonstration, but that he might signify this to be equally worthy of 
belief with that.

    [3.] "And what kind of consequence is this?" saith one. "For if Christ 
be not raised, that then neither should others be raised, doth follow: but 
that if others be not raised, neither should Christ be raised, what reason 
can there be in this?" Since then this doth not appear to be very 
reasonable, see how he works it out wisely, scattering his seeds beforehand 
from the beginning, even from the very groundwork of the Gospel: as, that 
"having died for our sins," He was raised; and that He is "the first-fruits 
of them that slept." For the first-fruits--of what can He be the first-
fruits, except of them that are raised? And how can He be first-fruits, if 
they rise not of whom He is first-fruits? How then are they not raised?

    Again, if they be not raised, wherefore was Christ raised? Wherefore 
came He? Wherefore did He take upon Him flesh, if he were not about to 
raise flesh again? For He stood not in need of it Himself but for our 
sakes. But these things he afterwards set down as he goes on; for the 
present he saith, "If the dead be not raised, neither hath Christ been 
raised," as though that were connected with this. For had He not intended 
to raise Himself, He would not have wrought that other work. Seest thou by 
degrees the whole economy overthrown by those words of theirs and by their 
unbelief in the resurrection? But as yet he saith nothing of the 
incarnation, but of the resurrection. For not His having become incarnate, 
but His having died, took away death; since while He had flesh, the tyranny 
of death still had dominion.

    Ver. 14. "And if Christ hath not been raised, then is our preaching 
vain, your faith also is vain."

    Although what followed in due course would have been, "but if Christ be 
not risen, ye fight against things evident, and against so many prophets, 
and the truth of facts;" nevertheless he states what is much more fearful 
to them: "then is our preaching vain, your faith also is vain." For he 
wishes to shake thoroughly their mind: "we have lost all," saith he, "all 
is over, if He be not risen." Seest thou how great is the mystery of the 
oeconomy? As thus: if after death He could not rise again, neither is sin 
loosed nor death taken away nor the curse removed. Yea, and not only have 
we preached in vain, but ye also have believed in vain.

    [4.] And not hereby alone doth he show the impiety of these evil 
doctrines, but he further contends earnestly against them, saying,

    Ver. 15. "Yea, and we are found false witnesses of God: because we 
witnessed of Him that He raised up Christ; whom He raised not up, if so be 
that the dead are not raised."

    But if this be absurd, (for it is a charge against God and a calumny,) 
and He raised Him not, as ye say, not only this, but other absurdities too 
will follow.

    And again he establishes it all, and takes it up again, saying,

    Ver. 16. "For if the dead are not raised, neither hath Christ been 
raised."

    For had He not intended to do this, He would not have come into the 
world. And he names not this, but the end, to wit, His resurrection; 
through it drawing all things.

    Ver. 17. "And if Christ hath not been raised, your faith is vain."

    With whatever is clear and confessed, he keeps on surrounding the 
resurrection of Christ, by means of the stronger point making even that 
which seems to be weak and doubtful, strong and clear.

    "Ye are yet in your sins." For if He was not raised, neither did He 
die; and if He died not, neither did He take away sin: His death being the 
taking away of sin. "For behold," saith one, "the Lamb of God, which taketh 
away the sin of the world." (John i. 29.) But how "taketh away?" By His 
death. Wherefore also he called him a Lamb, as one slain. But if He rose 
not again, neither was He slain: and if He was not slain, neither was sin 
taken away: and if it was not taken away, ye are in it: and if ye are in 
it, we have preached in vain: and if we have preached in vain, ye have 
believed in vain that ye were reconciled. And besides, death remains 
immortal, if He did not arise. For if He too was holden of death and loosed 
not its pains, how released He all others, being as yet Himself holden of 
it? Wherefore also he adds,

    Ver. 18. "Then they also which are fallen asleep in Christ have 
perished."

    "And why speak I of you," saith he, "when all those also are perished, 
who have done all and are no longer subject to the uncertainty of the 
future?" But by the expression, "in Christ," he means either "in the 
faith," or "they who died for His sake, who endured many perils, many 
miseries, who walked in the narrow way.(1)"

    Where are those foul-mouthed Manichees who say that by the resurrection 
here means the liberation from sin(2)? For these compact and continuous 
syllogisms, holding as they do also conversely, indicate nothing of what 
they say, but what we affirm. It is true, "rising again" is spoken of one 
who has fallen: and this is why he keeps on explaining, and saith not only 
that He was raised, but adds this also, "from the dead." And the 
Corinthians too doubted not of the forgiveness of sins, but of the 
resurrection of bodies.

