exegpatr: FEAST OF THE CROSS PAULINE EPISTLE

FEAST OF THE CROSS 17 TOOT
PAULINE EPISTLE
1 COR 1:17-31

TEXT
http://www.biblegateway.com/passage/?search=1%20Cor%201:17-31&version=NKJV

1 Corinthians 1:17-31 (New King James Version)
17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.
Christ the Power and Wisdom of God

18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:

“ I will destroy the wisdom of the wise,
And bring to nothing the understanding of the prudent.”

20 Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
Glory Only in the Lord

26 For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. 27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence. 30 But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption— 31 that, as it is written, “He who glories, let him glory in the LORD.”

EXPLANATION BY SAINT JOHN CHRYSOSTOM
Extract from homily III, homilies IV, V
http://www.newadvent.org/fathers/220103.htm
http://www.newadvent.org/fathers/220104.htm
http://www.newadvent.org/fathers/220105.htm
Extract from homily III, homilies IV, V

1 Corinthians 1:17
And not by these only, but also by the next words, he greatly represses their pride, saying, Christ sent me not to baptize, but to preach the Gospel: for the more laborious part, and that which needed much toil and a soul of iron, and that on which all depended, was this. And therefore it was that Paul had it put into his hand.
And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he says not, I was forbidden, but, I was not sent for this, but for that which was of the greatest necessity. For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the later case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place.
Not that he speaks out all this, neither does he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language.
Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows , though the apostles had said, Acts 6:2 it is not fit that we should leave the Word of God and serve tables, he discharged the office Acts 12:25. τὴν διακονίαν of a deacon, not in opposition to them, but as something beyond his task: so also here. For even now, we commit this matter to the simpler sort of presbyters, but the word of doctrine unto the wiser: for there is the labor and the sweat. Wherefore he says himself, 1 Timothy 5:17 Let the Elders who rule well be counted worthy of double honor, especially they who labor in the word and in teaching. For as to teach the wrestlers in the games is the part of a spirited and skilful trainer, but to place the crown on the conquerors head may be that of one who cannot even wrestle, (although it be the crown which adds splendor to the conqueror,) so also in Baptism. It is impossible to be saved without it, yet it is no great thing which the baptizer does, finding the will ready prepared.
7. Not in wisdom of words, lest the Cross of Christ should be made of none effect.
Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, I give thanks that I baptized no one; and, for Christ sent me not to baptize. He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passes on quickly. But here at the very outset he gives a severe blow, saying, Lest the Cross of Christ be made void. Why then pride yourself on a thing which ought to make you hide your face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation.
But if it was 'not by wisdom of speech,' why did they send Apollos who was eloquent? It was not, he replies, through confidence in his power of speech, but because he was Acts 18:24-29 mighty in the Scriptures, and confuted the Jews. And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as He needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.
8. But prove to me that Peter and Paul were eloquent. You can not: for they were unlearned and ignorant men! As therefore Christ, when He was sending out His disciples into the world, having shown unto them His power in Palestine first, and said, Luke 22:35(ὑποδήμάτος, rec. text ὑποδηματων.) When I sent you forth without purse and wallet and shoe, lacked ye any thing? permitted them from that time forward to possess both a wallet and a purse; so also He has done here: for the point was the manifestation of Christ's power, not the rejection of persons from the Faith on account of their Gentile wisdom, if they were drawing near. When the Greeks then charge the disciples with being uneducated, let us be even more forward in the charge than they. Nor let anyone say, Paul was wise; but while we exalt those among them who were great in wisdom and admired for their excellency of speech, let us allow that all on our side were uneducated; for it will be no slight overthrow which they will sustain from us in that respect also: and so the victory will be brilliant indeed.
I have said these things, because I once heard a Christian disputing in a ridiculous manner with a Greek, and both parties in their mutual fray ruining themselves. For what things the Christian ought to have said, these the Greek asserted; and what things it was natural to expect the Greek would say, these the Christian pleaded for himself. As thus: the dispute being about Paul and Plato, the Greek endeavored to show that Paul was unlearned and ignorant; but the Christian, from simplicity, was anxious to prove that Paul was more eloquent than Plato. And so the victory was on the side of the Greek, this argument being allowed to prevail. For if Paul was a more considerable person than Plato, many probably would object that it was not by grace, but by excellency of speech that he prevailed; so that the Christian's assertion made for the Greek. And what the Greek said made for the Christian's; for if Paul was uneducated and yet overcame Plato, the victory, as I was saying, was brilliant; the disciples of the latter, in a body, having been attracted by the former, unlearned as he was, and convinced, and brought over to his side. From whence it is plain that the Gospel was a result not of human wisdom, but of the grace of God.
Wherefore, lest we fall into the same error, and be laughed to scorn, arguing thus with Greeks whenever we have a controversy with them; let us charge the Apostles with want of learning; for this same charge is praise. And when they say that the Apostles were rude, let us follow up the remark and say that they were also untaught, and unlettered, and poor, and vile, and stupid, and obscure. It is not a slander on the Apostles to say so, but it is even a glory that, being such, they should have outshone the whole world. For these untrained, and rude, and illiterate men, as completely vanquished the wise, and powerful, and the tyrants, and those who flourished in wealth and glory and all outward good things, as though they had not been men at all: from whence it is manifest that great is the power of the Cross; and that these things were done by no human strength. For the results do not keep the course of nature, rather what was done was above all nature. Now when any thing takes place above nature, and exceedingly above it, on the side of rectitude and utility; it is quite plain that these things are done by some Divine power and cooperation. And observe; the fisherman, the tentmaker, the publican, the ignorant, the unlettered, coming from the far distant country of Palestine, and having beaten off their own ground the philosophers, the masters of oratory, the skillful debaters, alone prevailed against them in a short space of time; in the midst of many perils; the opposition of peoples and kings, the striving of nature herself, length of time, the vehement resistance of inveterate custom, demons in arms, the devil in battle array and stirring up all, kings, rulers, peoples, nations, cities, barbarians, Greeks, philosophers, orators, sophists, historians, laws, tribunals, various kinds of punishments, deaths innumerable and of all sorts. But nevertheless all these were confuted and gave way when the fisherman spoke; just like the light dust which cannot bear the rush of violent winds. Now what I say is, let us learn thus to dispute with the Greeks; that we be not like beasts and cattle, but prepared concerning the hope which is in us. 1 St. Peter 3:15 And let us pause for a while to work out this topic, no unimportant one; and let us say to them, How did the weak overcome the strong; the twelve, the world? Not by using the same armor, but in nakedness contending with men in arms.
For say, if twelve men, unskilled in matters of war, were to leap into an immense and armed host of soldiers, themselves not only unarmed but of weak frame also; and to receive no harm from them, nor yet be wounded, though assailed with ten thousand weapons; if while the darts were striking them, with bare naked body they overthrew all their foes using no weapons but striking with the hand, and in conclusion killed some, and others took captive and led away, themselves receiving not so much as a wound; would anyone have ever said that the thing was of man? And yet the trophy of the Apostles is much more wonderful than that. For a naked man's escaping a wound is not so wonderful by far as that the ordinary and unlettered person— that a fisherman— should overcome such a degree of talent: (δεινότητος) and neither for fewness, nor for poverty, nor for dangers, nor for prepossession of habit, nor for so great austerity of the precepts enjoined, nor for the daily deaths, nor for the multitude of those who were deceived, nor for the great reputation of the deceivers be turned from his purpose.
9. Let this, I say, be our way of overpowering them, and of conducting our warfare against them; and let us astound them by our way of life rather than by words. For this is the main battle, this is the unanswerable argument, the argument from conduct. For though we give ten thousand precepts of philosophy in words, if we do not exhibit a life better than theirs, the gain is nothing. For it is not what is said that draws their attention, but their enquiry is, what we do; and they say, First obey your own words, and then admonish others. But if while you say, infinite are the blessings in the world to come, thou seem yourself nailed down to this world, just as if no such things existed, your works to me are more credible than your words. For when I see you seizing other men's goods, weeping immoderately over the departed, doing ill in many other things, how shall I believe you that there is a resurrection? And what if men utter not this in words? They think it and turn it often in their minds. And this is what stays the unbelievers from becoming Christians.
Let us win them therefore by our life. Many, even among the untaught, have in that way astounded the minds of philosophers, as having exhibited in themselves also that philosophy which lies in deeds, and uttered a voice clearer than a trumpet by their mode of life and self-denial. For this is stronger than the tongue. But when I say, one ought not to bear malice, and then do all manner of evils to the Greek, how shall I be able by words to win him, while by my deeds I am frightening him away? Let us catch them then by our mode of life; and by these souls let us build up the Church, and of these let us amass our wealth. There is nothing to weigh against a soul, not even the whole world. So that although thou give countless treasure unto the poor, you will do no such work as he who converts one soul. Jeremiah 15:19 For he that takes forth the precious from the vile shall be as my mouth: so He speaks. A great good it is, I grant, to have pity on the poor; but it is nothing equal to the withdrawing them from error. For he that does this resembles Paul and Peter: we being permitted to take up their Gospel, not with perils such as theirs—with endurance of famines and pestilences, and all other evils, (for the present is a season of peace;)— but so as to display that diligence which comes of zeal. For even while we sit at home we may practice this kind of fishery. Who has a friend or relation or inmate of his house, these things let him say, these do; and he shall be like Peter and Paul. And why do I say Peter and Paul? He shall be the mouth of Christ. For He says, He that takes forth the precious from the vile shall be as My mouth. And though thou persuade not today, tomorrow you shall persuade. And though thou never persuade, you shall have your own reward in full. And though thou persuade not all, a few out of many persuade all men; but still they discoursed with all, and for all they have their reward. For not according to the result of the things that are well done, but according to the intention of the doers, is God wont to assign the crowns; though thou pay down but two farthings, He receives them; and what He did in the case of the widow, the same will He do also in the case of those who teach. Do not thou then, because you can not save the world, despise the few; nor through longing after great things, withdraw yourself from the lesser. If you can not an hundred, take thou charge of ten; if you can not ten, despise not even five; if you can not five, do not overlook one; and if you can not one, neither so despair, nor keep back what may be done by you. Do you see not how, in matters of trade, they who are so employed make their profit not only of gold but of silver also? For if we do not slight the little things, we shall keep hold also of the great. But if we despise the small, neither shall we easily lay hand upon the other. Thus individuals become rich, gathering both small things and great. And so let us act; that in all things enriched, we may obtain the kingdom of heaven; through the grace and loving-kindness of our Lord Jesus Christ, through Whom and with Whom unto the Father together with the Holy Spirit be glory, power, honor, now and henceforth and for evermore. Amen.
1 Corinthians 1:18-20
For the word of the cross is to them that perish foolishness; but to us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject. Where is the Wise? Where is the Scribe? Where is the Disputer of the World?
To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for the word of the Cross is to them foolishness, being itself Wisdom and Power. For, says he, the word of the Cross to them that perish is foolishness.
For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them says, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.
2. But what do you say, O man? Christ became a slave for you, having taken the form of a slave, Philippians 2:7 and was crucified, and rose again. And when you ought for this reason to adore Him risen and admire His loving kindness; because what neither father, nor friend, nor son, did for you, all this the Lord wrought for you, the enemy and offender— when, I say, you ought to admire Him for these things, do you call that foolishness, which is full of so great wisdom? Well, it is nothing wonderful; for it is a mark of them that perish not to recognize the things which lead to salvation. Be not troubled, therefore, for it is no strange nor unaccountable event, that things truly great are mocked at by those who are beside themselves. Now such as are in this mind you cannot convince by human wisdom. Nay, if you want so to convince them, you do but the contrary. For the things which transcend reasoning require faith alone. Thus, should we set about convincing men by reasonings, how God became man, and entered into the Virgin's womb, and not commit the matter unto faith, they will but deride the more. Therefore they who inquire by reasonings, it is they who perish.
And why speak I of God? For in regard of created things, should we do this, great derision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by your discourse to convince himself how we see the light; and do thou try to convince him by reasoning. Nay, you can not: for if you say that it suffices to see by opening the eyes, you have not expressed the manner, but the fact. For why see we not, one will say, by our hearing, and with our eyes hear? And why hear we not with the nostril, and with the hearing smell? If then, he being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work? Now we shall not be able to state the cause nor the method of the unspeakable and curious operation; and should we make the attempt, we should be laughed to scorn. Wherefore, leaving this unto God's power and boundless wisdom, let us be silent.
Just so with regard to the things of God; should we desire to explain them by the wisdom which is from without, great derision will ensue, not from their infirmity, but from the folly of men. For the great things of all no language can explain.
3. Now observe: when I say, He was crucified; the Greek says, And how can this be reasonable? Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the proper time. (For this the Jews actually said.) Matthew 27:41-42 But He who helped not Himself, how helped he others? There is no reason in it, says he. True, O man, for indeed it is above reason; and unspeakable is the power of the Cross. For that being actually in the midst of horrors, He should have shown Himself above all horrors; and being in the enemy's hold should have overcome; this comes of Infinite Power. For as in the case of the Three Children, their not entering the furnace would not have been so astonishing, as that having entered in they trampled upon the fire—and in the case of Jonah, it was a greater thing by far, after he had been swallowed by the fish, to suffer no harm from the monster, than if he had not been swallowed at all—so also in regard of Christ; His not dying would not have been so inconceivable, as that having died He should loose the bands of death. Say not then, why did He not help Himself on the Cross? for He was hastening on to close conflict with death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the Cross, not because He could not, but because He would not. For Him Whom the tyranny of death restrained not, how could the nails of the Cross restrain?
4. But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said that the word of the Cross is to them that perish foolishness; but to us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject. Nothing from himself which might give offense, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words, and says,
1 Corinthians 1:20-21
Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world through its wisdom knew God, it was God's good pleasure through the foolishness of the preaching to save them that believe. Having said, It is written, I will destroy the wisdom of the wise, He subjoins demonstration from facts, saying, Where is the wise? Where the Scribe? at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, has saved us and made known the truth? Not one. It was the fisherman's work, the whole of it.
Having then drawn the conclusion which he had in view, and brought down their pride, and said, Hath not God made foolish the wisdom of this world? he states also the reason why these things were so done. For seeing that in the wisdom of God, says he, the world through its wisdom knew not God, the Cross appeared. Now what means, in the wisdom of God? The wisdom apparent in those works whereby it was His will to make Himself known. For to this end did he frame them, and frame them such as they are, that by a sort of proportion, (ἀναλόγως) from the things which are seen admiration of the Maker might be learned. Is the heaven great, and the earth boundless? Wonder then at Him who made them. For this heaven, great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He says, Psalm 102:25. τῶν χειρῶν. Septuagint The works of Your fingers are the heavens, and concerning the earth, Isaiah 40:23. Septuagint Who has made the earth as it were nothing. Since then by this wisdom the world was unwilling to discover God, He employed what seemed to be foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by faith. It remains that where God's wisdom is, there is no longer need of man's. For before, to infer that He who made the world such and so great, must in all reason be a God possessed of a certain uncontrollable, unspeakable power; and by these means to apprehend Him—this was the part of human wisdom. But now we need no more reasonings, but faith alone. For to believe in Him that was crucified and buried, and to be fully persuaded that this Person Himself both rose again and sat down on high; this needs not wisdom, nor reasonings, but faith. For the Apostles themselves came in not by wisdom, but by faith, and surpassed the heathen wise men in wisdom and loftiness, and that so much the more, as to raise disputings is less than to receive by faith the things of God. For this transcends all human understanding.
But how did He destroy wisdom? Being made known to us by Paul and others like him, He showed it to be unprofitable. For towards receiving the evangelical proclamation, neither is the wise profited at all by wisdom, nor the unlearned injured at all by ignorance. But if one may speak somewhat even wonderful, ignorance rather than wisdom is a condition suitable for that impression, and more easily dealt with. For the shepherd and the rustic will more quickly receive this, once for all both repressing all doubting thoughts and delivering himself to the Lord. In this way then He destroyed wisdom. For since she first cast herself down, she is ever after useful for nothing. Thus when she ought to have displayed her proper powers, and by the works to have seen the Lord, she would not. Wherefore though she were now willing to introduce herself, she is not able. For the matter is not of that kind; this way of knowing God being far greater than the other. You see then, faith and simplicity are needed, and this we should seek every where, and prefer it before the wisdom which is from without. For God, says he, has made wisdom foolish.
But what is, He has made foolish? He has shown it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish anything? Now when there is need of faith alone, and not of acuteness? You see then, God has shown her to be foolish.
It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.
1 Corinthians 1:22-24
5. Next, to show the power of the Cross, he says, For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God.
Vast is the import of the things here spoken! For he means to say how by contraries God has overcome, and how the Gospel is not of man. What he says is something of this sort. When, says he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Show unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes.
Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But preach we to these also the Cross: and that which, in the case of the Jews seemed to be weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merely no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign—is not merely deemed no proof of power, but a conviction of weakness—not merely no display of wisdom, but a suggestion of foolishness;)— when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded—how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to show not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again! For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i.e. He put on clay. John 9:6 As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offense, not taking an offense away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. 2 Kings 6:5-7 In like manner also with the Cross He has drawn the world to Himself. For as the water bears up the earth, so also the Cross bears up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offense; and yet far from offending, it even attracts.
1 Corinthians 1:25
6. All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that the foolishness of God is wiser than men, and the weakness of God is stronger than men; in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuades the many, or he that persuades few, or rather no one? He who persuades concerning the greatest points, or about matters which are nothing? (μηδὲν όντων Reg. ms. μη δεόντων Bened.) What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! And even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how the foolishness of God is wiser than men, and the weakness stronger? How stronger? Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it has made of men, and all, every where, practice self-denial, (φιλοσοφοῦσι) and show forth all kinds of fortitude.
7. But among them also, it will be said, many have been found contemners of death. Tell me who? Was it he who drank the hemlock? But if you will, I can bring forward ten thousand such from within the Church. For had it been lawful when prosecution befell them to drink hemlock and depart, all had become more famous than he. And besides, he drank when he was not at liberty to drink or not to drink; but willing or against his will he must have undergone it: no effect surely of fortitude, but of necessity, and nothing more. For even robbers and man-slayers, having fallen under the condemnation of their judges, have suffered things more grievous. But with us it is all quite the contrary. For not against their will did the martyrs endure, but of their will, and being at liberty not to suffer; showing forth fortitude harder than all adamant. This then you see is no great wonder, that he whom I was mentioning drank hemlock; it being no longer in his power not to drink, and also when he had arrived at a very great age. For when he despised life he stated himself to be seventy years old; if this can be called despising. For I for my part could not affirm it: nor, what is more, can anyone else. But show me some one enduring firm in torments for godliness' sake, as I show you ten thousand every where in the world. Who, while his nails were tearing out, nobly endured? Who, while his body joints were wrenching (ἀνασκαπτομένων) asunder? Who, while his body was cut in pieces, (τοῦ σώματος κατὰ μέρος πορθουμένου; τῆς κεφαλῆς;) member by member? Or his head? Who, while his bones were forced out by levers? (ἀναμοχλευομένων) Who, while placed without intermission upon frying-pans? Who, when thrown into a caldron? Show me these instances. For to die by hemlock is all as one with a man's continuing in a state of sleep. Nay even sweeter than sleep is this sort of death, if report say true. But if certain [of them] did endure torments, yet of these, too, the praise is gone to nothing. For on some disgraceful occasion they perished; some for revealing mysteries; some for aspiring to dominion; others detected in the foulest crimes; others again rashly, and fruitlessly, and foolishly, there being no reason for it, made away with themselves. But not so with us. Wherefore of the deeds of those nothing is said; but these flourish and daily increase. Which Paul having in mind said, The weakness of God is stronger than all men.
8. For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? Who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;— whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shows who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then does he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the Jews; now that He was dead and buried, and as you say, had not risen again, nor had any talk with them, nor infused courage into them— whence did they set themselves in array against so great a world? Would they not have said among themselves, what means this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name? How, I ask, could all this be reasonable, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.
9. For suppose they had possessed friends innumerable; would they not presently have made them all enemies, disturbing ancient customs, and removing their father's landmarks? (ὅρια Ms. Reg. ἔθη Ben.) But as it was, they had them for enemies, all, both their own countrymen and foreigners. For although they had been recommended to veneration by everything external, would not all men have abhorred them, introducing a new polity? But now they were even destitute of everything; and it was likely that even on that account all would hate and scorn them at once. For whom will you name? The Jews? Nay, they had against them an inexpressible hatred on account of the things which had been done unto the Master. The Greeks then? Why, first of all, these had rejected one not inferior to them; and no man knew this so well as the Greeks. For Plato, who wished to strike out a new form of government, or rather a part of government; and that not by changing the customs relating to the gods, but merely by substituting one line of conduct for another; was cast out of Sicily, and went near to lose his life. This however did not ensue: so that he lost his liberty alone. And had not a certain Barbarian been more gentle than the tyrant of Sicily, nothing could have rescued the philosopher from slavery throughout life in a foreign land. And yet it is not all one to innovate in affairs of the kingdom, and in matters of religious worship. For the latter more than any thing else causes disturbance and troubles men. For to say, let such and such an one marry such a woman, and let the guardians [of the commonwealth] exercise their guardianship so and so, is not enough to cause any great disturbance: and especially when all this is lodged in a book, and no great anxiety on the part of the legislator to carry the proposals into practice. On the other hand, to say, they be no gods which men worship, but demons; He who was crucified is God; ye well know how great wrath it kindled, how severely men must have paid for it, what a flame of war it fanned.
For Protagoras, who was one of them, having dared to say, I know of no gods, not going round the world and proclaiming it, but in a single city, was in the most imminent peril of his life. And Diagoras the Milesian , and Theodorus, who was called Atheist, although they had friends, and that influence which comes from eloquence, and were held in admiration because of their philosophy; yet nevertheless none of these profited them. And the great Socrates, too, he who surpassed in philosophy all among them, for this reason drank hemlock, because in his discourses concerning the gods he was suspected of moving things a little aside. Now if the suspicion alone of innovation brought so great danger on philosophers and wise men, and on those who had attained boundless popularity; and if they were not only unable to do what they wished, but were themselves also driven from life and county; how can you choose but be in admiration and astonishment, when you see that the fisherman has produced such an effect upon the world, and accomplished his purposes; has overcome all both Barbarians and Greeks.
10. But they did not, you will say, introduce strange gods as the others did. Well, and in that you are naming the very point most to be wondered at; that the innovation is twofold, both to pull down those which are, and to announce the Crucified. For from whence came it into their minds to proclaim such things? Whence, to be confident about their event? Whom of those before them could they perceive to have prospered in any such attempt? Were not all men worshipping demons? Were not all used to make gods of the elements? Was not the difference [but] in the mode of impiety? But nevertheless they attacked all, and overthrew all, and overran in a short time the whole world, like a sort of winged beings; making no account of dangers, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponents, of the authority, the power, the wisdom of those at war with them. For they had an ally greater than all these, the power of Him that had been crucified and was risen again. It would not have been so wondrous, had they chosen to wage war with the world in the literal sense, (πόλεμον αἰσθητόν) as this which in fact has taken place. For according to the law of battle they might have stood over against the enemies, and occupying some adverse ground, have arrayed themselves accordingly to meet their foes, and have taken their time for attack and close conflict. But in this case it is not so. For they had no camp of their own, but were mingled with their enemies, and thus overcame them. Even in the midst of their enemies as they went about, they eluded their grasp, (λαβὰς Reg. βλαβὰς Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that says, Even in the midst of your enemies you shall have dominion. Psalm 110:2 For this it was, which was full of all astonishment, that their enemies having them in their power, and casting them into prison and chains not only did not vanquish them, but themselves also eventually had to bow down to them: the scourgers to the scourged, the binders in chains to those who were bound, the persecutors to the fugitives. All these things then we could say unto the Greeks, yea much more than these; for the truth has enough and greatly to spare. (πολλή τῆς ἀληθείας ἡ περιουσία.) And if you will follow the argument, we will teach you the whole method of fighting against them. In the meanwhile let us here hold fast two heads; How did the weak overcome the strong? And, From whence came it into their thoughts, being such as they were, to form such plans, unless they enjoyed Divine aid?
