Homily
XV.
2 Cor. vii. 8
So that770
| 770 ‘For,’ Rec. Text [which is correct. C.] |
though I made you sorry with my
letter, I do not regret it, though I did regret.
He goes on to
apologize for his Epistle, when, (the sin having been corrected,)
to treat them tenderly771
was unattended with
danger; and he
shows the
advantage of the thing. For he did this indeed even
before, when he said, “For out of much
affliction and
anguish of
heart, I wrote unto you: not that ye should be made sorry, but
that ye might know the
love which I have toward you.”
(c.
ii. 4.) And he does it also
now, establishing this same point in more words. And he said not,
‘I regretted indeed before, but now I do not
regret:’ but
how? “I
regret not now, though I did
regret.” ‘Even if
what I wrote,’ he says, ‘was such as to overstep the [due]
measure of
rebuke772
| 772 τό μετρόν τῆς
ἐπιτιμήσεως. |
, and to
cause me to
regret; still the great
advantage which has accrued
from them doth not allow me to
regret.’ And this he said, not
as though he had
rebuked them beyond due measure, but to heighten
his
praises of them. ‘For the amendment ye manifested was so
great,’ saith he, ‘that even if I did happen to
smite you too
severely insomuch that I even
condemned myself, I
praise myself now
from the result.’ Just as with little
children, when they have
undergone a
painful remedy, such as an incision, or cautery, or
bitter physic, afterwards we are not afraid to sooth them; so also
doth
Paul.
Ver. 8, 9. “For I see that that
epistle made you sorry, though but for a season. Now I rejoice
not that ye were made sorry, but that ye were made sorry unto
repentance.”
Having said, “I do not regret,” he tells the
reason also; alleging the good that resulted from his letter; and
skillfully excusing himself by saying, “though but for a
season.” For truly that which was painful was brief, but that
which was profitable was perpetual. And what indeed followed
naturally was to say, ‘even though it grieved you for a season,
yet it made you glad and benefited you forever.’ But he doth
not say this: but before mentioning the gain he passes again to
his praises of them, and the proof of his own concern for them,
saying, “Now I rejoice, not that ye were made sorry,” (‘for
what gain came to me from you being made sorry?) “but that ye
were made sorry unto repentance,” that the sorrow brought some
gain.’ For a father also when he sees his son under the knife
rejoiceth not that he is being pained, but that he is being cured;
so also doth this man. But observe how he transfers all that was
well achieved in the matter unto themselves; and lays whatever was
painful to the account of the Epistle, saying, “It made you sorry
for a season;” whilst the benefit that resulted from it he speaks
of as their own good achieving. For he said not, ‘The Epistle
corrected you,’ although this was the case; but, “ye sorrowed
unto repentance.”
“For ye were made sorry after a godly sort, that
ye might suffer loss by us in nothing.”
Seest thou wisdom unspeakable? ‘For had we
not done this,’ he says, ‘we had done you damage.’ And he
affirms that indeed which was well achieved to be theirs, but the
damage his own, if indeed he had been silent. For if they are
likely to be corrected by a sharp rebuke, then, if we did not
sharply rebuke, we should have done you damage; and the injury
would not be with you alone, but also with us. For just as he
that gives not to the merchant what is necessary for his voyage, he
it is that causeth the damage; so also we, if we did not offer you
that occasion773
of
repentance, should have
wrought you
damage. Seest thou that the
not rebuking those that
sin is a
damage both to the master and to
the
disciple?
[2.] Ver. 10. “For godly sorrow worketh
repentance unto salvation, a repentance which bringeth no
regret.”
