Homilies on First Corinthians

After he had restrained the envy of those with lower rank, and removed the discouragement they would likely feel because greater gifts had been given to others, he also humbles the pride of those who had received the greater gifts. In fact, he had done the same earlier in what he said to the first group. For when he said it was a gift and not an achievement, he meant to show this. But now he does it again, even more strongly, while staying with the same image. For, starting from the body in what follows, and from the unity that comes from it, he goes on to the direct comparison of the members, which was the very thing they especially wanted to be taught about. For there was not as much power to comfort them in the fact that they were all one body, as there was in the conviction that, even in the very things with which they were gifted, they had not been left far behind. And he says, "The eye cannot say to the hand, I have no need of you," or again, "the head to the feet, I have no need of you."

For even if the gift is less, it is still necessary. And just as, when one part is missing, many functions are hindered, so also without the other there is an injury in the fullness of the Church. And he did not say, "will not say," but, "cannot say." So even if it wanted to, even if it were actually to say this, it would be impossible, and the thing would not agree with nature. For this reason, after taking the two extremes, he tests his argument with them: first with the hand and the eye, and second with the head and the feet, giving more force to the example.

What is lower than the foot? Or what is more honorable and more necessary than the head? More than anything else, the head is the man. Nevertheless, it is not enough by itself, nor could it do everything alone. If that were so, our feet would be an unnecessary addition.

And he did not stop there, but looked for another way to make it even stronger. This is the kind of thing he always does, striving not only to be equal, but even to go beyond. Therefore he also adds, saying,

No, much more, those parts of the body that seem to be weaker are necessary.

And the parts of the body that we think are less honorable, we treat with greater honor; and our less attractive parts are given greater modesty and dignity.

In every part of his argument, he adds the word "body." By doing this, he both comforts one group and restrains the other. For, he says, I do not say only that the greater members need the lesser ones. I say that they need them very much. Since if there is anything in us that is weak, or anything dishonorable, it is necessary and receives greater honor. And he wisely said, "which seem" and "which we think," showing that this judgment does not come from the nature of the things themselves, but from the opinion of most people. For nothing in us is dishonorable, since it is God's work. For example, what is thought to be less honorable in us than our genital members? Nevertheless, they receive greater honor. Even very poor people, though the rest of their body may be uncovered, cannot bear to show those members uncovered. But this is not how truly dishonorable things are treated. If they were dishonorable, it would be natural for them to be despised more than the rest. For in a house, a servant who is dishonored does not receive greater care. Far from it, he is not even given an equal share. In the same way, if this member were dishonorable, then instead of having greater privileges, it should not even receive the same treatment. But as it is, it has a greater share of honor. And this also is the result of the wisdom of God. For to some parts, by their nature, He has given no need for this honor. But to others, since He did not grant it to them by nature, He has led us to give it to them. Yet they are not dishonorable because of that. For even animals, by nature, have what is sufficient, and most of them need neither clothing, nor shoes, nor a roof. Yet our body is not less honorable than theirs because it needs all these things.

Yes rather, if someone were to look carefully, these parts in question are by nature itself both honorable and necessary. In fact, Paul himself followed this same judgment. He approved of them, not because we care for them or because they receive greater honor, but because of the very nature of the things.

Therefore, when he calls them weak and less honorable, he uses the phrase, "which seem." But when he calls them necessary, he no longer adds, "which seem." Instead, he gives his own judgment and says, "they are necessary," and very rightly so. For they are useful for having children and for the continuation of our race. Therefore, the Roman lawgivers also punish those who mutilate these body parts and make men eunuchs, because they injure our common human stock and insult nature itself.

But woe to those who live without self-control and bring disgrace on the works of God. Many people are used to cursing wine because of drunkards, and women because of the sexually immoral. In the same way, they also consider these body parts shameful because of those who do not use them as they should. But that is wrong. Sin does not belong to a thing as part of its nature. Rather, transgression comes from the will of the person who dares to do it.

But some people think that when Paul speaks of "the weaker members," and "less honorable," and "necessary," and those that "receive more abundant honor," he means the eyes and the feet. They say he speaks of the eye as weaker and necessary, because although it lacks strength, it has greater usefulness. And they say he speaks of the feet as less honorable, because these also receive much care from us.

Next, not to make the explanation any longer, he says,

But our presentable parts have no need.

That is, so that no one might say, “Why, what kind of teaching is this—to look down on the honored parts and give attention to the less honored ones?” “We do not do this out of contempt,” he says, “but because they have no need.” And see how much praise he gives in just a few words, and then quickly moves on. This is done in a very fitting and useful way. And he is not content with this alone, but also adds the reason, saying, “But God tempered the body together, giving more abundant honor to that part which lacked.”

So that there may be no division in the body.

Now if He joined it together in this way, He did not allow what was less presentable to stand out. For what is mixed together becomes one thing, and it does not appear as what it was before. Otherwise, we could not say that it was joined together. And notice how he keeps pressing the point by speaking of defects, saying, "that which lacked." He did not say, "to that which is dishonorable," or, "to that which is unseemly," but, "to that which lacked" — that is, what lacked by nature — "giving more abundant honor." And why? "That there should be no division in the body." So, although they had an endless supply of comfort, they still gave way to grief, as if they had received less than others. He shows that they were actually honored more. For his words are, "Giving more abundant honor to that which lacked."

Next he adds the reason also, showing that he both made it lacking and gave it greater honor for their benefit. And what is the reason? "That there should be no division in the body," he says. He did not say, "in the members," but, "in the body." For there would be a great and unfair advantage if some members were cared for both by nature and by our own attention, while others were cared for by neither. Then they would be cut off from one another, because they could not endure being joined together. And when these were cut off, the rest would also be harmed. Do you see how he shows that greater honor must be given to what lacks it? For if this had not been so, the injury would have become common to all, he says. And the reason is this: unless these members received great care from us, they would have been treated harshly, since they did not have nature's help. This harsh treatment would have been their ruin. Their ruin would have divided the body. And once the body was divided, the other members also would have perished, even though they are much greater than these.

Do you see that caring for these latter parts is tied to providing for those others? For these parts do not exist so much by their own nature as by their being united as one through the body. Therefore, if the body is destroyed, they gain nothing from whatever health they each have by themselves. But if the eye or the nose remains and keeps its proper function, yet the bond of unity is broken, they will never again be of any use. On the other hand, if that bond remains and those parts are injured, they are both sustained through it and quickly return to health.

