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1 COR. IX. I.
Am I not an Apostle? am I not free? have I
not seen Jesus Christ our Lord? are not ye my
work in the Lord?
INASMUCH as he had said, "If meat make
my brother to stumble I will eat no flesh
forever;" a thing which he had not yet done,
but professed he would do if need require: lest
any man should say, "Thou vauntest thyself at
random, and art severe in discourse, and
utterest words of promise, a thing easy to me or
to any body; but if these sayings come from thy
heart, shew by deeds something which thou hast
slighted in order to avoid making thy brother
stumble:" for this cause, I say, in what
follows he is compelled to enter on the proof of
this also, and to point out how he was used to
forego even things permitted that he might not
give offence, although without any law to
enforce his doing so.
And we are not yet come to the admirable part of
the matter: though it be admirable that he
abstain even from things lawful to avoid
offence: but it is his habit of doing so at the
cost of so much trouble and danger "For why,"
saith he, "speak of the idol sacrifices?
Since although Christ had enjoined that those
who preach the Gospel should live at the charge
of their disciples, I did not so, but chose,
if need were, to end my life with famine and die
the most grievous of deaths, so I might avoid
receiving of those whom I instruct."
Not because they would otherwise be made to
stumble, but because his not receiving would
edify them : a much greater thing for him to
do. And to witness this he summons themselves,
among whom he was used to live in toil and in
hunger, nourished by others, and put to
straits, in order not to offend them. And yet
there was no ground for their taking offence,
for it would but have been a law which he was
fulfilling. But for all this, by a sort of
supererogations he used to spare them.
Now if he did more than was enacted lest they
should take offence, and abstained from
permitted things to edify others; what must they
deserve who abstain not from idol sacrifices?
and that, when many perish thereby? a thing
which even apart from all scandal one ought to
shrink from, as being "the table of demons."
The sum therefore of this whole topic is this
which he works out in many verses. But we must
resume it and make a fresh entrance on what he
hath alleged. For neither hath he set it down
thus expressly as I have worded it; nor doth he
leap at once upon it; but begins from another
topic, thus speaking; "Am I not an
Apostle?" For besides all that hath been
said, this also makes no small difference that
Paul himself is the person thus conducting
himself. As thus: To prevent their alleging,
"You may taste of the sacrifices, sealing at
the same time:" for a while he withstands not
that statement, but argues, "Though it were
lawful, your brethren's harm should keep you
from doing so;" and afterwards he proves that
it is not even lawful. In this particular
place, however, he establishes the former point
from circumstances relating to himself. And
intending presently to say that he had received
nothing from them, he sets it not down at once,
but his own dignity is what he first affirms:
"Am I not an Apostle? am I not free?"
Thus, to hinder their saying, "True; thou
didst not receive, but the reason thou didst not
was its not being lawful;" he sets down
therefore first the causes why he might
reasonably have received, had he been willing to
do so.
Further: that there might not seem to be any
thing invidious in regard of Peter and such as
Peter, in his saying these things, (for they
did not use to decline receiving;) he first
shows that they had authority to receive, and
then that no one might say, "Peter had
authority to receive but thou hadst not," he
possesses the hearer beforehand with these
encomiums of himself. And perceiving that he
must praise himself, (for that was the way to
correct the Corinthians,) yet disliking to say
any great thing of himself, see how he hath
tempered both feelings as the occasion required:
limiting his own panegyric, not by what he knew
of himself, but by what the subject of necessity
required. For he might have said, "I most of
all had a right to receive, even more than
they, because 'I labored more abundantly than
they.'" But this he omits, being a point
wherein he surpassed them; and those points
wherein they were great and which were just
grounds for their receiving, those only he sets
down: as follows:
"Am I not an Apostle? am I not free?"
i.e. "have I not authority over myself? am
I under any, to overrule me and forbid my
receiving?"
"But they have an advantage over you, in
having been with Christ."
"Nay, neither is this denied me." With a
view to which he saith, "Have I not seen
Jesus Christ our Lord?" For "last of
all," (c. xv. 8.) saith he, "as unto
one born out of due time, He appeared unto me
also." Now this likewise was no small
dignity: since "many Prophets," (S.
Mat. xiii. 17.) saith He, "and
righteous men have desired to see the things
which ye see, and have not seen them:" and,
"Days will come when ye shall desire to see one
of these days." (S. Luke xvii.
