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1 COR. XV. 29.
Else what shall they do which are baptized for
the dead? if the dead are not raised at all,
why then are they baptized for the dead?
HE takes in hand again another topic,
establishing what he said at one time from what
God doeth, and at another from the very things
which they practice. And this also is no small
plea for the defence of any cause when a man
brings forward the gainsayers themselves as
witnessing by their own actions what he affirms.
What then is that which he means? Or will ye
that I should first mention how they who are
infected with the Marcionite heresy pervert this
expression? And I know indeed that I shall
excite much laughter; nevertheless, even on
this account most of all I will mention it that
you may the more completely avoid this disease:
viz., when any Catechumen departs among them,
having concealed the living man under the couch
of the dead, they approach the corpse and talk
with him, and ask him if he wishes to receive
baptism; then when he makes no answer, he that
is concealed underneath saith in his stead that
of course he should wish to be baptized; and so
they baptize him instead of the departed, like
men jesting upon the stage. So great power hath
the devil over the souls of careless sinners.
Then being called to account, they allege this
expression, saying that even the Apostle hath
said, "They who are baptized for the dead."
Seest thou their extreme ridiculousness? Is it
meet then to answer these things? I trow not;
unless it were necessary to discourse with madmen
of what they in their frenzy utter. But that
none of the more exceedingly simple folk may be
led captive, one must needs submit to answer
even these men. As thus, if this was Paul's
meaning wherefore did God threaten him that is
not baptized? For it is impossible that any
should not be baptized henceforth, this being
once devised: and besides, the fault no longer
lies with the dead, but with the living. But
to whom spake he, "Unless ye eat My flesh,
and drink My blood, ye have no life in
yourselves?" (John vi. 53.) To the
living, or to the dead, tell me? And again,
"Unless a man be born again of water and of the
Spirit, he cannot see the kingdom of God."
(John iii. 5.) For if this be permitted,
and there be no need of the mind of the receiver
nor of his assent while he lives, what hinders
both Greeks and Jews thus to become believers,
other men after their decease doing these things
in their stead?
But not to prolong fruitless toil in cutting
asunder their petty spiders' webs, come let us
unfold unto you the force of this expression.
What then is Paul speaking of?
But first I wish to remind you who are
initiated of the response, which on that evening
they who introduce you to the mysteries bid you
make; and then I will also explain the saying
of Paul: so this likewise will be clearer to
you; we after all the other things adding this
which Paul now saith. And I desire indeed
expressly to utter it, but I dare not on
account of the uninitiated; for these add a
difficulty to our exposition, compelling us
either not to speak clearly or to declare unto
them the ineffable mysteries.
Nevertheless, as I may be able, I will speak
as through a veil.
As thus: after the enunciation of those
mystical and fearful words, and the awful rules
of the doctrines which have come down from
heaven, this also we add at the end when we are
about to baptize, bidding them say, "I
believe in the resurrection of the dead," and
upon this faith we are baptized. For after we
have confessed this together with the rest, then
at last are we let down into the fountain of
those sacred streams. This therefore Paul
recalling to their minds said, "if there be no
resurrection, why art thou then baptized for the
dead?" i. e., the dead bodies. For in fact
with a view to this art thou baptized, the
resurrection of thy dead body, believing that it
no longer remains dead. And thou indeed in the
words makest mention of a resurrection of the
dead; but the priest, as in a kind of image,
signifies to thee by very deed the things which
thou hast believed and confessed in words. When
without a sign thou believest, then he gives
thee the sign also; when thou hast done thine
own part, then also doth God fully assure
thee. How and in what manner? By the water.
For the being baptized and immersed and then
emerging, is a symbol of the descent into Hades
and return thence. Wherefore also Paul calls
baptism a burial, saying, "Therefore we are
buried with Him by baptism into death."
(Rom. vi. 4.) By this he makes that also
which is to come credible, I mean, the
resurrection of our bodies. For the blotting
out sins is a much greater thing than the raising
up of a body. And this Christ declaring,
said, "For whether is easier to say, Thy
sins are forgiven, or to say, Take up thy
bed, and walk?" (Matt. ix. 5.) "The
former is the more difficult," saith He,
"but since ye disbelieve it as being hidden,
and make the easier instead of the more difficult
the demonstration of my power, neither Will I
refuse to afford you this proof." Then saith
He to the paralytic, "Arise, take up thy
bed, and go unto thy house."