    But what necessity is there at all, that except mankind be not without 
sin, neither should Christ Himself be so? Whereas, if He were not to raise 
men up, it were natural to say, " wherefore came He and took our flesh and 
rose again?" But on our supposition not so. Yea, and whether men sin or do 
not sin, there is ever with God an impossibility of sinning, and what 
happens to us reaches not to Him, nor doth one case answer to the other by 
way of conversion, as in the matter of the resurrection of the body(3).

    [4.] Ver. 19. "If in this life only we have, hoped in Christ, we are of 
all men most pitiable.

    What sayest thou, O Paul? How "in this life only have we hope," if our 
bodies be not raised, the soul abiding and being immortal? Because even if 
the soul abide, even if it be infinitely immortal, as indeed it is, without 
the flesh it shall not receive those hidden good things, as neither truly 
shall it be punished. For all things shall be made manifest before the 
judgment-seat of Christ, "that every one may receive the things done in the 
body, according to that he hath done, whether it be good or bad."(2 Cor. v. 
10.) Therefore he saith, "if in this life only we have hope in Christ, we 
are of all men most pitiable." For if the body rise not again, the soul 
abides uncrowned without that blessedness which is in heaven. And if this 
be so, we shall enjoy nothing then at all: and if nothing then, in the 
present life is our recompense. "What then in this respect can be more 
wretched than we?" saith he.

    But these things he said, as well to confirm them in the doctrine of 
the resurrection of the body, as to persuade them concerning that immortal 
life, in order that they might not suppose that all our concerns end with 
the present world. For having sufficiently established what he purposed by 
the former arguments, and having said, "if the dead are not raised, neither 
hath Christ been raised; but if Christ were not raised, we have perished, 
and we are yet in our sins;" again he also subjoins this, thoroughly 
demolishing their arrogance. For so when he intends to introduce any of the 
necessary doctrines, he first shakes thoroughly their hardness of heart by 
fear: which accordingly he did here, having both above scattered those 
seeds, and made them anxious, as those who had fallen from all: and now 
again after another manner, and so as they should most severely feel it, 
doing this same thing and saying, " 'we are of all men most pitiable,' if 
after so great conflicts and deaths and those innumerable evils, we are to 
fall from so great blessings, and our happiness is limited by the present 
life." For in fact all depends on the resurrection. So that even hence it 
is evident that his discourse was not of a resurrection from sins, but of 
bodies, and of the life present and to come.

    [3.] Ver. 20. "But now hath Christ been raised from the dead, the 
first-fruits of them that are asleep."

    Having signified how great mischiefs are bred from not believing the 
resurrection, he takes up the discourse again, and says, "But now hath 
Christ been raised from the dead;" continually adding, "from the dead," so 
as to stop(1) the mouths of the heretics. "The first-fruits of them that 
slept." But if their first-fruits, then themselves also, must needs rise 
again. Whereas if he were speaking of the resurrection from sins, and none 
is without sin;--for even Paul saith, "I know nothing against myself, yet 
am I not hereby justified(2);"--how shall there be any who rise again, 
according to you? Seest thou that his discourse was of bodies? And that he 
might make it worthy of credit, he continually brings forward Christ who 
rose again in the flesh.

    Next he also assigns a reason. For, as I said, when one asserts but 
does not state the reason, his discourse is not easily received by the 
multitude. What then is the reason?

    Ver. 21. "For since by man came death, by man came also the 
resurrection of the dead."

    But if by a man, doubtless by one having a body. And observe his 
thoughtfulness, how on another ground also he makes his argument 
inevitable. As thus: "he that is defeated," saith he, "must in his own 
person also renew the conflict, the nature which was cast down must itself 
also gain the victory. For so the reproach was wiped away."

    But let us see what kind of death he is speaking of.

    Ver. 22. "For as in Adam all die, even so in Christ shall all be made 
alive."