‘Therefore,’ he says, ‘though I did regret
before I saw the fruit and the gain, how great they were I do not
regret now .’ For such a thing is godly sorrow. And then he
philosophizeth about it, showing that sorrow is not in all cases a
grievous thing, but when it is worldly. And what is worldly? If
thou be in sorrow for
money, for reputation, for him that is
departed, all these are worldly. Wherefore also they work
death. For he that is in sorrow for reputation’s sake feeleth
envy and is driven oftentimes to perish: such sorrow was that
which Cain sorrowed, such Esau. By this worldly sorrow then he
meaneth that which is to the harm of those that sorrow. For only
in respect to sins is sorrow a profitable thing; as is evident in
this way. He that sorroweth for loss of wealth repaireth not that
damage; he that sorroweth for one deceased raiseth not the dead to
life again; he that sorroweth for a sickness, not only is not made
well but even aggravates the disease: he that sorroweth for sins,
he alone attains some advantage from his sorrow, for he maketh his
sins wane and disappear. For since the medicine has been prepared
for this thing, in this case only is it potent and displays its
profitableness; and in the other cases is even injurious. ‘And
yet Cain,’ saith one, ‘sorrowed because he was not accepted
with God.’ It was not for this, but because he saw his brother
glorious in honor774
; for had he
grieved for this, it behoved him to emulate and
rejoice with him;
but, as it was, grieving, he showed that his was a
worldly
sorrow. But not so did
David, nor Peter, nor any of the
righteous. Wherefore they were accepted, when grieving either
over their own
sins or those of others. And yet what is more
oppressive than
sorrow? Still when it is after a godly sort, it
is better than the
joy in the
world. For this indeed ends in
nothing; but that “worketh repentance unto
salvation, a
salvation
that bringeth no
regret.” For what is admirable in it is this
that one who had thus sorrowed would never
repent, whilst this is
an especial characteristic of
worldly sorrow. For what is more
regretted than a true
born son? And what is a heavier
grief than
a
death of this sort? But yet those fathers who in the height of
their
grief endure nobody and who wildly beat themselves, after a
time
repent because they have
grieved immoderately; as having
thereby nothing benefitted themselves, but even added to their
affliction. But not such as this is godly
sorrow; but it
possesseth two
advantages, that of not being
condemned in that a
man
grieves for, and that this
sorrow endeth in
salvation; of both
which that is deprived. For they both
sorrow unto harm and after
they have sorrowed vehemently
condemn themselves, bringing forth
this greatest token of having done it unto harm. But godly
sorrow
is the reverse [of this]: wherefore also he said, “worketh
repentance unto
salvation, a repentance that bringeth no
regret.” For no one will
condemn himself if he have sorrowed
for
sin, if he have
mourned and
afflicted himself. Which also
when the
blessed Paul hath said he needeth not to adduce from other
sources the
proof of what he said, nor to bring forward those in
the old histories who sorrowed, but he adduceth the Corinthians
themselves; and furnishes his
proof from what they had done; that
along with
praises he might both
instruct them and the rather win
them to himself.
Ver. 11. “For behold,” he saith,
“this self-same thing, that ye were made sorry after a godly
sort, what earnest care it wrought in you.” ‘For not only,’
he saith, ‘did your sorrow not cast you into that condemning of
yourselves, as having acted idly in so doing; but it made you even
more careful.’ Then he speaks of the certain tokens of that
carefulness;
“Yea,” what “clearing of yourselves,”
towards me. “Yea, what indignation” against him that had
sinned. “Yea, what fear.” (ver. 11.) For so great carefulness
and very speedy reformation was the part of men who feared
exceedingly. And that he might not seem to be exalting himself,
see how quickly he softened it by saying,
“Yea, what longing,” that towards me. “Yea,
what zeal,” that on God’s behalf. “Yea, what avenging:”
for ye also avenged the laws of God that had been outraged.
“In every thing ye approved yourselves to be
pure in the matter.” Not only by not having perpetrated, for
this was evident before, but also by not consenting775
unto it.
For since he said in the former
Epistle, “and ye are puffed
up;” (
1 Cor. v.
2.) he also says here,
‘ye have cleared yourselves of this suspicion also; not only by
not praising, but also by rebuking and being indignant.’