"And how is this difficult," saith one,
"when it is possible to kings also and rulers?
For they too forgive adulterers and
homicides." Thou art jesting, O man, who
sayest these things. For to forgive sins with
God only is possible. But rulers and kings,
whether it is adulterers whom they forgive or
homicides, release them indeed from the present
punishment; but their sin they do not purge
out. Though they should advance to offices them
that have been forgiven, though they should
invest them with the purple itself, though they
should set the diadem upon their heads, yet so
they would only make them kings,but could not
free them from their sin. It being God alone
who doeth this; which accordingly in the Layer
of Regeneration He will bring to pass. For
His grace touches the very soul, and thence
plucks up the sin by the root. Here is the
reason why he that hath been forgiven by the king
may be seen with his soul yet impure, but the
soul of the baptized no longer so, but purer
than the very sun-beams, and such as it was
originally formed, nay rather much better than
that. For it is blessed with a Spirit, on
every side enkindling it and making its holiness
intense. And as when thou art recasting iron or
gold thou makest it pure and new once more, just
so the Holy Ghost also, recasting the soul in
baptism as in a furnace and consuming its sins,
causes it to glisten with more purity than all
purest gold.
Further, the credibility of the resurrection of
our bodies he signifies to thee again from what
follows: viz., that since sin brought in
death, now that the root is dried up, one must
not after that doubt of the destruction of the
fruit. Therefore having first mentioned" the
forgiveness of sins," thou dost next confess
also "the resurrection of the dead;" the one
guides thee as by hand on to the other.
Yet again, because the term Resurrection is
not sufficient to indicate the whole: for many
after rising have again departed, as those in
the Old Testament, as Lazarus, as they at
the time of the crucifixion: one is bid to say,
"and the life everlasting," that none may any
longer have a notion of death after that
resurrection.
These words therefore Paul recalling to their
minds, saith, "What shall they do which are
baptized for the dead?" "For if there be no
resurrection," saith he, "these words are but
scenery. If there be no resurrection, how
persuade we them to believe things which we do
not bestow?" Just as if a person bidding
another to deliver a document to the effect that
he had received so much, should never give the
sum named therein, yet after the subscription
should demand of him the specified monies. What
then will remain for the subscriber to do, now
that he hath made himself responsible, without
having received what he admitted he had
received? This then he here saith of those who
are baptized also. "What shall they do which
are baptized," saith he, "having subscribed
to the resurrection of dead bodies, and not
receiving it, but suffering fraud? And what
need was there at all of this confession, if the
fact did not follow?"
Ver. 30. "Why do we also stand in jeopardy
every hour?"
Ver. 31. "I protest by that glorying in
you which I have in Christ Jesus our Lord,
I die daily."
See again whence he endeavors to establish the
doctrine, from his own suffrage: or rather not
from his only, but from that also of the other
apostles. And this too is no small thing; that
the teachers whom you produce were full of
vehement conviction and signified the same not by
words only, but also by very deeds.
Therefore, you see, he doth not say simply,
"we are persuaded," for this alone was not
sufficient to persuade them, but he also
furnishes the proof by facts; as if he should
say, "in words to confess these things haply
seems to you no marvel; but if we should also
produce unto you the voice which deeds send
forth, what can ye have to say against that?
Hear ye then, how by our perils also day by day
we confess these things?" And he said not
"I," but "we," taking along with him all
the apostles together, and thereby at once
speaking modestly and adding credibility to his
discourse.
For what can ye have to say? that we are
deceiving you when we preach these things, and
that our doctrines come of vain-glory? Nay,
our perils suffer you not to pass such a
sentence. For who would choose to be in
continual jeopardy to no purpose and with no
effect? Wherefore also he said, "Why do we
also stand in jeopardy every hour?" For if one
should even choose it through vain-glory, such
his choice will be but for once and again, not
all his life long, like ours. For we have
assigned our whole life to this purpose.
"I protest by that glorying in you which I
have in Christ Jesus our Lord, I die daily:
"by glorying here, meaning their advancement.
Thus since he had intimated that his perils were
many, lest he might seem to say this by way of
lamentation, "far from grieving," saith he,
"I even glory in suffering this for your
sake." And doubly, he saith, he takes
delight in it, both as being in jeopardy for
their sakes and as beholding their proficiency.