    What then? tell me; did all die in Adam the death of sin(3)? How then 
was Noah righteous in his generation? and how Abraham? and how Job? and how 
all the rest? And what, I pray? shall all be made alive in Christ? Where 
then are those who are led away into hell fire? Thus, if this be said of 
the body, the doctrine stands: but if of righteousness and sin, it doth so 
no longer.

    Further, lest, on hearing that the making alive is common to all, thou 
shouldest also suppose that sinners are: saved, he adds,

    Ver. 23. "But every man in his own order."

    For do not, because thou hearest of a resurrection, imagine that all 
enjoy the same benefits. Since if in the punishment all will not suffer 
alike but the difference is great; much more where there are sinners and 
righteous men shall the separation be yet wider.

 "Christ the first-fruits, then they that are Christ's;" i.e., the faithful 
and the approved.

    Ver. 24. "Then cometh the end."

    For when these shall have risen again, all things shall have an end, 
not as now when after Christ's resurrection things abide yet in suspense. 
Wherefore he added, "at His coming," that thou mayest learn that he is 
speaking of that time, "when He shall have delivered up the kingdom to God 
even the Father; when He shall have abolished all rule and all authority 
and power."

    [6.] Here, give heed to me carefully, and see that no part escape you 
of what I say. For our contest is with enemies(1): wherefore we first must 
practice the reductio ad absurdum which also Paul often doeth. Since in 
this way shall we find what they say most easy of detection. Let us ask 
them then first, what is the meaning of the saying, "When he shall have 
delivered up the kingdom to God, even the Father?" For if we take this just 
as it stands and not in a sense becoming Deity, He will not after this 
retain it. For he that hath delivered up to another, ceases any longer to 
retain a thing himself. And not only will there be this absurdity, but that 
also the other person who receives it will be found not to be possessor of 
it before he hath so received it. Therefore according to them, neither was 
the Father a King before, governing our affairs: nor will it seem that the 
Son after these things will be a King. How then, first of all, concerning 
the Father doth the Son Himself say, "My Father worketh hitherto, and I 
work:" (John v. 17.) and of Him Daniel, "That His kingdom is an everlasting 
kingdom, which shall not pass away?" (Dan. vii. 14.) Seest thou how many 
absurdities are produced, and repugnant to the Scriptures, when one takes 
the thing spoken after the manner of men?

    But what "rule," then doth he here say, that Christ "putteth down?" 
That of the angels? Far from it. That of the faithful? Neither is it this. 
What rule then? That of the devils, concerning which he saith, "Our 
wrestling is not against flesh and blood, but against the principalities, 
against the powers, against the world-rulers of this darkness:" (Ephes. vi. 
12.) For now it is not as yet "put down" perfectly, they working in many 
places, but then shall they cease.

    Ver. 25. "For He must reign, till He hath put all enemies under His 
feet."

    Again from hence also another absurdity is produced, unless we take 
this also in a way becoming Deity. For the expression "until," is one of 
end and limitation: but in reference to God, this does not exist.

    Ver. 26. "The last enemy that shall be abolished is death."

    How the last? After all, after the devil, after all the other things. 
For so in the beginning also death came in last; the counsel of the devil 
having come first, and our disobedience, and then death. Virtually then 
indeed it is even now abolished: but actually, at that time.

    [7.] Ver. 27. "For He hath put all things in subjection under His feet. 
But when He saith, All things are put in subjection, it is manifest that He 
is excepted who did subject all things unto Him."

    Ver. 28. "And when all things have been subjected unto Him, then shall 
the Son also Himself be subjected unto Him that did subject all things unto 
Him."

    And yet before he said not that it was the Father who "put things under 
Him," but He Himself who "abolishes." For "when He shall have abolished," 
saith he, "all rule and authority:" and again, "for He must reign until He 
hath put all His enemies under His feet." How then doth he here say, "the 
Father?"

    And not only is there this apparent perplexity, but also that he is 
afraid with a very unaccountable fear, and uses a correction, saying, "He 
is excepted, who did subject all things unto Him," as though some would 
suspect, whether the Father might Himself not be subject unto the Son; than 
which what can be more irrational? nevertheless, he fears this.

    How then is it? for in truth there are many questions following one 
upon another. Well, give me then your earnest attention; since in fact it 
is necessary for us first to speak of the scope of Paul and his mind, which 
one may find everywhere shining forth, and then to subjoin our solution: 
this being itself an ingredient in our solution.