"What then, though thou be 'an Apostle,'
and 'free,' and hast 'seen Christ,' if
thou hast not exhibited any work of an Apostle;
how then can it be right for thee to receive?"
Wherefore after this he adds, "Are not ye my
work in the Lord?" For this is the great
thing; and those others avail nothing, apart
from this. Even Judas himself was "an
Apostle," and "free," and "saw Christ;"
but because he had not "the work of an
Apostle," all those things profited him not.
You see then why he adds this also, and calls
themselves to be witnesses of it.
Moreover, because it was a great thing which he
had uttered, see how he chastens it, adding,
"In the Lord:" i.e., "the work is
God's, not mine."
Ver. 2. "If to others I am not an
Apostle, yet at least I am to you."
Do you see how far he is from enlarging here
without necessity? And yet he had the whole
world to speak of, and barbarous nations, and
sea and land. However, he mentions none of
these things, but carries his point by
concession, and even granting more than he
need. As if he had said, "Why need I dwell
on things over and above, since these even alone
are enough for my present purpose? I speak
not, you will observe, of my achievements in
other quarters, but of those which have you for
witnesses. Upon which it follows that if from
no other quarter, yet from you I have a right
to receive. Nevertheless, from whom I had
most right to receive, even you whose teacher I
was, from those I received not."
"If to others I am not an Apostle, yet at
least I am to you." Again, he states his
point by concession. For the whole world had
him for its Apostle. "However," saith he,
"I say not that, I am not contending nor
disputing, but what concerns you I lay down.
'For the seal of mine Apostleship are ye:'"
i.e., its proof. "Should any one,
moreover, desire to learn whence I am an
Apostle, you are the persons whom I bring
forward: for all the signs of an Apostle have
I exhibited among you, and not one have I
failed in." As also he speaks in the Second
Epistle, saying, (2 Cor. xii. 12)
"Though I am nothing, truly the signs of an
Apostle were wrought among you in all patience,
by signs and wonders and mighty works. For what
is there wherein ye were made inferior to the
rest of the Churches?" Wherefore he saith,
"The seal of mine Apostleship are ye."
"For I both exhibited miracles, and taught by
word, and underwent dangers, and shewed forth a
blameless life." And these topics you may see
fully set forth by these two Epistles, how he
lays before them the demonstration of each with
all exactness.
Ver. 3. "My defence to them that examine me
is this." What is, "My defence to them that
examine me is this?" "To those whe seek to
know whereby I am proved to be an Apostle, or
who accuse me as receiving money, or inquire the
cause of my not receiving, or would fain shew
that I am not an Apostle: to all such, my
instruction given to you and these things which
I am about to say, may stand for a full
explanation and defence." What then are
these?
Ver. 4, 5. "Have we no right to eat and
to drink? Have we no right to lead about a wife
that is a believer?" Why, how are these
sayings a defence? "Because, when it appears
that I abstain even from things which are
allowed, it cannot be just to look suspiciously
on me as a deceiver or one acting for gain."
Wherefore, from what was before alleged and
from my having instructed you and from this which
I have now said, I have matter sufficient to
make my defence to you: and all who examine me
I meet upon this ground, alleging both what has
gone before and this which follows: "Have we
no right to eat and to drink? have we no right
to lead about a wife that is a believer? "Yet
for all this, having it I abstain?"
What then? did he not use to eat or to drink?
It were most true to say that in many places he
really did not eat nor drink: for (c. iv.
II.) "in hunger," saith he, "and in
thirst, and in nakedness" we were abiding."
Here, however, this is not his meaning; but
what? "We eat not nor drink, receiving of
those whom we instruct, though we have a right
so to receive."
"Have we no right to lead about a wife that is
a believer, even as the rest of the Apostles,
and the brethren of the Lord, and Cephas?"
Observe his skilfulness. The leader of the
choir stands last in his arrangement: since that
is the time for laying down the strongest of all
one's topics. Nor was it so wonderful for one
to be able to point out examples of this conduct
in the rest, as in the foremost champion and in
him who was entrusted with the keys of heaven.
But neither does he mention Peter alone, but
all of them: as if he had said, Whether you
seek the inferior sort or the more eminent, in
all you find patterns of this sort.
For the brethren too of the Lord, being freed
from their first unbelief (vid. S. John
vii. 5.), had come to be among those who
were approved, although they attained not to the
Apostles. And accordingly the middle place is
that which he hath assigned to them, setting
down those who were in the extremes before and
after.