[3.] Ver. 12. “So although I
wrote unto you,” I wrote “not for his cause that did the wrong,
nor for his cause that suffered the wrong.” For that they might
not say, Why then dost thou rebuke us if we were “clear in the
matter?” setting himself to meet this even further above, and
disposing of it beforehand776
, he said what he said, namely, “I
do not
regret, though I did
regret.” ‘For so
far,’ says he,
‘am I from repenting now of what I wrote then, that I
repented
then more than I do now when ye have approved
777
yourselves.’ Seest thou again
his vehemence and earnest
contention, how he has turned around what
was said unto the very opposite. For what they thought would have
made him recant
778
in confusion
as having
rebuked them hastily, by reason of their amendment; that
he uses as a
proof that it was right in him to speak freely. For
neither does he refuse afterwards to humor them fearlessly,
when he finds he can do
this. For he that said farther above such things as these, “He
that is joined to an
harlot is one body,” (
1 Cor. vi. 16.) and, “
Deliver such an one
to
Satan for the
destruction of the
flesh,” (
1 Cor. v. 5.) and, “Every
sin that a man
doeth is without the body,” (
1 Cor. vi. 18.) and such like things;
how saith he here, “Not for his cause that did the wrong, nor for
his cause that
suffered the wrong?” Not contradicting, but
being even exceedingly consistent with himself. How consistent
with himself? Because it was a very great point with him to show
the affection he bore towards them. He does not therefore discard
concern for him
779
| 779 i.e. the incestuous person. |
, but shows
at the same time, as I said, the
love he had for them, and that a
greater
fear agitated him, [namely] for the whole
Church. For he
had
feared lest the
evil should eat further, and advancing on its
way should
seize upon the whole
Church. Wherefore also he said,
“A little
leaven leaveneth the whole lump.” (
1 Cor. v. 6.) This however he said at
the time; but now that they had well done, he no longer puts it so
but differently: and implies indeed the same thing, but manages
his expressions more agreeably, saying,
“That our care for you might appear unto
you.780
| 780 [The true text of this clause is given in the Rev.
Vers. “That your earnest care for us might be made
manifest.” C.] |
”
That is, ‘that ye might know how I love you.’
Now this is the same thing as the former, but being differently
expressed seemed to convey another meaning. For [to convince
thyself] that it is the same, unfold his conception and thou wilt
perceive the difference to be nothing. ‘For because I love you
exceedingly,’ saith he, ‘I was afraid lest ye should suffer any
injury from that quarter, and yourselves succeed to that
sorrow.’ As therefore when he says, “Doth God take care for
oxen?” (1 Cor. ix.
9.) he doth not mean that
He careth not, (for it is not possible for any existing thing to
consist if deserted by the Providence of God:) but that He did
not legislate primarily for oxen, so also here he means to say,
‘I wrote first indeed on your account, but secondly on his
also. And I had indeed that love in myself,’ he says, ‘even
independently of mine Epistle: but I was desirous of showing it
both to you, and in a word to all, by that writing.’
Ver. 13. “Therefore we have been
comforted.”
Since we both showed our care for you and have been
wholly successful. As he said also in another place, “Now we
live, if ye stand fast in the Lord;” (1 Thess. iii. 8.) and again, “For what is
our hope, or joy, or crown of rejoicing? are not even ye?”
(ib. ii. 19.) For this is life,
this comfort, this consolation to a teacher possessed of
understanding; the growth781
of his
disciples.
[4.] For nothing doth so declare him that beareth
rule as paternal affection for the ruled. For begetting alone
constitutes not a father; but after begetting, also loving. But
if where nature is concerned there is so great need of love, much
more where grace is concerned. In this way were all the ancients
distinguished. As many, for instance, as obtained a good report
amongst the Hebrews, by this were made manifest. So was Samuel
shown to be great, saying, “But God forbid that I should sin
against God in ceasing to pray for you:” (1 Sam. xii. 23.) so was David, so Abraham, so
Elijah, and so each one of the righteous, those in the New
Testament and those in the Old. For so Moses for the sake of
those he ruled left so great riches and treasures untold,
“choosing to suffer affliction with the people of God,” (Heb. xi. 25.) and before his
appointment was leader of the people782
by his actions. Wherefore also
very foolishly did that Hebrew say to him, “Who made thee a
ruler
and a
judge over us?” (
Exod. ii. 14.) What sayest thou?