    What then is Paul's mind, and what is his custom? He speaks in one way 
when he discourses of the Godhead alone, and in another when he falls into 
the argument of the economy. Thus having once taken hold of our Lord's 
Flesh, he freely thereafter uses all the sayings that humiliate Him; 
without fear as though that were able to bear all such expressions. Let us 
see therefore here also, whether his discourse is of the simple Godhead, or 
whether in view of the incarnation he asserts of Him those things which he 
saith: or rather let us first point out where he did this of which I have 
spoken. Where then did he this? Writing to the Philippians he saith, "Who, 
being in the form of God, counted it not a prize to be on an equality with 
God, but emptied Himself of   no reputation, taking the form of a servant, 
being made in the likeness of men: and being found in fashion as a man, He 
humbled Himself, becoming obedient even unto death, yea, the death of the 
cross. Wherefore hath  God highly exalted Him." (Phil. ii. 6--9.)

    Seest thou how when he was discoursing of the Godhead alone, he uttered 
those great things, that He "was in the form of God" and that He "was equal 
with" Him that begat Him, and to Him refers the whole? But when He showed 
Him to thee made flesh, he lowered again the discourse. For except thou 
distinguish these things, there is great variance between the things 
spoken. Since, if He were "equal with God," how did He highly exalt one 
equal with Himself? If He were "in the form of God," how "gave" He Him "a 
name?" for he that giveth, giveth to one that hath not, and he that 
exalteth, exalteth one that is before abased. He will be found then to be 
imperfect and in need, before He hath received the "exaltation" and "the 
Name;" and many other absurd corollaries will hence follow. But if thou 
shouldest add the incarnation, thou wilt not err in saying these things. 
These things then here also consider, and with this mind receive thou the 
expressions.

    [8.] Now together with these we will state also other reasons why this 
pericope of Scripture was thus composed. But at present it is necessary to 
mention this: first, that Paul's discourse was of the resurrection, a thing 
counted to be impossible and greatly disbelieved: next, he was writing to 
Corinthians among whom there were many philosophers who mocked at such 
things always. For although in other things wrangling one with another, in 
this they all, as with one mouth, conspired, dogmatically declaring that 
there is no resurrection. Contending therefore for such a subject so 
disbelieved and ridiculed, both on account of the prejudice which had been 
formed, and on account of the difficulty of the thing; and wishing to 
demonstrate its possibility, he first effects this from the resurrection of 
Christ. And having proved it both from the prophets, and from those who had 
seen, and from those who believed: when he had obtained an admitted 
reductio ad absurdum, he proves in what follows the resurrection of mankind 
also. "For if the dead rise not," saith he, "neither has Christ been 
raised."

    Further; having closely urged these converse arguments in the former 
verses, he tries it again in another way, calling Him the "first-fruits," 
and pointing to His "abolishing all rule and authority and power, and death 
last." "How then should death be put down," saith he, "unless he first 
loose the bodies which he  held?" Since then he had spoken great things of 
the Only-Begotten, that He "gives up the kingdom," i.e., that He Himself 
brings these things to pass, and Himself is victor in the war, and "putteth 
all things under His feet," he adds, to correct the unbelief of the 
multitude, "for He must reign till He hath put all His enemies under His 
feet." Not as putting an end to the kingdom, did he use the expression 
"until," but to render what was said worthy of credit, and induce them to 
be confident. For "do not," saith he, "because thou hast heard that He will 
abolish all rule, and authority and power," to wit, the devil, and the 
bands of demons, (many as there are,) and the multitudes of unbelievers, 
and the tyranny of death, and all evils: do not thou fear as though His 
strength was exhausted. For until He shall have done all these things, "He 
must reign;" not saying this, that after He hath brought it to pass He doth 
not reign; but establishing this other, that even if it be not now, 
undoubtedly it will be. For His kingdom is not cut off: yea, He rules and 
prevails and abides until He shall have set to right all things.

    And this manner of speech one might find also in the Old Testament; as 
when it is said, "But the word of the Lord abideth for ever;" (Ps. cxix. 
89.) and, "Thou art the same, and Thy years shall not fail." (Ps. cii. 27.) 
Now these and such-like things the Prophet saith, when he is telling of 
things which a long space of time must achieve and which must by all means 
come to pass; casting out the fearfulness of the duller sort of hearers.