But perhaps someone may say, this makes sense in the body, where "the part that lacked received more abundant honor." But how can this be shown among people? In fact, this happens most clearly among people. Those who came at the eleventh hour received their pay first. The sheep that had wandered made the shepherd leave the ninety-nine behind and run after it. And when he found it, he carried it instead of driving it. The prodigal son received more honor than the son who had been approved. And the thief was crowned and proclaimed before the Apostles. You can also see this in the case of the talents. The one who received five talents and the one who received two were granted the same rewards. Yes, the very fact that he received the two showed even greater provident care for him. For if he had been entrusted with the five, because of his lesser ability, he would have lost everything. But since he received the two and fulfilled his own duty, he was counted worthy of the same reward as the one who had gained the five. In this he had the advantage: with less labor, he obtained the same crown. And yet he too was a man, just like the one who traded with the five. Nevertheless, his Master did not call him to a strict account at all, or force him to do the same as his fellow servant. Nor did he say, "Why can you not gain the five?" though he could justly have said this. Instead, he assigned him his crown as well.

Therefore, knowing these things, you who are greater should not trample on those who are less, or else, instead of harming them, you will harm yourselves. For when they are cut off, the whole body is destroyed. What else is a body except the existence of many members? Paul himself also says that the body is not one member, but many. If this is what makes a body a body, let us be careful that the many remain many. Since, unless this is fully preserved, the blow falls on the vital parts. That is also why the Apostle does not ask only that they not be divided, but also that they be closely joined together. For example, after saying that there should be no division in the body, he was not satisfied with this, but added that the members should have the same care for one another. He added this as another reason why the lesser members receive more honor. For God arranged it this way not only so that they would not be separated from one another, but also so that there might be abundant love and harmony. For if each person's well-being depends on the safety of his neighbor, then do not tell me about the less and the more. In this case there is no greater and less. As long as the body remains, you may see the difference; but when it perishes, you no longer do. And it will perish unless the lesser parts also remain.

If even the greater parts will perish when the lesser ones are cut off, then the greater parts should care for the lesser ones in the same way they care for themselves, since when these are safe, the greater parts also remain safe. So then, even if you say ten thousand times that such a member is dishonored and inferior, still, if you do not care for it in the same way as for yourself, if you neglect it as inferior, the harm will pass on to you. Therefore he did not say only that the members should care for one another, but he added that they should have the same care for one another. That is, the smaller should receive the same watchful care as the greater.

So do not say that such a person is just an ordinary person. Instead, consider that he is a member of that body which holds the whole together. And just like the eye, he also helps make the body a body. For where the body is being built up, no one has anything more than his neighbor. A body is not made by one part being greater and another less, but by there being many different parts. For just as you, because you are greater, helped make up the body, so he also, because he is less, did the same. So when the body is being built up, his comparative weakness turns out to be equal in value to yours in making this noble contribution. Yes, he is just as useful as you are. And this is clear from what follows. Let there be no member greater or less, and none more or less honorable. But let all be eye, or all head. Would not the body perish? Everyone can see that it would. Again, if all were lesser members, the same thing would happen. So in this respect also, the lesser members are shown to be equal. Yes, and if one must say something more, the reason the lesser members are less is so that the body may remain. So for your sake he is less, in order that you may continue to be great. And here is the reason he asks the same care from all. And after saying that the members should have the same care for one another, he explains the same thing again by saying,

And if one member suffers, all the members suffer with it. Or if one member is honored, all the members rejoice with it.

Yes, he says, He made the care He requires something shared by all for no other reason than this: to create unity in such great diversity, so that in every case there might be complete sharing. Because if our care for our neighbor is our common safety, then our glory and our sadness must also be shared by all. So here he requires three things. First, that we not be divided, but be united in perfection. Second, that we have the same care for one another. Third, that we treat everything that happens as something shared by all. And just as above he says, "He has given more abundant honor to that part which lacked," because it needed it, showing that its very inferiority became the way to greater honor, so here he makes them equal also in the care they give one another. For this is why he caused them to share in greater honor, he says: so that they would not receive less care. And the members are joined to one another not only in this way, but also by everything that happens to them, whether good or painful. For example, when a thorn gets stuck in the heel, the whole body feels it and cares for it. The back bends. The belly and thighs draw in. The hands come forward like guards and servants and pull out what was stuck there. The head bends down over it. The eyes look at it with great care. So even if the foot is lower because it cannot rise upward, yet by bringing the head down it becomes equal in this way and receives the same honor. This happens especially whenever the feet are the cause of the head's coming down, not as a favor, but because they have a claim on it. So even if the more honorable part has an advantage because it is more honorable, yet because, being such, it owes such honor and care to the lesser part, and also equal sympathy, this shows a great equality. For what is lower than the heel? And what is more honorable than the head? Yet that member reaches to it and moves them all together with itself. Again, if something is wrong with the eyes, all complain and all become inactive. The feet do not walk, the hands do not work, and the stomach does not enjoy its usual food, even though the trouble is in the eyes. Why do you make the stomach waste away? Why keep your feet still? Why tie up your hands? Because they are bound to the feet, and in a way beyond words the whole body suffers. For if it did not share in the suffering, it would not endure to share in the care. Therefore, after saying that the members should have the same care for one another, he added, "If one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it." And how do they rejoice with it, you ask? The head is crowned, and the whole person is honored. The mouth speaks, and the eyes laugh and are delighted. Yet the credit does not belong to the beauty of the eyes, but to the tongue. Again, if the eyes appear beautiful, the whole woman is adorned. Indeed, when a straight nose, an upright neck, and other members are praised, these also rejoice and appear cheerful. And again, they pour out many tears over griefs and misfortunes, even though they themselves remain unharmed.

6. Let us all then, considering these things, imitate the love of these members. Let us not in any way do the contrary, trampling on the miseries of our neighbor and envying his good things. For this is the part of madmen and people beside themselves. Just as he who digs out his own eye has shown a very great proof of senselessness, and he who devours his own hand gives clear evidence of outright madness.