Ver. 6. "Or I only and Barnabas, have we
not a right to forbear working?"
(See his humility of mind and his soul pure
from envy, how he takes care not to conceal him
whom he knew to be a partaker with himself in
this perfection.) For if the other things be
common, how is not this common? Both they and
we are apostles and are free, and have seen
Christ, and have exhibited the works of
Apostles. Therefore we likewise have a right
both to live without working and to be supported
by our disciples.
Ver. 7. "What soldier ever serveth at his
own charges?" For since, which was the
strongest point, he had proved from the
Apostles that it is lawful to do so, he next
comes to examples and to the common practice; as
he uses to do: "What soldier serveth at his
own charges?" saith he. But do thou
consider, I pray, how very suitable are the
examples to his proposed subject, and how he
mentions first that which is accompanied with
danger; viz. soldiership and arms and wars.
For such a kind of thing was the Apostolate,
nay rather much more hazardous than these. For
not with men alone was their warfare, but with
demons also, and against the prince of those
beings was their battle array. What he saith
therefore is this: "Not even do heathen
governors, cruel and unjust as they are,
require their soldiers to endure service and
peril and live on their own means. How then
could Christ ever have required this?"
Nor is he satisfied with one example. For to
him who is rather simple and dull, this also is
wont to come as a great refreshment, viz. their
seeing the common custom also going along with
the laws of God. Wherefore he proceeds to
another topic also and says, "Who planteth a
vineyard, and eateth not of the fruit
thereof?" For as by the former he indicated
his dangers, so. by this his labor and abundant
travail and care.
He adds likewise a third example, saying,
"Who feedeth a flock, and eateth not of the
milk thereof?" He is exhibiting the great
concern which it becomes a teacher to show for
those who are under his rule. For, in fact,
the Apostles were both soldiers and husbandmen
and shepherds, not of the earth nor of
irrational animals, nor in such wars as are
perceptible by sense; but of reasonable souls
and in battle array with the demons.
It also must be remarked how every where he
preserves moderation, seeking the useful only,
not the extraordinary. For he said not,
"What soldier serveth and is not enriched?"
but, "What soldier ever serveth at his own
charges?" Neither did he say, "Who planteth
a vineyard, and gathereth not gold, or spareth
to collect the whole fruit?" but, "Who
eateth not of the fruit thereof?" Neither did
he say, "Who feedeth a flock, and maketh not
merchandize of the lambs?" But what? "And
eateth not of the milk thereof?" Not of the
lambs, but of the milk; signifying, that a
little relief should be enough for the teacher,
even his necessary food alone. (This refers to
those who would devour all and gather the whole
of the fruit.) "So likewise the Lord
ordained," saying, "The laborer is worthy of
his food." (St. Mat. x. 10.)
And not this only doth he establish by his
illustrations, but he shows also what kind of
man a priest ought to be. For he ought to
possess both the courage of a soldier and the
diligence of a husbandman and the carefulness of
a shepherd, and after all these, to seek
nothing more than necessaries.
Having shewn, as you see, both from the
Apostles, that it is not forbidden the teacher
to receive, and from illustrations found in
common life, he proceeds also to a third head,
thus saying, Ver. 8. "Do I speak these
things after the manner of men? or saith not the
law also the same?"
For since he had hitherto alleged nothing out of
the Scriptures, but put forward the common
custom; "think not," saith he, "that I am
confident in these alone, nor that I go to the
opinions of men for the ground of these
enactments. For I can shew that these things
are also well-pleasing to God, and I read an
ancient law enjoining them." Wherefore also he
carries on his discourse in the form of a
question, which is.apt to be done in things
fully acknowledged; thus saying, "Say I
these things after the manner of men?" i.e.
"do I strengthen myself only by human
examples?" "or saith not the law also the
same?"
Ver. 9. "For it is written in the law of
Moses, Thou shalt not muzzle the ox when he
treadeth out the corn."
And on what account hath he mentioned this,
having the example of the priests? Wishing to
establish it far beyond what the case required.
Further, lest any should say, "And what have
we to do with the saying about the oxen?" he
works it out more exactly, saying, "Is it for
the oxen that God careth;" Doth God then,
tell me, take no care for oxen? Well, He
doth take care of them, but not so as to make a
law concerning such a thing as this. So that
had he not been hinting at something important,
training the Jews to mercy in the case of the
brutes, and through these, discoursing with
them of the teachers also; he would not have
taken so much interest as even to make a law to
forbid the muzzling of oxen.