    But that the expression, "until," spoken of God, and "unto," do not 
signify an end, hear what one saith: "From everlasting unto everlasting 
Thou art God:" (Ps. xc. 2.) and again, "I am, I am," and "Even to your old 
age I am He." (Isa. xlvi. 4.)

    For this cause indeed doth he set death last, that from the victory 
over the rest this also might be easily admitted by the unbeliever. For 
when He destroys the devil who brought in death, much more will He put an 
end to His work.

    [9.] Since then he referred all to Him, the "abolishing rule and 
authority," the perfecting of His kingdom, (I mean the salvation of the 
faithful, the peace of the world, the taking away of evils, for this is to 
perfect His kingdom,) the putting an end to death; and he said not, "the 
Father by Him," but, "Himself shall put down, and Himself shall put under 
His feet," and he no where mentioned Him that begat Him; he was afraid 
afterward, lest on this account among some of the more irrational persons, 
either the Son might seem to be greater than the Father, or to be a certain 
distinct principle, unbegotten.(1) And therefore, gently guarding himself, 
he qualifies the magnitude of his expressions, saying, "for He put all 
things in subjection under His feet," again referring to the Father these 
high achievements; not as though the Son were without power. For how could 
He be, of whom he testified so great things before, and referred to Him all 
that was said? But it was for the reason which I mentioned, and that he 
might show all things to be common to Father and Son which were done in our 
behalf. For that Himself alone was sufficient to "put all things in 
subjection under Him," hear again Paul saying, (Phil. iii. 21.) "Who shall 
fashion anew the body of our humiliation that it may be conformed to the 
body of His glory, according to the working whereby He is able even to 
subject all things unto Himself."

    Then also he  uses a correction, saying, "But when He saith, all things 
are put in subjection, it is evident that He is excepted who did subject 
all things unto Him," testifying even thence no small glory to the Only-
Begotten. For if He were less and much inferior, this fear would never have 
been entertained by him. Neither is he content with this, but also adds 
another thing, as follows. I say, lest any should doubt-ingly ask, "And 
what if the Father hath not been 'put under Him?' this doth not at all 
hinder the Son from being the more mighty;" fearing this impious 
supposition, because that expression was not sufficient to point out this 
also, he added, going very much beyond it, "But when all things have been 
subjected unto Him, then shall the Son also Himself be subjected;" showing 
His great concord with the Father, and that He is the principle of all 
other good things and the first Cause, who hath begotten One so great in 
power and in achievements.

    [10.] But if he said more than the subject-matter demanded, marvel not. 
For in imitation of his Master he doeth this: since He too pur-posing to 
show His concord with Him that begat Him, and that He hath not come without 
His mind, descends so far, I say not, as the proof of concord demanded, but 
as the weakness of the persons present required. For He prays to His Father 
for no other cause but this; and stating the reason He saith, "that they 
may believe that Thou hast sent Me." (John xi. 42.) In imitation therefore 
of Him, Paul here in his manner of speech goes beyond what was required; 
not that thou mightest have any suspicion of a forced servitude, far from 
it; but that he might the more entirely cast out those impious doctrines. 
For so when he is minded to pull up any thing by the roots, he is wont to 
do it, and abundantly more with it(2). Thus too, for example, when he spake 
of a believing wife and an unbelieving husband, companying with one another 
by the law of marriage, that the wife might not consider herself defiled by 
that intercourse and the embraces of the unbeliever, he said not, "the wife 
is not unclean," nor, "she is no wise harmed by the unbeliever," but, which 
was much more, "the unbeliever is even 'sanctified' by her," not meaning to 
signify that the heathen was made holy through her, but by the very great 
strength of the expression anxious to remove her fear. So also here, his 
zeal to take away that impious doctrine by a very strong utterance was the 
cause of his expressing himself as he did. For as to suspect the Son of 
weakness is extreme impiety: (wherefore he corrects it, saying, "He shall 
put all enemies under His feet:") so on the other hand is it more impious 
to consider the Father inferior to Him. Wherefore he takes it also away 
with exceeding force. And observe how he puts it. For he said not simply, 
"He is excepted which put all things under Him," but, "it is manifest," 
"for even if it be admitted," saith he, "nevertheless I make it sure.(3)"