11. So far then as to what we have to say. But let us show forth by our actions all excellencies of conduct, and kindle abundantly the fire of virtue. For you are lights, says he, shining in the midst of the world. Philippians 2:15 And unto each of us God has committed a greater function than He has to the sun: greater than heaven, and earth, and sea; by so much greater, as spiritual things be more excellent than things sensible. When then we look unto the solar orb, and admire the beauty, and the body and the brightness of the luminary, let us consider again that greater and better is the light which is in us, as indeed the darkness also is more dreadful unless we take heed. And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many entirely disbelieve the resurrection; many fortify themselves with their horoscope; (γὲνεσιν ἑαυτοῖς ἐπιτειχίζουσι) many adhere to superstitious observances, and to omens, and auguries, and presages. And some likewise employ amulets and charms. But to these also we will speak afterwards, when we have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which have been said, and be ye fellow-helpers with me in the battle; by your way of life attracting them to us and changing them. For, as I am always saying, He that teaches high morality (περὶ φιλοσοφίας) ought first to teach it in his own person, and be such as his hearers cannot do without. Let us therefore become such, and make the Greeks feel kindly towards us. And this will come to pass if we make up our minds not only not to do ill, but also to suffer ill. Do we not see when little children being borne in their father's arms give him that carries them blows on the cheek, how sweetly the father lets the boy have his fill of wrath, and when he sees that he has spent his passion, how his countenance brightens up? In like manner let us also act; and as fathers with children, so let us discourse with the Greeks. For all the Greeks are children. And this, some of their own writers have said, that that people are children always, and no Greek is an old man. Now children cannot bear to take thought for any thing useful; so also the Greeks would be for ever at play; and they lie on the ground, grovelling in posture and in affections. Moreover, children oftentimes, when we are discoursing about important things, give no heed to anything that is said, but will even be laughing all the time: such also are the Greeks. When we discourse of the Kingdom, they laugh. And as spittle dropping in abundance from an infant's mouth, which oftentimes spoils its meat and drink, such also are the words flowing from the mouth of the Greeks, vain and unclean. Even if you are giving children their necessary food, they keep on vexing those who furnish it with evil speech, and we must bear with them all the while. (διαβαστάζεσθαι). Again, children, when they see a robber entering and taking away the furniture, far from resisting, even smile on the designing fellow; but should you take away the little basket or the rattle (σεῖστρα) or any other of their playthings, they take it to heart and fret, tear themselves, and stamp on the floor; just so do the Greeks also: when they behold the devil pilfering all their patrimony, and even the things which support their life, they laugh, and run to him as to a friend: but should any one take away any possession, be it wealth or any childish thing whatsoever of that kind, they cry, they tear themselves. And as children expose their limbs unconsciously and blush not for shame; so the Greeks, wallowing in whoredoms and adulteries, and laying bare the laws of nature, and introducing unlawful intercourses, are not abashed.
You have given me vehement applause and acclamation , but with all your applause have a care lest you be among those of whom these things are said. Wherefore I beseech you all to become men: since, so long as we are children, how shall we teach them manliness? How shall we restrain them from childish folly? Let us, therefore, become men; that we may arrive at the measure of the stature which has been marked out for us by Christ, and may obtain the good things to come: through the grace and loving-kindness, etc. etc.
1 Corinthians 1:26-27
For behold your calling, brethren, that not many wise men after the flesh, not many mighty, not many noble, [are called;] but God chose the foolish things of the world, that he might put to shame them that are wise.
He has said that the foolishness of God is wiser than men; he has showed that human wisdom is cast out, both by the testimony of the Scriptures and by the issue of events; by the testimony, where he says, I will destroy the wisdom of the wise; by the event, putting his argument in the form of a question, and saying, Where is the wise? Where the Scribe? Again; he proved at the same time that the thing is not new, but ancient, as it was presignified and foretold from the beginning. For, It is written, says he, I will destroy the wisdom of the wise. Withal he shows that it was neither inexpedient nor unaccountable for things to take this course: (for, seeing that in the wisdom of God the world, says he, knew not God, God was well pleased through the foolishness of preaching to save them which believe:) and that the Cross is a demonstration of ineffable power and wisdom, and that the foolishness of God is far mightier than the wisdom of man. And this again he proves not by means of the teachers, but by means of the disciples themselves. For, Behold your calling, says he: that not only teachers of an untrained sort, but disciples also of the like class, were objects of His choice; that He chose not many wise men (that is his word) according to the flesh. And so that of which he is speaking is proved to surpass both in strength and wisdom, in that it convinces both the many and the unwise: it being extremely hard to convince an ignorant person, especially when the discourse is concerning great and necessary things. However, they did work conviction. And of this he calls the Corinthians themselves as witnesses. For, behold your calling, brethren, says he: consider; examine: for that doctrines so wise, yea, wiser than all, should be received by ordinary men, testifies the greatest wisdom in the teacher.
2. But what means, according to the flesh? According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, Acts 13:12 and the Areopagite, Acts 17:34 and Apollos; Acts 18:26: through Aquila and Priscilla and other wise men, too, we have seen coming over to the Gospel;) he said not, No wise man, but, Not many wise men. For he did not designedly (ἀποκεκληρωμένως) call the ignorant and pass by the wise, but these also he received, yet the others in much larger number. And why? Because the wise man according to the flesh is full of extreme folly; and it is he who especially answers to the term foolish, when he will not cast away his corrupt doctrine. And as in the case of a physician who might wish to teach certain persons the secrets of his art, those who know a few things, having a bad and perverse mode of practicing the art which they make a point of retaining, would not endure to learn quietly, but they who knew nothing would most readily embrace what was said: even so it was here. The unlearned were more open to conviction, for they were free from the extreme madness of accounting themselves wise. For indeed the excess of folly is in these more than any, these, I say, who commit unto reasoning things which cannot be ascertained except by faith. Thus, suppose the smith by means of the tongs drawing out the red-hot iron; if any one should insist on doing it with his hand, we should vote him guilty of extreme folly: so in like manner the philosophers who insisted on finding out these things for themselves disparaged the faith. And it was owing to this that they found none of the things they sought for.
Not many mighty, not many noble; for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down (προσηλῶσθαι) to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but the foolish things of the world God chose: which thing is the greatest sign of victory, that they were uneducated by whom He conquers. For the Greeks feel not so much shame when they are defeated by means of the wise, but are then confounded, when they see the artisan and the sort of person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, That He might put to shame the wise. And not in this instance alone has he done this, also in the case of the other advantages of life. For, to proceed, the weak things of the world He chose that He might put to shame the strong. For not unlearned persons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.
1 Corinthians 1:28
And the base things of the world, and the things that are despised, and the things that are not, that he might bring to naught the things that are. Now what does He call things that are not? Those persons who are considered to be nothing because of their great insignificance. Thus has He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, 2 Corinthians 12:9 For my strength is made perfect in weakness. For a great power it is, to teach outcasts and such as never applied themselves to any branch of learning, how all at once to discourse wisely on the things which are above the heavens. For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy.
3. But not for the wonders sake only, neither to show His own power, has He done this, but to check also the arrogant. And therefore he both said before, That he might confound the wise and the strong, that He might bring to nought the things which are, and here again,
1 Corinthians 1:29
That no flesh should glory in the presence of God. For God does all things to this end, to repress vainglory and pride, to pull down boasting. Do you, too, says he, employ yourselves in that work. He does all, that we may put nothing to our own account; that we may ascribe all unto God. And have you given yourselves over unto this person or to that? And what pardon will you obtain?
For God Himself has shown that it is not possible we should be saved only by ourselves: and this He did from the beginning. For neither then could men be saved by themselves; but it required their compassing the beauty of the heaven, and the extent of the earth, and the mass of creation besides; if so they might be led by the hand to the great artificer of all the works. And He did this, repressing beforehand the self-conceit which was after to arise. Just as if a master who had given his scholar charge to follow wheresoever he might lead, when he sees him forestalling, and desiring to learn all things of himself, should permit him to go quite astray; and when he has proved him incompetent to acquire the knowledge, should thereupon at length introduce to him what himself has to teach: so God also commanded in the beginning to trace Him by the idea which the creation gives; but since they would not, He, after showing by the experiment that they are not sufficient for themselves, conducts them again unto Him by another way. He gave for a tablet, the world; but the philosophers studied not in those things, neither were willing to obey Him, nor to approach unto Him by that way which Himself commanded. He introduces another way more evident than the former; one that might bring conviction that man is not of himself alone sufficient unto himself. For then scruples of reasoning might be started, and the Gentile wisdom employed, on their part whom He through the creation was leading by the hand; but now, unless a man become a fool, that is, unless he dismiss all reasoning and all wisdom, and deliver up himself unto the faith, it is impossible to be saved. You see that besides making the way easy, he has rooted up hereby no trifling disease, namely, in forbidding to boast, and have high thoughts: that no flesh should glory: for hence came the sin, that men insisted on being wiser than the laws of God; not willing so to obtain knowledge as He had enacted: and therefore they did not obtain it at all. So also was it from the beginning. He said unto Adam, Do such a thing, and such another you must not do. He, as thinking to find out something more, disobeyed; and even what he had, he lost. He spoke unto those that came after, Rest not in the creature; but by means of it contemplate the Creator. They, forsooth, as if making out something wiser than what had been commanded, set in motion windings innumerable. Hence they kept dashing against themselves and one another, and neither found God, nor concerning the creature had any distinct knowledge; nor had any meet and true opinion about it. Wherefore again, with a very high hand, (ἐκ πολλοῦ τοῦ περίοντος) lowering their conceit. He admitted the uneducated first, showing thereby that all men need the wisdom from above. And not only in the matter of knowledge, but also in all other things, both men and all other creatures He has constituted so as to be in great need of Him; that they might have this also as a most forcible motive of submission and attachment, lest turning away they should perish. For this cause He did not suffer them to be sufficient unto themselves. For if even now many, for all their indigency, despise Him, were the case not so, whither would they not have wandered in haughtiness? So that He stayed them from boasting as they did, not from any grudge to them, but to draw them away from the destruction thence ensuing.
1 Corinthians 1:30-31
4. But of Him are you in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption.
The expression of Him, I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, not of blood, nor of the will of the flesh. John 1:13 Think not then, that having taken away our glorying, He left us so: for there is another, a greater glorying, His gift. For you are the children of Him in whose presence it is not meet to glory, having become so through Christ. And since he has said, The foolish things of the world He chose, and the base, he signifies that they are nobler than all, having God for their Father. And of this nobility of ours, not this person or that, but Christ is the cause, having made us wise, and righteous, and holy. For so mean the words, He was made unto us wisdom.
Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself, God having so willed.
But what means, of God? Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had become wisdom unto us, and righteousness, and sanctification and redemption;— through the Son again referring the whole to the Father, he says, of God.
But why said he not, He has made us wise, but was made unto us wisdom? To show the copiousness of the gift. As if he had said, He gave unto us Himself. And observe how he goes on in order. For first He made us wise by delivering from error, and then righteous and holy, by giving us the Spirit; and He has so delivered us from all our evils as to be of Him, and this is not meant to express communication of being, (οὐσιώσεως) but is spoken concerning the faith. Elsewhere we find him saying, We were made righteousness in Him; in these words, Him who knew no sin He made to be sin for us that we might be made the righteousness of God in Him; 2 Corinthians 5:21 but now he says, He has been made righteousness unto us; so that whosoever will may partake plentifully. For it is not this man or that who has made us wise, but Christ. He that glories, therefore, let him glory in Him, not in such or such an one. From Christ have proceeded all things. Wherefore, having said, Who was made unto us wisdom, and righteousness, and sanctification, and redemption, he added, that, according as it is written, he that glories, let him glory in the Lord.
For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, (τοῦτο αὐτὸ Savile; τούτῳ αὐτῶ Bened.) and no other: that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears.
Say not therefore that anything is from yourself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, says he, 1 Corinthians 3:6 I planted, Apollos watered, but God gave the increase. He that has learned to make his boast in the Lord, will never be elated, but will be moderate at all times, and thankful under all circumstances. But not such is the mind of the Greeks; they refer all to themselves; wherefore even of men they make gods. In so great shame has desperate arrogance plunged them. (ἐξετραχήλισεν)
5. It is time then, in what remains, to go forth to battle against these. Recollect where we left our discourse on the former day. We were saying that it was not possible according to human cause and effect that fishermen should get the better of philosophers. But nevertheless it became possible: from whence it is clear that by grace it became so. We were saying that it was not possible for them even to conceive such great exploits: and we showed that they not only conceived, but brought them to a conclusion with great ease. Let us handle, today, the same head of our argument: viz. From whence did it enter their thoughts to expect to overcome the world, unless they had seen Christ after He was risen? What? Were they beside themselves, to reckon upon any such thing inconsiderately and at random? For it goes even beyond all madness, to look, without Divine grace, for success in so great an undertaking. How did they succeed in it, if they were insane and frenzied? But if they were in their sober senses, as indeed the events showed, how, but on receiving credible pledges from the heavens and enjoying the influence which is from above, did they undertake to go forth to so great wars, and to make their venture against earth and sea, and to strip and stand their ground so nobly, for a change in the customs of the whole world which had been so long time fixed, they being but twelve men?
And, what is more, what made them expect to convince their hearers, by inviting them to heaven and the mansions above? Even had they been brought up in honor, and wealth, and power, and erudition, not even so would it have been at all likely that they should be roused to so burthensome an undertaking. However, there would have been somewhat more of reason in their expectation. But as the case now stands, some of them had been occupied about lakes, some about hides , some about the customs: than which pursuits nothing is more unprofitable towards philosophy, and the persuading men to have high imaginations: and especially when one has no example to show. Nay, they had not only no examples to make their success likely, but they had examples against all likelihood of success, and those within their own doors. (ἔναυλα) For many for attempting innovations had been utterly extinguished, I say not among the Greeks, for all that was nothing, but among the Jews themselves at that very time; who not with twelve men, but with great numbers had applied themselves to the work. Thus both Theudas and Judas, having great bodies of men, perished together with their disciples. And the fear arising from their examples was enough to control these, had they not been strongly persuaded that victory without divine power was out of the question.
Yea, even if they did expect to prevail, with what sort of hopes undertook they such great dangers, except they had an eye to the world to come? But let us suppose that they hoped for no less than victory; what did they expect to gain from the bringing all men unto Him, who is not risen again, as you say? For if now, men who believe concerning the kingdom of heaven and blessings unnumbered with reluctance encounter dangers, how could they have undergone so many for nothing, yea rather, for evil? For if the things which were done did not take place, if Christ did not ascend into heaven; surely in their obstinate zeal to invent these things, and convince all the world of them, they were offending God, and must expect ten thousand thunderbolts from on high.
6. Or, in another point of view; if they had felt this great zeal while Christ was living, yet on His death they would have let it go out. For He would have seemed to them, had He not risen, as a sort of deceiver and pretender. Do you not know that armies while the general and king is alive, even though they be weak, keep together; but when those in such office have departed, however strong they may be, they are broken up?
Tell me then, what were the enticing arguments whereupon they acted, when about to take hold of the Gospel, and to go forth unto all the world? Was there any kind of impediment wanting to restrain them? If they had been mad, (for I will not cease repeating it,) they could not have succeeded at all; for no one follows the advice of madmen. But if they succeeded as in truth they did succeed, and the event proves, then none so wise as they. Now if none were so wise as they, it is quite plain, they would not lightly have entered upon the preaching. Had they not seen Him after He was risen, what was there sufficient to draw them out unto this war? What which would not have turned them away from it? He said unto them, After three days I will rise again, and He made promises concerning the kingdom of heaven. He said, they should master the whole world, after they had received the Holy Spirit; and ten thousand other things besides these, surpassing all nature. So that if none of these things had come to pass, although they believed in Him while alive, after His death they would not have believed in Him, unless they had seen Him after He was risen. For they have said, 'After three days,' He said, 'I will rise again,' and He has not arisen. He promised that He would give the Spirit, and He has not sent Him. How then shall His sayings about the other world find credit with us, when His sayings about this are tried and found wanting?
And why, if He rose not again, did they preach that He was risen? Because they loved Him, you will say. But surely, it was likely that they would hate Him afterwards, for deceiving and betraying them; and because, having lifted them up with innumerable hopes, and divorced them from house, and parents, and all things, and set in hostility against them the entire nation of Jews, He had betrayed them after all. And if indeed the thing were of weakness, they might have pardoned it; but now it would be deemed a result of exceeding malice. For He ought to have spoken the truth, and not have promised heaven, being a mortal man, as you say. So that the very opposite was the likely line for them to take; to proclaim the deception, and declare Him a pretender and imposter. Thus again would they have been rid of all their perils; thus have put an end to the war. Moreover, seeing that the Jews gave money unto the soldiers to say that they stole the body, if the disciples had come forward and said, We stole Him, He is not risen again, what honor would they not have enjoyed? Thus it was in their power to be honored, nay, crowned. Why then did they for insults and dangers barter away these things, if it was not some Divine power which influenced them, and proved mightier than all these?
7. But if we do not yet convince, take this also into consideration; that had this not been so, though they were ever so well disposed, they would not have preached this Gospel in His name, but would have treated Him with abhorrence. For you know that not even the names of those who deceive us in this sort are we willing to hear. But for what reason preached they also His name? Expecting to gain the mastery through Him? Truly the contrary was natural for them to expect; that even if they had been on the point of prevailing they were ruining themselves by bringing forward the name of a deceiver. But if they wished to throw into the shade former events, their line was to be silent; at any rate, to contend for them earnestly was to excite more and more both of serious hostility and of ridicule. From whence then did it enter their thoughts to invent such things? I say, invent: for what they had heard, they had forgotten. But if, when there was no fear, they forgot many things, and some did not even understand, (as also the Evangelist himself says,) now that so great a danger came upon them, how could it be otherwise than that all should fleet away from them? Why speak I of words? When even their love towards their Master Himself began gradually to fade away, through fear of what was coming: wherewith also He upbraided them. For since, before this, they hung upon him, and were asking continually, Where are You going, but afterwards on His drawing out His discourse to so great length, and declaring the terrors which at the very time of the Cross, and after the Cross should befal them, they just continued speechless and frozen through fear—hear how He alleges to them this very point saying, None of you asks Me, Where are You going? But because I have said these things unto you, sorrow has filled your heart. John 16:5-6 Now if the expectation that He would die and rise again was such a grief to them, had they failed to see Him after He was risen, how could it be less than annihilation? Yea, they would have been fain to sink into the depths of the earth, what with dejection at being so deceived, and what with dread of the future, feeling themselves sorely straightened.
Again: from whence came their high doctrines? For the higher points, He said, they should hear afterwards. For, says He, John 16:12 I have many things to speak unto you, but you cannot bear them now. So that the things not spoken were higher. And one of the disciples was not even willing to depart with Him into Judea, when he heard of dangers, but said, Let us also go that we may die with Him, John 11:16 taking it hardly because he expected that he should die. Now if that disciple, while he was with Him, expected to die and shrunk back on that account, what must he not have expected afterwards, when parted from Him and the other disciples, and when the exposure of their shameless conduct was so complete?
8. Besides, what had they to say when they went forth? For the passion indeed all the world knew: for He had been hanged on high, upon the frame of wood, (ἰκρίου) and in mid-day, and in a chief city, and at a principal feast and that from which it was least permitted that any should be absent. But the resurrection no man saw of those who were without: which was no small impediment to them in working conviction. Again, that He was buried, was the common talk of all: and that His disciples stole His body, the soldiers and all the Jews declared: but that He had risen again, no one of them who were without knew by sight. Upon what ground then did they expect to convince the world? For if, while miracles were taking place, certain soldiers were persuaded to testify the contrary, upon what ground did these expect without miracles to do the work of preachers, and without having a farthing to convince land and sea concerning the resurrection? Again, if through desire of glory they attempted this, so much the rather would they have ascribed doctrines each one to himself, and not to Him that was dead and gone. Will it be said, men would not have believed them? And which of the two was the likelier, being preached, to win their belief? He that was apprehended and crucified, or those who had escaped the hands of the Jews?
9. Next, tell me with what view were they to take such a course? They did not immediately, leaving Judæa, go into the Gentile cities, but went up and down within its limit. But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God's power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews— tell me— and their evil practice, and their soul full of grudgings? For they stoned even Moses, Numbers 14:10, comp. Exodus 17:4 after the sea which they had crossed on foot; after the victory, and that marvellous trophy which they raised without blood, by means of his hands, over the Egyptians who had enslaved them; after the manna; after the rocks, and the fountains of rivers which break out thence; after ten thousand miracles in the land of Egypt and the Red Sea and the wilderness. Jeremiah they cast into a pit, and many of the prophets they slew. Hear, for example, what says Elias, after that fearful famine, and the marvellous rain, and the torch which he brought down from heaven, and the strange holocaust; driven, as he was, to the very extreme edge of their country: Lord, your prophets they have killed, your altars they have dug down, and I am left alone, and they seek my life. 1 Kings 19:10 Yet were not those (who were so persecuted) disturbing any of the established rules. Tell me then, what ground had men for attending to these of whom we are speaking? For, on one hand, they were meaner persons than any of the prophets; on the other, they were introducing just such novelties as had caused the Jews to nail even their Master to the Cross.
And in another way, too, it seemed less unaccountable for Christ to utter such things than for them; for He, they might suppose, acted thus to acquire glory for himself; but these they would have hated even the more, as waging war with them in behalf of another.
10. But did the laws of the Romans help them? Nay, by these they were more involved in difficulties. For their language was, John 19:12 Whosoever makes himself a king is not Cæsar's friend. So that this alone was a sufficient impediment to them, that of Him who was accounted an usurper they were first disciples, and afterwards desirous to strengthen His cause. What in the world then set them upon rushing into such great dangers? And by what statements about Him would they be likely to gain credit? That He was crucified? That He was born of a poor Jewish woman who had been betrothed to a Jewish carpenter? That He was of a nation hated by the world? Nay, all these things were enough not only to fail of persuading and attracting the hearers, but also to disgust every one; and especially when affirmed by the tent-maker and the fisherman. Would not the disciples then bear all these things in mind? Timid nature can imagine more than the reality, and such were their natures. Upon what ground then did they hope to succeed? Nay, rather, they had no hope, there being things innumerable to draw them aside, if so be that Christ had not risen. Is it not quite plain even unto most thoughtless that unless they had enjoyed a copious and mighty grace, and had received pledges of the resurrection, they would have been unable, I say not, to do and undertake these things, but even so much as to have them in their minds? For if when there were so great hinderances, in the way of their planning, I say not of their succeeding, they yet both planned and brought to effect and accomplishing things greater than all expectation, every one, I suppose, can see that not by human power but by divine grace they wrought things.
Now these arguments we ought to practice, not by ourselves only, but one with another; and thus also the discovery of what remains will be easier to us.
11. And do not, because you are an artisan, suppose that this sort of exercise is out of your province; for even Paul was a tent-maker.
Yes, says some one, but at that time he was also filled with abundant grace, and out of that he spoke all things Well; but before this grace, he was at the feet of Gamaliel; yea, moreover, and he received the grace, because of this, that he showed a mind worthy of the grace; and after these things he again put his hand to his craft. Let no one, therefore, of those who have trades be ashamed; but those, who are brought up to nothing and are idle, who employ many attendants, and are served by an immense retinue. For to be supported by continual hard work is a sort of asceticism. (φιλοσοφίας?ἶδος comp. Hooker, E. P. V. lxxii. 18.) The souls of such men are clearer, and their minds better strung. For the man who has nothing to do is apter to say many things at random, and do many things at random; and he is busy all day long about nothing, a huge lethargy taking him up entirely. But he that is employed will not lightly entertain in himself any thing useless, in deeds, in words, or in thoughts; for his whole soul is altogether intent upon his laborious way of livelihood. Let us not therefore despise those who support themselves by the labor of their own hands; but let us rather call them happy on this account. For tell me, what thanks are due unto you, when after having received your portion from your father, you go on not in any calling, but lavishing away the whole of it at random? Do you not know that we shall not all have to render the same account, but those who have enjoyed greater licence here a more exact one; those who were afflicted with labor, or poverty, or any thing else of this kind, one not so severe? And this is plain from Lazarus and the rich man. For as thou, for neglecting the right use of the leisure, art justly accused; so the poor man, who having full employment has spent his remnant of time upon right objects, great will be the crowns which he shall receive. But do you urge that a soldier's duties should at least excuse you; and do you charge them with your want of leisure? The excuse cannot be founded in reason. For Cornelius was a centurion, yet in no way did the soldier's belt impair his strict rule of life. But you, when you are keeping holiday with dancers and players, and making entire waste of your life upon the stage, never thinkest of excusing yourself from such engagements by the necessity of military service or the fear of rulers: but when it is the Church to which we call you, then occur these endless impediments.
And what will you say in the day, when you see the flame, and the rivers of fire, and the chains never to be broken; and shall hear the gnashing of teeth? Who shall stand up for you in that day, when you shall see him that has labored with his own hand and has lived uprightly, enjoying all glory; but yourself, who art now in soft raiment and redolent of perfumes, in incurable woe? What good will your wealth and superfluity do you? And the artisan— what harm will his poverty do him?
Therefore that we may not suffer then, let us fear what is said now, and let all our time be spent in employment on things which are really indispensable. For so, having propitiated God in regard of our past sins, and adding good deeds for the future, we shall be able to attain unto the kingdom of heaven: through the favor and loving-kindness, etc., etc.