Then doing what is usual with him, because he
had uttered great things, he refers both to
Christ.
But how doth he "die daily?" by his readiness
and preparation for that event. And wherefore
saith he these words? Again by these also to
establish the doctrine of the resurrection.
"For who would choose," saith he, "to
undergo so many deaths, if there be no
resurrection nor life after this? Yea, if they
who believe in the resurrection would scarcely
put themselves in jeopardy for it except they
were very noble of heart: much more would not
the unbeliever (so he speaks) choose to undergo
so many deaths and so terrible."
Thus, see by degrees how very high he mounts
up. He had said, "we stand in jeopardy," he
added, "every hour," then, "daily,"
then, "I not only 'stand in jeopardy,'"
saith he, but "I even 'die:'" he concludes
accordingly by pointing out also what kind of
deaths they were; thus saying, Ver. 32.
"If after the manner of men I fought with
beasts at Ephesus, what doth it profit me?"
What is, "if after the manner of men?" "As
far as pertains to men I fought with beasts:
for what if God snatched me out of those
dangers? So that I am he who ought most to be
in care about these things; I, who endure so
great dangers and have not yet received any
return. For if no time of recompense is at
hand, but our reward is shut up in this present
world, ours is the greater loss. For ye have
believed without jeopardy, but we are
slaughtered every day."
But all these things he said, not because he
had no advantage even in the very suffering, but
on account of the weakness of the many, and to
establish them in the doctrine of the
resurrection: not because he himself was running
for hire; for it was a sufficient recompense to
him to do that which was pleasing to God. So
that when he adds, "If in this life only we
have hoped in Christ, we are of all men most
pitiable," it is there again for their sakes,
that he might by the fear of this misery
overthrow their unbelief of the resurrection.
And in condescension to their weakness, he thus
speaks. Since in truth, the great reward is to
please Christ at all times: and apart from the
recompense, it is a very great requital to be in
jeopardy for His sake.
"If the dead are not raised, let us eat and
drink for to-morrow we die."
This word, be sure, is spoken in mockery:
wherefore neither did he bring it forward of
himself, but summoned the prophet of loftiest
sound, Isaiah, who discoursing of certain
insensible and reprobate persons made use of
these words, "Who slay oxen and kill sheep to
eat flesh and drink wine; who say, Let us eat
and drink, for to-morrow we die. These things
are revealed to the ears of the Lord of Hosts,
and this iniquity shall not be forgiven you,
till ye die." (Is. xxii. 13, 14.
LXX.) Now if then they were deprived of
pardon who spake thus, much more in the time of
Grace.
Then that he might not make his discourse too
rough, he dwells not long upon his "reduc tio
ad absurdum," but again turns his discourse to
exhortation, saying, Ver. 33. "Be not
deceived: evil company doth corrupt good
manners."
And this he said, both to rebuke them as
without understanding, (for here he by a
charitable expression, calls "good" that which
is easily deceived,) and also, as far as he
could, to make some allowance to them for the
past with a view to their return, and to remove
from them and transfer to others the greater part
of his charges, and so by this way also to
allure them to repentance. Which he doth
likewise in the Epistle to the Galatians,
saying, "But he that troubleth you shall bear
his judgment, whosoever he be." (Gal. v.
10. )
Ver. 34. "Awake up righteously and sin
not."
As if he were speaking to drunkards and madmen.
For suddenly to cast every thing out of their
hands, was the part of drunkards and madmen, in
not seeing any longer what they saw nor believing
what they had before confessed. But what is,
"righteously?" with a view to what is
profitable and useful. For it is possible to
awake up unrighteously, when a man is thoroughly
roused up to the injury of his own soul. And
well did he add, "sin not," implying that
hence were the sins of their unbelief. And in
many places he covertly signifies this, that a
corrupt life is the parent of evil doctrines; as
when he saith, "The love of money is a root of
all kinds of evil, which some reaching after,
have been led astray from the faith." (1
Tim. vi. 10.) Yea, and many of those who
are conscious of wickedness and would fain not
pay its penalty are by this fear damaged also in
their faith concerning the resurrection: even as
they who do very virtuously desire even daily to
behold it.
"For some have no knowledge of God; I speak
this to move you to shame."
