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1 COR. II. 6, 7.
Howbeit we speak wisdom among the perfect, yet
a wisdom not of this world, nor of the rulers of
this world, which are coming to naught; but we
speak God's wisdom in a mystery, even the
wisdom that hath been hidden, which God
fore-ordained before the worlds unto our glory.
DARKNESS seems to be more suitable than
light to those that are diseased in their
eyesight: wherefore they betake themselves by
preference to some room that is thoroughly shaded
over. This also is the case with the wisdom
which is spiritual. As the wisdom which is of
God seemed to be foolishness unto those
without: so their own wisdom, being foolishness
indeed, was accounted by them wisdom. The
result has been just as if a man having skill in
navigation were to promise that without a ship or
sails he would pass over a boundless tract of
sea, and then endeavor by reasonings to prove
that the thing is possible; but some other
person, ignorant of it all, committing himself
to a ship and a steersman and sailors, were thus
to sail in safety. For the seeming ignorance of
this man is wiser than the wisdom of the other.
For excellent is the art of managing a ship;
but when it makes too great professions it is a
kind of folly. And so is every art which is not
contented with its own proper limits. Just so
the wisdom which is without [were wisdom
indeed]
if it had had the benefit of the spirit. But
since it trusted all to itself and supposed that
it wanted none of that help, it became
foolishness, although it seemed to be wisdom.
Wherefore having first exposed it by the facts,
then and not till then he calls it foolishness;
and having first called the wisdom of God
folly, according to their reckoning, then and
not till then he shews it to be wisdom. (For
after our proofs, not before, we are best able
to abash the gainsayers.)
His words then are, "Howbeit we speak wisdom
among the perfect:" for when I, accounted
foolish and a preacher of follies, get the
better of the wise, I overcome wisdom, not by
foollishness but by a more perfect wisdom; a
wisdom, too, so ample and so much greater,
that the other appears foolishness. Wherefore
having before called it by a name such as they
named it at that time,and having both proved his
victory from the facts, and shewn the extreme
foolishness of the other side: he thenceforth
bestows upon it its right name, saying,
"Howbeit we speak wisdom among the perfect."
"Wisdom" is the name he gives to the Gospel,
to the method of salvation, the being saved by
the Cross. "The perfect," are those who
believe. For indeed they are "perfect," who
know all human things to be utterly helpless,
and who overlook them from the conviction that by
such they are profited nothing: such Were the
true believers.
"But not a wisdom of this world." For where
is the use of the wisdom which is without,
terminating here and proceeding no further, and
not even here able to profit its possessors?
Now by the "rulers of the world," here, he
means not certain demons, as some suspect, but
those in authority, those in power, those who
esteem the thing worth contending about,
philosophers, rhetoricians and writers of
speeches (logografous). For these were the
dominant sort and often became leaders of the
people.
"Rulers of the world" he calls them, because
beyond the present world their dominion extends
not. Wherefore, he adds further, "which are
coming to nought;" disparaging it both on its
own account, and from those who wield it. For
having shewn that it is false, that it is
foolish, that it can discover nothing, that it
is weak, he shews moreover that it is but of
short duration.
"But we speak God's wisdom in a mystery."
What mystery? For surely Christ saith,
(St. Matt. x. 27. hkousate rec. text
akouete.) "What ye have heard in the ear,
proclaim upon the housetops." How then does he
call it "a mystery?" Because that neither
angel nor archangel, nor any other created power
knew of it before it actually took place.
Wherefore he saith, (Ephes. iii. 10.)
"That now unto the principalities and powers in
heavenly places might be known by the Church the
manifold wisdom of God." And this hath God
done in honor to us, so that they not without us
should hear the mysteries. For we, too,
ourselves, whomsoever we make our friends, use
to speak of this as a sure proof of friendship
towards them, that we tell our secrets to no one
in preference to them. Let those hear who
expose to shame the secrets of the Gospel, and
unto all indiscriminately display the "pearls"
and the doctrine, and who cast "the holy
things" unto "dogs," and "swine," and
useless reasonings. For the Mystery wants no
argumentation; but just what it is, that only
is to be declared. Since it will not be a
mystery, divine and whole in all its parts,
when thou addest any thing to it of thyself
also.
And in another sense, too, a mystery is so
called; because we do not behold the things
which we see, but some things we see and others
we believe. For such is the nature of our
Mysteries. I, for instance, feel differently
upon these subjects from an unbeliever. I
hear, "Christ was crucified;" and forthwith
I admire His loving-kindness unto men: the
other hears, and esteems it weakness. I hear,
"He became a servant;" and I wonder at his
care for us: the other hears, and counts it
dishonor. I hear, "He died;" and am
astonished at His might, that being in death
He was not holden, but even broke the bands of
death: the other hears, and surmises it to be
helplessness. He hearing of the resurrection,
saith, the thing is a legend; I, aware of the
facts which demonstrate it, fall down and
worship the dispensation of God. He hearing of
a layer, counts it merely as water: but I
behold not simply the thing which is seen, but
the purification of the soul which is by the
Spirit. He considers only that my body hath
been washed; but I have believed that the soul
also hath become both pure and holy; and I
count it the sepulchre, the resurrection, the
sanctification, the righteousness, the
redemption, the adoption, the inheritance, the
kingdom of heaven, the plenary effusion
(korhgian) of the Spirit. For not by the
sight do I judge of the things that appear, but
by the eyes of the mind. I hear of the "Body
of Christ:" in one sense I understand the
expression, in another sense the unbeliever.