EXPLANATION BY SAINT JOHN CHRYSOSTOM
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extract from homily III, homilies IV and V
Ver. 17. And not by these only, but also by the next words, he greatly represses their pride, And therefore it was that Paul had it put into his hand.
And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he saith not, "I was forbidden" but, "I was not sent for this, but for that which was of the greatest necessity." For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the later case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place.
Not that he speaks out all this, neither doth he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language.
Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows, though the apostles had said, (Acts chapter 6, verse 2) "it is not fit that we should leave the Word of God and serve tables," he discharged the office (Acts chapter 12, verse 25 [thn dsaxonian) of a deacon, "Let the Elders who rule wall be counted worthy of double honor, especially they who labor in the word and in teaching." For as to teach the wrestlers in the games is the part of a spirited and skilful trainer, but to place the crown on the conquerors head may be that of one who cannot even wrestle, (although it be the crown which adds splendor to the conqueror,) so also in Baptism. It is impossible to be saved without it, yet it is no great thing which the baptizer doth, finding the will ready prepared.
[7.] "Not in wisdom of words, lest the Cress of Christ should be made of none effect."
Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, "I give thanks that I baptized no one;" and, "for Christ sent me not to baptize." He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passeth on quickly. But here at the very outset he gives a severe blow, saying, "Lest the Cross of Christ be made void." Why then pride thyself on a thing which ought to make thee hide thy face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation.
"But if it was `not by wisdom of speech,' why did they send Apollos who was eloquent?" It was not, he replies, through confidence in his power of speech, but because he was (Acts chapter 18, verse 24 and Acts chapter 18, verse 29) "mighty in the Scriptures," and "confuted the Jews." And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and then, namely at the very outset, was the abundant strength needed. Now He who could do without educated persons at first, if afterwards some being eloquent were admitted by Him, He did so not because He wanted them, but because He would make no distinctions. For as he needed not wise men to effect whatever He would, so neither, if any were afterwards found such, did He reject them on that account.
[8.] But prove to me that Peter and Paul were eloquent. Thou canst not: for they were "unlearned and ignorant men!" As therefore Christ, when He was sending out His disciples into the world, having shewn unto them His power in Palestine first, and said, (St. Luke chapter 22, verse 35 (upodhmatoj, rec. text upodhmatwn.) "When I sent you forth without purse and wallet and shoe, lacked ye any thing?" permitted them from that time forward to possess both a wallet and a purse; so also He hath done here: for the point was the manifestation of Christ's power, not the rejection of persons from the Faith on account of their Gentile wisdom, if they were drawing nigh. When the Greeks then charge the disciples with being uneducated, let us be even more forward in the charge than they. Nor let anyone say, "Paul was wise;" but while we exalt those among them who were great in wisdom and admired for their excellency of speech, let us allow that all on our side were uneducated; for it will be no slight overthrow which they will sustain from us in that respect also: and so the victory will be brilliant indeed.
I have said these things, because I once heard a Christian disputing in a ridiculous manner with a Greek, and both parties in their mutual fray ruining themselves. For what things the Christian ought to have said, these the Greek asserted; and what things it was natural to expect the Greek would say, these the Christian pleaded for himself. As thus: the dispute bring about Paul and Plato, the Greek endeavord to show that Paul was unlearned and ignorant; but the Christian, from simplicity, was anxious to prove that Paul was more eloquent than Plato. And so the victory was on the side of the Greek, this argument being allowed to prevail. For if Paul was a more considerable person than Plato, many probably would object that it was not by grace, but by excellency of speech that he prevailed; so that the Christian's assertion made for the Greek. And what the Greek said made wisdom, but of the grace of God.
Wherefore, lest we fall into the same error, and be laughed to scorn, arguing thus with Greeks whenever we have a controversy with them; let us charge the Apostles with want of learning; for this same charge is praise. And when they say that the Apostles were rude, let us follow up the remark and say that they were also untaught, and unlettered, and poor, and vile, and stupid, and obscure. It is not a slander on the Apostles to say so, but it is even a glory that, being such, they should have outshone the whole world. For these untrained, and rude, and illiterate men, as completely vanquished the wise, and powerful, and the tyrants, and those who flourished in wealth and glory and all outward good things, as though they had not been men at all: from whence it manifest that great is the power of the Cross; and that these things were done by no human strength. For the results do not keep the course of nature, rather what was done was above all nature. Now when any thing takes place above nature, and exceedingly above it, on the side of rectitude and utility; it is quite plain that these things are done by some Divine power and cooperation. And observe; the fisherman, the tentmaker, the publican, the ignorant, the unlettered, coming from the far distant country of Palestine, and having beaten off their own ground the philosophers, the masters of oratory, the skillful debaters alone prevailed against them in a short space of time; in the midst of many perils; the opposition of peoples and kings, the striving of nature herself, length of time, the vehement resistance of inveterate custom, demons in arms, the devil in battle array and stirring up all, kings, rulers, peoples, nations, cities, barbarians, Greeks, philosophers, orators, sophists, historians, laws, tribunals, divers kinds of punishments, deaths innumerable and of all sorts. But nevertheless all these were confuted and gave way when the fisherman spake; just like the light dust which cannot bear the rush of violent winds. Now what I say is, let us learn thus to dispute with the Greeks; that we be not like beasts and cattle, but prepared concerning "the hope which is in us." (St.1 Peter chapter 3, verse 15) And let us pause for a while to work out this topic, no unimportant bare naked body they overthrew all their foes using no weapons but striking with the hand, and in conclusion killed some, and others took captive and led away, themselves receiving not so much as a wound; would anyone have ever said that the thing was of man? And yet the trophy of the Apostles is much more wonderful than that. For a naked man's escaping a wound is not so wonderful by far as that the ordinary and unlettered person-that a fisherman-should overcome such a degree of talent: (deinothtoj) and neither for fewness, nor for poverty, nor for dangers, nor for prepossession of habit, nor for so great austerity of the precepts enjoined, nor for the daily deaths, nor for the multitude of those who were deceived nor for the great reputation of the deceivers be turned from his purpose.
[9.] Let this, I say, be our way of overpower way of life rather than by words. For this is the main battle, this is the unanswerable arguments the argument from conduct. For though we give ten thousand precepts of philosophy in words, if we do not exhibit a life better than theirs, the gain is nothing. For it is not what is said that draws their attention, but their enquiry is, what we do; and they say, "Do thou first obey thine own words, and then admonish others. But if while thou sayest, infinite are the blessings in the world to come, thou seem thyself nailed down to this world, just as if no such things existed, thy works to weeping immoderately over the departed, doing turn it often in their minds. And this is what stays the unbelievers from becoming Christians.
Let us win them therefore by our life. Many, even among the untaught, have in that way astounded the minds of philosophers, as having exhibited in themselves also that philosophy which lies in deeds, and uttered a voice clearer than a trumpet by their mode of life and self-denial. For this is stronger than the tongue. But when I say, "one ought not to bear malice," and then do all manner of evils to the Greek, how shall I be able by words to win him, while by my deeds I am frightening him away? Let us catch them then by our mode of life; and by these souls let us build up the Church, and of these let us amass our wealth. There is nothing to weigh against a soul, not even the whole world. So that although thou give countless treasure unto the poor, thou wilt do no such work as he who converteth one soul (Jeremiah chapter 15, verse 19) "For he that taketh forth the precious from the vile shall be as my mouth:" so He speaks. A great good it is, I grant, to have pity on the poor; but it is nothing equal to the withdrawing them from error. For he that doth this resembles Paul and Peter: we being permitted to take up their Gospel, not with perils such as theirs;-with endurance of famines and pestilences, and all other evils, (for the present is a season of peace;)-but so as to display that diligence which cometh of zeal. For even while we sit at home we may practice this kind of fishery. Who hath a friend or relation or inmate of his house, these things let him say, these do; and he shall be like Peter and Paul. And why do I say Peter and Paul? He shall be the mouth of Christ. For He saith, "He that taketh forth the precious from the vile shall be as My mouth." And though thou persuade not to-day, to-morrow thou shalt persuade. And though thou never persuade, thou shalt have thine own reward in full. And though thou persuade not all, a few out of many persuade all men; but still they discoursed with all, and for all they have their reward. For not according to the result of the things that are well done, but according to the intention of the doers, is God wont to assign the crowns; though thou pay down but two farthings, He receiveth them; and what He did in the case of the widow, the same will He do also in the case of those who teach. Do not thou then, because thou canst not save the world, despise the few; nor through longing after great things, withdraw thyself from the lesser. If thou canst not an hundred, take thou charge of ten; if thou canst not ten, despise not even five; if thou canst not five, do not overlook one; and if thou canst not one, neither so despair, nor keep back what may be done by thee. Seest thou not how, in matters of trade, they who are so employed make their profit not only of gold but of silver also? For if we do not flight the little things, we shall keep hold also of the great. But if we despise the small, neither shall we easily lay hand upon the other. Thus individuals become rich, gathering both small things and great. And so let us act; that in all things enriched, we may obtain the kingdom of heaven; through the grace and loving-kindness of our Lord Jesus Christ, through Whom and with Whom unto the Father together with the Holy Spirit be glory, power, honor, now and henceforth and for evermore. Amen.
Homily IV.
1 Corinthians chapter 1, verse 18-20 For the word of the cross is to them that perish foolishness; but to us which are saved it is de power of God. For it is written, I will destroy the wisdom of the wise, and be prudence of de prudent will I reject. Where is the Wise? Where is the Scribe? Where is the Disputer of the World?
To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from thor disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for "the word of the Cross is to them foolishness," being itself Wisdom and Power. For, saith he, "the word of the Cross to them that perish is foolishness."
For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them saith, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.
[2.] But what sayest thou, O man? Christ became a slave for thee. "having taken the form of a slave," (Philippians chapter 2, verse 7) and was crucified, and rose again. And when thou oughtest for this reason to adore Him risen and admire His loving kindness; because what neither father, nor friend, nor son, did for thee, all this the Lord wrought for thee, the enemy and offender-when, I say, thou oughtest to admire Him for these things, callest thou that foolishness, which is full of so great wisdom? Well, it is nothing wonderful; for it is a mark of them that perish not to recognize the things which lead to salvation. Be not troubled, therefore, for it is no strange nor unaccountable event, that things truly great are mocked at by those who are beside themselves. Now such as are in this mind you cannot convince by human wisdom. Nay, if you want so to convince them, you do but the contrary. Fox the things which transcend reasoning require faith alone. Thus, should we set about convincing men by reasonings, how God became man, and entered into the Virgin's womb, and not commit the matter unto faith, they will but deride the more. Therefore they who inquire by reasonings, it is they who perish.
And why speak I of God? for in regard of created things, should we do this, great decision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by thy discourse to convince himself how we see the light; and do thou try to convince him by reasoning, Nay, thou canst not: for if thou sayest that it suffices to see by opening the eyes, thou hast not expressed the manner, but the fact. For "why see we not," one will say, "by our hearing, and with our eyes hear? And why hear we not with the nostril, and with the hearing smell?" If then, he being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? "For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work?" Now we shall not be able to state the cause nor the method of the unspeakable and curious operation; and should we make the attempt, we should be laughed to scorn. Wherefore, leaving this unto God's power and boundless wisdom, let us be silent.
Just so with regard to the things of God; should we desire to explain them by the wisdom which is from without, great derision will ensue, not from their infirmity, but from the folly of men. For the great things of all no language can explain.
[3.] Now observe: when I say, "He was crucified;" the Greek saith, "And how can this be reasonable? Himself He helped not when undergoing crucifixion and sore trial at the moment of the Cross: how then after these things did He rise again and help others? For if He had been able, before death was the actually in the midst of horrors He should have shewn Himself above all horrors; and being in the enemy's hold should have overcome; this cometh of Infinite Power. For as in the case the fish, to suffer no harm from the monster, than if he had not been swallowed at all;-so also in regard of Christ; His not dying would not have been so inconceivable, as that having died He should loose the bands of death. Say not then, "why did He not help Himself on the Cross?" for he was hastening on to close conflict with death himself. (See Hooker, E. P. v. 48. 9.) He descended not from the Cross, not because He could not, but because He would not. For Him Whom the tyranny of death restrained not, how could the nails of the Cress restrain?
[4.] But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said that "the word of the Cross is to them that perish foolishness; but to us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject." Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words, and saith,
Ver. 20, 21. "Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world? For seeing that in the wisdom of God the world through its wisdom knew God, it was God's good pleasure through the foolishness of the preaching to save them that believe." Having said, "It is written, I will destroy the wisdom of the wise," He subjoins demonstration from facts, saying, "Where is the wise? where the Scribe?" at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman's work, the whole of it.
Having then drawn the conclusion which he had in view, and brought down their pride, and of God?" The wisdom apparent in those works whereby it was His will to make Himself known. For to this end did he frame them, and frame them such as they are, that by a sort of proportion, (analogwj) from the things which are seen heaven great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He saith, (Psalms chapter 102, verse 25 twn keirwn.) "The works of Thy fingers are the heavens," and concerning the earth, (Isaiah chapter 40, verse 23) "Who hath made the earth as it were nothing." Since then by this wisdom the world was unwilling to discover God, He employed what seemed to be foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by faith. It remains that where God's wisdom is, there is no longer need of man's. For before, to infer that He who made the world such and so great, must in all reason be a God possessed of a certain uncontrollable, unspeakable power; and by these means to apprehend Him;-this was the part of human wisdom. But now we need no more reasonings, but faith alone. For to believe on Him that was crucified and buried, and to be fully persuaded that this Person Himself both rose again and sat down on high; this needeth not wisdom, nor reasonings, but faith. For the Apostles themselves came in not by wisdom, but by faith, and surpassed the heathen wise men in wisdom and loftiness, and that so much the more, as to raise disputings is less than to receive by faith the things of God. For this transcends all human understanding.
But how did He" destroy wisdom?" Being made known to us by Paul and others like him, He shewed it to be unprofitable. For towards receiving the evangelical proclamation, neither is the wise profited at all by wisdom, nor the unlearned injured at all by ignorance. But if for that impression, and more easily dealt with. For the shepherd and the rustic will more quickly receive this, once for all both repressing all doubting thoughts and delivering himself to is ever after useful for nothing. Thus when she ought to have displayed her proper powers, and by the works to have seen the Lord, she would not. Wherefore though she were now willing to introduce herself, she is not able. For the matter is not of that kind; this way of knowing God being far greater than the other. You see then, faith and simplicity are needed, and this we should seek every where, and prefer it before the wisdom which is from without. For "God," saith he, "hath made wisdom foolish."
But what is, "He hath made foolish?" He hath shewn it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish aught? now when there is need of faith alone, and not of acuteness? You see then, God hath shewn her to be foolish.
It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.
[5.] Ver. 22-24. Next, to shew the power of the Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God."
Vast is the import of the things here spoken! For he means to say how by contraries God hath overcome, and how the Gospel is not of man. What he saith is something of this sort. When, saith he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Shew unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes.Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merry no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign;-is not merely deemed no proof of power, but a conviction of weakness;-not merry no display of wisdom, but a suggestion of foolishness;)-when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded;-how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to shew not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again! For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i. e. He put on clay. (St. John chapter 9, verse 6) As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offence, not taking an offence away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. (2 Kings chapter 6, verse 5-2 Kings chapter 6, verse 7) In like manner also with the Cross He hath drawn the world to Himself. For as the water heareth up the earth, so also the Cross beareth up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offence; and yet far from offending, it even attracts.
[6.] Ver. 25. All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that "the foolishness of God is wiser than men, and the weakness of God is stronger than men;" in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuadeth the many, or he that persuadeth few, or rather no one? He who persuadeth concerning the greatest points, or about matters which are nothing? (mhden ontwn Reg. ms. mh deontwn Bened.) What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! and even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how "the foolishness of God is wiser than men," and "the weakness stronger?" How "stronger?" Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaken For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it hath made of men, and all, every where, practice self-denial, (filosofousi) and show forth all kinds of fortitude.
[7.] But among them also, it will be said, many have been found contemners of death. Tell me who? was it he who drank the hemlock? But if thou wilt, I can bring forward ten thousand such from within the Church. For had it been lawful when prosecution bell them to drink hemlock and depart, all had become more famous than he. And besides, he drank when he was not at liberty to drink or not to drink; but willing or against his will he must robbers and man-slayers, having fallen under the condemnation of their judges, have suffered things more grievous. But with us it is all quite the contrary. For not against their will did the martyrs endure, but of their will, and being at liberty not to suffer; shewing forth fortitude harder than all adamant. This then you see is no great wonder, that he whom I was mentioning drank hemlock;it being no longer in his power not to drink, and also when he had arrived at a very great age. For when he despised life he stated himself to be seventy years old; if this can be called despising. For I for my part could not affirm it: nor, what is more, can anyone else. But show me some one enduring firm in torments for godliness' sake, as I shew thee ten thousand every where in the world. Who, while his nails were tearing out, nobly endured? Who, while his body joints were wrenching (anasxaptomenwn) asunder? Who, while his body was cut in pieces, (tow swmatoj xata meroj porqoumenou; thj xefalhj;) member by member? or his head? Who, while his bones were forced out by levers? (anamokleuomenwn) Who, while placed without intermission upon frying-pans? Who, when thrown into a caldron? Show me these instances. For to die by hemlock is all as one with a man's continuing in a state of sleep. Nay even sweeter than sleep is this sort of death, if report say true. But if certain [of them] did endure torments, yet of these, too, the praise is gone to nothing. For on some disgraceful occasion they perished; some for revealing mysteries; some for aspiring to dominion; others detected in the foulest crimes; others again rashly, and fruitlessly, and foolishly, there bring no reason for it, made away with themselves. But not so with us. Wherefore of the deeds of those nothing is said; but these flourish and daily increase. Which Paul having in mind said, "The weakness of God is stronger than all men."
[8.] For that the Gospel is divine, even from hence is evident; namely, whence could it have occurred to twelve ignorant men to attempt such great things? who sojourned in marshes, in rivers, in deserts; who never at any time perhaps had entered into a city nor into a forum;-whence did it occur, to set themselves in array against the whole world? For that they were timid and unmanly, he shews who wrote of them, not apologizing, nor enduring to throw their failings into the shade: which indeed of itself is a very great token of the truth. What then doth he say about them? That when Christ was apprehended, after ten thousand wonders, they fled; and he who remained, being the leader of the rest, denied. Whence was it then that they who when Christ was alive endured not the attack of the jews; now that He was dead and buried, and as ye say, had not risen again, nor had any talk with them, nor infused courage into them-whence did they set themselves in array against so great a world? Would they not have said among themselves, "what meaneth this? Himself He was not able to save, and will He protect us? Himself He defended not when alive, and will He stretch out the hand unto us now that he is dead? Himself, when alive, subdued not even one nation; and are we to convince the whole world by uttering His Name?" How, I ask, could all this be reason-abe, I will not say, as something to be done, but even as something to be imagined? From whence it is plain that had they not seen Him after He was risen, and received most ample proof of his power, they would not have ventured so great a cast.
[9.] For suppose they had possessed friends innumerable;would they not presently have made them all enemies, disturbing ancient customs, and removing their father's landmarks? (dria Ms. Reg. eqh Ben.) But as it was, they had them for enemies, all, both their own countrymen and foreigners. For although they had been recommended to veneration by everything external, would not all men have abhorred them, introducing a new polity? But now they were even destitute of everything; and it was likely that even on that account all would hate and scorn them at once. For whom will you name? The Jews? Nay, they had against them an inexpressible hatred on account of the things which had been done unto the Master. Not by changing the customs relating to the gods, but merely by substituting one line of conduct for another; was cast out of Sicily, and went near to lose his life. This however did not ensue: so that he lost his liberty alone. And had not a certain Barbarian been more gentle than the tyrant of Sicily, nothing could have rescued the philosopher from slavery throughout life in a foreign land. And yet it is not all one to innovate in affairs of the kingdom, and in matters of religious worship. For the latter more than any thing else causes disturbance and troubles men. For to say, "let such and such an one marry such a woman, and let the guardians [of the commonwealth] exercise their guardianship so and so," is not enough to cause any great disturbance: and especially when all this is lodged in a book, and no great anxiety on the part of the legislator to carry the proposals into practice. On the other hand, to say, "they be no gods which men worship, but demons; He who was crucified is God;" ye well know how great wrath it kindled, how severely men must have paid for it, what a flame of war it fanned.
For Protagoras, who was one of them, having dared to say, "I know of no gods," not going round the world and proclaiming it, but in a single city, was in the most imminent peril of his life. And Diagoras the Milesian, and Theodorus, who was called Atheist, although they had friends, and that influence which comes from eloquence, and were held in admiration because of their philosophy; yet nevertheless none of these profited them. And the great Socrates, too, he who surpassed in philosophy all among them, for this reason drank hemlock, because in his discourses of innovation brought so great danger on philosophers and wise men, and on those who had attained boundless popularity; and if they were not only unable to do what they wished, but were themselves also driven from life and county; how canst thou choose but be in admiration and astonishment, when thou seest that the fisherman hath produced such an effect upon the world, and accomplished his purposes; hath overcome all both Barbarians and Greeks
[10.] But they did not, you will say, introduce strange gods as the others did. Well, and in that you are naming the very point most to be wondered at; that the innovation is twofold, both to pull down those which are, and to announce the Crucified. For from whence came it into their minds to proclaim such things? whence, to be confident about their event? Whom of those before them could they perceive to have prospered in any such attempt? Were not all men worshipping demons? Were not all used to make gods of the elements? Was not the difference [but] in the mode of impiety? But nevertheless they attacked all, and overthrew all, and overran in a short time the wholeworld, like a sort of winged beings; making no account of dangers, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponents, of the authority, the power, the wisdom of those at war with them. For they had an ally greater than all these, the power of Him that had been crucified and was risen again. It would not have been so wondrous, had they chosen to wage war with the world in the literal sense,(polemon aisqhton) as this which in fact has taken place. For according to the law of battle they might have stood over against the enemies, and occupying some adverse ground, have arrayed themselves accordingly to meet their foes, and have taken their time for attack and dose conflict. But in this case it is not so. For they had no camp of their own, but were mingled with their enemies, and thus overcame them. Even in the midst of their enemies as they went about, they eluded their grasp, (labaj Reg. blabaj Bened.) and became superior, and achieved a splendid victory; a victory which fulfils the prophecy that saith, "Even in the midst of thine enemies thou shalt have dominion." (Psalms chapter 110, verse 2) For this it was, which was full of all astonishment, that their enemies having them in their power, and casting them into prison and chains not only did not vanquish them, but themselves also eventually had to bow down to them: the scourgers to the scourged, the binders in chains to those who were bound, the persecutors to the fugitives. All these things then we could say unto the Greeks, yea much more than these; for the truth has enough and greatly to spare. (pollh thj alhqeiaj h periousia.) And if ye will follow the argument, we will teach you the whole method of fighting against them. In the meanwhile let us here hold fast two heads; How did the weak overcome the strong? and, From whence came it into their thoughts, being such as they were, to form such plans, unless they enjoyed Divine aid?
[11.] So far then as to what we have to say. But let us shew forth by our actions all excellencies of conduct, and kindle abuntantly the fire of virtue. For "ye are lights," saith admitted a greater function than He hath to the sun: greater than heaven, and earth, and sea; and by so much greater, as spiritual things be more excellent than things sensible. When then we look unto the solar orb, and admire the beauty, and the body and the brightness of the luminary, let us consider again that greater and better is the light which is in us, as indeed the darkness also is more dreadful unless we take heed. And in fact a deep night oppresses the whole world. This is what we have to dispel and dissolve. It is night not among heretics and among Greeks only, but also in the multitude on our side, in respect of doctrines and of life. For many entirely disbelieve the resurrection; many fortify themselves with their horoscope; (genesin cautoij epiteikizousi) many adhere to superstitious observances, and to omens, and auguries, and presages. And some likewise employ amulets and charms. But to these also we will speak afterwards, when we have finished what we have to say to the Greeks.
In the meanwhile hold fast the things which have been said, and be ye fellow-helpers with me in the battle; by your way of life attracting them to us and changing them. For, as I am always saying, He that teaches high morality (peri filosofiaj) ought first to teach it in his own person, and be such as his hearers cannot do without. Let us therefore become such, and make the Greeks feel kindly towards us. And this will come to pass if we make up our minds not only not to do ill, but also to suffer ill. Do we not see when little children being borne in their father's arms give him that carries them blows on the cheek, how sweetly the father lets the boy have his fill of wrath, and when he sees that he has spent his passion, how his countenance brightens up? In like manner let us also act; and as fathers with children, so let us discourse with the Greeks. For all the Greeks are children. And this, some of their own writers have said, that "that people are children always, and no Greek is an old man." Now children cannot bear to take thought for any thing useful; so also the Greeks would be for ever at play; and they lie on the ground, grovelling in posture and in affections. Moreover, children oftentimes, when we are discoursing about important things, give no heed to anything that is said, but will even be laughing all the time: such also are the Greeks. When we discourse of the Kingdom, they laugh. And as spittle dropping in abundance from an infant's mouth, which oftentimes spoils its meat and drink, such also are the words flowing from the mouth of the Greeks, vain and unclean. Even if thou art giving children their necessary food, they keep on vexing those who furnish it with evil speech, and we must bear themselves, and stamp on the floor; just so do the Greeks also: when they behold the devil pilfering all their patrimony, and even the things which support their life, they laugh, and run to him as to a friend: but should any one take away any possession, be it wealth or any childish thing whosoever of that kind, they cry, they tear themselves. And as children expose their limbs unconsciously and blush not for shame; so the Greeks, wallowing in whoredoms and adulteries, and bring bare the laws of nature, and introducing unlawful intercourses, are not abashed.
Ye have given me vehement applause and acclamation, but with all your applause have a care lest you be among those of whom these things are said. Wherefore I beseech you all to become men: since, so long as we are children, how shall we teach them manliness? How shall we restrain them from childish folly? Let us, therefore become men; that we may arrive at the measure of the stature which hath been marked out for us by Christ, and may obtain the good things to come: through the grace and loving-kindness, etc. etc.