Wherein he points out another thing likewise,
that the labor of teachers both is and ought to
be great.
And again another thing. What then is this?
That whatever is said by the Old Testament
respecting care for brutes, in its principal
meaning bears on the instruction of human
beings: as in fact do all the rest: the
precepts, for example, concerning various
garments; and those concerning vineyards and
seeds and not making the ground bear divers
crops, and those concerning leprosy; and, in a
word, all the rest: for they being of a duller
sort He was discoursing with them from these
topics, advancing them by little and little.
And see how in what follows he doth not even
confirm it, as being clear and self-evident.
For having said, "Is it for the oxen that
God careth?" he added, "or saith he it
altogether for our sake?" Not adding even the
"altogether" at random, but that he might not
leave the hearer any thing whatever to reply.
And he dwells upon the metaphor, saying and
declaring, "Yea for our sakes it was written,
because he who ploweth ought to plow in hope;"
i.e., the teacher ought to enjoy the returns
of his labors; "and he that thresheth ought to
thresh in hope of partaking." And observe his
wisdom in that from the seed he transferred the
matter to the threshing floor; herein also again
manifesting the many toils of the teachers, that
they in their own persons both plough and tread
the floor. And of the ploughing, because there
was nothing to reap, but labor only, he used
the word, "hope;" but of treading the floor
he presently allows the fruit, saying, "He
that thresheth is a partaker of his hope."
Further, lest any should say, "Is this then
the return for so many toils," he adds, "in
hope," i.e., "which is to come." No
other thing therefore doth the mouth of this
animal being unmuzzled declare than this; that
the teachers who labor ought also to enjoy some
return.
Ver. 11. "If we sowed unto you spiritual
things, is it a great matter if we shall reap
your carnal things?"
Lo, he adds also a fourth argument for the duty
of yielding support. For since he had said,
"What soldier ever serveth at his own
charges?" and, "who planteth a vineyard?"
and, "who feedeth a flock?" and introduced
the ox that treadeth the corn; he points out
likewise another most reasonable cause on account
of which they might justly receive; viz. having
bestowed much greater gifts, no more as having
labored only. What is it then? "if we sowed
unto you spiritual things, is it a great matter
if we shall reap your carnal things?" Seest
thou a most just allegation and fuller of reason
than all the former? for "in those
instances," says he, "carnal is the seed,
carnal also is the fruit; but here not so, but
the seed is spiritual, the return carnal."
Thus, to prevent high thoughts in those who
contribute to their teachers, he signified that
they receive more than they give. As if he had
said, "Husbandmen, whatsoever they sow, this
also do they receive; but we, sowing in your
souls spiritual things, do reap carnal." For
such is the kind of support given by them.
Further, and still more to put them to the
blush.
Ver. 12. "If others partake of this right
over you, do not we yet more?"
See also again another argument, and this too
from examples though not of the same kind. For
it is not Peter whom he mentions here nor the
Apostles, but certain other spurious ones,
with whom he afterwards enters into combat, and
concerning whom he says, (2 Cor. xi.
20.) "If a man devour you, if he take you
captive, if he exalt himself, if he smite you
on the face," and already he is sounding the
prelude to the fight with them. Wherefore
neither did he say, "If others take of you,"
but pointing out their insolence and tyranny and
trafficking, he says, "if others partake of
this right over you," i.e., "rule you,
exercise authority, use you as servants, not
taking you captive only, but with much
authority." Wherefore he added "do not we yet
more?" which he would not have said if the
discourse were concerning the Apostles. But it
is evident that he hints at certain pestilent
men, and deceivers of them. "So that besides
the law of Moses even ye yourselves have made a
law in behalf of the duty of contribution."
And having said, "do not we yet more?" he
does not prove why yet more, but leaves it to
their consciences to convince them of that,
wishing at the same time both to alarm and to
abash them more thoroughly.