See how again he transfers his accusations to
others. For he said not, "Ye have no
knowledge," but, "some have no knowledge."
Because disbelieving the resurrection is the
temper of one not fully aware that the power of
God is irresistable and sufficient for all
things. For if out of the things which are not
He made the things that are, much more will He
be able to raise again those which have been
dissolved.
And because he had touched them to the quick and
exceedingly mocked them, accusing them of
gluttony, of folly, of madness; mitigating
those expressions, he saith, "I speak to move
you to shame," that is, to set upright, to
bring back, to make you better, by this shame
of yours. For he feared lest if he cut too
deep, he should cause them to start away.
But let us not consider these things as spoken
to them only, but as addressed now also to all
who labor under the same disease, and live a
corrupt life. Since in truth not they who hold
corrupt doctrines only, but they too who are
holden of grievous sins, are both drunken and
frantic. Wherefore also to them may it be
justly said, "Awake," and especially to
those who are weighed down by the lethargy of
avarice; who rob wickedly. For there is a
robbery which is good, the robbery of Heaven,
which injures not. And although in respect of
money it is impossible for one to become rich,
unless another first become poor: yet in
spiritual things this is not so, but wholly the
reverse: it is impossible that any should become
rich without making another's store plentiful.
For if thou help no one, thou wilt not be able
to grow wealthy. Thus, whereas in temporal
things imparting causes diminution: in spiritual
things, on the contrary, imparting works
increase, and the not imparting, this produces
great poverty and brings on extreme punishment.
And this is signified by him who buried the
talent. Yea, and he too who hath a word of
wisdom, by i imparting to another increases his
own abundance, by making many wise: but he that
buries it at home, deprives himself of his
abundance by neglecting to win the profit of the
many. Again, he that had other gifts, by
healing many augmented his own gift: and was
neither himself emptied by the imparting, and
filled many others with his own spiritual gift.
And in all spiritual things this rule abides
unshaken. Thus also in the Kingdom, he that
makes many partakers with himself of the Kingdom
will hereby the more completely have the fruits
of it in return: but he that studies not to have
any partaker will himself be cast out of those
many blessings. For if the wisdom of this world
of sense is not spent, though ten thousand are
forcibly seizing it; nor doth the artificer by
making many artificers lose his own skill; much
less doth he who seizes the Kingdom make it
less, but then will our riches be increased when
we call many to us for that purpose.
Let us seize then the things which cannot be
spent but increase whilst we seize them: let us
seize the things which admit of none to defraud
us of them by false accusation, none to envy us
for them. For so, if there were a place which
had a fountain of gold gushing forth with
continual flood, and flowing the more as more
was drawn from it; and there were another place
which had a treasure buried in the earth; from
which wouldest thou desire to be enriched?
Would it not be from the first? Plainly. But
that this may not be a mere conception in words,
consider the saying in reference to the air and
the sun. For these are seized by all, and
satisfy all. These, however, whether men
enjoy or do not enjoy them, abide the same
undiminished: but what I spake of is a much
greater thing; for spiritual wisdom abides not
the same distributed or not distributed: but it
rather increases in the distribution.
But if any endure not what I have said, but
still cleave to the poverty of worldly things,
snatching at the things which endure diminution:
even in respect of those again, let him call to
mind the food of manna (Exod. xvi. 20.)
and tremble at the example of that punishment.
For what happened in that instance, this same
result may one now also see in the case of
covetous men. But what then happened? worms
were bred from their covetousness. This also
now happens in their case. For the measure of
the food is the same for all; we having but one
stomach to fill; only thou who feedest
luxuriously hast more to get rid of. And as in
that case they who in their houses gathered more
than the lawful quantity, gathered not manna,
but more worms and rottenness; just so both in
luxury and in covetousness, the gluttonous and
drunken gather not more dainties but more
corruption.
Nevertheless, so much worse than they are the
men of our time, in that they experienced this
once for all and received correction; but these
every day bringing into their own houses this
worm much more grievous than that, neither
perceive it nor are satiated. For that these
things do resemble those in respect of our
useless labor on them: (for in regard of
punishment these are much worse:) here is the
proof for thee to consider.