Homily V.
1 Corinthians chapter 1, verse 26 and 1 Corinthians chapter 1, verse 27 Again; he proved at the same time that the thing is not new, but ancient, as it was presignified and foretold from the beginning. For,"It is written," saith he, "I will destroy the wisdom of the wise." Withal he shews that itwas neither inexpedient nor unaccountable for things to take this course: (for, "seeing that in the wisdom of God the world," saith he, "knew not God, God was well pleased through the foolishness of preaching to save them which believe:") and that the Cross is a demonstration of ineffable power and wisdom, and that the foolishness of God is far mightier than the wisdom of man. And this again he proves not by means of the teachers, but by means of the disciples themselves. For, "Behold your calling," saith he: that not only teachers of an untrained sort, but disciples also of the like class, were objects of His choice; that He chose "not many wise men" (that is his word) "according to the flesh." And so that of which he is speaking is proved to surpass both in strength and wisdom, in that it convinces both the many and the unwise: it being extremely hard to convince an ignorant person, especially when the discourse is concerning great and necessary things. However, they did work conviction. And of this he calls the Corinthians themselves as witnesses. For, "behold your calling, brethren," saith he: consider; examine: for that doctrines so wise, yea, wiser than all, should be received by ordinary men, testifies the greatest wisdom in the teacher.
[2.] But what means, "according to the flesh?" According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, leg he should seem to be at variance with himself, (for he had convinced both the Proconsul, (Acts chapter 13, verse 12.) and other wise men, too, we have seen coming over to the Gospel;) he said not, No wise man, but, "Not many wise men." For he did not designedly (apoxexlhrwmenwj) call the ignorant and pass by the wise, but these also he received, yet the others in much larger number. And why? Because the wise man according to the he will not cast away his corrupt doctrine. And as in the case of a physician who might wish to teach certain persons the secrets of his art, those who know a few things, having a bad and perverse mode of practicing the art which they make a point of retaining, would not endure to learn quietly, but they who knew nothing would most readily embrace what was said: even so it was here. The unlearned were more open to conviction, for they were free from the extreme madness of accounting themselves wise. For indeed the excess of folly is in these more than any, these, I say, who commit unto reasoning things which cannot be ascertained except by faith. Thus, suppose the smith by means of the tongs drawing out the red-hot iron; if any one should insist on doing it with his hand, we should vote him guilty of extreme folly: so in like manner the philosophers who insisted on finding out these things for themselves disparaged the faith. And it was owing to this that they found none of thethings they sought for.
"Not many mighty, not many noble;" for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down (proshlwsqai) to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but "the foolish things of the world God chose:" which thing is the person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, "That He might put to shame the wise." And not in this instance alone hath he done this, also in the case of the other advantages of life. For, to proceed, "the weak sons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.
V. 28. "And the base things of the world, and the things that are despised, and the things "that are not?" Those persons who are considered to be nothing because of their great insignificance. Thus hath He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, (2 Corinthians chapter 12, verse 9) such as never applied themselves to any branch of learning, how all at once to discourse wisely on the things which are above the heavens For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy.
[3.] But not for the wonders sake only, neither to shew His own power, hath He done this, but to check also the arrogant. And therefore he both said before, "That he might confound the wise and the strong, that He might bring to nought the things which are," and here again,
V. 29. "That no flesh should glory in the presence of God." For God doeth all things to this end, to repress vainglory and pride, to pull down boasting." "Do you, too," saith he, "employ yourselves in that work." He doth all, that we may put nothing to our own account; that we may ascribe all unto God. And have ye given yourselves over unto this person or to that? And what pardon will ye obtain?"
For God Himself hath shown that it is not possible we should be saved only by ourselves: and this He did from the beginning. For neither then could men be saved by themselves; but it required their compassing the beauty of the heaven, and the extent of the earth, and the mass of creation besides; if so they might be led by the hand to the great artificer of all the works. And He did this, repressing beforehand the self-conceit which was after to arise. Just as if a master who had given his scholar charge to follow wheresoever he might lead, when he sees him forestalling, and desiring to barn all things of himself, should permit him to go quite astray; and when he hath proved him incompetent to acquire the knowledge, should thereupon at length introduce to him what himself has to teach: so God also commanded in the beginning to trace Him by the idea which the creation gives; but since they would not, He, after showing by the experiment that they are not sufficient for themselves, conducts them again unto Him by another way. He gave for a tablet, the world; but the philosophers studied not in those things, neither were willing to obey Him, nor to approach unto Him by that way which Himself commanded. He introduces another way more evident than the former; one that might bring conviction that man is not of himself alone sufficient unto himself. For then scruples of reasoning might be started, and the Gentile wisdom employed, on their part whom He through the creation was leading by the hand; but now, unless a man become a fool, that is, unless he dismiss all reasoning and all wisdom, and deliver up himself unto the faith, it is impossible to be saved. You see that besides making the way easy, he hath rooted up hereby no trifling disease, namely, in forbidding to boast, and have high thoughts: "that no flesh should glory:" for hence came the sin, that men insisted on being wiser than the laws of God; not willing so to obtain knowledge as He had enacted: and therefore they did not obtain it at all. So also was it from the beginning. He said unto Adam, "Do such a thing, and such another thou must not do." He, as thinking to find out something more, disobeyed; and even what he had, he lost. He spake unto those that came after, "Rest not in the creature; but by means of it contemplate the Creator." They, forsooth, as if making out something wiser than what had been commanded, set in motion windings innumerable. Hence they kept dashing against themselves and one another, and neither found God, nor concerning the creature had any distinct knowledge; nor had any meet and true opinion about it. Wherefore again, with a very high hand, (ek pollou tou periontoj) lowering their conceit. He admitted the uneducated first, showing thereby that all men need the wisdom from above. And not only in the matter of knowledge, but also in all other things, both men and all other creatures He hath constituted so as to be in great need of Him; that they might have this also as a most forcible motive of submission and attachment, lest turning away they should perish. For this cause He did not suffer them to be sufficient unto themselves. For if even now many, for all their indigency, despise Him, were the case not so, whither would they not have wandered in haughtiness? So that He stayed them from boasting as they did, not from any grudge to them, but to draw them away from the destruction thence ensuing.
[4.] V. 30 "But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption."
The expression "of Him," I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, "not of blood, nor of the will of the flesh." (St. John chapter 1, verse 13) "Think not then, that having taken away our glorying, He left us so: for there is another, a greater glorying, His gift. For ye are the children of Him in whose presence it is not meet to glory, having become so through Christ." And since he has said, "The foolish things of the world He chose, and the base," he signifies that they are nobler than all, having God for their Father. And of this nobility of ours, not this person or that, but Christ is the cause, having made us wise, and righteous, and holy. For so mean the words, "He was made unto us wisdom."
Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself God having so willed.
But what means, "of God?" Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had "become wisdom unto us, and righteousness, and sanctification and redemption;"-through the Son again referring the whole to the Father, he saith, "of God."
But why said he not, He hath made us wise, but "was made unto us wisdom?" To show the copiousness of the gift. As if he had said, He gave unto us Himself. And observe how he goes on in order. For first He made us wise by delivering from error, and then righteous and holy, by giving us the Spirit; and He hath so delivered us from all our evils as to be "of Him." and this is not meant to express communication of bring, (ousiwsewj) but is spoken concerning the faith. Elsewhere we find him saying, "We were made righteousness in Him;" in these words, "Him who knew no sin He made to be sin for us that we might be made the righteousness of God in Him;" (2 Corinthians chapter 5, verse 21) but now he saith, "He hath been made righteousness unto us; so that whosoever will may partake plentifully." For it is not this man or that who hath made us wise, but Christ. "He that glorieth," therefore, "let him glory in Him," not in such or such an one. From Christ have proceeded all things. Wherefore, having said, "Who was made unto us wisdom, and righteousness, and sanctification, and redemption," he added, "that, according as it is written, he that glorieth, let him glory in the Lord."
For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, (touto auto Savile; toutw autp Bened.) and no other: that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears
Say not therefore that anything is from thyself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, saith he, (ch. iii. 6.) "I planted, Apollos watered, but God gave the increase." He that hath learnt to make his boast in the Lord, will never be dated, but will be moderate at all times, and thankful under all circumstances. But not such is the mind of the Greeks; they refer all to themselves; wherefore even of men they make gods. In so great shame hath desperate arrogance plunged them.(ecetrakhlisen
[5.] It is time then, in what remains, to go forth to battle against these. Recollect where we left our discourse on the former day. We were saying that it was not possible according to human cause and effect that fishermen should get the better of philosophers. But nevertheless it became possible: from whence it is dear that by grace it became so. We were saying that it was not possible for them even to conceive such great exploits: and we shewed that they not only conceived, but brought them to a conclusion with great ease. Let us handle, to-day, the same head of our argument: viz. From whence did it enter their thoughts to expect to overcome the world, unless they had seen Christ after He was risen? What? Were they beside themselves, to reckon upon any such thing inconsiderately and at random? For it goes even beyond all madness, to look, without Divine grace, for success in so great an undertaking. How did they succeed in it, if they were insane and frenzied? But if they were in their sober senses, as indeed the events shewed, how, but on receiving credible pledges from the heavens and enjoying the influence which is from above, did they undertake to go forth to so great wars, and to make their venture against earth and sea, and to strip and stand their ground so nobly, for a change in the customs of the whole world which had been so long time fixed, they being but twelve men?
And, what is more, what made them expect to convince their hearers, by inviting them to heaven and the mansions above? Even had they been brought up in honor, and wealth, and power, and erudition, not even so would it have been at all likely that they should be roused to so burthensome an undertaking. However, there would have been somewhat more of reason in their expectation. But as the case now stands, some of them had been occupied about lakes, some about hides, some about the customs: than which pursuits nothing is more unprofitable towards philosophy, and the persuading men to have high imaginations: and especially when one hath no example to shew. Nay, they had not only no examples to make their success likely, but they had examples against all likelihood of success, and those within their own doors.() (enaula) For many for attempting innovations had been utterly extinguished, I say not among the Greeks, for all that was nothing, but among the Jews themselves at that very time; who not with twelve men, but with great numbers had applied themselves to the work. Thus both Theudas and Judas, having great bodies of men, perished together with their disciples. And the fear arising from their examples was enough to control these, had they not been strongly persuaded that victory without divine power was out of the question.
Yea, even if they did expect to prevail, with what sort of hopes undertook they such great dangers, except they had an eye to the world to come? But let us suppose that they hoped for no less than victory; what did they expect to gain from the bringing all men unto Him, "who is not risen again," as ye say? For if now, men who believe concerning the kingdom of heaven and blessings unnumbered with reluctance encounter dangers, how could they have undergone so many for nothing, yea rather, for evil? For if the things which were done did not take place, if Christ did not ascend into heaven; surely in their obstinate zeal to invent these things, and convince alI the world of them, they were offending God, and must expect ten thousand thunderbolts from on high.
[6.] Or, in another point of view; if they had felt this great zeal while Christ was living, yet on His death they would have let it go out. For He would have seemed to them, had He not risen, as a sort of deceiver and pretender. Know ye not that armies while the general and king is alive, even though they be weak, keep together; but when those in such office have departed, however strong they may be, they are broken up?
Tell me then, what were the enticing arguments whereupon they acted, when about to take hold of the Gospel,and to go forth unto all the world? Was there any kind of impediment wanting to restrain them? If they had been mad, (for I will not cease repeating it,) they could not have succeded at all; for no one follows the advice of madmen. But if they succeeded as in truth they did succeed, and the event proves, then none so wise as they. Now if none were so wise as they, it is quite plain, they would not lightly have entered upon the preaching. Had they not seen Him after He was risen, what was there sufficient to draw them out unto this war? What which would not have turned them away from it? He said unto them, "After three days I will rise again," and He made promises concerning the kingdom of heaven. He said, they should master the whole world, after they had received the Holy Spirit; and ten thousand other things besides these, surpassing all nature. So that if none of these things had come to pass, although they believed in Him while alive, after His death they would not have believed in Him, unless they had seen Him after He was risen. For they have said, "`After three days,' He said, `I will rise again,' and He hath not arisen. He promised that He would give the Spirit, and He hath not sent Him. How then shall His sayings about the other world find credit with us, when His sayings about this are tried and found wanting?"
And why, if He rose not again, did they preach that He was risen? "Because they loved Him," you will say. But surely, it was likely that they would hate Him afterwards, for deceiving and betraying them; and because, having lifted them up with innumerable hopes, and divorced them from house, and parents, and all things, and set in hostility against them the entire nation of Jews, He had betrayed them after all. And if indeed the thing were of weakness, they might have pardoned it; but now it would be deemed a result of exceeding malice. For He ought to have spoken the truth, and not have promised heaven, being a mortal man, as ye say. So that the very opposite was the likely line for them to take; to proclaim the deception, and declare Him a pretender and imposter. Thus again would they have been rid of all their perils; thus have put an end to the war. Moreover, seeing that the Jews gave money unto the sails to say that they stole the body, if the disciples had come forward and said, "We stole Him, He is not risen again," what honor would they not have enjoyed? Thus it was in their power to be honored, nay, crowned. Why then did they for insults and dangers barter away these things, if it was not some Divine power which influenced them, and proved mightier than all these?
[7.] But if we do not yet convince, take this also into consideration; that had this not been so, though they were ever so well disposed, they would not have preached this Gospel in His name, but would have treated Him with abhorrence. For ye know that not even the names of those who deceive us in this sort are we willing to hear. But for what reason preached they also His name? Expecting to gain the mastery through Him? Truly the contrary was natural for them to expect; that even if they had been on the point of prevailing they were ruining themselves by bringing forward the name of a deceiver. But if they wished to throw into the shade former events, their fine was to be silent; at any rate, to contend for them earnestly was to excite more and more both of serious hostility and of ridicule. From whence then did it enter their thoughts to invent such things? I say, "invent:" for what they had heard, they had forgotten. But if, when there was no fear, they forgot many things, and some did not even understand, (as also the Evangelist himself saith,) now that so great a danger came upon them, how could it be otherwise than that all should fleet away from them? Why speak I of words? when even their love towards their Master Himself began gradually to fade away, through fear of what was coming: wherewith also He upraided them. For since, before this, they hung upon him, and were asking continually, "Whitter goest Thou," but afterwards on His drawing out His discourse to so great length, and declaring the terrors which at the very time of the Cross, and after the Cross should befal them, they just continued speechless and frozen through fear;-hear how He alleges to them this very point saying, "None of you asketh Me, Wither goest Thou? But because I have said these things unto you, sorrow hath filled your heart." (St. John chapter 16, verse 5-John chapter 16, verse 6) Now if the expectation that He would die and rise again was such a grief to them, had they failed to see Him after He was risen, how couldit be less than annihilation? Yea, they would have been fain to sink into the depths of the earth, what with dejection at being so deceived, and what with dread of the future. feeling themselves sorry straightened.
Again: from whence came their high doctrines? for the higher points, He said, they should hear afterwards. For, saith He, (St. John chapter 16, verse 12) "I have many things to speak unto you, but ye cannot bear them now." So that the things not spoken were higher. And one of the disciples was not even willing to depart with Him into Judea, when he heard of dangers, but said, "Let us also go that we may die with Him," (St. John chapter 11, verse 16) taking it hardly because he expected that he should die. Now if that disciple, while he was with Him, expected to die and shrunk back on that account, what must he not have expected afterwards, when parted from Him and the other disciples, and when the exposure of their shameless conduct was so complete?
[8.].Besides, what had they to say when they went forth? For the passion indeed all the world knew: for He had been hanged on high, upon the frame of wood, (ikriou) and in mid-day, and in a chief city, and at a principal feast and that from which it was least permitted that any should be absent. But the resurrection no man saw of those who were without: which was no small impediment to them in working conviction. Again, that He was buried, was the common talk of all: and that His disciples stole His body, the soldiers and all the Jews declared: but that He had risen again, no one of them who were without knew by sight. Upon what ground then did they expect to convince the world? For if, while miracles were taking place, certain soldiers were persuaded to testify the contrary, upon what ground did these expect without miracles to do the work of preachers, and without having a farthing to convince land and sea concerning the resurrection? Again, if through desire of glory they attempted this, so much the rather would they have ascribed doctrines each one to himself, and not to Him that was dead and gone. Will it be said, men would not have believed them? And which of the two was the likelier, being preached, to win their belief? He that was apprehended and crucified, or those who had escaped the hands of the Jews?
[9.] Next, tell me with what view were they to take such a course? They did not immediately, leaving Judaea, go into the Gentile cities, but went up and down within its limit. But how, unless they worked miracles, did they convince? For if such they really wrought, (and work them they did,) it was the result of God's power. If on the other hand they wrought none and prevailed, much more wonderful was the event. Knew they not the Jews-tell me-and their evil practice, and their soul full of grudgings? For they stoned even Moses, (Numbers chapter 14, verse 10 comp. Exodus chapter 17, verse 4) after the sea which they had crossed on foot; after the victory, and that marvellous trophy which they raised without blood, by means of his hands, over the Egyptians who had enslaved them; after the manna; after the rocks, and the fountains of rivers which break out thence; after ten thousand miracles in the land of Egypt and the Red Sea and the wilderness. Jeremiah they cast into a pit, and many of the prophets they slew. Here, for example, what saith Elias, after that fearful famine, and the marvellous rain, and the torch which he brought down from heaven, and the strange holocaust; driven, as he was, to the very extreme edge of their country: "Lord, thy prophets they have killed, thine altars they have digged down, and I am left alone, and they seek my life." (1 Kings chapter 19, verse 10) Yet were not those (who were so persecuted) disturbing any of the established rules. Tell me then, what ground had men for attending to these of whom we are speaking? For, on one hand, they were meaner persons than any of the prophets; on the other, they were introducing just such novelties as had caused the Jews to nail even their Master to the Cross
And in another way, too, it seemed less unaccountable for Christ to utter such things than for them; for He, they might suppose, acted thus to acquire glory for himself; but these they would have hated even the more, as waging war with them in behalf of another.
[10.] But did the laws of the Romans help them? Nay, by these they were more involved in difficulties. For their language was, (St. John chapter 19, verse 12) "Whosoever maketh himself a king is not Caesar's friend." So that this alone was a sufficient impediment to them, that of Him who was accounted an usurper they were first disciples, and afterwards desirous to strengthen His cause. What in the world then set them upon rushing into such great dangers? And by what statements about Him would they be likely to gain credit? that He was crucified? That He was born of a poor Jewish woman who had been betrothed to a Jewish carpenter? That He was of a nation hated by the world? Nay, all these things were enough not only to fail of persuading and attracting the hearers, but also to disgust every one; and especially when affirmed by the tent-maker and the fisherman. Would not the disciples then bear all these things in mind? Timid nature can imagine more than the reality, and such were their natures Upon what ground then did they hope to succeed? Nay, rather, they had no hope, there being things innumerable to draw them aside, if so be that Christ had not risen. Is it not quite plain even unto most thoughtless that unless they had enjoyed a copious and mighty grace, and had received pledges of the resurrection, they would have been unable, I say not, to do and undertake these things, but even so much as to have them in their minds? For if when there were so great hinderances, in the way of their planning, I say not of their succeeding, they yet both planned and brought to effect and accomplishing things greater than all expectation, every one, I suppose, can see that not by human power but by divine grace they wrought things.
Now these arguments we ought to practice, not by ourselves only, but one with another; and thus also the discovery of what remains will be easier to us.
[11.] And do not, because thou art an artisan, suppose that this sort of exercise is out of your province; for even Paul was a tent-maker.
"Yes," saith some one, "but at that time he was also filled with abundant grace, and out of that he spake all things" Well; but before this grace, he was at the feet of Gamaliel; yea, moreover, and he received the grace, because of this, that he shewed a mind worthy of the grace; and after these things he again put his hand to his craft. Let no, one, therefore, of those who have trades be ashamed; but those, who are brought up to nothing and are idle, who employ many attendants, and are served by an immense retinue. For to be supported by continual hard work is a sort of asceticism. (filosofiaj) comp. Hooker, E. P. V. lxxii. 18.) The souls of such men are clearer, and their minds better strung. For the man who has nothing to do is apter to say many things at random, and do many thingsat random; and he is busy all day long about nothing, a huge lethargy taking him up entirely. But he that is employed will not lightly entertain in himself any thing useless, in deed in words, or in thoughts; for his whole soul is altogether intent upon his laborious way of livelihood. Let us not therefore despise those who support themselves by the labor of their own hands; but let us rather call them happy on this account. For tell me, what thanks are due unto thee, when after having received thy portion from thy father, thou goest on not in any calling, but lavishing away the whole of it at random? Knowest thou not that we shall no all have enjoyed greater licence here a more exact one; those who were afflicted with labor, or poverty, or any thing else of this kind, one not so severe? And this is plain from Lazarus and the rich man. For as thou, for neglecting the right use of the leisure, art justly accused; so the poor man, who having full employment hath spent his remnant of time upon right objects, great will be the crowns which he shall receive. But dost thou urge that a soldier's duties should at least excuse thee; and dost thou charge them with thy want of leisure? The excuse cannot be founded in reason. For Cornelius was a centurion, yet in no way did the soldier's belt impair his strict rule of life. But thou, when thou art keeping holiday with dancers and players, and making entire waste of thy life upon the stage, never thinkest of excusing thyself from such engagements by the necessity of military service or the fear of rulers: but when it is the Church to which we call you, then occur these endless impediments.
And what wilt thou say in the day, when thou seest the flame, and the rivers of fire, and the chains never to be broken; and shalt hear the gnashing of teeth? Who shall stand up for thee in that day, when thou shalt see him that hath labored with his own hand and hath lived uprightly, enjoying all glory; but thyself, who art now in soft raiment and redolent of perfumes, in incurable woe? What good will thy wealth and superfluity do thee? And the artisan-what harm will his poverty do him?
Therefore that we may not suffer then, let us fear what is said now, and let all our time be spent in employment on things which are really indispensable. For so, having propitiated God in regard of our past sins, and adding good deeds for the future, we shall be able to attain unto the kingdom of heaven: through the favor and loving-kindness, etc., etc.

