Homilies on First Corinthians 40

"Else what shall they do who are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" (Chapter 1)

He takes up yet another heading, establishing what he says now from the things which God does, now from the very things which they themselves do.

And this too is no small ground for his defence, when he brings forward as witnesses the very ones who contradict him, through the things which they do, to confirm what is being said.

What then is it that he says? Or do you wish that I first tell how those infected with Marcion's disease corrupt this passage? And I know indeed that I shall stir up much laughter; yet on this very account most of all will I speak, that you may the more shun their sickness.

For when any catechumen among them departs this life, they hide a living person under the couch of the deceased, and approach the corpse and converse with it and ask whether he would receive baptism;

then, when the dead man answers nothing, the one hidden below answers in his stead that he indeed wishes to be baptized;

and so they baptize him in the stead of the departed, as though playing a part upon the stage;

so great is the power the devil has gained over the souls of the slothful.

Then, when they are called to account, they bring forward this saying, alleging that the Apostle also has said:

"Those who are baptized for the dead."

Do you see the great absurdity? Is it then worth while to say anything in reply to this? I for my part think not;

unless indeed one ought also to argue with madmen concerning the things they utter in their raving.

But that none of the more simple-minded may be ensnared, it is necessary to endure making a refutation against these men as well.

For if Paul meant this, why did God threaten the one who is not baptized?

For once this device has been invented, it is no longer possible for anyone to remain unbaptized;

and besides, the blame no longer falls upon the departed, but upon the living.

And to whom did He say, "Except ye eat my flesh and drink my blood, ye have no life in yourselves"? to the living, or to the dead, tell me? And again, "Except a man be born again of water and of the Spirit, he cannot see the kingdom of God." For if

this were permitted, and there were no need of the intention of the one receiving, nor of his consent while alive, what is to hinder even Greeks and Jews from thus becoming believers, when others after those men's death do these things on their behalf? But that we may not labour in vain by cutting apart cobwebs further, come, let us unfold to you the force of this saying.

What then does Paul say? But first I wish to remind those of you who remember the saying which, on that evening, those who initiate you into the mysteries bid you say; and then I will also declare Paul's meaning;

for in this way this too will become clearer to you.

For after all the rest we add this which Paul now says.

And I do indeed wish to say it plainly, but I dare not, on account of the uninitiated;

for these make our exposition more difficult, compelling us either not to speak plainly, or to bring forth the unspeakable things unto them.

Nevertheless, as far as I am able, I will speak in veiled terms.

For after the pronouncement of those mystical and awesome words, and the dread canons of the doctrines brought down from heaven, we add this also toward the end, when we are about to baptize, bidding him say: "I believe in the resurrection of the dead," and upon this faith we are baptized.

For after confessing this together with the rest, then we are let down into the fountain of those sacred streams.

This then it was that Paul was recalling to mind when he said:

"If there be no resurrection, why art thou then baptized for the dead?"—that is, for the bodies.

For it is on this account that you are baptized, believing in the resurrection of the dead body, that it no longer remains dead.

And you indeed by your words speak of the resurrection of the dead;

but the priest, as in a kind of image, shows you also through the very deeds those things which you believed and confessed by your words.

When you believe apart from any sign, then He furnishes you the sign as well;

when you have done your own part, then God also gives you full assurance.

How, and in what manner? Through the water.

For to be baptized and to be plunged under, and then to rise up again, is a symbol of the descent into Hades and of the ascent thence.

Wherefore Paul also calls baptism a tomb, saying:

"We were buried therefore with him by baptism into death."

From this he also makes the future thing worthy of belief—I mean the resurrection of the bodies.

For to blot out sins is a far greater thing than to raise up a body.

And Christ, declaring this, said:

"For which is easier, to say, Thy sins are forgiven thee, or to say, Take up thy bed, and walk? That former thing is the more difficult," He says;

"but since ye disbelieve, inasmuch as it is unseen, and take the easier thing instead of the difficult as the proof of my power, neither will I decline to furnish you this evidence."