"Nevertheless, we did not use this right;"
i.e., "did not receive." Do you see, when
he had by so many reasons before proved that
receiving is not unlawful, how he next says,
"we receive not," that he might not seem to
abstain as from a thing forbidden? "For not
because it is unlawful," saith he, "do I not
receive; for it is lawful and this we have many
ways shown: from the Apostles; from the
affairs of life, the soldier, the husbandman,
and the shepherd; from the law of Moses; from
the very nature of the case, in that we have
sown unto you spiritual things; from what
yourselves have done to others." But as he had
laid down these things, lest he should seem to
put to shame the Apostles who were in the habit
of receiving; abashing them and signifying that
not as from a forbidden thing doth he abstain
from it: so again, lest by his large store of
proof and the examples and reasonings by which he
had pointed out the propriety of receiving, he
should seem to be anxious to receive himself and
therefore to say these things; he now corrects
it. And afterwards he laid it down more clearly
where he says, "And I wrote not these
things, that it may be so done in my case;"
but here his words are, "we did not use this
right."
And what is a still greater thing, neither
could any have this to say, that being in
abundance we declined using it; rather, when
necessity pressed upon us we would not yield to
the necessity. Which also in the second
Epistle he says; "I robbed other Churches,
taking wages of them that I might minister unto
you; and when I was present with you, and was
in want, I was not a burden on any man." (2
Cor. xi. 8, 9.) And in this Epistle
again, "We both hunger, and thirst, and are
naked, and are buffeted." (I Cor. iv.
II.) And here again he hints the same
thing, saying, "But we bear all things."
For by saying, "we bear all things," he
intimates both hunger and great straits and all
the other things. "But not even thus have we
been compelled," saith he, "to break the law
which we laid down for ourselves. Wherefore?
"that we may cause no hinderance to the Gospel
of Christ." For since the Corinthians were
rather weak-minded, "lest we should wound
you," saith he "by receiving, we chose to do
even more than was commanded rather than hinder
the Gospel," i.e., your instruction. Now
if we in a matter left free to us, and when we
were both enduring much hardship and having
Apostles for our pattern, used abstinence lest
we should give hindrance, (and he did not say,
"subversion," but "hindrance;" nor simply
"hindrance," but "any" hindrance,) that we
might not, so to speak, cause so much as the
slightest suspense and delay to the course of the
Word: "If now," saith he, "we used so
great care, how much more ought you to abstain,
who both come far short of the Apostles and have
no law to mention, giving you permission: but
contrariwise are both putting your hand to things
forbidden and things which tend to the great
injury of the Gospel, not to its hindrance only
and not even having any pressing necessity in
view." For all this discussion he had moved on
account of these Corinthians, who were making
their weaker brethren to stumble by eating of
things sacrificed to idols.
These things also let us listen to, beloved;
that we may not despise those who are offended,
nor, "cause any hindrance to the Gospel of
Christ;" that we may not betray our own
salvation. And say not thou to the when thy
brother is offended, "this or that, whereby he
is offended, hath not been forbidden; it is
permitted." For I have something greater to
say to thee: "although Christ Himself have
permitted it, yet if thou seest any injured,
stop and do not use the permission." For this
also did Paul; when he might have received,
Christ having granted permission, he received
not. Thus hath our Lord in His mercy mingled
much gentleness with His precepts that it might
not be all merely of commandment, but that we
might do much also of our own mind. Since it
was in His power, had He not been so minded,
to extend the commandments further and to say,
"he who fasts not continually, let him be
chastised; he who keeps not his virginity, let
him be punished; he that doth not strip himself
of all that he hath, let him suffer the severest
penalty." But he did not so, giving thee
occasion, if thou wilt, to be forward in doing
more. Wherefore both when He was discoursing
about virginity, He said, "He that is able
to receive, let him receive it:" and in the
case of the rich man, some things He
commanded, but some He left to the
determination of his mind. For He said not,
"Sell what thou hast," but, "If thou wilt
be perfect, sell."
But we are not only not forward to do more, and
to go beyond the precepts, but we fall very
short even of the measure of things commanded.
And whereas Paul suffered hunger that he might
not hinder the Gospel; we have not the heart
even to touch what is in our own stores, though
we see innumerable souls overthrown "Yea"
saith one, "let the moth eat, and let not the
poor eat; let the worm devour, and let not the
naked be clothed; let all be wasted away with
time, and let not Christ be fed; and this when
He hungereth." "Why, who said this?" it
will be asked. Nay, this is the very
grievance, that not in words but in deeds these
things are said: for it were less grievous
uttered in words than done in deeds. For is not
this the cry, day by day, of the inhuman and
cruel tyrant, Covetousness, to those who are
led captive by her? "Let your goods be set
before informers and robbers and traitors for
luxury, and not before the hungry and needy for
their sustenance." Is it not ye then who make
robbers? Is it not ye who minister fuel to the
fire of the envious? Is it not ye who make
vagabonds and traitors, putting your wealth
before them for a bait? What madness is this?