And just as children, looking on their books,
know not the meaning of the letters, neither
know what they see; yea more, if even a grown
man be unskilful in letters, the same thing will
befall him; but the skilful will find much
meaning stored up in the letters, even complete
lives and histories: and an epistle in the hands
of one that is unskilful will be accounted but
paper and ink; but he that knows how to read
will both hear a voice, and hold converse with
the absent, and will reply whatsoever he chooses
by means of writing: so it is also in regard of
the Mystery. Unbelievers albeit they hear,
seem not to hear: but the faithful, having the
skill which is by the Spirit, behold the
meaning of the things stored therein. For
instance, it is this very thing that Paul
signified, when he said that even now the word
preached is hidden: for "unto them that
perish," he saith, "it is hidden." (2
Cor. iv. 3.)
In another point of view, the word indicates
also the Gospel's being contrary to all
expectation. By no other name is Scripture
wont to call what happens beyond all hope and
above all thought of men. Wherefore also in
another place, "My mystery is for Me," and
for Mine. And Paul again, (2 Cor. xv.
51.) "Behold, I shew you a mystery: we
shall not all sleep, but we shall all be
changed."
And though it be everywhere preached, still is
it a mystery; for as we have been commanded,
"what things we have heard in the ear, to speak
upon the house tops," so have we been also
charged, "not to give the holy things unto dogs
nor yet to cast our pearls before swine."
(St. Matt. vii. 9.) For some are carnal
and do not understand: others have a veil upon
their hearts and do not see: wherefore that is
above all things a mystery, which everywhere is
preached, but is not known of those who have not
a right mind; and is revealed not by wisdom but
by the Holy Ghost, so far as is possible for
us to receive it. And for this cause a man
would not err, who in this respect also should
entitle it a mystery, the utterance whereof is
forbidden. (anorrhton) For not even unto us,
the faithful, hath been committed entire
certainty and exactness. Wherefore Paul also
said, (ch. xiii. 9.) "We know in part,
and we prophesy in part: for now we see in a
mirror darkly; but then face to face."
For this cause he saith, "We speak wisdom in
a mystery, the hidden wisdom which God
fore-ordained before the worlds unto our glory.
Hidden:" that is, that no one of the powers
above hath learnt it before us; neither do the
many know it now.
"Which he fore-ordained unto our glory" and
yet, elsewhere he saith, "unto his own
glory," for he considereth our salvation to be
His own glory: even as also He calleth it His
own riches, (vid. Ephes. iii. 8,) though
He be Himself rich in good and need nothing in
order that He may be rich.
"Fore-ordained," he saith, pointing out the
care had of us. For so those are accounted most
both to honor and to love us, whosoever shall
have laid themselves out to do us good from the
very beginning: which indeed is what fathers do
in the case of children. For although they give
not their goods until afterwards, yet at first
and from the beginning they had predetermined
this. And this is what Paul is earnest to
point out now; that God always loved us even
from the beginning and when as yet we were not.
For unless He had loved us, He would not have
fore-ordained our riches. Consider not then
the enmity which hath come between; for more
ancient than that was the friendship.
As to the words, "before the worlds," (nro
tpn aiwnwn) they mean eternal. For in another
place also He saith thus, "Who is before the
worlds." The Son also, if you mark it, will
be found to be eternal in the same sense. For
concerning Him he saith, (Heb. i. 2.)
"By Him He made the worlds;" which is
equivalent to subsistence before the worlds; for
it is plain that the maker is before the things
which are made.
Ver. 8. "Which none of the rulers of this
world knew; for had they known, they would not
have crucified the Lord of Glory."
Now if they knew not, how said He unto them,
(St. John vii. 28.) "Ye both know
Me, and ye know whence I am?" Indeed,
concerning Pilate the Scripture saith, he knew
not. (vid. St. John xix, 9.) It is
likely also that neither did Herod know.
These, one might say, are called rulers of
this world: but if a man were to say that this
is spoken concerning the Jews also and the
Priests, he would not err. For to these also
He saith, (St. John viii. 19.) "Ye
know neither Me nor My Father." How then
saith He a little before, "Ye both know Me,
and ye know whence I am?" However, the
manner of this way of knowledge and of that hath
already been declared in the Gospel; (Hom.
49. on St. John,) and, not to be
continually handling the same topic, thither do
we refer our readers.
What then? was their sin in the matter of the
Cross forgiven them? For He surely did say,
"Forgive them." (Luke xxiii. 34.) If
they repented, it was forgiven. For even he
who set countless assailants on Stephen and
persecuted the Church, even Paul, became the
champion of the Church. Just so then, those
others also who chose to repent, had
forgiveness: and this indeed Paul himself
meant, when he exclaims, (Rom. xi. 11,
1, 2). "I say then, have they stumbled
that they should fall? God forbid." "I say
then, hath God cast away His people whom He
foreknew? God forbid." Then, to shew that
their repentance was not precluded, he brought
forward as a decisive proof his own conversion,
saying, "For I also am an Israelite."
As to the words, "They knew not;" they seem
to me to be said here not concerning Christ's
Person, but only concerning the dispensation
hidden in that event: (neri auths tou nragmatos
ths oikonomias) as if he had said, what meant
"the death," and the "Cross," they knew
not. For in that passage also He said not,
"They know not Me," but, "They know not
what they do;" that is, the dispensation which
is being accomplished, and the mystery, they
are ignorant of. For they knew not that the
Cross is to shine forth so brightly; that it is
made the salvation of the world, and the
reconciliation of God unto men; that their city
should be taken; and that they should suffer the
extreme of wretchedness.