TEXTE
1 Corinthiens 1:17-31 (Louis Segond)
http://www.biblegateway.com/passage/?search=1%20Cor%201:17-31&version=LSG

17Ce n'est pas pour baptiser que Christ m'a envoyé, c'est pour annoncer l'Évangile, et cela sans la sagesse du langage, afin que la croix de Christ ne soit pas rendue vaine.
18Car la prédication de la croix est une folie pour ceux qui périssent; mais pour nous qui sommes sauvés, elle est une puissance de Dieu.
19Aussi est-il écrit: Je détruirai la sagesse des sages, Et j'anéantirai l'intelligence des intelligents.
20Où est le sage? où est le scribe? où est le disputeur de ce siècle? Dieu n'a-t-il pas convaincu de folie la sagesse du monde?
21Car puisque le monde, avec sa sagesse, n'a point connu Dieu dans la sagesse de Dieu, il a plu à Dieu de sauver les croyants par la folie de la prédication.
22Les Juifs demandent des miracles et les Grecs cherchent la sagesse:
23nous, nous prêchons Christ crucifié; scandale pour les Juifs et folie pour les païens,
24mais puissance de Dieu et sagesse de Dieu pour ceux qui sont appelés, tant Juifs que Grecs.
25Car la folie de Dieu est plus sage que les hommes, et la faiblesse de Dieu est plus forte que les hommes.
26Considérez, frères, que parmi vous qui avez été appelés il n'y a ni beaucoup de sages selon la chair, ni beaucoup de puissants, ni beaucoup de nobles.
27Mais Dieu a choisi les choses folles du monde pour confondre les sages; Dieu a choisi les choses faibles du monde pour confondre les fortes;
28et Dieu a choisi les choses viles du monde et celles qu'on méprise, celles qui ne sont point, pour réduire à néant celles qui sont,
29afin que nulle chair ne se glorifie devant Dieu.
30Or, c'est par lui que vous êtes en Jésus Christ, lequel, de par Dieu, a été fait pour nous sagesse, justice et sanctification et rédemption,
31afin, comme il est écrit, Que celui qui se glorifie se glorifie dans le Seigneur.