Now if this is the case with the members, the same is true when it happens among the brothers. It fastens on us the reputation of folly and brings no small harm. For as long as he shines, your beauty also is plain to see, and the whole body is made beautiful. For he does not at all keep the beauty to himself alone, but allows you also to glory in it. But if you put him out, you bring a common darkness on the whole body, and the misfortune you cause is shared by all the members. In the same way, if you keep him bright, you preserve the bloom of the whole body. For no one says, "The eye is beautiful." But what do they say? "Such a woman is beautiful." And if the eye too is praised, it comes after the praise of the whole person. So it is in the Church also. I mean, if there are any celebrated persons, the community receives a good report from it. For the enemies are not inclined to divide the praises, but to join them together. And if anyone is brilliant in speech, they do not praise him alone, but the whole Church as well. For they do not say only, "Such a man is wonderful," but what do they say? "The Christians have a wonderful teacher." And so they make the possession common.

Now let me ask: do the heathens join together, while you divide and fight against your own body and oppose your own members? Do you not know that this destroys everything? For, he says, even a kingdom divided against itself will not stand. Matthew 12:25

But nothing divides and separates so much as envy and jealousy, that grievous disease, beyond all pardon, and in some respect worse than the root of all evils, 1 Timothy 6:12. For the covetous man is then pleased when he himself has received. But the envious man is then pleased when another has failed to receive, not when he himself has received. For he thinks the misfortunes of others are a benefit to himself, rather than their prosperity. He goes about as a common enemy of mankind, and strikes the members of Christ. What could be more akin to madness than that? A demon is envious, but of men, not of any demon. But you, being a man, envy men, and withstand what is of your own tribe and family, which not even a demon does. And what pardon shall you obtain? What excuse? You tremble and turn pale at the sight of a brother prospering, when you ought to crown yourself, and to rejoice and exult.

If you truly want to imitate him, I do not forbid that. Imitate him, but do it so that you may become like the one who is approved. Do not do it to put him down, but so that you may reach the same high level and show the same excellence. This is healthy rivalry. It is imitation without conflict. It does not grieve over the good things others have, but is troubled by our own faults. Envy does the opposite. It ignores its own evils and wastes away over the good fortune of other people. So the poor man is not as troubled by his own poverty as by his neighbor's abundance. And what could be more painful than that? Yes, in this way the envious person, as I said before, is worse than the covetous person. One rejoices in gaining something for himself, while the other delights in seeing someone else fail to receive something.

Therefore I beg you, leave this evil way and turn to a right kind of emulation. This kind of zeal is a violent thing, and hotter than any fire. By it you can gain great blessings. Paul also used this to lead those of Jewish origin to the faith. He said, "If by any means I may provoke to emulation those who are my flesh, and may save some of them." Romans 11:14. For the person whose emulation is like what Paul wanted does not waste away when he sees another person honored. He is troubled when he sees that he himself has been left behind. But the envious person is not like that. He is pained at the sight of another person's success. He is like a drone, harming the work of other people, while never caring to rise himself. Instead, he weeps when he sees another person rising, and does everything to throw him down. What, then, can this passion be compared to? It seems to me like this: a sluggish donkey, heavy with too much flesh, is yoked together with a winged racehorse. The donkey is not willing to rise itself, and tries to drag the other one down by the weight of its body. In the same way, this person does not care or strive to free himself from this deep sleep. Instead, he does everything to trip up and throw down the one who is flying toward heaven, becoming an exact imitator of the devil. For the devil too, when he saw man in paradise, did not seek to change his own condition, but to cast man out of paradise. And again, seeing man seated in heaven and the rest hurrying there, he keeps to the same plan. He trips up those who are hurrying there, and in this way piles up the furnace for himself even more. For this happens in every case: the one who is envied, if he is watchful, becomes more distinguished; and the one who envies gathers more evils upon himself. So Joseph became distinguished. So also did Aaron the priest. The plot of those who envied him caused God again and again to declare in his favor, and it became the occasion for the rod to bud. So Jacob gained his great wealth and all those other blessings. In this way the envious pierce themselves through with countless evils. Since we know all these things, let us flee from such emulation. For why, tell me, do you envy? Is it because your brother has received spiritual grace? And from whom did he receive it? Answer me. Was it not from God? Then clearly it is God against whom you are making yourself an enemy, since He is the giver of the gift. Do you see where this evil is leading, with what kind of point it crowns the heap of your sins, and how deep a pit of punishment it is digging for you?

So then, beloved, let us run away from it. Let us neither envy others, nor fail to pray for those who envy us, and do everything we can to put out their passion. Let us not think like foolish people do, who want to punish them and do everything in their power to make their flame burn even more. Let us not do that. Instead, let us weep for them and mourn for them. For they are the ones who are harmed, since a constant worm keeps gnawing at their heart, and they are gathering up a fountain of poison more bitter than any gall. Come now, let us beg the merciful God both to change their state of mind and to keep us from ever falling into that disease. For heaven is truly closed to anyone who has this wasting sore, and even before heaven, this present life itself is not worth living in with it. For wood and wool are not eaten through by moth and worm living in them as completely as the fever of envy devours the very bones of the envious and destroys all self-control in their soul.

So then, in order to deliver both ourselves and others from these countless troubles, let us drive out this evil fever from within us, this thing that is worse than any gangrene. Then, after we have regained spiritual strength, we may both finish our present course and receive the crowns to come. May we all attain them by the grace and mercy of our Lord Jesus Christ. With Him, together with the Father and the Holy Spirit, be glory, power, and honor, now and always, and forever and ever. Amen.

So that no one might say, "What example is the body for us? The body is a slave to nature, but our good deeds come from choice," he applies the example to our own situation. To show that we ought to have the same harmony of purpose that the body's parts have by nature, he says, "Now you are the body of Christ." But if our own body ought not to be divided, much less should the body of Christ be divided, and all the more because grace is more powerful than nature.

But what does the phrase "severally" mean? It means, at least as far as it applies to you, and as far as a part would naturally be built up from you. For he had said, "the body." But the whole body was not the Corinthian church alone. It was the Church in every part of the world. Therefore he said, "severally." That is, the church among you is a part of the Church that exists everywhere, and a part of the body made up of all the churches. So then, you ought to be at peace not only among yourselves, but also with the whole Church throughout the world, if indeed you are members of the whole body.