By the name of "wisdom," he calls both
Christ, and the Cross and the Gospel.
Opportunely also he called Him, "The Lord
of glory." For seeing that the Cross is
counted a matter of ignominy, he signifies that
the Cross was great glory: but that there was
need of great wisdom in order not only to know
God but also to learn this dispensation of
God: and the wisdom which was without turned
out an obstacle, not to the former only, but to
the latter also.
Ver. 9. "But as it is written, Things
which eye saw not and ear heard not, and which
entered not into the heart of man, whatsoever
things God prepared for them that love Him."
Where are these words written? Why, it is
said to have been "written," then also, when
it is set down, not in words, but in actual
events, as in the historical books; or when the
same meaning is expressed, but not in the very
same words, as in this place: for the words,
"They to whom it was not told about Him shall
see, and they who have not heard shall
understand," (Is. lii. 15; Sept.
Comp. Rom. xv. 21.; Is. lxiv. 4.)
are the same with "the things which eye hath not
seen, nor ear heard." Either then this is his
meaning, or probably it was actually written in
some books, and the copies have perished. For
indeed many books were destroyed, and few were
preserved entire even in the first captivity.
And this is plain, in those which remain to
us. For the Apostle saith (Acts iii.
24.) "From Samuel and the Prophets which
follow after they have all spoken concerning
Him:" and these their words are not entirely
extant. Paul, however, as being learned in
the law and speaking by the Spirit, would of
course know all with accuracy. And why speak I
of the captivity? Even before the captivity
many books had disappeared; the Jews having
rushed headlong to the last degree of impiety:
and this is plain from the end of the fourth book
of Kings, (2 Kings xxii. 8. 2 Chron.
xxxiv. 14.) for the book of Deuteronomy
could hardly be found, having been buried
somewhere in a dunghill.
And besides, there are in many places double
prophecies, easy to be apprehended by the wiser
sort; from which we may find out many of the
things which are obscure.
What then, hath "eye not seen what God
prepared?" No. For who among men saw the
things which were about to be dispensed?
Neither then hath "the ear heard, nor hath it
entered into the heart of man." How is this?
For if the Prophets spoke of it, how saith
he, "Ear hath not heard, neither hath it
entered into the heart of man?" It did not
enter; for not of himself alone is he speaking,
but of the whole human race. What then? The
Prophets, did not they hear? Yes, they
heard; but the prophetic ear was not the ear
"of man:" for not as men heard they, but as
Prophets. Wherefore he said, (Is. 1.
4. Sept.) "He hath added unto me an ear to
hear," meaning by "addition" that which was
from the Spirit. Froth whence it was plain
that before hearing it had not entered into the
heart of man. For after the gift of the Spirit
the heart of the Prophets was not the heart of
man, but a spiritual heart; as l also he saith
himself, "We have the mind of Christ" (v.
16.) as if he would say, "Before we had
the blessing of the Spirit and learnt the things
which no man can speak, no one of us nor yet of
the Prophets conceived them in his mind. How
should we? since not even angels know them.
For what need is there to speak," saith he,
"concerning 'the rulers of this world,'
seeing that no man knew them, nor yet the powers
above?"
What kind of things then are these? That by
what is esteemed to be the foolishness of
preaching He shall overcome the world, and the
nations shall be brought in, and there shall be
reconciliation of God with men, and so great
blessings shall come upon us! How then have we
"known? Unto us," he saith, "God hath
revealed them by His Spirit;"
not by the wisdom which is without; for this
like some dishonored handmaid hath not been
permitted to enter in, and stoop down and look
into (see St. John xx. 5.) the mysteries
pertaining to the Lord. Seest thou how great
is the difference between this wisdom and that?
The things which angels knew not, these are
what she hath taught us: but she that is
without, hath done the contrary. Not only hath
she failed. to instruct, but she hindered and
obstructed, and after the event sought to
obscure His doings, making the Cross of none
effect. Not then simply by our receiving the
knowledge, does he describe the honor vouchsafed
to us, nor by our receiving it with angels,
but, what is more, by His Spirit conveying it
to us.
Then to show its greatness, he saith, If the
Spirit which knoweth the secret things of God
had not revealed them, we should not have
learned them. Such an object of care was this
whole subject to God, as to be among His
secrets. Wherefore we needed also that Teacher
who knoweth these things perfectly; for "the
Spirit," (v. 10, 11, 12.)saith
he, "searcheth all things, even the deep
things of God." For the word "to search" is
here indicative not of ignorance, but of
accurate knowledge: it is the very same mode of
speaking which he used even of God, saying,
"He that searcheth the hearts knoweth what is
the mind of the Spirit." (Rom. viii.
27.) Then having spoken with exactness
concerning the knowledge of the Spirit, and
having pointed out that it is as fully equal to
God's knowledge, as the knowledge of a man
itself to itself; and also, that we have
learned all things from it and necessarily from
it; he added, "which things also we speak,
not in words which man's wisdom teacheth, but
which the Holy Ghost teacheth; comparing
spiritual things with spiritual." Seest thou
to what point he exalted us because of the
Teacher's dignity? For so much are we wiser
than they as there is difference between Plato
and the Holy Spirit; they having for masters
the heathen rhetoricians but we, the Holy
Spirit.