(for a madness it is, and plain distraction,)
to fill your chests with apparel, and overlook
him that is made after God's image and
similitude, naked and trembling with cold, and
with difficulty keeping himself upright.
"But he pretends," saith one, "this tremor
and weakness." And dost thou not fear lest a
thunderbolt from heaven, kindled by this word,
should fall upon thee? (For I am bursting
with wrath: bear with me.) Thou, I say,
pampering and fattening thyself and extending thy
potations to the dead of night and comforting
thyself in soft coverlets, dost not deem thyself
liable to judgment, so lawlessly using the gifts
of God: (for wine was not made that we should
be drunken; nor food, that we should pamper our
appetites; nor meats, that we should distend
the belly.) But from the poor, the wretched,
from him that is as good as dead, from him
demandest thou strict accounts, and dost thou
not fear Christ's tribunal, so full of all
awfulness and terror? Why, if he do play the
hypocrite, he doth it of necessity and want,
because of thy cruelty and inhumanity, requiring
the use of such masks and refusing all
inclination to mercy. For who is so wretched
and miserable as without urgent necessity, for
one loaf of bread, to submit to such disgrace,
and to bewail himself and endure so severe a
punishment? So that this hypocrisy of his goeth
about, the herald of thine inhumanity. For
since by supplicating and beseeching and uttering
piteous expressions and lamenting and weeping and
going about all day, he doth not obtain even
necessary food, he devised perhaps even l this
contrivance also, the disgrace and blame whereof
falls not so much on himself as on thee: for he
indeed is meet to be pitied because. he hath
fallen into so great necessity; but we are
worthy of innumerable punishments because we
compel the poor to suffer such things. For if
we would easily give way, never would he have
chosen to endure such things.
And why speak I of nakedness and trembling?
For I will tell a thing yet more to be
shuddered at, that some have been compelled even
to deprive their children of sight at an early
age in order that they might touch our
insensibility. For since when they could see
and went about naked, neither by their age nor
by their misfortunes could they win favor of the
unpitying, they added to so great evils another
yet sterner tragedy, that they might remove
their hunger; thinking it to be a lighter thing
to be deprived of this common light and that
sunshine which is given to all, than to struggle
with continual famine and endure the most
miserable of deaths. Thus, since you have not
learned to pity poverty, but delight yourselves
in misfortunes, they satisfy your insatiable
desire, and both for themselves and for us
kindle a fiercer flame in hell.
And to convince you that this is the reason why
these and such like things are done, I will
tell you of an acknowledged proof which no man
can gainsay. There are other poor men, of
light and unsteady minds and not knowing how to
bear hunger, but rather enduring every thing
than it. These having often tried to deal with
us by piteous gestures and words and finding that
they availed nothing, have left off those
supplications and henceforward our very
wonder-workers are surpassed by them, some
chewing the skins of worn-out shoes, and some
fixing sharp nails into their heads, others
lying about in frozen pools with naked stomachs,
and others enduring different things yet more
horrid than these, that they may draw around
them the ungodly spectators. And thou, while
these things are going on, standest laughing and
wondering the while and making a fine show of
other men's miseries, our common nature
disgracing itself. And what could a fierce
demon do more? Next, you give him money in
abundance that he may do these things more
promptly. And to him that prays and calls on
God and approaches with modesty, you vouchsafe
neither an answer nor a look: rather you utter
to him, continually teazing you, those
disgusting expressions, "Ought this fellow to
live? or at all to breathe and see this sun?"
whereas to the other sort you are both cheerful
and liberal, as though you were appointed to
dispense the prize of that ridiculous and
Satanic unseemliness. Wherefore with more
propriety to those who appoint these sports and
bestow nothing till they see others punishing
themselves, might these words be addressed,
"Ought these men to live, to breathe at all,
or see the sun, who trangress against our common
nature, who insult God?" For whereas God
saith, "Give alms, and I give thee the
kingdom of heaven," thou hearest not: but when
the Devil shews thee a head pierced with nails,
on a sudden thou hast become liberal. And the
contrivance of the evil spirit pregnant with so
much mischief, hath wrought upon thee more than
the promise of God bringing innumerable
blessings. If gold were to be laid down to
prevent the doing of these things or the looking
upon them when done, there is nothing which thou
oughtest not to practise and endure, to get rid
of so excessive madness; but ye contrive every
thing to have them done, and look on the doing
of them. Still askest thou then, tell me, to
what end is hell-fire? Nay, ask not that any
more, but how is there one hell only? For of
how many punishments are not they worthy, who
get up this cruel and merciless spectacle and
laugh at what both they and yourselves ought to
weep over; yea, rather of the two, ye who
compel them to such unseemly doings.