Thou seest the actions and doubtest of the title? Just as if one
seeing a
physician using the knife excellently well, and succoring
that limb in the body which was
diseased, should say, ‘Who made
thee a
physician and ordered thee to use the knife?’ ‘Art, my
good Sir
783
, and thine
own ailment.’ So too did his
knowledge make him (i.e.,
Moses,)
what he claimed to be. For ruling is an art, not merely a
dignity, and an art above all arts. For if the rule of those
without is an art and
science superior to all other, much more
this. For this rule is as much better than that, as that than the
rest; yea, rather, even much more. And, if ye will, let us
examine this argument more accurately. There is an art of
agriculture, of weaving, of
building; which are both very necessary
and tend greatly to
preserve our
life. For others surely are but
ancillary to these; the coppersmith’s, the
carpenter’s, the
shepherd’s. But further, of arts themselves the most necessary
of all is the agricultural, which was even that which
God first
introduced when He had formed man. For without shoes and
clothes
it is possible to
live; but without agriculture it is
impossible.
And such they say are the Hamaxobii, the Nomads amongst the
Scythians, and the Indian Gymnosophists. For these
troubled not
themselves
784
with the
arts of housebuilding, and weaving, and shoemaking, but
need only that of
agriculture. Blush ye that have need of those arts that be
superfluous, cooks, confectioners, embroiderers, and ten
thousand
other such people, that ye may
live; blush ye that introduce
vain
refinements
785
into
life;
blush ye who are
unbelievers, before those
barbarians who have no
need of art. For
God made
nature exceedingly independent, needing
only a few things
786
. However,
I do not compel you nor lay it down for
law that ye should
live
thus; but as
Jacob asked. And what did he ask? “If the
Lord
will give me
bread to eat and
raiment to put on.” (
Gen. xxviii. 20.) So also
Paul commanded,
saying, “And having
food and covering let us be therewith
content.” (
1 Tim. vi.
8.) First then
comes agriculture; second, weaving; and third after it,
building;
and shoemaking last of all; for amongst us at any rate there are
many both
servants and
laborers who
live without shoes. These,
therefore, are the useful and necessary arts. Come, then, let us
compare them with that of ruling. For I have therefore brought
forward these that are of all most important, that when it shall
have been seen to be superior to them, its
victory over the
rest
may be unquestioned. Whereby then shall we show that it is more
necessary than all? Because without it there is no
advantage in
these. And if you think good, let us leave mention of the
rest
and bring on the stage
787
that one which stands higher and is
more important than any, that of agriculture. Where then will be
the
advantage of the many
hands of your
laborers, if they are at
war with one another and plunder one another’s goods? For, as
it is, the
fear of the
ruler restrains them and protects that which
is
wrought by them; but if thou take this away, in
vain is their
labor. But if one
examine accurately, he will find yet another
rule which is the
parent and
bond of this. What then may this
be? That according to which it behoveth each man to control and
rule himself, chastising his unworthy passions, but both nourishing
and promoting the growth of all the germs of
virtue with all
care.
For there are [these] species of rule; one, that
whereby men rule peoples and states, regulating this the political
life; which Paul denoting said, “Let every soul be subject to the
higher powers; for there is no power but of God.” (Rom. xiii. 1; 4.) Afterwards to show the
advantage of this, he went on to say, that the ruler “is a
minister of God for good;” and again, “he is a minister of God,
and avenger to execute wrath on him that doeth evil.”
A second there is whereby every one that hath
understanding ruleth himself; and this also the Apostle further
denoted788
, saying,
“Wouldest thou have no
fear of the
power? do that which is
good;” (
Rom. xii.
3.) speaking of him that ruleth himself.
[5.] Here, however, there is yet another rule,
higher than the political rule. And what is this? That in the
Church. And this also itself Paul mentions, saying, “Obey them
that have the rule over you and submit to them; for they watch in
behalf of your souls as they that shall give account.” (Heb. xiii. 17.) For this rule is as
much better than the political as heaven is than earth; yea rather,
even much more. For, in the first place, it considers principally
not how it may punish sins committed, but how, they may never be
committed at all; next, when committed, not how it may remove the
deceased [member], but how they may be blotted out. And of the
things of this life indeed it maketh not much account, but all its
transactions are about the things in heaven. “For our
citizenship789
is in
heaven.” (
Philip. iii. 20.) And our
life is here.