Then He says to the paralytic:

"Arise, take up thy bed, and go unto thy house."

"And how is this difficult," he says, "when it is possible even for kings and rulers? For they too release adulterers and murderers."

You are jesting, O man, in saying these things;

for to forgive sins is possible for God alone;

but rulers and kings, even if they release adulterers or murderers, deliver them from the present punishment, yet do not cleanse away their sin;

and even if they raise those released to offices, even if they clothe them with the very purple, even if they set the diadem upon them, they may thus have made them kings, but from sin they could not have set them free;

for God alone does this.

And this indeed He works in the laver of regeneration;

for the grace lays hold of the very soul, and thence tears up sin by the roots.

For this reason, in the case of the one released by a king, one may see his soul still filthy, but that of the baptized no longer so, but purer than the very rays of the sun, and such as it was when first begotten, nay rather far better even than that;

for it enjoys the Spirit, who kindles it on every side and heightens its holiness.

And just as, when smelting iron or gold, you make it clean and new throughout;

so indeed the Holy Spirit also, smelting the soul as it were in a furnace in baptism, and consuming the sins,

causes it to shine forth purer than all pure gold.

And from this again He shows you that the resurrection of the bodies is worthy of belief.

For since sin brought in death, once the root has been dried up, there is no longer any need to doubt concerning the destruction of the fruit.

For this reason, having first spoken of the forgiveness of sins, you then confess also the resurrection of the dead, being led by the hand from the former unto the latter.

Then, since the mere word 'resurrection' does not suffice to show the whole matter (for many rose again yet departed once more, as those in the Old Testament, as Lazarus, as those raised at the time of the Cross), He bids us say, 'And unto life everlasting,' so that no one may any longer suspect death after that resurrection.

It is these very words, then, that Paul brings to mind when he says:

'What shall they do who are baptized for the dead?' For if there is no resurrection, he says, these words are but an empty stage-play;

if there is no resurrection, how do we persuade them to believe the very things we do not deliver? It would be as if someone bade a man draw up a bond acknowledging that he had received this and that, yet no longer handed over what was recorded, and then, after the signing, demanded back the things written down.

For what shall he do thereafter who signed it, having made himself liable, yet not having received the things he confessed to have received? For this too is what he says here concerning those who are baptized.

'What shall they do who are baptized,' he says, having subscribed to the resurrection of dead bodies, yet not receiving it, but being deceived? And what need was there at all of this confession, if the deed did not follow? 'And why do we too stand in peril every hour? I die daily; yea, by your boasting which I have in Christ Jesus.'

See again from whence he undertakes to establish the doctrine: from his own vote—nay, not from his alone, but from that of the rest of the apostles as well.

And it is no small thing, this—to bring forward teachers fully persuaded, and showing this not by words only, but by the very deeds.

For this reason he does not say simply, 'We too are persuaded';

for it would not have sufficed to persuade by this alone;

but he furnishes also the demonstration that comes through deeds;

as though he were saying: To confess these things in words may perhaps seem to you nothing wonderful;

but if we furnish you also with the testimony that comes from works, what could you say against this? Hear then how, through our very perils, we confess these things each and every day.

And he did not say 'I,' but 'We,' taking along with him all the apostles together, and thereby both showing moderation and rendering his word worthy of belief.

For what could you say? That we deceive you in proclaiming these things, and lay down our doctrine for vainglory's sake? But our perils do not allow such a suspicion to be voted;

for who would choose to be in continual peril for nothing and in vain? Wherefore also he said:

'Why do we too stand in peril every hour?' For even if someone should choose it for vainglory, he will choose it once or twice, not for his whole life, as we do;

for we have devoted our whole life to this.

'I die daily; yea, by your boasting which I have in Christ Jesus';

here calling their advancement his 'boasting.'

For since he had shown the perils to be many, lest he should seem to say these things as one lamenting, 'Not only do I not grieve,' he says, 'but I even boast in suffering these things for your sake.'

And he says he exults with a twofold joy: both in being in peril for their sake, and in seeing them making progress.