But what is this, "comparing spiritual things
with spiritual?" When a thing is spiritual and
of dubious meaning, we adduce testimonies from
the things which are spiritual. For instance,
I say, Christ rose again--was born of a
Virgin; I adduce testimonies and types and
demonstrations; the abode of Jonah in the whale
and his deliverance afterwards; the
child-bearing of the barren, Sarah,
Rebecca, and the rest; the springing up of the
trees which took place in paradise (Gen. ii.
5.) when there had been no seeds sown, no
rains sent down, no furrow drawn along. For
the things to come were fashioned out and figured
forth, as in shadow, by the former things,
that these which are now might be believed when
they came in. And again we shew, how of the
earth was man, and how of man alone the woman;
and this without any intercourse whatever; how
the earth itself of nothing, the power of the
Great Artificer being every where sufficient
for all things. Thus "with spiritual things"
do I "compare spiritual," and in no instance
have I need of the Wisdom which is
without--neither its reasonings nor its
embellishments. For such persons do but agitate
the weak understanding and confuse it; and are
not able to demonstrate clearly any one of the
things which they affirm, but even have the
contrary effect. They rather disturb the mind
and fill it with darkness and much perplexity.
Wherefore he saith, "with spiritual things
comparing spiritual." Seest thou how
superfluous he sheweth it to be? and not only
superfluous, but even hostile and injurious:
for this is meant by the expressions, "lest the
Cross of Christ be made of none effect,"
and, "that our ('your faith,' rec. text)
faith should not stand in the wisdom of men."
And he points out here, that it is impossible
for those who confidently entrust every thing to
it, to learn any useful thing: for Ver.
14. "The natural man receiveth not the
things of the Spirit."
It is necessary then to lay it aside first.
"What then," some man will say; "is the
wisdom from without stigmatized? And yet it is
the work of God." How is this clear? since
He made it not, but it was an invention of
thine. For in this place he calls by the term
"wisdom" curious research and superfluous
elegance of words. But should any one say that
he means the human understanding; even in this
sense the fault is thine. For thou bringest a
bad name upon it, who makest a bad use of it;
who to the injury and thwarting of God demandest
from it things which indeed it never had. Since
then thou boastest therein and tightest with
God, He hath exposed its weakness. For
strength of body also is an excellent thing, but
when Cain used it not as he ought, God
disabled him and made him tremble (Gen. iv.
12, 14. Sept. "sighing and trembling
"rec. ver. "fugitive and vagabond.") Wine
also is a good thing; but because the Jews
indulged in it immoderately, God prohibited the
priests entirely from the use of the fruit. And
since thou also hast abused wisdom unto the
rejecting of God, and hast demanded of it more
than it can do of its own strength; in order to
withdraw thee from human hope, he hath shewed
thee its weakness.
For (to proceed) he is "a natural man, who
attributes every thing to reasonings of the mind
and considers not that he needs help from above;
which is a mark of sheer folly. For God
bestowed it that it might learn and receive help
from Him, not that it should consider itself
sufficient unto itself. For eyes are beautiful
and useful, but should they choose to see
without light, their beauty profits them
nothing; nor yet their natural force, but even
doth harm. So if you mark it, any soul also,
if it choose to see without the Spirit, becomes
even an impediment unto itself.
"How then, before this," it will be said,
"did she see all things of herself?" Never at
any time did she this of herself but she had
creation for a book set before her in open view.
But when men having left off to walk in the way
which God commanded them, and by the beauty of
visible objects to know the Great Artificer,
had entrusted to disputations the leading-staff
of knowledge; they became weak and sank in a sea
of ungodliness; for they presently brought in
that which was the abyss of all evil, asserting
that nothing was produced from things which were
not, but from uncreated matter; and from this
source they became the parents of ten thousand
heresies.
Moreover, in their extreme absurdities they
agreed; but in those things wherein they seemed
to dream out something wholesome, though it were
only as in shadows, they fell out with one
another; that on both sides they might be
laughed to scorn. For that out of things which
are not nothing is produced, nearly all with one
accord have asserted and written; and this with
great zeal. In these absurdities then they were
urged on by the Devil. But in their profitable
sayings, wherein they seemed, though it were
but darkly, (en ainigmati,) to find some part
of what they sought, in these they waged war
with one another: for instance, that the soul
is immortal; that virtue needs nothing
external; and that the being good or the
contrary is not of necessity nor of fate.
Dost thou see the craft of the Devil? If any
where he saw men speaking any thing corrupt, he
made all to be of one mind; but if any where
speaking any thing sound, he raised up others
against them; so that the absurdities did not
fail, being confirmed by the general consent,
and the profitable parts died away, being
variously understood. Observe how in every
respect the soul is unstrung, (atonos) and is
not sufficient unto herself. And this fell out
as one might expect. For if, being such as she
is, she aspire to have need of nothing and
withdraw herself from God; suppose her not
fallen into that condition, and into what
extreme madness would she not have insensibly
sunk? If, endowed with a mortal body, she
expected greater things from the false promise of
the Devil-- (for, "Ye shall be," said
he, "as gods" Gen. iii. 4)--to What
extent would she not have cast herself away, had
she received her body also, from the beginning,
immortal. For, even after that, she asserted
herself to be unbegotten and of the essence of
God, through the corrupt mouth of the
Manicheans, and it was this distemperature
which gave occasion to her invention of the
Grecian gods. On this account, as it seems to
me, God made virtue laborious, with a view to
bow down the soul and to bring it to moderation.