And God has appointed some in the Church: first apostles, second prophets, third teachers, then miracles, then gifts of healing, helps, forms of guidance, and various kinds of tongues.

So what I spoke about before, he is doing here also. Because they thought highly of themselves because of speaking in tongues, he puts that gift last everywhere. The words "first" and "second" are not used here by him carelessly. He uses them in order, listing them to show which gifts are more honorable and which are less so. Therefore he also put the apostles first, because they had all the gifts in themselves. And he did not say simply, "God has set certain ones in the Church, apostles," or "prophets." Instead, he uses "first," "second," and "third," showing the same thing that I told you about.

Second, prophets. For people used to prophesy, like the daughters of Philip, like Agabus, and like those very persons among the Corinthians, about whom he says, "Let the prophets speak, two or three." 1 Corinthians 14:29 Writing also to Timothy, he said, "Do not neglect the gift that is in you, which was given to you by prophecy." 1 Timothy 4:14 And there were many more who prophesied. And if Christ says, "The Law and the Prophets prophesied until John," Matthew 11:13 He says this about those prophets who proclaimed His coming beforehand.

Third, teachers. The one who prophesies speaks everything from the Spirit. But the one who teaches sometimes also speaks from his own mind. That is why he also said, "Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching," in 1 Timothy 5:17. But the one who speaks everything by the Spirit does not labor. This, then, is the reason why he placed the teacher after the prophet, because one is completely a gift, but the other also involves human labor. For the teacher says many things from his own mind, though they agree with the sacred Scriptures.

Then come miracles, and then gifts of healing. Do you see how he again separates healings from power, just as he did before? For power is greater than healing. The one who has power can both punish and heal, but the one who has the gift of healing only cures. And notice how good the order is that he used when he placed prophecy before miracles and healings. Earlier, when he said, "To one is given by the Spirit the word of wisdom, and to another the word of knowledge," he was not arranging them in order, but mentioning them without ranking them. Here, however, he gives a first and a second rank. Why then does he put prophecy first? Because even in the old covenant this is the order of things. For example, when Isaiah was speaking with the Jews, and showing proof of the power of God, and presenting evidence that the demons were worthless, he also gave this as the greater proof of God's divinity: that He foretells things to come, Isaiah 41:22-23. And Christ Himself, after doing so many signs, says that this was no small proof of His divinity. He constantly adds, "But these things I have told you, so that when it has come to pass, you may believe that I am He," John 13:19; 14:29; 16:4.

So then, the gifts of healing are rightly lower than prophecy. But why are they also lower than teaching? Because declaring the message of preaching and planting godliness in the hearts of the hearers is not the same as working miracles. Miracles are done only for the sake of that. Therefore, when someone teaches both by word and by life, he is greater than all. For he especially calls those men teachers who both teach by their actions and instruct by their words. For example, this is what made the Apostles themselves become Apostles. And in the beginning, some other people of no great worth also received those gifts, like those who said, "Lord, did we not prophesy by Your Name, and do mighty works?" And after this they were told, "I never knew you; depart from Me, you that work iniquity." Matthew 7:22 But no bad man would ever take up this twofold way of teaching, I mean teaching by deeds and by words. Do not wonder that he puts the prophets first. For he is not speaking simply about prophets, but about those who also teach by prophecy and say everything for the common good. As he goes on, he makes this clearer to us.

"Helps, governments." What does "helps" mean? It means supporting the weak. Is this also a gift, tell me? First of all, this too comes from the Gift of God: fitness for the work of a protector, and the giving out of spiritual things. Besides this, he also calls many of our own good deeds "gifts." He does not mean that we should lose heart. Rather, he is showing that in every case we need God's help, preparing them to be thankful, and in that way making them more eager and stirring up their minds.

Different kinds of tongues. Do you see where he has placed this gift, and how he everywhere gives it the lowest rank?

Further, since by this list he had again pointed out a great difference, and had stirred up the disorder already mentioned in those who had lesser gifts, he suddenly strikes at them in what follows with great vehemence. He does this because he had already given them many proofs that they had not been left much inferior. What I mean is this. After hearing these things, they were likely to say, "Why then were we not all made Apostles?" Earlier, he had used a gentler way of speaking. He had shown at length that this result was necessary, even from the image of the body. For he says, "The body is not one member." And again, "But if all were one member, where were the body?" He also showed it from the fact that the gifts were given for use. For he says, "To each one is given the manifestation of the Spirit, to profit with it." He also showed it from all being watered from the same Spirit, and from the fact that what is bestowed is a free gift and not a debt. For he says, "There are diversities of gifts, but the same Spirit." He also showed it from the manifestation of the Spirit being made alike through all. For he says, "To each one is given the manifestation through the Spirit." He also showed it from the fact that these things were arranged according to the pleasure of the Spirit and of God. For he says, "All these works the one and the same Spirit, dividing to each one separately as He wills." And, "God has set the members, each one of them, in the body, as it pleased Him." He also showed it from the fact that even the inferior members are necessary. For he says, "Those which seem to be more feeble are necessary." He also showed that they are alike necessary, since the greater members also need the lesser ones. For he says, "The head cannot say to the feet, I have no need of you." He also showed that these latter enjoy even more honor. For he says, "To that which lacks, He has given more abundant honor." He also showed that the care for them is common and equal. For he says, "All the members have the same care for one another." And he showed that there is one honor and one grief for them all. For he says, "Whether one member suffers, all the members suffer with it; or one member is honored, all the members rejoice with it." Whereas earlier he had exhorted them by these arguments, here and from now on he uses language to bear them down and rebuke them. For, as I said, we should neither always urge people on nor always silence them. Therefore Paul himself, because he had exhorted them at length, now vehemently attacks them, saying,

Are all apostles? Are all prophets? Do all have gifts of healing?

And he does not stop with the first and second gift, but goes on to the last. He may mean that not everyone can be everything, just as he says there, "If all were one member, where would the body be?" Or he may also be making another point along with this, one that again brings comfort. What is this point, then? He is showing that even the lesser gifts are desired just as much as the greater ones, since not even these were given to everyone without exception. For why, he says, are you grieved that you do not have gifts of healing? Think about this: what you have, even if it is less, is often not possessed by the one who has the greater gift. Therefore he says,

Do all speak in tongues? Do all interpret?