    And that thou mayest learn that this is the reason of the things 
spoken, I would ask thee this question: Doth an additional "subjection" at 
that time befal the Son? And how can this be other than impious and 
unworthy of God? For the greatest subjection and obedience is this, that He 
who is God took the form of a servant. How then will He be "sub-  jected?" 
Seest thou, that to take away the impious notion, he used this expression? 
and this too in a suitable though reserved sense? For he becomes a Son and 
a divine Person, so He obeys; not humanly, but as one acting freely and 
having all authority. Otherwise how is he co-enthroned? How, "as the Father 
raiseth up, even so He, whom He will?" (John v. 21.) How are "all things 
that the Father hath His," and all that He hath, the Father's? (John xvi. 
15.) For these phrases indicate to us an authority exactly measured by(4) 
that of Him that begat Him.

    [11.] But what is this, "When He shall deliver up the kingdom?" The 
Scripture acknowledges two kingdoms of God, the one by appropriation(5), 
the other by creation(6). Thus, He is King over all, both Greeks and Jews 
and devils and His adversaries, in respect of His creation: but He is King 
of the faithful and willing and subject, in respect of His making them His 
own. This is the kingdom which is said also to have a beginning. For 
concerning this He saith also in the second Psalm, "Ask of Me, and I shall 
give Thee the heathen for Thine inheritance." (Ps. ii. 8.) Touching this 
also, He Himself said to His disciples, "All authority hath been given unto 
Me by My father," (Matt. xxviii. 18.) referring all to Him that begat Him, 
not  as though of Himself He were not sufficient, but to signify that He is 
a Son, and not unbegotten. This kingdom then He doth "deliver up," i.e., 
"bring to a right end."

    "What then," saith one, "can be the reason why He spake nothing of the 
Spirit?" Because of Him he was not discoursing now, nor doth he confound 
all things together. Since also where he saith, "There is one God the 
Father, and one Lord Jesus," undoubtedly not as allowing the Spirit to be 
inferior, is he therefore silent, but because for the time it was not 
urgent, he so expressed himself. For he is wont also to make mention of the 
Father only, .yet we must not therefore cast out the Son: he is wont to 
speak also of the Son and of the Spirit only, yet not for this are we to 
deny(1) the Father.

    But what is, "that God may be all in all?" That all things may be 
dependent upon Him, that none may suppose two authorities without a 
beginning, nor another kingdom separated off; that nothing may exist 
independent of him. For when the enemies shall be lying under the feet of 
the Son, and He having them cast under His feet be at no variance with His 
Father, but at concord with Him in entire perfection, then He shall Himself 
"be all in all."

    But some say that he spake this to declare the removal of wickedness, 
as though all would yield thenceforth and none would resist nor do 
iniquity. For when there is no sin, it is evident that "God shall be all in 
all."

    [12.] But if bodies do not rise again, how are these things true? For 
the worst enemy of all, death, remains, having wrought whatever he listed. 
"Nay," saith one, "for they shall sin no more." And what of that? For he is 
not discoursing here of the death of the soul, but of that of the body? How 
then is he "put down?" For victory is this, the winning of those things 
which have been carried off and detained. But if men's bodies are to be 
detained in the earth, it follows that the tyranny of death remains, these 
bodies for their part being holden, and there being no other body for him 
to be vanquished in. But if this which Paul spake of, ensue, as undoubtedly 
it will ensue, God's victory will appear, and that a glorious one, in His 
being able to raise again the bodies which were holden thereby. Since an 
enemy too is then vanquished, when a man takes the spoils, not when he 
suffers them to remain in the other's possession: but unless one venture to 
take what is his, how can we say that he is vanquished? After this manner 
of victory doth Christ Himself say in the Gospels that He hath been 
victorious, thus speaking, "When he shall bind the strong man, then shall 
he also spoil his goods." (Matt. xii. 29.) Since if this were not so, it 
would not be at all a manifest victory. For as in the death of the soul, 
"he that hath died is justified from sin;" (Rom. vi. 7.) (and yet we cannot 
say that this is a victory, for he is not the victor who adds no more to 
his wickedness, but he who hat