And that thou mayest convince thyself that this
is true, (as far as from trifles ones may guess
at any thing great,) let us learn it from the
Israelites. They, it is well known, when
they led not a life of toil but indulged in
relaxation, not being able to bear prosperity,
fell away into ungodliness. What then did God
upon this? He laid upon them a multitude of
laws with a view to restrain their licence. And
to convince you that these laws contribute not to
any virtue, but were given to them as a sort of
curb, providing them with an occasion of
perpetual labor; hear what saith the prophet
concerning them; "I gave them statutes which
were not good." Ezek. xx.
25. What means, "not good?" Such as did
not much contribute towards virtue.
Wherefore he adds also, "and ordinances
whereby they shall not live."
[10.] "But the natural man receiveth not
the things of the Spirit."
For as with these eyes no man could learn the
things in the heavens; so neither the soul
unaided the things of the Spirit. And why
speak I of the things in heaven? It receives
not even those in earth, all of them. For
beholding afar off a square tower, we think it
to be round; but such an opinion is mere
deception of the eyes: so also we may be sure,
when a man by means of his understanding alone
examines the things which are afar off much
ridicule will ensue. For not only will he not
see them such as indeed they are, but will even
account them the contraries of what they are.
Wherefore he. added, "for they are
foolishness unto him" But this comes not of the
nature of the things, but of his infirmity,
unable as he is to attain to their greatness
through the eyes of his soul.
[11.] Next, pursuing his contrast, he
states the cause of this, saying, "he knoweth
not because they are spiritually discerned:"
i.e. the things asserted require faith, and to
apprehend them by reasonings is not possible,
for their magnitude exceeds by a great deal the
meanness of our understanding. Wherefore he
saith, "but he that is spiritual judgeth all
things, yet he himself is judged of no man."
For he that has sight, beholds himself all
things that appertain to the man that has no
sight; but no sightless person discerns what the
other is about. So also in the case before us,
our own matters and those of unbelievers, all of
them we for our part know; but ours, they know
not henceforth any more. We know what is the
nature of things present, what the dignity of
things to come; and what some day shall become
of the world when this state of things shall be
no more, and what sinners shall suffer, and the
righteous shall enjoy. And that things present
are nothing worth, we both know, and their
meanness we expose; (for to "discern" is also
to expose;) (anakrinein, elegkein) and that
the things to come are immortal and immoveable.
All these things are known to the spiritual
man; and what the natural man shall suffer when
he is departed into that world; and what the
faithful shall enjoy when he hath fulfilled his
journey from this none of which are known to the
natural man.
[12.] Wherefore also, subjoining a plain
demonstration of what had been affirmed, he
saith, "For who hath known the mind of the
Lord, that he may instruct Him? But we have
the mind of Christ." That is to say, the
things which are in the mind of Christ, these
we know, even the very things which He willeth
and hath revealed. For since he had said,
"the Spirit had revealed them;" lest any one
should set aside the Son, he subjoins that
Christ also shewed us these things. Not
meaning this, that all the things which He
knoweth, we know; but that all the things
Which we know are not human so as to be open to
suspicion, but of His mind and spiritual.
For the mind which we have about these things we
have of Christ; that is, the knowledge which
we have concerning the things of the faith is
spiritual; so that with reason we are "judged
of no man." For it is not possible that a
natural man should know divine thing, Wherefore
also he said, "For who hath known the mind of
the Lord?" implying that our own mind which we
have about these things, is His mind. And
this, "that he may instruct Him," he hath
not added without reason, but with reference to
what he had just now said, "the spiritual man
no one discerneth." For if no man is able to
know the mind of God, much less can he teach
and correct it. For this is the meaning of,
"that he may instruct Him."
Seest thou how from every quarter he repels the
wisdom which is without, and shews that the
spiritual man knoweth more things and greater?
For seeing that those reasons, "That no flesh
should glory;" and, "For this cause hath He
chosen the foolish things, that He might
confound the wise men;" and, "Lest the
Cross of Christ should be made void:" seemed
not to the unbelievers greatly worthy of credit,
nor yet attractive, or necessary, or useful,
he finishes by laying down the principal reason;
because in this way we most easily see from Whom
we may have the means of learning even high
things, and things secret, and things which are
above us. For reason was absolutely made of
none effect by our inability to apprehend through
Gentile wisdom the things above us.
You may observe, too, that it was more
advantageous to learn in this way from the
Spirit. For that is the easiest and clearest
of all teaching.
"But we have the mind of Christ." Thai is,
spiritual, divine, that which hath nothing
human. For it is not of Plato, nor of
Pythagoras, but it is Christ Himself,
putting His own things into our mind.
This then, if naught else, let us revere, O
beloved, and let our life shine forth as most
excellent; since He also Himself maketh this a
sure proof of great friendship, viz. the
revealing His secrets unto us: where He
saith, (St. John xv. 15.) "Henceforth
I call you not servants, for all ye are My
friends; for all things which I have heard from
My Father I have told unto you:" that is,
I have had confidence towards you. Now if this
by itself is a proof of friendship, namely, to
have confidence: when it appears that He has
not only confided to us the mysteries conveyed by
words, (ta dia rhmatwn musthria) but also
imparted to us the same conveyed by works, (dia
tpn ergwn, i.e. sacramental actions) consider
how vast the love of which this is the fruit.