"But I do not compel them," say you. What
else but compelling is it, I should like to
know? Those who are more modest and shed tears
and invoke God, thou art impatient even of
listening to; but for these thou both findest
silver in abundance and bringest around thee many
to admire them.
"Well, let us leave off," say you,
"pitying them. And dost thou too enjoin
this?" Nay, it is not pity, O man, to
demand so severe a punishment for a few pence,
to order men to maim themselves for necessary
food and cut into many pieces the skin of their
head so mercilessly and pitifully. "Gently,"
say you, "for it is not we who pierce those
heads." Would it were thou, and the horror
would not be so horrible. For he that slays a
man does a much more grievous thing than he who
bids him slay himself, which indeed happens in
the case of these persons. For they endure more
bitter pains when they are bidden to be
themselves the executors of these wicked
commands.
And all this in Antioch, where men were first
called Christians, wherein are bred the most
civilized of mankind, where in old time the
fruit of charity flourished so abundantly. For
not only to those at hand but also to those very
far off, they used to send, and this when
famine was expected.
[10.] What then ought we to do? say you.
To cease from this savage practice: and to
convince all that are in need that by doing these
things they will gain nothing, but if they
modestly approach they shall find your liberality
great. Let them be once aware of this, even
though they be of all men most miserable, they
will never choose to punish themselves so
severely, I pledge myself; nay, they will
even give you thanks for delivering them both
from the mockery and the pain of that way of
life. But as it is, for charioteers you would
let out even your own children, and for dancers
you would throw away your very souls, while for
Christ an hungered you spare not the smallest
portion of your substance. But if you give a
little silver, you think as much of it as if you
had laid out all you have, not knowing that not
the giving but the giving liberally, this is
true almsgiving. Wherefore also it is not those
simply who give whom the prophet proclaims and
calls happy, but those who bestow liberally.
For he doth not say simply, He hath given,
but what? (Ps. cxii. 8.) "he
hathdispersed abroad, he hath given to the
poor." For what profit is it, when out of it
thou givest as it were a glass of water out of
the sea, and even a widow's magnanimity is
beyond thy emulation? And how wilt thou say,
"Pity me, O Lord, according to thy great
pity, and according to the multitude of thy
mercies blot out my transgression," thyself not
pitying according to any great pity, nay, haply
not according to any little. For I am greatly
ashamed, I own, when I see many of the rich
riding upon their golden-bitted chargers with a
train of domestics clad in gold, and having
couches of silver and other and more pomp, and
yet when there is need to give to a poor man,
becoming more beggarly than the very poorest.
[11.] But what is their constant talk?
"He hath," they say, "the common
church-allowance." And what is that to thee?
For thou wilt not be saved because I give; nor
if the Church bestow hast thou blotted out thine
own sins.
For this cause givest thou not, because the
Church ought to give to the needy?
Because the priests pray, wilt thou never pray
thyself? And because others fast, wilt thou be
continually drunken? Knowest thou not that God
enacted not almsgiving so much for the sake of
the poor as for the sake of the persons
themselves who bestow?
But dost thou suspect the priest? Why this
thing itself, to begin with, is a grievous
sin. However, I will not examine the matter
too nicely. Do thou it all in thine own
person, and so shalt thou reap a double reward.