EXPLICATION PAR SAINT JEAN CHRYSOSTOME
http://jesusmarie.free.fr/jean_chrysostome_commentaire_sur_1ere_lettre_aux_corinthiens_1.html

3. Il expose fa raison pour laquelle il rend grâces à Dieu de n'avoir baptisé personne. Quelle est-elle? " Pour que personne ne dise que vous avez été baptisés en mon nom". Quoi donc ? Parlait-on de cela ? Non ; mais je crains, dit-il, que le mal n'aille jusque-là. Si, en effet, quand des hommes vils et sans valeur baptisent, il s'élève une hérésie ; si j'avais baptisé beaucoup de monde, moi qui ai annoncé le baptême, il est vraisemblable qu'un parti se formerait, lequel non content d'adopter mon nom, m'attribuerait aussi le baptême. Puisque le mal partant de si bas est déjà si grand, il le serait peut-être bien plus encore s'il avait pris sa source plus haut. Après avoir ainsi réprimandé ceux qui étaient déjà gâtés, et avoir dit : " Moi j'ai baptisé ceux de la maison de Stéphanas ", il rabat de nouveau leur orgueil, en disant : " Du reste, je ne sais si j'en ai baptisé d'autres ". Par-là il fait voir qu'il se soucie peu de se procurer cet honneur aux yeux du vulgaire, et qu'il n'est point venu pour cela. Et ce n'est pas seulement par ces paroles, mais encore par les suivantes qu'il refoule leur orgueil, quand il dit: " Le Christ ne m'a pas envoyé baptiser, mais prêcher l'Evangile ". Oeuvre bien plus laborieuse, qui exigeait beaucoup de sueur et une âme de fer, et qui renfermait tout; voilà (311) pourquoi on l'avait confiée à Paul. Et pourquoi n'étant pas envoyé pour baptiser, baptisait-il? Ce n'était point par opposition à Celui qui l'avait envoyé, mais par surérogation. En effet il n'a pas dit: On m'a défendu de le faire, mais : Je n'ai pas été envoyé pour cela, mais pour une chose plus nécessaire. Evangéliser était l'oeuvre d'un ou deux; baptiser était au pouvoir de tout homme revêtu du sacerdoce.
En effet, baptiser un catéchumène , un Nomme convaincu, cela est donné à tout le monde; car la volonté de celui qui approche fait tout, conjointement avec la grâce de Dieu. Mais amener des infidèles à la foi, c'est une fonction qui demande beaucoup de peines, beaucoup de sagesse, outre le danger qui s'y attachait alors. Dans le baptême, tout est fait, celui qui doit être admis au mystère est convaincu, et ce n'est pas merveille que de baptiser un homme convaincu. Ici il faut prendre beaucoup de peines pour changer la volonté et les dispositions, pour déraciner l'erreur et planter la vérité. Mais il ne dit point cela de la sorte, il ne le prouve pas, il n'affirme pas qu'il n'y a point de peine à baptiser et beaucoup à évangéliser, car il sait toujours être modeste ; mais quand il traite de la sagesse profane, il devient véhément et emploie, dès qu'il le peut, les termes les plus violents.
Ce n'était donc point contre l'ordre de Celui qui l'avait envoyé qu'il baptisait, mais il en était ici comme quand les apôtres dirent à l'occasion des veuves : " Il n'est pas juste que nous abandonnions le ministère de la parole pour le service des tables ". (Act. VI, 2.) Il servait alors, non par esprit d'opposition, mais par surabondance de zèle. En effet, maintenant encore nous confions le soin de baptiser aux prêtres les moins capables, et la prédication aux plus instruits, parce qu'ici sont les labeurs et les difficultés. Voilà pourquoi l'apôtre dit lui-même : " Que les prêtres qui gouvernent bien soient doublement honorés, surtout ceux qui travaillent à la prédication de la parole et à l'instruction ". (I Tim. V, 17.) Car comme c'est l'affaire d'un maître habile et sage de former les athlètes qui doivent lutter clans l'arène, tandis que décerner la couronne au vainqueur est au pouvoir de celui même qui ne sait pas combattre, bien que la couronne fasse ressortir l'éclat de la victoire ; de même, pour ce qui regarde le baptême, quoi qu'il soit nécessaire au salut, celui qui l'administre fait une chose toute simple, puisqu'il trouve une volonté préparée.
" Non pas dans la sagesse de la parole, pour " ne pas réduire à rien la croix de Jésus" Christ ". Après avoir rabattu l'orgueil de ceux qui s'estimaient pour avoir baptisé, il passe à ceux qui se glorifiaient de la sagesse mondaine, et les attaque avec vivacité. En effet à ceux qui s'enflaient pour avoir baptisé, il s'est contenté de dire : " Je rends grâce à Dieu de n'avoir baptisé personne ", et de ce que le Christ ne m'a pas envoyé pour baptiser; il n'emploie point de preuves, point d'expressions violentes, il insinue sa pensée en peu de mots et passe outre. Mais ici tout d'abord il frappe un grand coup en disant : " Pour ne pas réduire à rien la croix de Jésus-Christ ". Pourquoi vous glorifier d'une chose qui doit vous couvrir de honte? Car si cette sagesse est l'ennemie de la croix et de l'Evangile, loin de s'en vanter, il faut en rougir. Voilà pourquoi les apôtres ne l'ont point eue, non que la grâce leur fît défaut, mais pour ne point nuire à la prédication. Ces sages selon le monde ébranlaient donc la doctrine, au lieu de l'affermir; et les simples la consolidaient. Voilà de quoi confondre l'orgueil, détruire l'enflure et inspirer des sentiments de modestie. Mais, direz-vous, s'il en était ainsi, pourquoi donner mission à Apollon, qui était un savant? Ce n'était pas qu'ils eussent confiance dans son talent pour la parole ; mais ils l'avaient choisi parce qu'il était instruit dans les Ecritures et qu'il confondait les Juifs. Du reste on recherchait des hommes sans science pour occuper les premiers rangs et commencer à répandre la semence de la parole : car il fallait une grande vertu afin de repousser l'erreur dès l'abord; il fallait un grand courage au début de la carrière.
Si donc celui qui, dans les commencements, n'avait pas eu besoin de savants pour repousser l'erreur, les a ensuite admis, ce n'était pas par nécessité ni par défaut de discernement. Comme il n'avait pas eu besoin d'eux pour exécuter sa volonté, il ne les a cependant point rejetés quand ils se rencontrèrent plus tard. Dites-moi un peu : Pierre et Paul étaient-ils savants? Vous ne pourriez le dire; car ils étaient simples et sans lettres. Le Christ a agi ici, comme quand, envoyant ses disciples par toute la terre, après leur avoir d'abord montré (312) sa puissance en Palestine, il leur disait : " Lorsque je vous ai envoyés sans argent, sans provisions, sans chaussure, avez-vous manqué de rien ? " (Luc, XXII, 35.) Et qu'ensuite il leur permit d'avoir de l'argent et des provisions. Ce dont il s'agissait, c'était que la puissance du Christ fût manifestée, et non de repousser de la foi ceux qui venaient à cause de leur sagesse mondaine. Quand donc les Grecs accuseront les disciples d'ignorance , accusons-les-en aussi , et plus haut que les Grecs. Que personne ne dise que Paul était savant; tout en exaltant ceux d'entre eux que leur science et leur éloquence ont rendus célèbres, affirmons que les nôtres ont tous été des ignorants. Et par là nous ne les rabaisserons nullement; car la victoire n'en sera que plus éclatante.
Je dis tout cela pour avoir entendu un chrétien disputer avec un Grec de la manière la plus ridicule : tous les deux renversaient leur propre thèse et se réfutaient eux-mêmes. Le Grec disait ce qu'aurait dû dire le chrétien; et le chrétien faisait les objections qu'aurait dû faire le Grec:. Il était question de Paul et de Platon : or, le Grec s'efforçait de démontrer que Paul était un ignorant, un homme :sans instruction ; et le chrétien par trop simple cherchait à prouver que Paul était plus savant que Platon. Si cette dernière proposition eût triomphé, la victoire appartenait au Grec. Car si Paul était plus savant que Platon, on aura raison de dire que, s'il l'emporta, ce fut par l'éloquence et non par le secours de la grâce. En sorte que le chrétien parlait pour le Grec, et le Grec pour le chrétien. Si en effet Paul, quoique ignorant, a vaincu Platon , c'est , comme je le disais, une victoire éclatante car cet ignorant a pris tous les disciples de Platon, les a convaincus et amenés à lui. D'où il suit que sa prédication a triomphé par la grâce de Dieu, et non par la sagesse humaine. Pour éviter cet inconvénient et ne pas devenir ridicules en disputant de cette façon avec les Grecs, qui sont ici nos adversaires, accusons les apôtres d'ignorance; car cette accusation est un éloge. Et quand les Grecs les traiteront de gens grossiers, enchérissons, nous ; et ajoutons qu'ils étaient ignorants, sans lettres, pauvres, sans naissance, dépourvus d'intelligence et obscurs. Ce n'est point là blasphémer les apôtres; toute leur gloire, au contraire, est d'avoir, étant tels, triomphé du monde entier. Oui, ces hommes simples, grossiers et ignorants, ont abattu les sages, les puissants, les tyrans, ceux qui jouissaient et se pavanaient des richesses, de la gloire, de tous les avantages extérieurs; ils les ont abattus comme s'ils n'eussent pas été des hommes.
Il est donc évident que la puissance de la croix est grande, et que rien de tout cela n'est l'effet du pouvoir humain.; car ces succès n'ont rien de naturel; tout y est surnaturel. Or quand il se passe un événement supérieur, très-supérieur à la nature, et en même temps convenable et utile , il est manifeste qu'on doit l'attribuer à quelque vertu , à quelque opération divine. Eh bien ! voyez : le pêcheur, le fabricant de tentes, le publicain, l'homme simple , l'homme sans lettres., venus d'une terre lointaine, de la Palestine, ont chassé de leur propre patrie les philosophes, les rhéteurs, tous les maîtres dans l'art de la parole; ils les ont vaincus en un instant, à travers mille périls, malgré l'opposition des peuples et des rois, malgré les résistances de la nature, malgré l'ancienneté du temps, la force d'habitudes invétérées, malgré les efforts des démons armés contre eux, et bien que le diable, debout lui-même au centre de la bataille, mît tout en mouvement, les rois, les princes, les peuples, les nations, les villes, les barbares, les Grecs, les philosophes, les orateurs, les sophistes, les écrivains, les lois, les tribunaux, les supplices les plus variés et mille et mille genres de mort. Et tout cela a été repoussé,a cédé à la voix des pêcheurs , absolument comme la poussière légère qui ne peut résister au souffle du vent. Apprenons donc à disputer ainsi avec les Grecs, pour ne pas ressembler à des animaux stupides et sans raison, mais être toujours prêts à défendre l'objet de nos espérances. En attendant, méditons bien ce point qui n'est pas d'une médiocre importance, et disons-leur : Comment les faibles ont-ils vaincu les forts : douze hommes, l'univers entier, sans se servir des mêmes armes, mais en combattant sans armes des hommes armés?
5. Dites-moi de grâce : Si douze hommes, étrangers à l'art de la guerre, non-seulement sans armes, mais même faibles de constitution, s'élançant tout à coup sur une innombrable armée, n'en éprouvaient aucun mal, restaient sains et saufs au milieu d'une grêle de traits, et, conservant leurs javelots suspendus à leurs corps nus, abattaient tous leurs (313) ennemis sans user de leurs armes, mais en les frappant seulement de la main , tuaient les uns et faisaient les autres prisonniers sans recevoir la moindre blessure ; dites-moi , attribuerait-on cela à la puissance humaine? Et pourtant le triomphe des apôtres est beaucoup plus étonnant que celui-là. Car, qu'un ignorant, qu'un homme sans lettres, qu'un pêcheur aient triomphé de tant d'éloquence, n'aient été arrêtés ni par leur petit nombre, ni par la pauvreté, ni par les dangers, ni par la puissance de l'habitude, ni par la sévérité des préceptes qu'ils imposaient, ni par des morts quotidiennes, ni par la multitude de ceux qui professaient l'erreur, ni par l'autorité de ceux qui l'enseignaient: Voilà qui est bien plus incroyable que de voir un homme nu n'être pas blessé.
Abattons-les donc de la même manière ; combattons-les ainsi , réfutons-les par notre conduite plutôt que par notre langage. Les œuvres, voilà le vrai combat, le raisonnement sans réplique. Quand nous argumenterions sans fin, ce serait peine perdue si nous ne tenions une conduite meilleure que la leur. Ce fie sont pas nos paroles, mais nos actions qu'ils étudient; ils nous disent : Sois d'abord fidèle à ta doctrine, et prêche-la ensuite aux autres. Si tu parles de biens infinis réservés à l'avenir, et que tu paraisses attaché aux biens présents comme si ceux-là n'existaient pas, je crois à tes actions plutôt qu'à tes paroles. Quand je te vois ravir le bien d'autrui, pleurer outre mesure ceux qui ne sont plus, commettre une foule d'autres péchés, comment te croirai-je lorsque tu parles de résurrection ? S'ils ne vous disent pas cela, ils le pensent et s'en préoccupent. Et là est l'obstacle qui empêche les infidèles de devenir chrétiens. Convertissons-les donc par notre propre conduite. Beaucoup d'hommes illettrés ont ainsi frappé des philosophes , en leur montrant la vraie philosophie; la philosophie des oeuvres, et faisant entendre par leur sage conduite une voix plus éclatante que celle de la trompette : sorte d'éloquence bien au-dessus de celle du langage. Si je prêche l'oubli des injures, et qu'ensuite je nuise à un. Grec en mille manières, comment mes paroles l'attireront-elles alors que mes actions le repoussent? Prenons-les donc dans les filets d'une bonne conduite, édifions et enrichissons l'Eglise en lui gagnant ces âmes.
Rien, pas même le monde entier, n'égale le prix d'une âme. Donnassiez-vous une immense fortune aux pauvres, vous avez moins fait que de convertir une seule âme. Il est écrit "Celui qui sépare un objet précieux d'une vile matière, sera comme ma bouche ". (Jérém. XV, 19.) Sans doute, c'est une chose excellente d'avoir pitié des pauvres, mais rien n'est aussi grand que d'arracher une âme à l'erreur : car c'est ressembler à Paul et à Pierre. Il nous est donné de succéder à leur prédication, non plus pour braver comme eux les dangers, endurer la faim, la peste et les autres maux (car nous vivons en un temps de paix); mais pour déployer l'ardeur de notre zèle. Sans sortir de chez nous, nous pouvons nous livrer à cette pêche. Que quiconque a un ami, un parent, une connaissance, tienne cette conduite, adopte ce langage, et il ressemblera à Pierre et à Paul. Que dis-je, à Pierre et à Paul? Il sera la bouche du Christ. " Car celui qui sépare une chose précieuse d'une matière vile, sera comme ma bouche ". Si vous ne persuadez pas aujourd'hui, vous persuaderez demain; si vous ne persuadez jamais, vous aurez cependant toute la récompense; si vous ne persuadez pas tout le monde, vous en sauverez au moins quelques-uns de la foule. Les apôtres eux-mêmes n'ont pas convaincu tous les hommes, bien qu'ils s'adressassent à tous, et ils sont récompensés comme s'ils les avaient tous gagnés. Car Dieu a coutume de proportionner la récompense aux intentions et non aux succès. Offrez-lui deux oboles, il les accepte; ce qu'il a fait pour la veuve, il le fait pour ceux qui enseignent la loi. Gardez-vous donc de dédaigner un petit nombre, parce que vous ne pouvez pas convertir le monde entier, et ne négligez point les petits succès, parce que vous ambitionnez les grands. Si vous ne pouvez pour cent, tâchez pour dix.; si vous ne pouvez pour dix, contentez-vous de cinq; si cinq dépassent vos forces, ne laissez pas que de vous occuper d'un, et si cet un même vous échappe, ne vous découragez pas pour autant, et ne suspendez pas les efforts de votre zèle. Ne voyez-vous pas que, dans les contrats, les marchands n'opèrent pas seulement avec de l'or, mais aussi avec de l'argent? Si nous ne dédaignons pas les petites choses, nous atteindrons aussi les grandes; mais si nous négligeons celles-là , nous parviendrons difficilement à celles-ci, C'est en recueillant les unes (314) et les autres qu'on devient riche. Que ce soit donc là notre règle de conduite, afin qu'enrichis en tout, nous obtenions le royaume des cieux, par la grâce et la bonté de Notre-Seigneur Jésus-Christ, par qui et avec qui, gloire, empire, honneur, appartiennent au Père en même temps qu'au Saint-Esprit, maintenant et toujours, et dans les siècles des siècles. Ainsi soit-il.