This, if nothing else, let us revere; even
though we will not make any such great account of
hell, yet let it be more fearful than hell to be
thankless and ungrateful to such a friend and
benefactor. And not as hired servants, but as
sons and freemen, let us do all things for the
love of our Father; and let us at last cease
from adhering to the world that we may put the
Greeks also to shame. For even now desiring to
put out my strength against them, I shrink from
so doing, lest haply, surpass them as we may by
our arguments and the truth of what we teach, we
bring upon ourselves much derision from the
comparison of our way of life; seeing that they
indeed, cleaving unto error and having no such
conviction, abide by philosophy, but we do just
the contrary. However, I will say it. For
it may be, it may be that in practising how to
contend against them, we shall long as rivals to
become better than they in our mode of life
also.
[14.] I was saying not long ago, that it
would not have entered the Apostles' thoughts
to preach what they did preach, had they not
enjoyed Divine Grace; and that so far from
succeeding, they would not even have devised
such a thing. Well then, let us also to-day
prosecute the same subject in our discourse; and
let us shew that it was a thing impossible so
much as to be chosen or thought of by them, if
they had not had Christ among them: not because
they were arrayed, the weak against the strong,
not because few against many, not because poor
against rich, not because unlearned against
wise, but because the strength of their
prejudice, too, was great. For ye know that
nothing is so strong with men as the tyranny of
ancient custom. So that although they had not
been twelve only, and not so contemptible, and
such as they really were, but another world as
large as this, and with an equivalent number
arrayed on their side, or even much greater;
even in this case the result would have been hard
to achieve. For the other party had custom on
their side, but to these their novelty was an
obstacle. For nothing so much disturbs the
mind, though it be done for some beneficial
purpose, as to innovate and introduce strange
things, and most of all when this is done in
matters relating to divine worship and the glory
of God. And how great force there is in this
circumstance I will now make plain; first
having made the following statement that there
was added also another difficulty with regard to
the Jews. For in the case of the Greeks,
they destroyed both their gods and their
doctrines altogether; but not so did they
dispute with the Jews, but many of their
doctrines they abolished, while the God who had
enacted the same they bade them worship. And
affirming that men should honor the legislator,
they said, "obey not in all respects the law
which is of Him;" for instance, in the
keeping the Sabbath, or observing
circumcision, or offering sacrifices, or doing
any other like thing. So that not only was
custom an impediment, but also the fact, that
when they bade men worship God, they bade them
break many of His laws.
[15. ] But in the case of the Greeks great
was the tyranny of custom. For if it had been a
custom of ten years only, I say not of such a
length of time, and if it had preoccupied but a
few men, I say not the whole world, when these
persons made their approaches; even in this case
the revolution would have been hard to effect.
But now sophists, and orators, and fathers,
and grandfathers, and many more ancient than all
these, had been preoccupied by the error: the
very earth and sea, and mountains and groves,
and all nations of Barbarians, and all tribes
of the Greeks, and wise men and ignorant,
rulers and subjects, women and men, young and
old, masters and slaves, artificers and
husbandmen, dwellers in cities and in the
country; all of them. And those who were
instructed would naturally say, "What in the
world is this? Have all that dwell in the world
been deceived? both sophists and orators,
philosophers and historians, the present
generation and they who were before this,
Pythagoreans, Platonists, generals,
consuls, kings, they who in all cities from the
beginning were citizens and colonists, both
Barbarians and Greeks?
And are the twelve fishermen and tent-makers
and publicans wiser than all these? Why, who
could endure such a statement?" However, they
spake not so, nor had it in their mind, but did
endure them, and owned that they were wiser than
all. Wherefore they overcame even all. And
custom was no impediment to this, though
accounted invincible when she hath acquired her
full swing by course of time.
And that thou mayest learn how great is the
strength of custom, it hath oftentimes prevailed
over the commands of God. And why do I say,
commands? Even over very blessings. For so
the Jews when they had manna, required garlic;
enjoying liberty they were mindful of their
slavery; and they were continually longing for
Egypt, because they were accustomed to it.
Such a tyrannical thing is custom.
If thou desire to hear of it from the heathens
also; it is said that Plato, although well
aware that all about the gods was a sort of
imposture, condescended to all the feasts and
all the rest of it, as being unable to contend
with custom; and as having in fact learnt this
from his master. For he, too, being suspected
of some such innovation, was so far from
succeeding in what he desired that he even lost
his life; and this, too, after making his
defence. And how many men do we see now by
prejudice held in idolatry, and having nothing
plausible to say, when they are charged with
being Greeks, but alleging the fathers, and
grandfathers, and great grandfathers. For no
other reason did some of the heathens call
custom, second nature. But when doctrines are
the subject-matter of the custom, it becomes
yet more deeply rooted. For a man would change
all things more easily than those pertaining to
religion. The feeling of shame, too, coupled
with custom, was enough to raise an obstacle;
and the seeming to learn a new lesson in extreme
old age, and that of those who were not so
intelligent. And why wonder, should this
happen in regard of the soul, seeing that even
in the body custom hath great force?
[16.] In the Apostles' case, however,
there was yet another obstacle, more powerful
than these; it was not merely changing custom so
ancient and primitive, but there were perils
also under which the change was effected. For
they were not simply drawing men from one custom
to another, but from a custom, wherein was no
fear to an undertaking which held out threats of
danger. For the believer must immediately incur
confiscation, persecution, exile from his
country; must suffer the worst ills, be hated
of all men, be a common enemy both to his own
people and to strangers. So that even if they
had invited men to a customary thing out of
novelty, even in this case it would have been a
difficult matter.
But when it was from a custom to an innovation,
and with all these terrors to boot, consider how
vast was the obstacle!