Since in fact, what we say in behalf of
almsgiving, we say not, that thou shouldest
offer to us, but that thou shouldest thyself
minister by thine own hands. For if thou
bringest thine alms to me, perhaps thou mayest
even be led captive by vain-glory, and
oftentimes likewise thou shall go away offended
through suspicion of something evil: but if ye
do all things by yourselves, ye shall both be
rid of offences and of unreasonable suspicion,
and greater is your reward. Not therefore to
compel you to bring your money hither, do I say
these things; nor from indignation on account of
the priests being ill-reported of. For if one
must be indignant and grieve, for you should be
our grief, who say this ill. Since to them who
are spoken ill of falsely and vainly the reward
is greater, but to the speakers the condemnation
and punishment is heavier. I say not these
things therefore in their behalf, but in
solicitude and care for you. For what marvel is
it if some in our generation are suspected, when
in the case of those holy men who imitated the
angels, who possessed nothing of their own, I
mean the Apostles, there was a murmuring in the
ministration to the widows (Acts VI I.)
that the poor were overlooked? when "not one
said that aught of the things he possessed was
his own, but they had all things common?"
(Acts iv. 32.)
Let us not then put forward these pretexts, nor
account it an excuse that the Church is
wealthy. But when you see the greatness of her
substance, bear in mind also the crowds of poor
who are on her list, the multitudes of her
sick, her occasions of endless expenses.
Investigate, scrutinize, there is none to
forbid, nay, they are even ready to give you an
account. But I wish to go much farther.
Namely, when we have given in our accounts and
proved that our expenditure is no less than our
income, nay, sometimes more, I would gladly
ask you this further question: When we depart
hence and shall hear Christ saying, "Ye saw
me hungry, and gave me no meat; naked, and ye
clothed me not;" what shall we say? what
apology shall we make? Shall we bring forward
such and such a person who disobeyed these
commands? or some of the priests who were
suspected? "Nay, what is this to thee? for
I accuse thee," saith He, "of those things
wherein thou hast thyself sinned. And the
apology for these would be, to have washed away
thine own offences, not to point to others whose
errors have been the same as thine."
In fact, the Church through your meanness is
compelled to have such property as it has now.
Since, if men did all things according to the
apostolical laws, its revenue should have been
your good will, which were both a secure chest
and an inexhaustible treasury. But now when ye
lay up for yourselves treasures upon the earth
and shut up all things in your own stores, while
the Church is compelled to be at charges with
bands of widows, choirs of virgins, so
journings of strangers, distresses of
foreigners, the misfortunes of prisoners, the
necessities of the sick and maimed, and other
such like causes, what must be done? Turn away
from all these, and block up so many ports?
Who then could endure the shipwrecks that would
ensue; the weepings, the lamentations, the
wailings which would reach us from every
quarter?
Let us not then speak at random what comes into
our mind. For now, as I have just said, we
are really prepared to render up our accounts to
you. But even if it were the reverse, and ye
had corrupt teachers plundering and grasping at
every thing, not even so were their wickedness
an apology for you. For the Lover of mankind
and All-wise, the Only-Begotten Son of
God, seeing all things, and knowing the chance
that in so great length of time and in so vast a
world there would be many corrupt priests; lest
the carelessness of those under their rule should
increase through their neglect, removing every
excuse for indifference; "In Moses' seat,"
saith He, "sit the Scribes and the
Pharisees; all things, therefore, whatsoever
they bid you, these do ye, but do not ye after
their works:" implying, that even if thou hast
a bad teacher, this will not avail thee,
shouldest thou not attend to the things which are
spoken. For not from what thy teacher hath done
but from what thou hast heard and disobeyed,
from that, I say, doth God pass his sentence
upon thee. So that if thou doest the things
commanded, thou shalt then stand with much
boldness: but if thou disobey the things
spoken, even though thou shouldest show ten
thousand corrupt priests, this will not plead
for thee at all. Since Judas also was an
apostle, but nevertheless this shall never be
any apology for the sacrilegious and covetous.
Nor will any be able when accused to say,
"Why the Apostle was a thief and
sacrilegious, and a traitor;" yea, this very
thing shall most of all be our punishment and
condemnation that not even by the evils of others
were we corrected. For this cause also these
things were written that we might shun all
emulation of such things.
Wherefore, leaving this person and that, let
us take heed to ourselves. For "each of us
shall give account of himself to God." In
order therefore that we may render up this
account with a good defence, let us well order
our own lives and stretch out a liberal hand to
the needy, knowing that this only is our
defence, the showing ourselves to have rightly
done the things commanded; there is no other
whatever. And if we be able to produce this,
we shall escape those intolerable pains of hell,
and obtain the good things to come; unto which
may we all attain, by the grace and mercy of our
Lord Jesus Christ, with Whom, to the
Father and the Holy Ghost, be glory, power,
and honor, now and ever, and world without
end. Amen.
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