Then, doing what is customary with him, since he had uttered great things, he refers both to Christ.

But how does he die each day? By his readiness of will and by being prepared for it.

And for what reason does he say these things? Again establishing, even by means of these, the argument concerning the resurrection.

For who, he says, would choose to endure so many deaths, if there were no resurrection, nor life thereafter? For if those who believe in the resurrection would scarcely risk peril for its sake, unless they were exceedingly noble of soul,

much more, he says, would the one who does not believe not choose to endure so many deaths, and those so grievous.

For see, even little by little, how great an intensification he makes.

He said, 'We stand in peril'; he added, 'Every hour'; then, 'Every

day'; then, 'Not only do I stand in peril,' he says, 'but I even die.'

He then shows further what manner of deaths these are, speaking thus:

'If after the manner of men I fought with beasts at Ephesus, what does it profit me?' (Section 3)

What is the meaning of 'after the manner of men'? So far as regards what came from men, I fought with beasts.

For what of it, if God snatched me out of the perils? So that I, who ought above all to be anxious concerning these matters, am the very one who endures so many perils and has as yet received no recompense.

For if the time of recompense does not arrive, but our affairs are shut up within the present life, we are in the greater loss.

For you indeed believed without peril, but we are slaughtered each day.

But all these things he said, not because there was no profit even in the very suffering, but on account of the weakness of the many, and in order to establish them in the argument concerning the resurrection;

not because he himself ran for the sake of a wage;

for a sufficient recompense to him was to do what seemed good to God.

So that even when he says, 'If in this life only we have hoped in Christ, we are of all men most to be pitied,'

there again it is for their sakes, so that by the fear of this wretchedness he might shake down their unbelief concerning the resurrection; and condescending to their weakness, he speaks thus.

For indeed the great reward is to please Christ continually;

and apart from the recompense, it is a very great requital to be in peril for His sake.

'If the dead are not raised, let us eat and drink';

This saying, for the rest, belongs to one who mocks in comedy.

Wherefore he did not even bring it forward from himself, but set over it the most great-voiced prophet Isaiah, who, discoursing concerning certain men grown past feeling and given over to despair, spoke these very words:

'Those who slay calves and sacrifice sheep, so as to eat flesh and drink wine';

'These things are revealed in the ears of the Lord of Hosts';

'and this sin shall not be forgiven you, until you die.'

But if those who spoke thus were then deprived of pardon, much more so under grace.

Then, lest he make his discourse too harsh, he does not dwell long on the reduction to absurdity, but again turns his discourse to exhortation, saying:

'Be not deceived: evil communications corrupt good manners.'

And these things he said, at once laying hold of them as senseless;

for here he euphemistically called those easily deceived 'good.'

and at once, so far as was possible, imparting to them also pardon for their former ways, and removing the greater part of the charges from them and transferring it to others, so that by this means also he might draw them on to repentance.

Which he does also in the Epistle to the Galatians, saying:

'But he that troubles you shall bear his judgment, whoever he may be.'

'Awake to righteousness, and sin not';

as though addressing men drunk and out of their senses.

For to cast away all things at once from their hands was the mark of men drunk and out of their senses—no longer seeing the things they had seen, nor believing the things they had before confessed.

And what is the meaning of 'to righteousness'? For that which is profitable and useful.

For it is possible to be sober unrighteously, when a man is roused up to the harm of his own soul.

And well did he add 'sin not,' showing that from this source came to them the seeds of unbelief.

And in many places he hints at this, that a corrupt life gives birth to wicked doctrines;

as when he says, 'The love of money is the root of all evils, which while some coveted after, they have erred from the faith.'

For indeed many of those who are conscious of wicked deeds in themselves, and are unwilling to pay the penalty, are, out of this fear, injured also in their faith concerning the resurrection;

just as, on the contrary, those who achieve great things even long to see that very day each day.

'For some have no knowledge of God';

See how again he transfers the charges to others.

For he did not say, 'You have no knowledge,' but, 'Some have no knowledge.'