“For our
life,” saith he, “is hid with
Christ in
God.”
(
Col. iii. 3.) And our prizes are
there, and our race is for the
crowns that be there. For this
life is not dissolved after the end, but then shineth forth the
more. And therefore, in
truth, they who bear this rule have a
greater
honor committed to their
hands, not only than viceroys but
even than those themselves who wear diadems, seeing that they mould
men in greater, and for greater, things. But neither he that
pursueth political rule nor he that pursueth
spiritual, will be
able well to
administer it, unless they have first ruled themselves
as they ought, and have observed with all strictness the respective
laws of their polity. For as the rule over the many is in a
manner twofold, so also is that which each one exerts over
himself. And again, in this point also the
spiritual rule
transcends the political, as what we have said
proved. But one
may observe certain also of the arts imitating rule; and in
particular, that of agriculture. For just as the tiller of the
soil is in a sort a
ruler over the
plants, clipping and keeping
back
790
| 790 κωλύων, others, κολούων. |
some, making
others grow and fostering them: just so also the
best rulers
punish and
cut off such as are
wicked and
injure the many; whilst
they advance the good and orderly
791
. For this cause also the
Scripture likeneth
rulers to
vine-dressers. For what though
plants utter no
cry, as in
states the
injured do? nevertheless they
still show the wrong by their
appearance, withering, straitened for
room by the worthless weeds. And like as
wickedness is
punished by
laws,
so truly here also by this art both badness of soil and degeneracy
and wildness in
plants, are corrected. For all the varieties of
human dispositions we shall find here also, roughness,
weakness,
timidity, forwardness
792
, steadiness
793
: and some of them through
wealth794
luxuriating
unseasonably, and to the
damage of their neighbors, and others
impoverished and
injured; as, for instance, when hedges are
raised
to luxuriance at the
cost of the neighboring
plants; when other
barren and
wild trees, running up to a great height,
hinder the
growth of those beneath them. And like as
rulers and kings have
those that
vex their rule with outrage and
war; so also hath the
tiller of the soil attacks of
wild beasts, irregularity of
weather,
hail, mildew, great rain, drought, and all such things. But these
things happen in order that thou mayest constantly look unto the
hope of
God’s aid. For the other arts indeed hold their way
795
through the
diligence of men as well; but this getteth the better as
God
determines the balance, and is throughout almost wholly dependent
thereupon; and it needeth rains from above, and the admixture of
weathers, and, above all, His Providence. “For neither is he
that planteth any thing, nor he that watereth, but
God that giveth
the increase.” (
1 Cor. iii. 7.)
Here also there is death and life, and throes
and procreation, just as with men. For here happen instances both
of being cut off, and of bearing fruit, and of dying, and of being
born (the same that was dead) over again, wherein the earth
discourseth to us both variously and clearly of a resurrection.
For when the root beareth fruit, when the seed shooteth, is not the
thing a resurrection? And one might perceive a large measure of
God’s providence and wisdom involved in this rule, if one go over
it point by point. But what I wished to say is that this [rule]
is concerned with earth and plants; but ours with care of souls.
And great as is the difference between plants and a soul; so great
is the superiority of this to that. And the rulers of the present
life again are as much inferior to that [rule], as it is better to
have mastery over the willing than the unwilling. For this is
also a natural rule; for truly in that case every thing is done
through fear and by constraint; but here, what is done aright is of
choice and purpose. And not in this point alone doth this excel
the other, but in that it is not only a rule, but a fatherhood796
so to speak;
for it has the
gentleness of a
father; and whilst enjoining greater
things, [still]
persuades. For the temporal
ruler indeed says,
‘If thou committest
adultery, thou hast forfeited thy
life,’
but this, shouldst thou look with unchaste
eyes, threatens the
highest punishments. For awful is this
judgment court, and for
the correction of
soul, not of body only. As great then as the
difference between
soul and body, is that which separates this rule
again from that. And the one indeed sitteth as
judge of things
that are open; yea, rather, not of all these even, but of such as
can be fully
proved; and ofttimes moreover, even in these dealeth
treacherously
797
, but this
court instructeth those that enter it that He that judgeth in our
case, will bring forward “all things
naked and laid open,”
(
Heb. iv. 13.) before the common
theatre of the
world, and that to be hidden will be
impossible.