HOMÉLIE IV. CAR LA PAROLE DE LA CROIX EST UNE FOLIE POUR CEUX QUI SE PERDENT; MAIS POUR CEUX QUI SE SAUVENT, C'EST-À-DIRE POUR NOUS, ELLE EST LA VERTU DE DIEU. CAR IL EST ÉCRIT : " JE PERDRAI LA SAGESSE DES SAGES, JE REJETTERAI LA SCIENCE DES SAVANTS ". QUE SONT DEVENUS LES SAGES? QUE SONT DEVENUS. LES DOCTEURS DE LA LOI? QUE SONT DEVENUS LES ESPRITS CURIEUX DE CE SIÈCLE? (VERS. l8, 19, 20, JUSQU'A 25.)
ANALYSE.
1. Que l'on se perd par le raisonnement, et que l'on se sauve par la foi.
2. Comment Dieu a confondu la sagesse humaine.
3. Que le Christ persuade par les contraires, et comment.
4-6. Que Socrate n'aurait pas bu la ciguë s'il n'y eût été contraint. — Le paganisme n'a produit qu'un Socrate, et la religion de Jésus, des milliers de martyrs, tous plus grands, plus admirables que Socrate. — Que l'établissement de la foi est un ouvrage tout divin. — Convertir les âmes par le bon exemple.
1. Pour l'homme malade et agonisant, les mets les plus sains n'ont pas de saveur, les amis et les proches deviennent importuns , souvent il ne les reconnaît pas et semble incommodé de leur présence. Il en est de même de ceux qui perdent leurs âmes : ils ignorent ce qui mène au salut, et trouvent importuns ceux qui s'occupent d'eux. C'est là l'effet de leur maladie et non de la nature des choses. Il en est des infidèles comme des fous, qui haïssent ceux qui les soignent, et les accablent d'injures. Mais comme ceux-ci; à raison même des injures qu'ils reçoivent, sentent croître leur pitié et couler leurs larmes, parce que méconnaître ses meilleurs amis leur semble être l'indice du paroxysme de la maladie i ainsi devons-nous faire à l'égard des Grecs, et pleurer sur eux plus qu'on ne pleure sur une épouse, parce qu'ils ignorent le salut offert à tous. Car un époux ne doit pas aimer son épouse autant que nous devons aimer tous les hommes, Grecs ou autres, et les attirer au salut. Pleurons-les donc, parce que la parole de la croix, qui est la sagesse et la force, est pour eux une folie, suivant ce qui est écrit: " La parole de la croix est une folie pour ceux " qui se perdent ". Et comme il était vraisemblable que, voyant la croix tournée en dérision par les Grecs , les Corinthiens résisteraient dans la mesure de leur propre sagesse, et se donneraient beaucoup de trouble pour réfuter les discours des païens, Paul les console en leur disant : Ne pensez pas que ce soit là une chose étrange et insolite. Il en est dans la nature même des choses, que la vertu de la croix soit méconnue de ceux qui se perdent; car ils n'ont plus le sens; ils sont fous. Voilà pourquoi ils profèrent des injures et ne (315) supportent pas les remèdes du salut. O homme, que dis-tu? Pour toi le Christ a pris là forme d'un esclave, a été crucifié et est ressuscité; ce ressuscité, il faut donc l'adorer et adorer sa bonté, puisque ce qu'un père, un ami, un fils n'a pas fait pour toi, le Maître de l'univers l'a fait, bien que tu l'eusses offensé et fusses devenu son ennemi; et quand il mérite ton admiration pour de si grandes choses , tir appelles folie le chef-d'oeuvre de sa sagesse ? Mais il n'y a rien d'étonnant là dedans; car le propre de ceux qui se perdent est de ne pas connaître ce qui procure le salut.
Ne vous troublez donc pas : il n'y a rien d'étrange, rien de surprenant à ce que des insensés tournent de grandes choses en dérision. Or la sagesse humaine ne saurait changer une telle disposition ; en essayant de le faire, vous atteindriez un but opposé: car tout ce qui dépasse la raison n'a besoin- que de la foi. Si nous tâchons de démontrer par le raisonnement et sans recourir à la foi , comment un Dieu s'est fait homme et est entré dans le sein d'une vierge, nous ne ferons que provoquer davantage leurs railleries. Ceux gui usent ici du raisonnement , sont précisément ceux qui se perdent. Et pourquoi parler de Dieu? Nous soulèverions d'immenses éclats de rire, si nous,suivions cette méthode en ce qui concerne les créatures. Supposons , par exemple , un homme qui veut tout apprendre par le raisonnement et vous prie de lui démontrer comment nous voyons la lumière essayez de le faire : vous n'en viendrez pas à bout; car si vous dites qu'il, suffit d'ouvrir l'oeil pour voir, vous exprimez le fait, et non la raison du fait. Pourquoi, vous dira-t-il , ne voyons-nous pas par les oreilles et n'entendons-nous pas par les veux? Pourquoi n'entendons-nous pas parles narines et ne flairons-nous pas par les oreilles? Si nous ne pouvons le tirer d'embarras et répondre à ses questions, et qu'il se mette à rire , ne rirons-nous pas encore plus fort que lui? Si en effet deux organes ont leur principe dans le même cerveau, et sont voisins l'un de l'autre, pourquoi ne peuvent-ils pas remplir les mêmes fonctions? Nous ne pouvons expliquer la cause ni le mode de ces opérations mystérieuses et diverses, et nous serions ridicules de l'essayer.
Taisons-nous donc, et rendons hommage à la puissance et à la sagesse infinie de Dieu. De même, vouloir expliquer par la sagesse humaine les choses de Dieu, c'est provoquer des éclats de rire, non à raison de la faiblesse du sujet, mais à cause de la folie des hommes; car aucun langage ne peut expliquer les grandes choses. Examinez bien ; quand je dis : Il a été crucifié; le Grec demande : Comment cela s'accorde-t-il avec la raison? Il ne s'est pas aidé lui-même quand il subissait l'épreuve et le supplice de la croix : Comment donc est-il ensuite ressuscité et a-t-il sauvé les autres? S'il le pouvait, il aurait dû le faire avant de mourir, ainsi que le disaient les Juifs Comment celui qui ne s'est pas sauvé, a-t-il pu sauver les autres ? C'est là , dira-t-on , une chose que la raison ne saurait admettre. Et c'est vrai : la croix, ô homme, est une chose au-dessus de la raison, et d'une vertu ineffable. Car subir de grands maux, leur paraître supérieur et en sortir triomphant , c'est le propre d'une puissance infinie. Comme il eût été moins étonnant que les trois jeunes hébreux ne fussent pas jetés dans là fournaise que d'y être jetés et de fouler la flamme aux pieds comme il eût été beaucoup moins merveilleux pour Jonas de n'être pas englouti par la baleine que d'en être englouti sans en souffrir; ainsi il est bien plus admirable dans le Christ d'avoir vaincu la mort en mourant que de ne l'avoir pas subie. Ne dites donc point : Pourquoi ne s'est-il pas sauvé lui-même sur la croix? Car son intention était de lutter avec la mort. Il n'est point descendu de la croix, non parce qu'il ne le pouvait pas, mais parce qu'il ne le voulait pas. Comment les clous de la croix auraient-ils retenu Celui que la puissance de la mort n'a pu enchaîner?
2. Toutes ces choses nous sont connues, mais les infidèles les ignorent. Voilà pourquoi Paul dit que la parole de la croix est une folie pour ceux qui se perdent , mais que pour ceux qui se sauvent, c'est-à-dire pour nous , elle est la vertu de Dieu. " Car il est écrit : Je perdrai la sagesse des sages ; je rejetterai la science des savants ". Jusqu'ici il n'a rien dit de désagréable; il a d'abord invoqué le témoignage de l'Ecriture ; puis s'enhardissant , il emploie des termes plus violents et dit : " Dieu n'a-t-il pas convaincu de folie la sagesse de ce monde ? Que sont devenus les sages? Que sont devenus les docteurs de la loi? Que sont devenus les esprits curieux de ce siècle ? Dieu n'a-t-il pas convaincu de (316) folie la sagesse de ce monde? Car Dieu voyant que le monde, aveuglé par sa propre sagesse, ne l'avait point connu dans les oeuvres de la sagesse divine , a jugé à propos de sauver par la folie de la prédication ceux qui croiraient en lui ". Après avoir dit qu'il est écrit : " Je perdrai la sagesse des sages", il en donne une preuve de fait en ajoutant : " Que sont devenus les sages ? que sont devenus les docteurs de la loi? " frappant ainsi du même coup les Grecs et les Juifs. Car, quel philosophe; quel habile logicien, quel homme instruit dans le judaïsme a procuré le salut et enseigné la vérité? Pas un d'eux : les pécheurs ont tout fait. Après avoir tiré sa conclusion, abattu leur enflure, et dit : " Dieu n'a-t-il pas convaincu de folie la sagesse de ce monde? " il donne la raison de tout cela. Parce que, dit-il, aveuglé par sa propre sagesse, le monde n'a pas connu Dieu dans la sagesse divine, la croix a paru. Qu'est-ce que cela : " Dans la sagesse divine ? " C'est-à-dire, dans la sagesse qui s'est manifestée dans les oeuvres par lesquelles il a voulu se faire connaître. Car il a produit ces oeuvres et d'autres semblables afin que leur aspect fit admirer le Créateur; le ciel est grand, la terre est immense; admirez donc celui qui les a faits. Et ce ciel si grand, non-seulement il l'a créé, mais il l'a créé sans peine ; cette vaste terre, il l'a produite sans effort. Voilà pourquoi il est dit de l'un : " Les cieux sont les ouvrages de vos mains " (Ps. CI) ; et de l'autre : " Il a fait la terre comme rien ". Mais comme le monde n'a pas voulu connaître Dieu au moyen de cette sagesse, Dieu l'a convaincu par la folie apparente de la croix, non à l'aide du raisonnement, mais de la foi. Du reste, là où est la sagesse de Dieu, il n'y a plus besoin de celle de l'homme. Dire que le Créateur de ce monde si grand et si vaste doit posséder une puissance ineffable et infinie, c'était là un raisonnement de la sagesse humaine, un moyen de comprendre l'auteur par son ouvrage; mais maintenant on n'a plus besoin que de foi, et non de raisonnements. Car croire à un homme crucifié et enseveli, et tenir pour certain que ce même homme est ressuscité et assis au ciel , c'est l'effet de la foi et non du raisonnement. Ce n'est point avec la sagesse , mais avec la foi, que les apôtres ont paru, et ils sont devenus plus sublimes et plus sages que les sages, d'autant que la foi qui accepte les choses de Dieu l'emporte sur l'art de raisonner ; car ceci surpasse l'esprit humain.
Comment Dieu a-t-il perdu la sagesse? En se révélant à nous par Paul et ses semblables, il nous a fait voir qu'elle était inutile. En effet, pour recevoir la prédication évangélique, le sage ne tire aucun avantage de sa sagesse, ni l'ignorant ne souffre de son ignorance. Bien plus, chose prodigieuse à dire ! l'ignorance est ici une meilleure disposition que la sagesse. Oui, le berger, le paysan, mettant de côté les raisonnements et s'abandonnant à Dieu , recevront plutôt la prédication évangélique. Voilà comment Dieu a perdu la sagesse. Après s'être d'abord détruite elle-même, elle est devenue ensuite inutile. Car quand elle devait faire son oeuvre propre et voir le Maître par ses oeuvres, elle ne l'a pas voulu ; maintenant quand elle voudrait se produire , elle ne le pourrait plus; car l'état des choses n'est plus le même, et l'autre voie pour parvenir à la connaissance de Dieu est bien préférable. C'est pourquoi il faut une foi simple, que nous devons chercher à tout prix, et préférer à la sagesse du dehors, puisque l'apôtre dit: "Dieu a convaincu de folie la sagesse ". Qu'est-ce que cela veut dire : "Il a convaincu de folie?" Il a prouvé qu'elle est une folie quand il s'agit de parvenir à la foi. Et comme on avait d'elle une haute estime, il s'est hâté de la confondre.
En effet, qu'est-ce que cette sagesse, qui ne peut trouver le premier des biens ? Il l'a fait paraître folle, parce qu'elle s'était d'abord démontrée telle elle-même. Si, quand il était possible de trouver la vérité a l'aide du raisonnement, elle n'a pu le faire, comment en sera-t-elle capable, maintenant qu'il s'agit (le choses plus importantes, et qu'on n'a plus besoin de talent, mais de foi ? Dieu l'a donc convaincue de folie; et il a jugé à propos de sauver le monde par la folie, non réelle, mais apparente de la croix. Et c'est là ce qu'il y a de plus grand : que Dieu ait vaincu cette sagesse, non par une sagesse plus excellente, mais par une sagesse qui a une apparence de folie. Il a abattu Platon, non par un autre philosophe plus sage, mais par un pêcheur ignorant. Ainsi la défaite est devenue plus humiliante et le triomphe plus éclatant. Puis, démontrant la puissance de la croix, l'apôtre dit : " Les Juifs demandent des miracles et les Grecs cherchent la sagesse; pour nous, nous prêchons le Christ crucifié, qui est un (317) scandale pour les Juifs, et une folie pour les Grecs, mais qui est la force de Dieu et la sagesse de Dieu pour ceux qui sont appelés, soit parmi les Juifs soit parmi les Grecs ".
3. Il y a un grand sens dans ces paroles car il veut dire que Dieu a vaincu à l'aide des contraires, et que la prédication n'est pas de l'homme. Voici ce qu'il entend : quand nous disons aux Juifs: Croyez; ils nous répondent Ressuscitez les morts, guérissez les possédés du démon, montrez-nous des prodiges. Et que répliquons-nous à cela? Celui que nous tous prêchons a été crucifié, et il est mort. Cette parole est peu propre à attirer ceux qui ne veulent pas venir, car elle devrait repousser ceux mêmes qui en seraient tentés : et pourtant elle ne repousse pas, elle attire, elle subjugue, elle triomphe. A leur tour, les Grecs nous demandent l'éloquence des discours , l'habileté dés sophismes; nous leur prêchons encore la croix, et ce qui paraît faiblesse aux Juifs, les Grecs l'appellent folie. Quand donc, bien loin de leur accorder ce qu'ils demandent, nous leur offrons tout le contraire (car non-seulement la croix n'est point un miracle, mais, au point de vue de la raison, elle est l'opposé du miracle; non-seulement elle n'est point un signe de force, ni une preuve de sagesse, mais plutôt un indice de faiblesse et une apparence de folie); quand, dis-je, non-seulement ils n'obtiennent ni lés miracles ni la sagesse qu'ils demandent, mais entendent ce qu'il y a de plus opposé à leur désir, et qu'ils s'en laissent persuader : comment ne pas voir là la puissance infinie de Celui qui est prêché?
Comme si quelqu'un montrait à un homme battu par les flots et soupirant après le port, non le port lui-même, mais un autre endroit de la mer encore plus agité, et le déterminait à le suivre avec des sentiments de reconnaissance; ou comme si un médecin promettait de guérir un blessé, non au moyen des remèdes qu'il désire, mais en le brûlant de nouveau, et néanmoins l'attirait à lui (ce qui serait certainement la preuve d'une grande puissance) ; ainsi les apôtres ont remporté la victoire, non par un miracle, mais par la chose qui semblait le contraire du miracle. C'est aussi ce que le Christ a fait pour l'aveugle; car voulant le guérir de sa cécité, il a employé un moyen qui devait l'augmenter : il l'a frotté avec de la boue. Et comme il a guéri un aveugle avec de la boue, de même il s'est attiré le monde entier par la croix : par la croix qui ajoutait au scandale, au lieu de le faire disparaître. Ainsi avait-il déjà procédé dans la création, en opposant les contraires aux contraires. Il a donné le sable pour borne à la mer, la faiblesse à la force; il a établi la terre sur l'eau, le solide et le dense sur le mou et le liquide. Par le moyen des prophètes, il a ramené le fer du fond de l'eau avec un peu de bois. Ainsi il s'est attiré le monde entier à l'aide de la croix. Comme l'eau porte la terre, la croix porte le monde. C'est la preuve d'une grande puissance et d'une grande sagesse que de persuader par les contraires. La croix semble être un objet de scandale, et, loin de scandaliser, elle attire.
A cette pensée, Paul émerveillé s'écrie que " ce qui paraît en Dieu une folie est plus sage " que les hommes, et que ce qui paraît en "Dieu une faiblesse est plus fort que les hommes ". Cette folie, cette faiblesse, non réelle mais apparente, dont il parle ici, c'est la croix, et il répond dans leur sens. Car ce que les philosophes n'ont pu faire avec leurs raisonnements, cette prétendue folie l'a fait. Lequel est le plus sage de celui qui convainc la multitude, ou de celui qui ne persuade que quelques hommes, ou plutôt personne? de celui qui persuade sur les sujets les plus importants, ou de celui qui persuade sur des questions inutiles? Combien Platon ne s'est-il pas donné de peine sur la ligne, sur l'angle, sur le point, sur les nombres pairs et impairs, sur les quantités égales et inégales, et autres toiles d'araignées semblables (car tout cela est plus inutile pour la vie que des toiles d'araignées) ? Et il est mort sans en avoir tiré aucun profit, ni petit ni grand. Combien n'a-t-il pas pris de peine pour prouver que l'âme est immortelle ? Et il est mort sans avoir rien dit de clair là-dessus, sans avoir convaincu un seul de ses auditeurs ! Et la croix prêchée par des ignorants a convaincu, a attiré à elle le monde entier, non en traitant des questions insignifiantes, mais en parlant de Dieu, de la vraie religion, de la règle évangélique, du jugement futur; et elle a transformé en philosophes tous les hommes, des paysans, des ignorants. Voyez donc comme ce qui paraît folie et faiblesse en Dieu, est plus sage et plus fort que les hommes. Comment plus fort? Parce que la croix a parcouru tout l'univers, (318) dominé tous les hommes par la force, et que quand des milliers s'efforçaient d'éteindre le nom du Crucifié, c'est le contraire qui est arrivé; car ce nom a fleuri, a grandi de plus en plus, et ses ennemis se sont perdus, ont couru à leur ruine; les vivants combattaient le mort, et n'ont rien pu contre lui. Donc, quand le Grec m'accuse de folie, il prouve lui-même son extrême folie; quand je passe pour un insensé à ses yeux, je suis réellement plus sage que les sages; quand il me reproche ma faiblesse, il fait preuve lui-même d'une plus grande faiblesse. Car les succès qu'ont obtenu, par la grâce de Dieu, des publicains, des pêcheurs ; les philosophes, les rhéteurs, les tyrans, le monde entier, malgré des peints infinies, n'ont pu même les rêver. Que n'a pas amené la croix? La doctrine de l'immortalité de l'âme, de la résurrection du corps, du mépris des choses présentes, du désir des choses à venir. Des hommes, elle a fait des anges; de toutes parts on voit des philosophes, et qui donnent des preuves de toute espèce de courage.
4. Mais, dira-t-on, beaucoup d'entre eux ont aussi méprisé la mort. Lesquels? je vous prie. Est-ce celui qui a bu la ciguë ? Mais, si vous le voulez, je vous en trouverai des milliers de ce genre dans l'Eglise. Si, au sein de la persécution, il était permis de mourir en buvant la ciguë, tous seraient bien supérieurs à ce philosophe. Du reste, quand Socrate but la ciguë, il n'était pas libre de la boire ou de ne la pas boire : de gré ou de force, il devait la boire ; c'était donc un acte de nécessité et non de courage ; les brigands et les assassins, condamnés par les justes, subissent de plus grands supplices. Chez nous, c'est tout le contraire c'est de plein gré, librement, et non par force, que gros martyrs ont souffert et, montré une vertu à toute épreuve. Rien d'étonnant à ce que ce philosophe ait bu la ciguë, étant forcé de la boire , et étant parvenu à l'extrême vieillesse ; car il déclara lui-même qu'il avait soixante-dix ans quand il méprisait ainsi la vie, si tant est que ce soit là du mépris; ce que je n'admets pas, ni moi, ni personne. Mais montrez-m'en un qui ait soutenu courageusement les tortures pour la religion, comme je vous en montrerai des milliers sur tous les points du globe. Qui est-ce qui a supporté généreusement de se voir arracher les ongles ? fouiller les articulations? déchirer le corps pièce à pièce? arracher les os de la tête? étendre sur le gril? jeter dans la chaudière? Ceux-là, montrez-les-moi. Mourir par la ciguë, c'est à peu près s'endormir ; on dit même que ce genre de mort est plus doux que le sommeil. Et quand même quelques-uns auraient subi de véritables épreuves, ils n'auraient encore aucun droit à nos louanges, car ils sont morts pour des motifs peu honorables : les uns pour avoir trahi des secrets, les autres pour avoir aspiré à la tyrannie, d'autres pour avoir été surpris dans des actions honteuses; d'autres enfin, se sont livrés d'eux-mêmes sans but, sans motif, et comme au hasard.
Il n'en est pas ainsi chez nous. Aussi garde-t-on le silence sur le compte de ceux-là, tandis que la gloire de ceux-ci est dans tout son éclat et croît de jour en jour. C'est à cela que pensait Paul, quand il disait : Ce qui paraît en Dieu une faiblesse est plus fort que les hommes. Car c'est là la preuve que la prédication est divine. Comment douze hommes ignorants, qui avaient passé leur vie sur les étangs, sur les fleuves, dans les déserts, qui n'avaient peut-être jamais mis les pieds dans une ville ou sur une place publique, auraient-ils osé former une si grande entreprise ? Comment leur serait venue la pensée de lutter contre le monde entier? Car, qu'ils fussent timides et lâches, c'est leur historien qui le dit, sans rien nier, sans chercher à dissimuler leurs défauts: ce qui est la plus grande preuve de véracité. Que dit-il donc? Que dès que le Christ fut pris, ils s'enfuirent, malgré les nombreux miracles dont ils avaient été témoins, et que leur chef, qui était resté, renia son Maître. Comment donc ceux qui, du vivant du Christ, n'avaient pu soutenir l'assaut des Juifs, défieront-ils tout l'univers au combat, quand ce même Christ est mort, a été enseveli, n'est point ressuscité, selon vous, ne leur a point parlé, ne leur a point inspiré de courage? Ne se seraient-ils pas dit à eux-mêmes: Qu'est-ce que ceci? Il n'a pu se sauver lui-même, et il nous défendrait? Vivant, il ne s'est pas aidé; et mort, il nous tendrait la main ? Vivant, il n'a pas soumis un seul peuple, et nous, à son nom seul, nous sou. mettrions le monde entier? Quoi de plus déraisonnable, je ne dis pas qu'une telle entreprise, mais qu'une telle pensée ? Il est donc évident que s'ils ne l'avaient pas vu ressuscité, s'ils n'avaient pas eu la preuve la plus manifeste de sa puissance, ils n'eussent point joué (319) un tel jeu. A supposer qu'ils eussent eu de nombreux amis, n'en auraient-ils pas fait aussitôt autant d'ennemis, en attaquant les anciennes coutumes, en déplaçant les bornes antiques? Dès ce moment, ils se seraient attiré l'inimitié de tous, celle de leurs concitoyens comme celle des étrangers. Eussent-ils eu tous les droits possibles au respect par les avantages extérieurs, n'auraient-ils pas été pris en haine pour vouloir introduire de nouvelles moeurs ? Et au contraire, ils sont dénués de tout, et par cela seul, déjà exposés à la haine et au mépris universels.
Car de qui voulez-vous parler? Des Juifs? lis en étaient profondément haïs, à cause de ce qui s'était passé à l'égard de leur Maître. Des Grecs? Ils n'en étaient pas moins détestés, tt les Grecs le :avent mieux que qui que ce soit. Pour avoir voulu instituer un nouveau gouvernement, ou plutôt réformer en quelque point celui qui existait, sans rien changer au culte des dieux, mais en substituant certaines pratiques à d'autres, Platon fut chassé de Sicile et courut le danger de mort. S'il a conservé la vie, il perdit du moins la liberté. Et si un barbare ne se fût montré meilleur que le tyran de Sicile, rien n'empêchait que le philosophe restât esclave toute sa vie sur une terre étrangère. Et pourtant les changements qui touchent au pouvoir royal n'ont pas l'importance de ceux qui touchent à l'ordre religieux; ceux-ci troublent et agitent bien plus les hommes. En effet, dire qu'un tel ou un tel épousera une telle, ou que les gardes veilleront de telle ou telle façon, il n'y a pas là de quoi causer grande émotion , surtout quand la loi reste sur le papier et que le législateur se met peu en peine de l'appliquer. Mais dire que les objets du culte sont des démons et non des dieux, que le vrai Dieu c'est le Crucifié, vous savez assez quelle fureur, quelle accusation, quelle guerre cela a soulevées.
5. Chez les Grecs, Protagoras, pour avoir osé dire : " Je ne reconnais point de dieux " , et cela, non en parcourant et en doctrinant tout l'univers, mais dans une seule cité, courut les plus grands dangers. Diagoras de Milet (1) et Théodore, surnommé l'athée, avaient de nombreux amis, étaient éloquents et admirés comme philosophes; cependant tout cela
1 ou plutôt de Mélos, sur ces athées, voir Cicéron de natura deorum, liv. I, chap. I et XXIII.
ne leur servit à rien. Et le grand Socrate lui-même, qui les surpassait tous en philosophie, a bu la ciguë parce qu'il était soupçonné d'avoir quelque peu innové en matière de religion. Or, si un simple soupçon d'innovation a créé un tel danger à des philosophes, à des sages, à des hommes qui jouissaient d'ailleurs de la plus grande considération, au point que, loin de pouvoir établir leurs doctrines, ils ont été condamnés à la mort ou à l'exil: comment ne pas être frappé d'étonnement et d'admiration, en voyant le pêcheur opérer de tels prodiges dans le monde entier, réaliser ses projets et triompher des barbares et de tous les Grecs?
Mais ceux-ci, direz-vous, n'introduisaient pas, comme ceux-là, des dieux étrangers. Et c'est précisément là le prodige à mes yeux ; une double, innovation :détruire les dieux qui existaient et prêcher le Crucifié. D'où leur est venue l'idée d'une telle prédication? Où ont-ils puisé cette confiance dans le succès? Quel précédent les y encourageait? Tout le monde n'adorait-il pas les démons ? N'avait-on pas divinisé les éléments? L'impiété n'avait-elle pas introduit des moeurs bien différentes? Cependant ils ont attaqué et détruit tout cela; en peu de temps, ils ont parcouru le monde entier, comme s'ils eussent eu des ailes, ne tenant compte ni des périls, ni de la mort, ni de la difficulté de l'entreprise, ni de leur petit nombre, ni de la multitude de leurs adversaires, ni de la richesse, ni de la puissance, ni de la science de leurs ennemis. Mais ils avaient un auxiliaire plus puissant que tout cela : la vertu du crucifié et du ressuscité. Il eût été moins étonnant qu'ils déclarassent au monde entier une guerre matérielle, au lieu de celle qu'ils lui ont réellement déclarée. Car, d'après les luis de la guerre, il est permis de se placer en face de l'ennemi, de s'emparer de ses terres, de se ranger en bataille, de saisir l'occasion d'attaquer et d'en venir aux mains. Ici, il n'en était pas de même : Les apôtres n'avaient point d'armée à eux ; ils étaient mêlés à leurs ennemis, et c'est ainsi qu'ils en triomphaient; c'est dans cette situation qu'ils esquivaient leurs coups, qu'ils les domptaient et remportaient sur eux une éclatante victoire, suivant cette parole du prophète : " Tu règneras au milieu de tes ennemi, ". (Ps. CIX, 2.) Car c'était là le prodige : Que leurs ennemis les tenant en leur pouvoir, et les jetant dans (320) les prisons et dans les fers, non-seulement ne pouvaient les vaincre, mais tombaient eux-mêmes à leurs pieds ; ceux qui flagellaient devant ceux qui étaient flagellés, ceux qui enchaînaient devant ceux qui étaient enchaînés, ceux qui persécutaient devant ceux qui étaient persécutés. Nous disons tout cela aux Grecs et plus que cela encore: car ici la vérité surabonde. Si tous nous suivez dans ce sujet, nous vous apprendrons tous les détails de la lutte; mais, en attendant, tenons bien à ces deux points capitaux : Comment les faibles ont-ils vaincu les forts? Et comment ces faibles, étant ce qu'ils étaient, auraient-ils formé une telle entreprise, s'ils n'avaient eu le secours divin ?
6. Et maintenant, faisons ce qui dépend de nous : Que notre vie porte les fruits qu'elle doit porter des bonnes oeuvres, et allumons autour de nous une grande ardeur pour la vertu. Il est écrit : " Vous êtes des flambeaux " qui brillez au milieu du monde ". (Philip. II, 15.) Et Dieu nous destine à un plus noble usage que le soleil lui-même, que le ciel, que la terre et la mer; à un usage d'autant plus grand que les choses spirituelles l'emportent davantage, sur les choses sensibles. Quand donc nous considérons le globe du soleil, et due nous admirons la beauté, le volume et l'éclat de cet, astre, pensons qu'il y a en nous une lumière plus grande et meilleure, comme aussi de plus profondes ténèbres, si nous n'y veillons : car toute la terre est dans fine nuit épaisse. Dissipons donc cette nuit, et mettons-y fin. Elle règne non-seulement chez les hérétiques et chez les Grecs, mais aussi dans les croyances et dans la conduite d'un grand nombre d'entre nous. Car beaucoup ne croient pas à la résurrection, beaucoup s'appuient sur des horoscopes , beaucoup s'attachent à des observances superstitieuses, à des divinations, à des augures, à des présages; d'autres recourent aux amulettes et aux enchantements. Nous combattrons ceux-là plus tard , quand nous en aurons fini avec les Grecs. En attendant, retenez bien ce que je vous ai dit: Combattez avec moi, attirons-les à nous et transformons-les par notre conduite. Je le répète toujours : Celui qui enseigne la philosophie doit d'abord en offrir le modèle en lui-même et se faire rechercher de ses auditeurs.
Faisons-nous donc rechercher des Grecs et concilions-nous leur bienveillance. Et cela arrivera, si nous sommes toujours prêts, non-seulement à faire le bien, mais encore à souffrir le mal. Ne voyons-nous pas les enfants portés sur les bras de leurs pères, les frapper à la joue, et le père se prêter volontiers à satisfaire la colère de son fils, et se réjouir quand elle est satisfaite? Eh bien ! suivons cet exemple : parlons aux Grecs comme des pères à leurs enfants. Et vraiment tous les Grecs sont des enfants; quelques-uns des leurs l'ont dit Ce sont des enfants, il n'y a point de vieillard chez les Grecs. En effet, les enfants ne supportent de s'occuper de rien d'utile ; de même les Grecs veulent toujours jouer; ils sont à terre, ils y rampent et ne songent qu'aux choses terrestres. Quand nous parlons aux enfants des choses nécessaires, ils ne comprennent pas notre langage et rient toujours; ainsi les Grecs rient, quand nous leur parlons du royaume des cieux. Et comme souvent la salive, découlant de la bouche de l'enfant, souille sa nourriture et sa boisson ; ainsi les paroles qui tombent de la bouche des Grecs sont inutiles et impures ; si vous leur présentez la nourriture qui leur est nécessaire, ils vous accablent de malédictions ; ils ont besoin qu'on les porte. Si un enfant voit un voleur entrer et enlever ce qui est à la maison, bien loin de le repousser, il sourit au malfaiteur; mais si vous lui prenez son petit panier, son sistre ou tout autre joujou, il en est vivement affecté, il s'irrite, il se déchire et frappe le sol du pied. Ainsi quand les Grecs voient le démon piller leur patrimoine, les biens nécessaires à leur subsistance, ils sourient et courent au-devant de lui comme au-devant d'un ami. Mais si on leur enlève une possession , la richesse ou quelque autre futilité de ce genre, ils se lamentent, ils se déchirent. Et comme l'enfant reste nu sans s'en douter et sans en rougir; ainsi les Grecs se vautrant avec les fornicateurs et les adultères, outragent les lois de la nature, entretiennent de honteux commerces et ne songent pas à se convertir. Vous avez vivement approuvé, vous avez applaudi; mais tout en applaudissant, prenez garde qu'on n'en dise autant de vous. Soyez donc tous des hommes, je vous en prie; car, si nous sommes des enfants, comment leur apprendrons-nous à devenir des hommes? Comment les retirerons-nous de leur puérile folie? Soyons des hommes, pour parvenir à la mesure de l'âge déterminée par le Christ et obtenir les biens à venir par la grâce et la bonté, etc.