And again, another thing, not less than those
mentioned, was added to make the change
difficult. For besides the custom and the
dangers, these precepts were both more
burdensome, and those from which they withdrew
men were easy and light. For their call was
from fornication unto chastity; from love of
life unto sundry kinds of death; from
drunkenness unto fasting; from laughter unto
tears and compunction; from covetousness unto
utter indigence; from safety unto dangers: and
throughout all they required the strictest
circumspection. For, "Filthiness,"
(Ephes. v. 4.) saith he, "and foolish
talking, and jesting, let it not proceed out of
your mouth." And these things they spake unto
those who knew nothing else than how to be
drunken and serve their bellies; who celebrated
feasts made up of nothing but of "filthiness"
and laughter and all manner of revellings
(kwmwdias apashs.) So that not only from the
matter pertaining to severity of life were the
doctrines burthensome, but also from their being
spoken unto men who had been brought up in
careless ease, and "filthiness." and
"foolish talking," and laughter and
revellings. For who among those who had lived
in these things, when he heard, (Matt. x.
38) "If a man take not up his cross and
follow Me, he is not worthy of Me;" and,
(Ibid. 34) "I came not to send peace but
a sword, and to set a man at variance with his
father, and the daughter at variance with her
mother," would not have felt himself chilled
all over (enarkhse)? And who, when he
heard, "If a man bid not farewell to home and
country and possessions, he is not worthy of
Me," would not have hesitated, would not have
refused? And yet there were men, who not only
felt no chill, neither shrunk away when they
heard these things, but ran to meet them and
rushed upon the hardships, and eagerly caught at
the precepts enjoined. Again, to be told,
"For every idle word we shall give account;"
(Matt. xii. 36) and, "whosoever looketh
upon a woman to lust after her, hath committed
adultery with her as soon as seen;" (Matt.
v. 28, 25) and, "whosoever is angry
without cause shall fall into hell;"--which
of the men of that day would not these things
have frightened off? And yet all came running
in, and many even leaped over the boundaries of
the course. What then was their attraction?
Was it not, plainly, the power of Him who was
preached? For suppose that the case were not as
it is, but just contrary, that this side was
the other, and the other this; would it have
been easy, let me ask, to hold fast and to drag
on those who resisted? We cannot say so. So
that in every way that power is proved divine
which wrought so excellently. Else how, tell
me, did they prevail with the frivolous and the
dissolute, urging them toward the severe and
rough course of life?
[17.] Well; such was the nature of the
precepts. But let us see whether the doctrine
was attractive. Nay, in this respect also
there was enough to frighten away the
unbelievers. For what said the preachers?
That we must worship the crucified, and count
Him as God, who was born of a Jewish woman.
Now who would have been persuaded by these
words, unless divine power had led the way?
That indeed He had been crucified and buried,
all men knew; but that He had risen again and
ascended, no one save the Apostles had seen.
But, you will say, they excited them by
promises and deceived them by an empty sound of
words. Nay, this very topic most particularly
shews (even apart from all that has been said)
that our doctrines are no deceit. For all its
hardships took place here, but its consolations
they were to promise after the resurrection.
This very thing then, for I repeat it, shews
that our Gospel is divine. For why did no one
of the believers say, "I close not with this,
neither do I endure it? Thou threatenest me
with hardships here, and the good things thou
promisest after the resurrection. Why, how is
it plain that there will be a resurrection?
Which of the departed hath returned? Which of
those at rest hath risen again? Which of these
hath said what shall be after our departure
hence?" But none of these things entered into
their minds; rather they gave up their very
lives for the Crucified. So that this bare
fact was more than anything a proof of great
power; first, their working conviction at
once, touching matters so important, in persons
that had never in their lives before heard of any
such thing; secondly, that they prevailed on
them to take the difficulties upon trial, and to
account the blessings as matter of hope.
Now if they had been deceivers they would have
done the contrary: their good things they would
have promised as of this world (enteuqen, so
St. John xviii. 36.); the fearful things
they would not have mentioned, whether they
related to the present life or the future. For
so deceivers and flatterers act. Nothing
harsh, nor galling, nor burdensome, do they
hold out, but altogether the contrary. For
this is the nature of deceit.
[18.] But "the folly," it will be said,
"of the greater part caused them to believe what
they were told." How sayest thou? When they
were under Greeks, they were not foolish; but
when they came over to us, did their folly then
begin? And yet they were not men of another
sort nor out of another world, that the
Apostles took and persuaded: they were men too
who simply held the opinions of the Greeks, but
ours they received with the accompaniment of
dangers. so that if with better reason they had
maintained the former, they would not have
swerved from them, now that they had so long
time been educated therein; and especially as
not without danger was it possible to swerve.
But when they came to know from the very nature
of the things that all on that side was mockery
and delusion, upon this, even under menaces of
sundry deaths, they sprang off (apephdhsan)
from their customary ways, and came over
voluntarily unto the new; inasmuch as the latter
doctrine was according to nature, but the other
contrary to nature.
But "the persons convinced," it is said,
"were slaves, and woman, and nurses, and
midwives, and eunuchs." Now in the first
place, not of these alone doth our Church
consist; and this is plain unto all. But be it
of these; this is what especially makes the
Gospel worthy of admiration; that such
doctrines as Plato and his followers could not
apprehend, the fishermen had power on a sudden
to persuade the most ignorant sort of all to
receive. For if they had persuaded wise men
only, the result would not have been so
wonderful; but in advancing slaves, and
nurses, and eunuchs unto such great severity of
life as to make them rivals to angels, they
offered the greatest proof of their divine
inspiration. Again; had they enjoined I know
not what trifling matters, it were reasonable
perhaps to bring forward the conviction wrought
in these persons, to show the trifling nature of
the things which were spoken: but if things
great, and high, and almost transcending human
nature, and requiring high thoughts, were the
matter of their lessons of wisdom; the more
foolishness thou showest in those who were
convinced, by so much the more dost thou shew
clearly that they who wrought the conviction were
wise and filled with divine grace.