To doubt is the mark of one who does not clearly know the power of God, that power which is irresistible and sufficient for all things.

For if He made the things that are out of things that were not, much more shall He be able to raise up again the things that have been dissolved.

He shall be able to raise up again the things that have been dissolved.

And since he had reproved them sharply and derided them beyond measure, charging them with gluttony, with senselessness, with madness, he now softens what he had said, saying:

'I speak this to your shame' - that is, so as to correct you, to bring you back, and that being made ashamed you might become better.

For he is afraid lest, by cutting more deeply than was needful, he should make them start away entirely.

Let us not suppose that these things were spoken to those men only, but that they are also spoken now to all who are sick with the same disease, and who lead a corrupt life.

For not only those who hold wicked doctrines, but also those who are held fast by grievous sins, are drunken and beside themselves.

Wherefore also to them might justly be said, 'Awake to soberness,' and most of all to those weighed down by the stupor of covetousness, who wickedly seize what is not theirs.

For there is a noble kind of seizing, the seizing of the kingdom of heaven, which harms no one.

For in the matter of riches it is impossible for one to become rich unless another has first become poor;

but in spiritual things this is not so; rather, quite the contrary: no one can become rich unless he has first made another wealthy;

for if you profit no one, you will not be able to become wealthy yourself.

For in bodily things the imparting produces diminution;

but in spiritual things the imparting works increase, and the not imparting - this brings about great poverty and draws down the uttermost punishment.

And this the man who buried his talent makes plain.

For he that had the word of wisdom, by imparting it to another, increased his abundance, making many men wise;

but he that hid it at home deprived himself of the abundance, not having gained the benefit of the many.

Again, he that had other gifts, by healing many, extended the gift;

and neither was he himself emptied by the imparting, and he filled many others with the spiritual gift.

And in all spiritual things this rule abides unchanging.

So also with the kingdom: he that makes for himself many partakers of the kingdom shall thereby again enjoy it the more;

but he that is eager to take no one as a partaker shall himself also fall away from those many good things.

For if perceptible wisdom is not spent though ten thousand seize it, nor does the craftsman, by making many craftsmen, lose his craft, much more does he that seizes the kingdom make it no less, but then will our wealth be greater, when we call many to this same thing.

Let us therefore seize those things which are not spent, but rather multiply in the seizing;

let us seize the things that have no false accuser, no envier.

For if there were a place of gold, having a spring that gushed forth unfailingly, and flowed the more abundantly the more it was drawn off, and there were another place having a treasure buried in it, from which would you have wished to grow rich? Would it not be from the former? Plainly.

But that we may not fashion this in word only, consider what has been said with regard to the air and to the sun;

for these are seized by all, and fill all;

yet these, whether men enjoy them or do not enjoy them, remain the same, not diminished.

But that which I have spoken of is far greater.

For spiritual wisdom does not remain the same when imparted and when not imparted, but rather increases when imparted.

But if anyone does not endure the things that have been said, but is still cleaving to the poverty of worldly things, seizing the things that diminish, let him in this too again call to mind the food of the manna, and let him fear the example of the punishment.

For what happened in that case may now be seen to come to pass also in the case of the covetous.

And what happened then? Worms swarmed up out of the covetousness.

This too happens now in the case of these men.

For the measure of nourishment is the same for all;

for we fill but one belly;

but the dung is more abundant in you who live in luxury.

And just as there, in the households, those who gathered more than what was appointed gathered not manna but more worms and rottenness;

so indeed also in luxury and in covetousness, those who gorge themselves and are drunken gather not more nourishment but more corruption.

But nevertheless the men of the present time are so much worse than those,

inasmuch as those, having suffered this but once, were brought to their senses;

but these, day by day bringing into their own houses this worm which is far more grievous than that one, neither perceive it nor are satisfied.

For that these things resemble those, as regards the argument of vain labor - and indeed in respect of the punishment these are far more grievous - consider from this.

For in what does the rich man differ from the poor man? Does he not put on one body? Does he not feed one belly? In what then has he the advantage? In cares, in expenditure, in disobeying God, in corrupting the flesh, in maiming the soul.