For just as God has not granted all the great gifts to all people, but to some this gift and to others that, so also with the lesser gifts, He did not set these before everyone either. And He did this, thereby producing abundant harmony and love, so that each one, standing in need of the other, might be brought close to his brother. This divine arrangement He established also in the arts, also in the elements, also in the plants, and in our members, and indeed in absolutely all things.

Then he adds an even stronger comfort, enough to restore them and calm their troubled souls. And what is this?

Earnestly desire the better gifts, he says. And I show you a still more excellent way.

By saying this, he gently hinted that they were the reason they had received the lesser gifts, and that it was in their power, if they were willing, to receive the greater ones. For when he says, "desire earnestly," he requires from them complete diligence and a strong desire for spiritual things. And he did not say, "the greater gifts," but "the better" ones, that is, the more useful ones, the ones that would bring profit. And this is what he means: keep desiring gifts, and I am showing you a fountain of gifts. For he did not say, "a gift," but "a way," so that he might speak even more highly of what he is about to mention. It is as if he said, "I am not pointing out to you one, or two, or three gifts, but one way that leads to all these," and not merely a way, but both a more excellent way and one that is open to everyone alike. For the gifts are not given this way: some receive these gifts, others receive those, but not everyone receives all of them. But in this case, it is a gift for all. Therefore he invites everyone to it. "Desire earnestly," he says, "the better gifts; and yet I show to you a more excellent way," meaning love toward our neighbor.

Then, since he intended to go on to the discussion about it and the praise of this virtue, he first lowers these gifts by comparing them with it, showing very thoughtfully that they are nothing without it. For if he had spoken of love at once, and after saying, "I show you a way," had added, "but this is love," and had not led his discussion by way of comparison, some might perhaps have scoffed at what was said. They would not have clearly understood the force of what was spoken, but would still have been hanging on these gifts. Therefore he does not unfold it at once, but first stirs up the hearer by the promise, and says, "I show you a more excellent way." Then, after leading him to desire it, he does not even then go straight to it. Instead, by increasing and extending their desire still more, he first speaks of these very things, and shows that without it they are nothing. In this way he brings them to the greatest necessity of loving one another, especially since from neglect of it came what caused all their evils. So in this respect also it might rightly appear great: if the gifts not only did not bring them together, but divided them even when they were united, this virtue, when many were so divided, would reunite them by its own power and make them one body. However, he does not say this at once. Instead, he sets down what they chiefly longed for, namely, that this thing was a gift and a most excellent way beyond all the gifts. So that, even if you will not love your brother on account of friendship, yet for the sake of obtaining a better sign and an abundant gift, cherish love.

6. And see where he begins first: with what seemed marvelous and great in their eyes, the gift of tongues. And when he brings up that gift, he mentions it not only as much as they had it, but far beyond that. For he did not say, "If I speak with tongues," but,

If I speak with the languages of men—

What does “of men” mean? It means of all nations in every part of the world. And he was not content with making it greater in this way, but he also uses another much greater addition, adding the words, “and of angels.” And if I do not have love, I have become sounding brass, or a clanging cymbal.

Do you see how highly he first lifted up the gift, and then how far he lowered it and threw it down afterward? For he did not simply say, "I am nothing," but, "I have become sounding brass," which is a senseless and lifeless thing. But in what way is it sounding brass? It does make a sound, but it does so randomly and in vain, and for no good purpose. Since I gain nothing myself, most people also consider me someone who gives useless trouble, an irritating and tiresome person. Do you see how a person without love is like lifeless and senseless things?

Here he speaks about the tongues of angels, but he is not giving angels a body. What he means is this: even if I were to speak as angels are accustomed to speak with each other, without this I am nothing. Rather, I am a burden and an annoyance. In the same way, to give one other example, when he says, "To Him every knee shall bow, of things in heaven and things on earth, and things under the earth," in Philippians 2:10, he is not saying this as if he were giving angels knees and bones. Far from it. He means to show their intense worship by using a human way of speaking. So also here, he calls it a tongue, not meaning an instrument of flesh, but intending to show their communication with each other by a way of speaking that is known among us.

Then, so that his teaching may be accepted, he does not stop with the gift of tongues. He goes on to the other gifts as well. After he has shown that all of them are of less value without love, he then describes the image of love. And because he chose to make his argument stronger by enlarging it, he begins with the lesser things and rises to the greater. For when he listed their order before, he put the gift of tongues last. But now he places it first, gradually, as I said, rising to the greater gifts. So after speaking of tongues, he goes on at once to prophecy, and says:

And if I have the gift of prophecy.

And here again, he speaks of this gift in an especially excellent form. For in that earlier case, he did not mention tongues in a simple way, but the tongues of all people, and then, as he went on, the tongues of angels. Then he showed that the gift was nothing without love. In the same way here, he does not mention prophecy alone, but the very highest kind of prophecy. After saying, "If I have prophecy," he added, "and understand all mysteries and all knowledge," showing this gift also in its strongest form.

After this, he goes on to the other gifts. Again, so that he would not seem to tire them by naming each gift one by one, he mentions the mother and fountain of them all, and he does this in an excellent way, saying, "And if I have all faith." He was not satisfied even with this. He also added what Christ spoke of as the greatest thing, saying, "so as to remove mountains," and, "have not love, I am nothing." Consider how here again he lowers the dignity of tongues. In the case of prophecy, he points to the great benefit that comes from it: understanding mysteries and having all knowledge. In the case of faith, he points to no small work, even the removing of mountains. But in the case of tongues, after naming only the gift itself, he leaves it.

But please consider this too: in a few words he included all gifts when he named prophecy and faith, because miracles are done either by words or by deeds. And how does Christ say that even the smallest amount of faith can remove a mountain? For did He speak of something very small when He said, "If you have faith as a grain of mustard seed, you shall say to this mountain, 'Move,' and it shall move," Matthew 17:20, while Paul says that this is all faith? What, then, should one say? Since removing a mountain was a great thing, he mentioned it for that reason. He did not mean that all faith can do only this. Rather, because this seemed great to more unspiritual people, because of the size of the visible mass, he uses this also to exalt his subject. And this is what he means:

If I have all faith, so that I can remove mountains, but do not have love, I am nothing.