So that Christianity keeps together this our
life far more than
temporal
798
laws. For
if to tremble about
secret sins makes a man safer than to
fear for
such as are open; and if to call him to account even for those
offences which be less doth rather excite him unto
virtue, than to
punish the graver only; then it is easily seen that this rule, more
than all others, welds
799
our
life together.
[6.] But, if thou wilt, let us consider also the
mode of electing the rulers; for here too thou shalt behold the
difference to be great. For it is not possible to gain this
authority by giving money, but by having displayed a highly
virtuous character; and not as unto glory with men and ease unto
himself, but as unto toils and labors and the welfare of the many,
thus, (I say,) is he that hath been appointed inducted unto this
rule. Wherefore also abundant is the assistance he enjoys from
the Spirit. And in that case indeed the rule can go no further
than to declare merely what is to be done; but in this it addeth
besides the help derived from prayers and from the Spirit. But
further; in that case indeed is not a word about philosophy, nor
doth any sit to teach what a soul is, and what the world, and what
we are to be hereafter, and unto what things we shall depart hence,
and how we shall achieve virtue. Howbeit of contracts and bonds
and money, there is much speech, but of those things not a thought;
whereas in the Church one may see that these are the subjects of
every discourse. Wherefore also with justice may one call it by
all these names, a court of justice, and a hospital, and a school
of philosophy, and a nursery of the soul, and a training course for
that race that leadeth unto heaven. Further, that this rule is
also the mildest of all, even though requiring greater strictness,
is plain from hence. For the temporal ruler if he catch an
adulterer straightway
punishes him. And yet what is the advantage of this? For this
is not to destroy the passion, but to send away the soul with its
wound upon it. But this ruler, when he hath detected, considers
not how he shall avenge, but how extirpate the passion. For thou
indeed dost the same thing, as if when there was a disease of the
head, thou shouldest not stay the disease, but cut off the head.
But I do not thus: but I cut off the disease. And I exclude him
indeed from mysteries and hallowed precincts; but when I have
restored him I receive him back again, at once delivered from that
viciousness and amended by his repentance. ‘And how is it
possible,’ saith one, ‘to extirpate adultery?’ It is
possible, yea, very possible, if a man comes under these laws.
For the Church is a spiritual bath, which wipeth away not filth of
body, but stains of soul, by its many methods of repentance. For
thou, indeed, both if thou let a man go unpunished hast made him
worse, and if thou punish hast sent him away uncured: but I
neither let him go unpunished, nor punish him, as thou, but both
exact a satisfaction which becomes me, and set that right which
hath been done. Wilt thou learn in yet another way how that thou
indeed, though drawing swords and displaying flames to them that
offend, workest not any considerable cure; whilst I, without these
things, have conducted them to perfect health? But no need have I
of arguments or words, but I bring forth earth and sea, and human
nature itself, [for witnesses.] And inquire, before this court
held its sittings, what was the condition of human affairs; how,
not even the names of the good works which now are done, were ever
heard of. For who braved death? who despised money? who was
indifferent to glory? who, fleeing from the turmoils of life800
, bade
welcome to
mountains and solitude, the mother of heavenly
wisdom?
where was at all the name of
virginity? For all these things, and
more than these, were the good
work of this
judgment court, the
doings of this rule. Knowing these things then, and well
understanding that from this proceedeth every benefit of our
life,
and the
reformation of the
world, come frequently unto the hearing
of the
Divine words, and our
assemblies here, and the prayers.
For if ye thus order yourselves, ye will be able, having displayed
a deportment worthy of
heaven, to obtain the
promised good things;
which may all we obtain, through the
grace and
love towards men of
our
Lord Jesus Christ, to Whom be glory for ever and ever.
Amen.
E.C.F. INDEX & SEARCH