Wherein, I ask, differs the rich man from the
poor? Hath he not one body to clothe? one
belly to feed? In what then hath he the
advantage? In cares, in spending himself, in
disobeying God, in corrupting the flesh, in
wasting the soul. Yea, these are the things in
which he hath the advantage of the poor: since
if he had many stomachs to fill, perhaps he
might have somewhat to say, as that his need was
more and the necessity of expense greater. But
even "now they may," saith one, "reply,
that they fill many bellies, those of their
domestics, those of their hand-maidens." But
this is done, not through need nor for
humanity's sake, but from mere pride: whence
one cannot put up with their excuse.
For why hast thou many servants? Since as in
our apparel we ought to follow our need only,
and in our table, so also in our servants.
What need is there then? None at all. For,
in fact, one master need only employ one
servant; or rather two or three masters one
servant. But if this be grievous, consider
them that have none and enjoy more prompt
attendance. For God hath made men sufficient
to minister unto themselves, or rather unto
their neighbor also. And if thou believe it
not, hear Paul saying, "These hands
ministered unto my necessities, and to them that
were with me." (Acts xx. 34.) After
that he, the teacher of the world and worthy of
heaven, disdained not to serve innumerable
others; dost thou think it a disgrace, unless
thou carriest about whole herds of slaves, not
knowing that this in truth is what most of all
brings shame upon thee? For to that end did
God grant us both hands and feet, that we might
not stand in need of servants. Since not at all
for need's sake was the class of slaves
introduced, else even along with Adam had a
slave been formed; but it is the penalty of sin
and the punishment of disobedience. But when
Christ came, He put an end also to this.
"For in Christ Jesus there is. neither bond
nor free." (Gal. iii. 28.) So that it
is not necessary to have a slave: or if it be at
all necessary, let it be about one only,.or at
the most two. What mean the swarms of
servants? For as the sellers of sheep and the
slave-dealers, so do our rich men take their
round, in the baths and in the forum.
However, I will not be too exact. We will
allow you to keep a second servant. But if thou
collect many, thou dost it not for humanity's
sake, but in self-indulgence. Since if it be
in care for them, I bid thee occupy none of
them in ministering to thyself, but when thou
hast purchased them and hast taught them trades
whereby to support themselves, let them go
free. But when thou scourgest, when thou
puttest them in chains, it is no more a work of
humanity.
And I know that I am giving disgust to my
hearers. But what must I do? For this I am
set, and I shall not cease to say these
things, whether any thing come of them or not.
For what means thy clearing the way before thee
in the market place? Art thou walking then
among wild beasts that thou drivest away them
that meet thee? Be not afraid; none of these
bite who approach thee and walk near thee. But
dost thou consider it an insult to walk along
side of other men? What madness is this, what
prodigious folly, when a horse is following
close after thee, to think not of his bringing
on thee any insult; but if it be a man, unless
he be driven an hundred miles off, to reckon
that he disgraces thee. And why hast thou also
servants to carry fasces, employing freemen as
slaves, or rather thyself living more
dishonorably than any slave? For, in truth,
meaner than any servant is he who bears about
with him so much pride.
Therefore they shall not so much as have a sight
of the real liberty, who have enslaved
themselves to this grievous passion. Nay, if
thou must drive and clear away, let it not be
them that come nigh thee, but thine own pride
which thou drivest away; not by thy servant,
but by thyself: not with this scourge, but with
that which is spiritual. Since now thy servant
drives away them that walk by thy side, but thou
art thyself driven from thine high place more
disgracefully by thine own self-will than any
servant can drive thy neighbor. But if,
descending from thy horse, thou wilt drive away
pride by humility, thou shalt sit higher and
place thyself in greater honor, needing no
servant to do this. I mean, that when thou art
become modest and walkest on the ground, thou
wilt be seated on the car of humility which bears
thee up to the very heavens, that car which hath
winged steeds: but if falling from it, thou
pass into that of arrogance, thou wilt be in no
better state than the beggars who are drawn along
the ground, nay even much more wretched and
pitiable than they: since them the imperfection
of their bodies compels thus to be drawn, but
thee the disease of thine own arrogance. "For
every one that exalteth himself," saith He,
"shall be abused." (Matt. xxiii. 12.)
That we then may not be abused but exalted, let
us approach towards that exaltation. For thus
also shall we "find rest for our souls"
according to the divine oracle, and shall obtain
the true and most exalted honor; the which may
we all obtain, through the grace and mercy,
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