And if I give away all I own to feed the poor, and if I give my body to be burned, but do not have love, it does me no good at all.

What a wonderful enlargement of the point. He makes this even stronger by adding something more. He did not say, "If I give half my goods to the poor," or "two or three parts," but, "even if I give all my goods." And he did not say simply, "give," but, "distribute in morsels," so that to the cost itself there may also be added the personal serving out of it with every care.

But even now I have not yet shown the full greatness of it, until I bring forward the testimonies of Christ that were spoken about almsgiving and death. What then are His testimonies? To the rich man He says, "If you would be perfect, sell what you have and give to the poor, and come, follow Me." Matthew 19:21. And when He speaks likewise about love for one's neighbor, He says, "Greater love has no man than this, that a man may lay down his life for his friends." John 14:13. From this it is clear that even before God this is the greatest of all. But, Paul says, even if we should lay down our life for God's sake, and not merely lay it down, but even so as to be burned, for this is the meaning of, "if I give my body to be burned," we shall have no great advantage if we do not love our neighbor. Well then, that the gifts are of no great profit without charity is no marvel, since our gifts are secondary to our way of life. At any rate, many have displayed gifts, and yet, after becoming vicious, have been punished, like those who prophesied in His name, and cast out many demons, and did many mighty works, and like Judas the traitor. While others, showing as believers a pure life, have needed nothing else for their salvation. Therefore, that the gifts should, as I said, require this is no marvel. But that even an exact life should avail nothing without it, this is what strongly brings out the force of the expression and causes great perplexity, especially when Christ appears to award His great rewards to both these, I mean the giving up of our possessions and the dangers of martyrdom. For to the rich man He says, as I observed before, "If you will be perfect, sell your goods, and give to the poor, and come, follow Me." And when speaking with the disciples about martyrdom, He says, "Whoever shall lose his life for My sake, shall find it"; and, "Whoever shall confess Me before men, him will I also confess before My Father who is in heaven." For great indeed is the labor of this achievement, and it almost surpasses nature itself. This is well known to those who have had these crowns granted to them. For no language can set it before us. Such a deed belongs to a noble soul, and it is exceedingly wonderful.

9. Nevertheless, Paul says that this very wonderful thing was of no great benefit without love, even if giving up one’s possessions is added to it. Why, then, does he speak this way? I will now try to explain it. But first let me ask this: How is it possible for someone who gives all his possessions to feed the poor to still lack love? I agree that a person who is ready to be burned and has the gifts might perhaps not have love. But if someone not only gives his possessions, but even hands them out in small portions, how can he not have love? What, then, are we to say? Either Paul is presenting an unreal case as if it were real. He often does this when he wants to put before us something beyond the ordinary. For example, when writing to the Galatians, he says, "If we or an angel from heaven preach any other gospel to you than what you received, let him be accursed." Galatians 1:8 Yet neither he himself nor an angel was going to do such a thing. But to show that he meant to press the matter as far as possible, he even stated something that could never happen. Again, when he writes to the Romans and says, "Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God," no angels were going to do this either. And here too he supposes something unreal. He does the same in what follows, when he says, "nor any other creature," though there is no other creature, because he had already included the whole creation by speaking of everything above and below. Nevertheless, here also he mentions what is not real as a hypothesis, so that he may show the greatness of his desire. He does the same thing here too, when he says, "If a man gives all, and does not have love, it profits him nothing."

Either, then, we may say this, or that his meaning is that those who give should also be closely joined to those who live in want, and not merely give without sympathy, but in pity and condescension, bowing down and grieving with the needy. For this is also why almsgiving was established by God. God might have nourished the poor even without this. But so that He might bind us together in charity, and so that we might be thoroughly fervent toward one another, He commanded that they should be nourished by us. Therefore one says in another place also, "A good word is better than a gift," Sirach 18:16-17, and, "behold, a word is beyond a good gift," Sirach 18:16-17. And He Himself says, "I will have mercy, and not sacrifice," Matthew 9:13; Hosea 6:6. For it is usual both for men to love those whom they have benefited, and for those who receive benefits to be more kindly affected toward their benefactors. He made this law, making it a bond of friendship.

But the question raised above is this: how can Christ say that both of these belong to perfection, while Paul says that without love they are imperfect? He is not contradicting Christ—far from it. Instead, he agrees with Him, and exactly so. For in the case of the rich man, Christ did not say only, “Sell your possessions and give to the poor.” He also added, “Come, follow Me.” Now, not even following Him shows that a man is Christ’s disciple as fully as loving one another does. For He says, “By this all men will know that you are My disciples, if you have love for one another.” John 13:35. And when He also says, “Whoever loses his life for My sake will find it,” Matthew 10:39, and, “Whoever confesses Me before men, I also will confess before My Father who is in heaven,” He does not mean that love is unnecessary. Rather, He declares the reward stored up for these labors. That He requires this also along with martyrdom, He strongly shows elsewhere when He says, “You will indeed drink My cup and be baptized with the baptism that I am baptized with,” Matthew 20:23. That is, you will be martyrs; you will be killed for My sake. But, He says, “to sit at My right hand and at My left”—not as though some actually sit on the right and the left, but meaning the highest rank and honor—“is not Mine to give, but it is for those for whom it has been prepared.” Then, showing for whom it has been prepared, He calls them and says, “Whoever among you wants to be chief, let him be servant to you all,” Matthew 20:26, teaching humility and love. And the love He requires is intense. Therefore He did not stop even there, but added, “even as the Son of Man came not to be served, but to serve, and to give His life a ransom for many,” pointing out that we ought to love so greatly that we would even be killed for those we love. For above all, this is what it means to love Him. Therefore He also says to Peter, “If you love Me, feed My sheep.” John 21:16

11. And so that you may learn how great a work of virtue this is, let us describe it in words, since we do not see it appearing anywhere in actions. Let us consider how great the benefits would be if it were abundant everywhere. Then there would be no need for laws, or courts, or punishments, or acts of revenge, or anything else like these. For if all loved and were loved, no one would injure another. Yes, murders, and strife, and wars, and divisions, and robberies, and frauds, and all evils would be removed, and vice would be unknown even by name. Miracles, however, would not have done this. Instead, they would make those who are not on their guard swell with vainglory and folly.

