{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/112/1120062.htm","path":"chr/ecf/112/1120062.htm","source_url":"https://sacred-texts.com/chr/ecf/112/1120062.htm","text":"p. 342 Homily XIII.\nOur mouth is open unto you, O ye Corinthians, our heart is enlarged, ye are not straitened in us, but ye are straitened in your own affections.\nHaving detailed his own trials and afflictions, for \u201cin patience,\u201d saith he, \u201cin afflictions, in necessities, in distresses, (2 Cor. 6:4, 5.) in stripes, in imprisonments, in tumult, in labors, in watchings;\u201d and having shown that the thing was a great good, for \u201cas sorrowful,\u201d saith he, \u201cyet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things;\u201d (2 Cor. 6.10.) and having called those things \u201carmor,\u201d for \u201cas chastened,\u201d saith he, \u201cand not killed:\u201d and having hereby represented God\u2019s abundant care and power, for he saith, \u201cthat the exceeding greatness of the power may be of God, and not of us;\u201d (c. 2 Cor. 4.7.) and having recounted his labors, for he saith, \u201cwe always bear about His dying;\u201d and that this is a clear demonstration of the Resurrection, for he says, \u201cthat the life also of Jesus may be manifested in our mortal flesh;\u201d (c. 2 Cor. 4.10.) and of what things he was made partaker, and with what he had been entrusted, for \u201cwe are ambassadors on behalf of Christ,\u201d (c. 2 Cor. 3.20.) saith he, \u201cas though God were entreating by us;\u201d and of what things he is a minister, namely, \u201cnot of the letter, but of the Spirit;\u201d (c. 2 Cor. 3.6.) and that he was entitled to reverence not only on this account, but also for his trials, for, \u201cThanks be to God,\u201d saith he, \u201cwhich always causeth us to triumph:\u201d he purposeth now also to rebuke them as not being too well minded towards himself. But though purposing he does not immediately come upon this, but having his discussion of these things. For if even from his own good deeds he that rebuketh be entitled to reverence; yet still, when he also displayeth the love, which he bears towards those who are censured, he maketh his speech less offensive. Therefore the Apostle also having stepped out of the subject of his own trials and toils and contests, passes on into speaking of his love, and in this way toucheth them to the quick. What then are the indications of his love? \u201cOur mouth is open unto you, O ye Corinthians.\u201d And what kind of sign of love is this? or what meaning even have the words at all? \u2018We cannot endure,\u2019 he says, \u2018to be silent towards you, but are always desiring and longing to speak to and converse with you;\u2019 which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That \u2018we discourse unto nothing.\u2019 For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love.\n\u201cOur heart is enlarged.\u201d For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, \u2018neither do I love with the mouth only,\u2019 saith he, \u2018but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.\u2019 For nothing is wider than was Paul\u2019s heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each. And what marvel that this was so in the case of the faithful, seeing that even in that of the unfaithful, the heart of Paul embraced the whole world? Therefore he said not \u2018I love you,\u2019 but with more emphasis, \u201cOur mouth is open, our heart is enlarged,\u201d we have you all within it, and not this merely, but with much largeness of room 729 . For he that is beloved walketh with great unrestraint within the heart of him that loveth. Wherefore he saith, \u201cYe are not straitened in us, but ye are straightened in your own affections.\u201d And this reproof, see it administered with forbearance, as is the wont of such as love exceedp. 343 ingly. He did not say, \u2018ye do not love us,\u2019 but, \u2018not in the same measure,\u2019 for he does not wish to touch them too sensibly. And indeed every where one may see how he is inflamed toward the faithful, by selecting words out of every Epistle. For to the Romans he saith, \u201cI long to see you;\u201d and, \u201coftentimes I purposed to come unto you;\u201d and, \u201cIf by any means now at length I may be prospered to come unto you.\u201d (Rom. 1:11, 13, 10.) And to the Galatians, he says, \u201cMy little children of whom I am again in travail.\u201d (Gal. iv. 19.) To the Ephesians again, \u201cFor this cause I bow my knees\u201d for you. (Eph. iii. 14.) And to the Philippians, 730 \u201cFor what is my hope, or joy, or crown of rejoicing? are not even ye?\u201d and he said that he bare them about in his heart, and 731 in his bonds. (Philip. i. 7.) And to the Colossians, \u201cBut I would that ye knew greatly I strive for you, and for as many as have not seen my face in the flesh; that your hearts might be comforted.\u201d (Col. 2:1, 2.) And to the Thessalonians, \u201cAs when a nurse cherisheth her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls.\u201d (1 Thess. 2:7, 8.) And to Timothy, \u201cRemembering thy tears, that I may be filled with joy.\u201d (2 Tim. i. 4.) And to Titus, \u201cTo my beloved 732 son; (Titus i. 4.) and to Philemon, in like manner. (Philem. 