But, you will say, they prevailed on them
through the excessive greatness of the promises.
But tell me, is not this very thing a wonder to
thee, how they persuaded men to expect prizes
and recompenses after death? For this, were
there nothing else, is to me matter of
amazement. But this, too, it will be said,
came of folly. Inform me wherein is the folly
of these things: that the soul is immortal;
that an impartial tribunal will receive us after
the present life; that we shall render an
account of our deeds and words and thoughts unto
God that knoweth all secrets; that we shall see
the evil undergoing punishment, and the good
with crowns on their heads. Nay, these things
are not of folly, but the highest instruction of
wisdom. The folly is in the contrary opinions
to these.
[19.] Were this then the only thing, the
despising of things present, the setting much by
virtue, the not seeking rewards here, but
advancing far beyond in hopes, and the keeping
the soul so intent and faithful as by no present
terror to be hindered in respect of the hope of
what shall be; tell me, to what high philosophy
must this belong? But would you also learn the
force of the promises and predictions in
themselves, and the truth of those uttered both
before and after this present state of things?
Behold, I shew you a golden chain, woven
cunningly from the beginning! He spake some
things to them about Himself, and about the
churches, and about the things to come; and as
He spake, He wrought mighty works. By the
fulfilment therefore of what He said, it is
plain that both the wonders wrought were real,
and the future and promised things also.
But that my meaning may be yet plainer, let me
illustrate it from the actual case. He raised
up Lazarus by a single word merely, and shewed
him alive. Again, He said, "The gates of
Hades shall not prevail against the Church
(St. Matt. xvi. 18.) and, "He that
forsaketh father or mother, shall receive an
hundred-fold in this life, and shall inherit
everlasting life." (ib. 19. 29.) The
miracle then is one, the raising of Lazarus;
but the predictions are two; made evident, the
one here, the other in the world to come.
Consider now, how they are all proved by one
another. For if a man disbelieve the
resurrection of Lazarus, from the prophecy
uttered about the ChUrch let him learn to
believe the miracle. For the word spoken so
many years before, came to pass then, and
received accomplishment: for "the gates of
Hades prevailed not against the Church." You
see that He who spake truth in the prophecy, it
is clear that he also wrought the miracle: and
He who both wrought the miracle and brings to
accomplishment the words which He spake, it is
clear that He speaks the truth also in the
predictions of things yet to come, when He
saith, "He who despiseth things present shall
receive an hundred-fold, and shall inherit
everlasting life." For the things which have
been already done and spoken, He hath given as
the surest pledges of those which shall hereafter
come to pass.
Of all these things then, and the like to
these, collecting them together out of the
Gospels, let us tell them, and so stop their
mouths. But if any one say, Why then was not
error completely extinguished? this may be our
answer: Ye yourselves are to blame, who rebel
against your own salvation. For God hath so
ordered this matter (wconomhsen,) that not
even a remnant of the old impiety need be left.
[20.] Now, briefly to recount what has
been said: What is the natural course of
things? That the weak should be overcome by the
strong, or the contrary? Those who speak
things easy, or things of the harsher sort?
those who attract men with dangers, or with
security? innovators, or those who strengthen
custom? those who lead into a rough, or into a
smooth way? three who withdraw men from the
institutions of their fathers, or those who lay
down no strange laws? those who promise all
their good things after our departure from this
world, or those who flatter in the present
life? the few to overcome the many, or the many
the few?
But you, too, saith one, gave promises
pertaining to this life. What then have we
promised in this life? The forgiveness of sins
and the layer of regeneration. Now in the first
place, baptism itself hath its chief part in
things to come; and Paul exclaims, saying,
(Col. iii. 4.) "For ye died, and your
life is hid with Christ in God: when your life
shall be manifested, then shall ye also with
Him be manifested in glory." But if in this
life also it bath advantages, as indeed it
hath, this also is more than all a matter of
great wonder, that they had power to persuade
men who had done innumerable evil deeds, yea
such as no one else had done, that they should
wash themselves clean of all, and they should
give account of none of their offences. So that
on this very account it were most of all meet to
wonder that they persuaded Barbarians to embrace
such a faith as this, and to have good hopes
concerning things to come; and having thrown off
the former burden of their sins, to apply
themselves with the greatest zeal for the time to
come to those toils which virtue requires, and
not to gape after any object of sense, but
rising to a height above all bodily things, to
receive gifts purely spiritual: yea, that the
Persian, the Sarmatian, the Moor, and the
Indian should be acquainted with the
purification of the soul, and the power of
God, and His unspeakable mercy to men, and
the severe discipline of faith, and the
visitation of the Holy Spirit, and the
resurrection of bodies, and the doctrines of
life eternal. For in all these things, and in
whatever is more than these, the fishermen,
initiating by Baptism divers races of
Barbarians, persuaded them (filosofein) to
live on high principles.
Of all these things then, having observed them
accurately, let us speak unto the Gentiles,
and again, let us shew them the evidence of our
lives: that by both means we ourselves may be
saved and they drawn over by our means unto the
glory of God. For unto Him be the glory for
ever. Amen.
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