Again, this is what is truly wonderful about love: all other good things have evils joined to them. A person who gives up his possessions is often puffed up because of it. An eloquent person is troubled by a fierce desire for glory. A humble-minded person, for that very reason, also often thinks highly of himself in his own conscience. But love is free from every harm like this. For no one could ever be lifted up against the person he loves. And please do not imagine only one person loving, but that all love in the same way; then you will see its power. Or rather, if you wish, first imagine one person being loved, and one person loving, yet loving as one ought to love. Why, he will live on earth as if it were heaven, enjoying peace everywhere and weaving countless crowns for himself. For such a man will keep his own soul pure from envy, wrath, jealousy, pride, vain glory, evil desire, every unholy love, and every sickness of the soul. Yes, just as no one would injure himself, so this man would not injure his neighbors either. And being such a person, he will stand with Gabriel himself even while he walks on earth.

This is what a person with love is like. But if someone works miracles and has perfect knowledge, yet does not have love, he will gain very little, even if he raises ten thousand people from the dead. He is cut off from everyone else and cannot bear to join himself to any of his fellow servants. For this reason alone Christ said that the sign of perfect love toward Him is loving one's neighbors. For "if you love Me," He says, "O Peter, more than these, feed My sheep." John 21:15 Do you see how here also He quietly suggests when this is greater than martyrdom? For if someone had a beloved child, and for that child he would even give up his life, and another person claimed to love the father but paid no attention at all to the son, that would greatly anger the father. Nor would he feel that the love for himself was real, because his son was neglected. Now if this happens in the case of a father and son, it is much more so in the case of God and human beings, since God is surely more loving than any parents.

Therefore, after saying, "The first and great commandment is, You shall love the Lord your God," He added, "And the second"—He did not leave it unspoken, but stated it also—"is like it, You shall love your neighbor as yourself." And notice how He requires this too with almost the same greatness. For about God, He says, "with all your heart." So also about your neighbor, He says, "as yourself," which means the same as "with all your heart."

Yes, and if this were properly practiced, there would be neither slave nor free, neither ruler nor ruled, neither rich nor poor, neither small nor great. Nor would any devil ever have been known then. I do not mean Satan only, but any other such spirit there may be. No, even if there were a hundred or ten thousand of them, they would have no power as long as love existed. For grass would endure fire sooner than the devil would endure the flame of love. Love is stronger than any wall. It is firmer than any diamond. Or, if you can name any material stronger than that, the strength of love goes beyond them all. Neither wealth nor poverty can overcome it. No, rather, there would be no poverty and no excessive wealth if there were love, but only the good parts from each condition. For from the one we would gain its abundance, and from the other its freedom from care. And we would have to endure neither the worries of riches nor the fear of poverty.

12. And why do I mention the advantages that come from it? Rather, consider how great a blessing it is in itself to practice love. Consider what cheerfulness it produces, and in how great grace it establishes the soul. This, above all, is one of its choice qualities. For the other parts of virtue each have their troubles yoked with them. Fasting, temperance, and watching have envy, concupiscence, and contempt. But love, along with the gain, also has great pleasure and no trouble. Like a busy bee, gathering sweetness from every flower, it lays it up in the soul of the one who loves. Even if someone is a slave, love makes slavery sweeter than liberty itself. For he who loves rejoices not so much in commanding as in being commanded, although to command is sweet. But love changes the nature of things and comes with all blessings in her hands, gentler than any mother, wealthier than any queen. She makes difficulties light and easy. She causes our virtues to be easy, but makes vice very bitter to us. For example, to expend seems grievous, yet love makes it pleasant. To receive other men's goods seems pleasant, but love does not allow it to appear pleasant. Instead, it forms our minds to avoid it as an evil. Again, to speak evil seems pleasant to everyone. But love makes this bitter, and causes speaking well to be pleasant. For nothing is so sweet to us as praising one whom we love. Again, anger has a kind of pleasure. But in this case it no longer does. Rather, all its sinews are taken away. Even if the one who is beloved grieves the one who loves him, anger appears nowhere. Instead there are tears, exhortations, and supplications. So far is love from being exasperated. And if she sees someone in error, she mourns and is in pain. Yet even this pain itself brings pleasure. For the tears and grief of love are sweeter than any mirth and joy. For instance, those who laugh are not so refreshed as those who weep for their friends. And if you doubt it, stop their tears, and they complain of it just like people who have been badly mistreated. But someone says, "There is an unbecoming pleasure in love." Go away and keep silent, whoever you are. For nothing is so pure from such pleasure as genuine love.

Do not tell me about the ordinary kind, common among vulgar and small-minded people. That is a sickness rather than love. Instead, tell me about the kind of love Paul seeks, the kind that looks to the good of the people who are loved. Then you will see that no fathers are as affectionate as people of this kind. And just as those who love money cannot bear to spend it, but would more gladly live in hardship than see their wealth grow less, so also a person who is kindly disposed toward someone would choose to suffer ten thousand evils rather than see the one he loves harmed.