1.) And to the Hebrews too, he writes many other such-like things, and ceaseth not to beseech them, and say, \u201cA very little while, and he that cometh shall come, and shall not tarry:\u201d (Heb. x. 37.) just like a mother to her pettish 733 children. And to themselves 734 he says, \u201cYe are not straitened in us.\u201d But he does not say only that he loves, but also that he is beloved by them, in order that hereby also he may the rather win them. And indeed testifying to this in them, he says, Titus came and \u201ctold us your longing, your mourning, your zeal.\u201d (2 Cor. vii. 7.) And to the Galatians, \u201cIf possible, ye would have plucked out your eyes and given them to me,\u201d (Gal. iv. 15.) And to the Thessalonians, \u201cWhat manner of entering in we had unto you.\u201d (1 Thess. i. 9.) And to Timothy also, \u201cRemembering thy tears, that I may be filled with joy.\u201d (2 Tim. i. 4.) And also throughout his Epistles one may find him bearing this testimony to the disciples, both that he loved and that he is loved, not however equally. And here he saith, \u201cThough the more abundantly I love you, the less I be loved.\u201d (2 Cor. xii. 15.) This, however, is near the end; but at present more vehemently, \u201cYe are not straitened in us, but ye are straitened in your own affections,\u201d \u2018You receive one,\u2019 he says, \u2018but I a whole city, and so great a population.\u2019 And he said not, \u2018ye do not receive us,\u2019 but, \u2018ye are straitened;\u2019 implying indeed the same thing but with forbearance and without touching them too deeply.\n2 Cor. 6.13. \u201cNow for a recompense in like kind (I speak as unto my children,) be ye also enlarged.\u201d\nAnd yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second. \u2018But nevertheless I am not going to reckon strictly, 735 \u2019 saith he, \u2018and if ye after having received the first advances 736 from me do but show forth the same amount, I am well-pleased and contented.\u2019 Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, \u201cI speak as unto my children.\u201d What meaneth, \u201cas unto my children?\u201d \u2018I ask no great thing, if being your father I wish to be loved by you.\u2019 And see wisdom and moderation of mind. He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of: (so free from pride is he!) but his love: and on this account he claims to be loved; \u2018because,\u2019 saith he, \u2018I was your father, because I exceedingly burn for you,\u2019 [for] it is often especially offensive to the person beloved when a man sets forth his benefits to him; for he seems to reproach. Wherefore Paul doth not this; but, \u2018like children, love your father,\u2019 saith he, which rather proceeds from instinct 737 ; and is the due of every father. Then that he may not seem to speak these things for his own sake, he shows that it is for their advantage even that he invites this love from them. And therefore he added,\n2 Cor. 6.14. \u201cBe ye not unequally yoked together with unbelievers.\u201d\nHe said not, \u2018Intermix not with unbelievers,\u2019 but rather dealing sharply with 738 them, as transgressing what was right, \u2018Suffer not yourselves to turn aside,\u2019 saith he, \u201cFor what fellowship have righteousness and iniquity?\u201d Here in what follows he institutes a comparison, not between his own love and theirs who corrupt them, but between their nobleness and the others\u2019 dishonor. For thus his discourse became more dignified and more beseeming himself, and would the rather win them. Just as if one should say to a son that p. 344 despised his parents, and gave himself up to vicious persons, \u2018What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they?\u2019 For so he detaches him more [readily] from their society than if he should express admiration of his father. For were he to say indeed, \u2018Knowest thou not how much thy father is better than they?\u2019 he will not produce so much effect; but if, leaving mention of his father, he bring himself before them, saying, \u2018Knowest thou not who thou art and what they are? Dost thou not bear in mind thine own high birth and gentle 739 blood, and their infamy? For what communion hast thou with them, those thieves, those adulterers, those impostors?\u2019 by elevating him with these praises of himself, he will quickly prepare him to break off from them. For the former address indeed, he will not entertain with overmuch acceptance, because the exalting of his father is an accusation of himself, when he is shown to be not only grieving a father, but such a father; but in this case he will have no such feeling. For none would choose not to be praised, and therefore, along with these praises of him that hears, the rebuke becometh easy of digestion. For the listener is softened, and is filled with high thoughts, and disdains 740 the society of those persons.\nBut not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. \u201cFor what fellowship,\u201d saith he, \u201chave righteousness and iniquity?\u201d\n\u201cAnd what communion hath light with darkness?\u201d (2 Cor. 6:15, 16.) \u201cAnd what concord hath Christ with Beliar 741 ? Or what portion 742 hath a believer with an unbeliever? Or what agreement hath a temple of God with idols?\u201d\nSeest thou how he uses the bare names, and how adequately to his purpose of dissuasion. For he did not say, \u2018neglect of righteousness 743 ,\u2019 [but] what was stronger [iniquity 744 ]; nor did he say those who are of the light, and those who are of the darkness; but he uses opposites themselves which can not admit of their opposites, \u2018light and darkness.