For these are the things in which he has the advantage over the poor man;

whereas if he were filling many bellies, he might perhaps have something even to say, as that his need is greater and the necessity of expenditure is larger.

But even now, one says, they can say that they fill many - those of their household servants, those of their handmaidens.

But this is done not for need's sake, nor out of love toward men, but only out of vainglory;

wherefore no one would tolerate their defense.

For why does he have many household servants? For just as in clothing and at table one ought to pursue need only, so also in the matter of servants.

What then is the need? There is none at all.

For indeed one master ought to use but one servant only;

or rather, even two or three masters ought to use one servant.

But if this seems burdensome, consider those who have not even one, and who enjoy an easier service;

for God has made us self-sufficient for our own ministering, or rather even for that of our neighbor.

But if you disbelieve, hear Paul saying:

'These hands ministered to my necessities, and to them that were with me.'

Then, while the teacher of the whole world, worthy of the heavens, was not ashamed to minister to countless others,

you, if you do not carry about many droves of slaves, count it a shameful thing, not knowing that this very thing is above all what puts you to shame? For it was for this reason that God gave us both hands and feet, that we might not stand in need of servants.

For neither was the race of slaves introduced for need's sake, since a slave too would have been formed together with Adam;

but it is the penalty of sin, and the punishment of disobedience.

But Christ, when He came, undid this also;

for 'in Christ Jesus there is neither slave nor free.'

So that it is not necessary to have a slave;

and even if it be necessary, then only one somewhere, or at the most a second.

What mean these swarms of servants? For just like sheep-dealers and slave-traffickers, so do the wealthy go about in the bath, so in the marketplace.

Nevertheless, I am not being over-exact;

let there be for you even a second servant.

But if you gather a large retinue, you do not do this out of love for mankind, but because you are given over to soft and luxurious living.

For if you truly cared for them, you would not keep anyone occupied in your service, but rather, having purchased them and taught them trades so that they might provide for themselves, you would set them free as free men.

But when you scourge them, when you bind them in chains, this is no longer a work of love for mankind.

And I know indeed that I am burdensome to those who hear me;

but what am I to do? For this very purpose I am appointed, and I will not cease to say these things, whether it profits anything or nothing at all.

For what does this strutting about in the marketplace mean to you? Are you then walking among wild beasts, that you drive away those who come to meet you? Do not be afraid;

none of those who approach and walk near you will bite.

But do you deem it an insult to walk together with everyone? And of how great a madness, of how great a monstrousness is this, that you do not think it an affront for a horse to follow close behind you, yet you consider it a disgrace if a man be not driven off a myriad furlongs away? And why do you keep rod-bearing attendants, treating free men as slaves, or rather yourself living more dishonorably than any household servant? For he who carries about such vanity is meaner than any servant.

For this reason those who have enslaved themselves to this grievous passion will never even behold true freedom.

For if you wish to drive away and to chase off, drive off not those who approach, but your vanity;

not by means of your servant, but by means of yourself;

not with this whip, but with the spiritual one.

For now your servant drives away those who walk with you, but pride from above disgraces you more shamefully than a household servant does his neighbor.

But if, dismounting from your horse, you drive out that pride through humility, you will be seated more loftily and will establish yourself in greater honor,

having no need of your servant for this.

For when, having become moderate, you walk upon the ground, you shall be seated upon the chariot of humility, which raises you up to the very heavens, and which possesses winged steeds;

but if, having fallen from that chariot, you pass over into arrogance, you are in no better a state than the reptiles that crawl upon the ground, but rather far more wretched and pitiable.

For them the maiming of their body thus compels to crawl, but you the disease of arrogance.

For 'everyone who exalts himself,' He says, 'shall be humbled.'

In order, therefore, that we may not be humbled, but exalted, let us come to that height.

For in this way we shall both find rest for our souls, according to the divine oracle, and shall attain to the true and most exalted honor;

which may it be granted to us all to attain, by the grace and love for mankind, and so forth.