How then, someone says, did the Egyptian woman who claimed to love Joseph want to harm him? It was because she loved him with this devilish kind of love. But Joseph did not love in that way. He loved with the kind of love Paul requires. Think, then, how great his love was, as shown by his words, and think about the action she was urging him to do. It was as if she were saying, "Insult me, make me an adulteress, wrong my husband, destroy my whole household, and throw away your confidence before God." These are the words of someone who was so far from loving him that she did not even love herself. But because Joseph truly loved her, he tried to turn her away from all these things. And to show you that he was concerned for her, learn this from the advice he gave. He did not only push her away, but also gave an appeal strong enough to put out every flame. He said, "Because of me, my master knows nothing that is in his house." At once he reminded her of her husband, so that he might make her ashamed. And he did not say, "your husband," but "my master." This was more fitting to hold her back and make her think about who she was and who it was she desired: a mistress desiring a slave. For if he is lord, then you are mistress. Be ashamed, then, to have such closeness with a servant. Think whose wife you are, with whom you want to join yourself, toward whom you are becoming ungrateful and thoughtless, and how I am repaying him with greater goodwill. And see how Joseph speaks of his master's kindness. Since that savage and corrupt woman could not take in anything noble, he tried to shame her by human motives, saying, "He knows nothing through me." That is, he is a great benefactor to me, and I cannot strike my protector in a deadly way. "He has made me second lord in his house, and nothing has been kept back from me except you." Here Joseph tries to lift up her mind, so that at least in this way he might persuade her to be ashamed and show her how great her honor was. Nor did he stop there. He also added a name enough to restrain her, saying, "Because you are his wife; and how shall I do this wickedness?" But what are you saying? That your husband is not here, and does not know he is being wronged? But God will see it. She gained nothing from his advice, however, and still tried to draw him in. For she did these things because she wanted to satisfy her own madness, not because she loved Joseph. This is clear from what she did afterward. She set up a trial, made an accusation, gave false witness, handed over to a wild beast a man who had done no wrong, and threw him into prison. Or rather, as far as she was concerned, she even killed him, so fiercely did she arm the judge against him. What then? Was Joseph also like her? No, exactly the opposite. He neither argued back nor accused the woman. Yes, someone may say, because he would not have been believed. And yet he was greatly loved. This is clear not only from the beginning but also from the end. For if his barbarian master had not loved him deeply, he would even have killed him while he remained silent and made no defense. After all, he was an Egyptian and a ruler. He thought his marriage bed had been violated, and by a servant, and by a servant to whom he had shown such great kindness. But all these things gave way to his affection for Joseph and to the grace God poured out on him. Along with this grace and love, Joseph also had other strong proofs, if he had wanted to defend himself: the garments themselves. For if she had been the one attacked by force, her own clothing should have been torn and her face scratched, instead of her still holding his garments. But she says, "He heard that I lifted up my voice, and he left his garments and went out." Why then did you take them from him? For when someone is suffering violence, the one thing wanted is to be rid of the attacker.

But I can show his goodwill and love not only from this, but also from what happened afterward. Yes, even when he had to mention why he was in prison and why he remained there, he still did not tell the whole story. What does he say? "I also have done nothing. Indeed, I was stolen out of the land of the Hebrews." He never mentioned the adulterous woman, and he did not praise himself in the matter. Anyone might have done that, if not out of vanity, then at least so that he would not seem to have been thrown into that prison cell for some evil reason. For if people, even while doing wrong, still do not hold back from blaming those same things, although this brings reproach on themselves, then how greatly should he be admired? He was pure, yet he did not mention the woman's passion or display her sin. Nor, when he rose to the throne and became ruler over all Egypt, did he remember the wrong the woman had done to him or demand any punishment.

Do you see how he cared for her? But what she felt was not love, but madness. For it was not Joseph that she loved, but she wanted to satisfy her own lust. And if anyone examines her very words carefully, they too were full of wrath and great blood-thirstiness. For what does she say? "You have brought in a Hebrew servant to mock us," reproaching her husband for his kindness. And she displayed the garments, having herself become more savage than any wild beast. But he was not like that. And why do I speak of his good will toward her, when we know that he was such even toward his brothers who wanted to kill him, and never said one harsh thing about them, either indoors or outdoors?

14. Therefore Paul says that the love we are speaking of is the mother of all good things, and he prefers it to miracles and all other gifts. For just as, where there are garments and sandals of gold, we still require some other clothing by which to distinguish the king, but if we see the purple robe and the diadem, we do not need to see any other sign of his royalty, so it is here also. When the diadem of love is upon our head, it is enough to point out the true disciple of Christ, not only to ourselves, but also to unbelievers. For, He says, "By this all men will know that you are My disciples, if you have love for one another," John 13:35. So this sign is surely greater than all signs, because by it the disciple is recognized. For even if some should do ten thousand signs, but are at strife with one another, they will be a scorn to unbelievers. But if they do no sign, and yet love one another exactly, they will continue both honored and inviolable by all men. Since we admire Paul himself for this reason, not for the dead whom he raised, nor for the lepers whom he cleansed, but because he said, "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" 2 Corinthians 11:29. For if you compare ten thousand miracles with this, you will have nothing equal to it to mention. Since Paul himself also said that a great reward was laid up for him, not because he worked miracles, but because to the weak he became as weak. For, he says, "What is my reward? That, when I preach the Gospel, I may make the Gospel without charge." 1 Corinthians 9:18. And when he compares himself with the Apostles, he does not say, "I have worked more miracles than they," but, "I have labored more abundantly than they." 1 Corinthians 15:10. He was even willing to perish by famine for the salvation of the disciples. For, he says, "It were better for me to die than that any man should make my glorying void," 1 Corinthians 9:15. He said this not because he was glorying, but so that he might not seem to reproach them. For nowhere is he accustomed to glory in his own achievements when the occasion does not call for it. But even if he is compelled to do so, he calls himself a fool. But if he ever glories, it is in infirmities, in wrongs, and in greatly sympathizing with those who are injured. As here also he says, "Who is weak, and I am not weak?" These words are greater even than perils. Therefore he places them last, giving greater force to his argument.

What, then, should we be considered worthy of compared with him, when we do not even look down on wealth for our own sake, or give up the extra things we own? But Paul was not like that. Instead, he used to give up both soul and body, so that those who stoned him and beat him with rods might obtain the kingdom. For, he says, this is how Christ has taught me to love. Christ left behind His new commandment about love, and He Himself also carried it out in action. For although He was Lord of all and shared that Blessed Nature, He did not turn away from men who had been created by Him out of nothing and had received countless benefits from Him, even when they insulted Him and spit on Him. Instead, for their sake He even became man, and lived among harlots and tax collectors, and healed the demon-possessed, and promised heaven. And after all these things, they seized Him and beat Him with rods, bound Him, scourged Him, mocked Him, and at last crucified Him. And even then He did not turn away. Even while He was lifted up on the cross, He says, "Father, forgive them their sin." But the thief, who before this had insulted Him, He brought into paradise itself. And He made Paul the persecutor into an Apostle. And He gave up His own disciples, who were close to Him and fully devoted to Him, to death for the sake of the Jews who crucified Him.

Therefore, remembering in our minds all these things, both the things of God and the things of men, let us imitate these great deeds and make the love that is above all gifts our own, so that we may receive both the blessings of this present life and the blessings to come. May we all obtain these blessings through the grace and mercy of our Lord Jesus Christ. With Him, together with the Father and the Holy Spirit, be glory, power, and honor, now and always, and forever and ever. Amen.