\u2019 Nor said he those who are of Christ, with those who are of the devil; but, which was far wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew tongue. \u201cOr what portion hath a believer with an unbeliever?\u201d Here, at length, that he may not seem simply to be going through a censure of vice and an encomium of virtue, he mentions persons also without particularizing. And he said not, \u2018communion,\u2019 but spoke of the rewards, using the term \u201cportion. What agreement hath a temple of God with idols?\u201d\n\u201cFor ye 745 are a temple of the living God.\u201d Now what he says is this. Neither hath your King aught in common with him, \u201cfor what concord hath Christ with Beliar?\u201d nor have the things [aught in common], \u201cfor what communion hath light with darkness?\u201d Therefore neither should ye. And first he mentions their king and then themselves; by this separating them most effectually. Then having said, \u201ca temple of God with idols,\u201d and having declared, \u201cFor ye are a temple of the living God,\u201d he is necessitated to subjoin also the testimony of this to show that the thing is no flattery. For he that praises except he also exhibit proof, even appears to flatter. What then is his testimony? For,\n\u201cI will dwell in them,\u201d saith he, \u201cand walk in them. I will dwell in,\u201d as in temples, \u201cand walk in them,\u201d signifying the more abundant attachment 746 to them.\n\u201cAnd they shall be my people and I will be their God 747 .\u201d \u2018What?\u2019 saith he, \u2018Dost thou bear God within thee, and runnest unto them? God That hath nothing in common with them? And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.\u2019\n2 Cor. 6.17. \u201cWherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord.\nAnd He said not, \u2018Do not unclean things;\u2019 but, requiring greater strictness, \u2018do not even touch,\u2019 saith he, \u2018nor go near them.\u2019 But what is filthiness of the flesh? Adultery, fornication, lasciviousness of every kind. And what of the soul? Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and whatsoever such things there be. He wishes then that they should be clean in both. Seest thou how great the prize? To be delivered from what is evil, p. 345 to be made one with God. Hear also what follows.\n2 Cor. 6.18. \u201cAnd I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord.\u201d\nSeest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?\n2 Cor. 7.1. \u201cHaving therefore these promises, beloved.\u201d\nWhat promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.\n\u201cLet us cleanse ourselves from all defilement of flesh and spirit.\u201d\nLet us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also,\n\u201cPerfecting holiness in the fear of God.\u201d For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, \u201cIn the fear of God.\u201d For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, \u201cIn the fear of God;\u201d the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if thou occupy its territory with 748 the fear of God, thou hast stayed its frenzy.\n[4.] Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride 749 , and vainglory, yea especially from vainglory which in every thing indeed it behoveth to avoid, but much more in almsgiving; since neither will it be almsgiving, if it have this distemper, but display and cruelty. For when thou dost it not out of mercy, but from parade 750 , such deed is not only no alms but even an insult; for thou hast put thy brother to open shame 751 . Not then the giving money, but the giving it out of mercy, is almsgiving. For people too at the theatres give, both to prostitute boys and to others who are on the stage; but such a deed is not almsgiving. And they too give that abuse the persons of prostitute women; but this is not lovingkindness, but insolent treatment 752 . Like this is the vainglorious also. For just as he that abuseth the person of the harlot, pays her a price for that abuse; so too dost thou demand a price of him that receiveth of thee, thine insult of him and thine investing him as well as thyself with an evil notoriety. And besides this, the loss is unspeakable. For just as a wild beast and a mad dog springing upon us might, so doth this ill disease and this inhumanity make prey of our good things. For inhumanity and cruelty such a course is; yea, rather more grievous even than this. For the cruel indeed would not give to him that asked; but thou dost more than this; thou hinderest those that wish to give. For when thou paradest thy giving, thou hast both lowered the reputation of the receiver, and hast pulled back 753 him that was about to give, if he be of a careless mind. For he will not give to him thenceforth, on the ground of his having already received, and so not being in want; yea he will often accuse him even, if after having received he should draw near to beg, and will think him impudent. What sort of almsgiving then is this when thou both shamest thyself and him that receiveth; and also in two ways Him that enjoined it: both because while having Him for a spectator of thine alms, thou seekest the eyes of thy fellow-servants besides Him, and because thou transgressest the law laid down by Him forbidding these things.\nI could have wished to carry this out into those other subjects as well, both fasting and prayer, and to show in how many respects vainglory is injurious there also; but I remember that in the discourse before this I left unfinished a certain necessary point. What was the point? I was saying, that the poor have the advantage of the rich in the things of this life, when I discoursed concerning health and pleasure; and this was shown indistinctly. Come then, to-day let us show this, that not in the things of this life only, but also in those that are higher, the advantage is with them. For what leadeth unto a kingdom, riches or poverty? Let us hear the Lord Himself of the heavens saying of those, that \u201cit is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven:\u201d (Matt. xix. 24.) but of the poor the contrary, \u201cIf thou wilt be perfect, sell that thou hast, and give to the poor; and come, follow Me; and thou shalt have treasure in heaven.\u201d (Matt. xix. 21.) But if ye will, let us see what is said on either side. \u201cNarrow and straitened is the way,\u201d He saith, \u201cthat leadeth unto life.\u201d (Matt. vii. 14.) Who then treadeth the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carrieth ten thousand burdens; the lax 754 and dissolute, or the thoughtful and anxious? p. 346 But what need of these arguments, when it is best to betake one\u2019s self to the persons themselves. Lazarus was poor, yea very poor; and he that passed him by as he lay at his gateway was rich. Which then entered into the kingdom, and was in delights in Abraham\u2019s bosom? and which of them was scorched, with not even a drop at his command? But, saith one, \u2018both many poor will be lost, and [many] rich will enjoy those unspeakable goods.\u2019 Nay rather, one may see the contrary, few rich saved, but of the poor far more. For, consider, making accurate measure of the hindrances of riches and the defects of poverty, (or rather, neither of riches nor of poverty are they, but each of those who have riches or poverty; howbeit,) let us at least see which is the more available weapon. What defect then doth poverty seem to possess? Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before. Again, \u201cthe love of money is a root of all kinds of evil.\u201d (1 Tim. vi. 10.) Which then stands near this root, the rich man, or the poor? Is it not very plainly the rich? For the more things anyone surrounds himself with, he desires so much the more. Vainglory again damages tens of thousands of good deeds, and near this too again the rich man hath his dwelling 755 . \u201cBut,\u201d saith one, \u201cthou mentionest not the [evils] of the poor man, his affliction, his straits.\u201d Nay, but this is both common to the rich, and is his more than the poor man\u2019s; so that those indeed which appear to be evils of poverty are common to either: whilst those of riches are riches\u2019 only. \u2018But what,\u2019 saith one, \u2018when for want of necessaries the poor man committeth many horrible things?\u2019 But no poor man, no, not one, committeth as many horrible things from want, as do the rich for the sake of surrounding themselves with more, and of not losing what stores they have 756 . For the poor man doth not so eagerly desire necessaries as the rich doth superfluities; nor again has he as much strength to put wickedness in practice as the other hath power. If then the rich man is both more willing and able, it is quite plain that he will rather commit such, and more of them. Nor is the poor man so much afraid in respect of hunger, as the rich trembleth and is anxious in respect of the loss of what he has, and because he has not yet gotten all men\u2019s possessions. Since then he is near both vainglory and arrogance, and the love of money, the root of all evils, what hope of salvation shall he have except he display much wisdom? And how shall he walk the narrow way? Let us not therefore carry about the notions of the many, but examine into the facts. For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation; but in calculating upon facts we are lightly drawn aside by the notions of others; and that too, though we possess an exact balance 757 , and square 758 and rule 759 for all things, the declaration of the divine laws? Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learnt what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end. Amen.\nThis passage is not in the Epistle to the Philippians, but in the first Epistle to the Thessalonians (1 Thess. 2.19) but the same expressions occur in Phil. iv. 1.\n343:731 343:732\nSo Chrys.: Rec. text, \u201cown son.\u201d [Rev. Vers. \u201cmy true child.\u201d]\n343:733 343:734 343:735 343:736 343:737 343:738 344:739 344:740 344:741\n[This reading, given in the margin of the Rev. Vers. is adopted by all the editors instead of \u201cBelial,\u201d for which, as Westcott and Hort say, there is only Latin authority. C.]\n344:742 344:743 344:744\nThe two words in brackets are not found in the text, but seem required by the context.\n344:745\n[The testimony preponderates in favor of the first person, \u201cwe,\u201d adopted by the Rev. Vers. C.]\n344:746 344:747\nThe Received Text inverts the order of the two clauses.\n345:748 345:749 345:750 345:751 345:752 345:753 345:754 346:755 346:756 346:757 346:758 346:759","title":"Nicene and Post-Nicene Fathers, Vol. XII: Homilies on Second Corinthians.: Homily XIII","type":"page"}