HOMÉLIE V. EN EFFET, CONSIDÉREZ, MES FRÈRES, QUI SONT CEUX, D'ENTRE VOUS QUI ONT ÉTÉ APPELÉS. IL Y EN A PEU DE SAGES SELON LA CHAIR, PEU DE PUISSANTS, PEU DE NOBLES. MAIS DIEU A CHOISI LES MOINS SAGES SELON LE MONDE, POUR CONFONDRE LES SAGES. (VERS. 26, 27, JUSQU'À LA FIN DU CHAPITRE.)
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ANALYSE.
l. Les simples se sent convertis en plus grand nombre que les savants.
2. Toute gloire appartient à Dieu ; les hommes ne doivent donc pas se l'attribuer.
3-6. De la difficulté que les apôtres devaient naturellement rencontrer dans l'établissement de la foi, si Jésus-Christ ne les eût aidés. — Des avantages d'une vie laborieuse et occupée comme celle des artisans. — Que les militaires ne doivent point se dispenser à cause de leur profession de servir Dieu et de s'appliquer aux lectures saintes.
1. Après avoir, dit que ce qui paraît folie en Dieu est plus sage que les hommes, il a démontré, par le témoignage des Ecritures et par la marche des événements, que la sagesse humaine a été rejetée ; d'après le témoignage des Ecritures, puisqu'il est dit : " Je perdrai la sagesse des sages " ; d'après la marche des événements, quand il pose cette interrogation : " Que sont devenus les sages? Que sont devenus les docteurs de la loi? " De plus il a fait voir que ce n'était point une chose nouvelle, mais ancienne, désignée d'avance et prédite : " Car il est écrit : Je perdrai" la sagesse des sages ". Ensuite il a démontré que tout cela était utile et raisonnable: " Le monde, n'ayant point connu Dieu au moyen de la sagesse de Dieu, il a plu à Dieu de sauver par la folie de la prédication ceux qui croiraient en. lui " ; puisque la croix est une preuve de puissance et de sagesse infinie, et que ce qui paraît folie en Dieu surpasse de beaucoup la sagesse humaine. Il le prouve de nouveau, non plus par les maîtres, mais par les disciples : " Considérez ", dit-il, " qui sont ceux d'entre vous qui ont été appelés ". Car Dieu n'a pas seulement choisi des ignorants pour maîtres, mais aussi pour disciples : " Il y en a peu de sages selon la chair ". Il y a donc dans cette prédication plus de force et plus de sagesse, puisqu'elle entraîne la multitude et persuade même les ignorants. Il est en effet très-difficile de convaincre un ignorant, surtout quand il s'agit de choses importantes et nécessaires. Et cependant les apôtres l'ont fait, et il appelle les Corinthiens eux-mêmes en témoignage : " Considérez, mes frères, qui " sont ceux d'entre vous qui ont été appelés "; examinez, écoutez. Car la plus grande preuve de la sagesse du maître, c'est que des ignorants aient accepté des enseignements si sages, plus sages que tous les autres. Que veut dire : " Selon la chair? " C'est-à-dire, d'après les apparences, au point de vue de la vie présente et de la doctrine du dehors. Ensuite pour ne pas se contredire lui-même (car il a convaincu le proconsul, l'aréopagite, ainsi qu'Apollon ; et nous savons que d'autres sages ont assisté à sa prédication), il ne dit pas : Il n'y en a point de sages, mais : " Il y en a peu de sages ". Car il n'appelait point exclusivement les ignorants et ne renvoyait pas les sages ; il admettait ceux-ci, mais en bien plus grand nombre ceux-là. Pourquoi ? — Parce que celui qui, est sage selon la chair est rempli de beaucoup de folie, et qu'il est surtout insensé en ce qu'il ne veut pas rejeter une doctrine corrompue.
Si un médecin voulait enseigner son art, ceux de ses auditeurs qui en auraient déjà quelque notion fausse, contraire aux principes, (322) et qui tiendraient à la conserver, n'accueilleraient pas facilement ses leçons, tandis que ceux qui ne sauraient rien les recevraient volontiers. Il en a été de même ici : les ignorants ont été persuadés les premiers, parce qu'ils n'avaient pas l'extrême folie de se croire sages. Car c'est le comble de la folie de chercher par le raisonnement ce qui ne peut se découvrir que par la foi. Si un forgeron, retirant le fer rouge du feu, s'avisait d'y employer ses mains au lieu de tenailles, il serait certainement regardé comme un fou. Ainsi en est-il des philosophes qui veulent découvrir ces choses par eux-mêmes, au mépris de la foi. Aussi n'ont-ils rien trouvé de ce qu'ils cherchaient. " Peu de puissants, peu de nobles ". Les puissants et les nobles sont remplis d'orgueil. Or, rien n'est aussi inutile pour arriver à la connaissance de Dieu que l'arrogance et l'attachement aux richesses. De là vient qu'on admire les choses présentes, qu'on ne tient aucun compte des choses à venir, et que la multitude des soucis bouche les oreilles. " Mais Dieu a choisi les moins sages selon le monde ". Car c'est là le plus grand signe de supériorité : vaincre par des ignorants.
2. En effet, les Grecs ne rougissent pas autant d'être vaincus par des sages; mais ce qui les couvre de honte, c'est de se voir dépassés en philosophie par un artisan, par un homme du peuple. Aussi l'apôtre dit-il : " Pour confondre les sages ". Et ce n'est pas en ce point seulement, mais aussi en ce qui touche les autres avantages de la vie, que Dieu a ainsi procédé. Car " il a choisi les faibles selon le monde, pour confondre les forts ". Ce ne sont pas seulement des ignorants, mais des pauvres, des hommes méprisés et obscurs, qu'il a appelés pour humilier ceux qui étaient constitués en puissance. " Et les plus vils et les plus méprisés selon le monde, et ce qui n'était rien pour confondre ce qui est ". Et qu'appelle-t-il ici : " ce qui n'est rien ? " Ceux qui sont considérés comme rien, parce qu'ils n'ont aucune valeur. Dieu a fait preuve d'une grande puissance en renversant les grands par ceux qui semblent n'être rien. C'est ce qu'il exprime ailleurs, quand il dit : " Ma puissance éclate davantage dans la faiblesse ". (II Cor. XII, 9.) C'est en effet une marque de grand pouvoir que des hommes sans valeur, dépourvus de toute instruction, aient subitement appris à raisonner sur des questions plus élevées que le ciel. Nous admirons surtout le médecin, le rhéteur, ou tout autre maître, quand ils instruisent et forment parfaitement des ignorants. En cela, Dieu n'a pas seulement voulu faire un miracle et prouver sa puissance, mais réprimer la vaine gloire. Ce qui faisait dire d'abord à Paul : " Pour confondre les sages, pour détruire ce qui est" ; et ensuite: " Afin qu'aucun homme ne se glorifie devant Dieu". Car Dieu fait tout pour réprimer l'orgueil et la présomption, pour abattre la vaine jactance, et vous y persévérez ? Il fait tout pour que nous ne nous attribuions rien et que nous lui rapportions tout, et vous vous êtes livrés à un tel et à un tel ? Quel pardon obtiendrez-vous? Dieu nous a prouvé, et cela dès le commencement, que nous ne pouvons pas nous sauver par nous-mêmes. Car déjà alors les hommes ne pouvaient pas se sauver par eux-mêmes, mais ils avaient besoin de considérer la beauté du ciel, l'étendue de la terre et les autres corps créés, pour pouvoir s'élever jusqu'à l'auteur de ces ouvrages. Son but était déjà de réprimer d'avance la vaine estime de la sagesse.
De même qu'un maître qui invite un élève à le suivre, et le voit rempli de préjugé et résolu à tout apprendre par lui-même, l'abandonne à son erreur, puis lui prouvant qu'il ne saurait suffire à sa propre instruction, en prend occasion de lui exposer sa doctrine : ainsi Dieu dès le commencement a invité les hommes à le suivre par le moyen de la création ; puis comme ils s'y refusaient, il leur a d'abord prouvé qu'ils ne pouvaient pas se suffire à eux-mêmes, et il les a appelés à lui par une autre voie . pour livre, il leur a donné le monde. Les philosophes n'ont pas su le méditer, ils n'ont point voulu obéir à Dieu, ni aller à lui par le chemin qu'il leur indiquait. Il a employé un autre moyen plus clair que le premier, pour convaincre l'homme qu'il ne peut se suffire à lui-même. Car alors il était permis d'employer le raisonnement, de tirer parti de la sagesse extérieure en se laissant guider par les choses créées; mais maintenant, à moins d'être fou, c'est-à-dire, à moins de se dégager de tout raisonnement et de toute sagesse, et de s'abandonner à la foi, il est impossible d'être sauvé. Et ce n'est pas peu de chose d'avoir, en facilitant ainsi la voie, extirpé l'ancienne maladie, en sorte que les hommes ne se glorifient plus et soient sans orgueil " Afin qu'aucun homme ne se glorifie ". Car (323) le mal venait de là: de ce que les hommes prétendaient être plus sages que les lois de Dieu et ne voulaient point s'instruire selon ses ordres. Aussi n'ont-ils absolument rien appris.
Et il en a été ainsi dès le commencement. Dieu avait dit à Adam : Fais ceci, et évite cela. Mais Adam voulant trouver quelque chose de plus, n'obéit pas et perdit ce qu'il avait. Dieu dit ensuite aux hommes : Ne vous arrêtez pas à la créature, mais par elle contemplez le Créateur. Et les hommes, comme s'ils eussent trouvé quelque chose de plus sage que ce qu'on leur avait dit, s'engagèrent dans mille labyrinthes. De là des contradictions sans fin et avec eux-mêmes et avec les autres; et ils ne trouvèrent point Dieu, ne surent rien de clair sur la création, n'en eurent pas même une idée raisonnable et vraie. De nouveau pour ébranler vivement leur présomption, il suscita d'abord des ignorants, afin de montrer que tous ont besoin de la sagesse d'en-haut. Et ce n'est pas seulement en matière de connaissance, mais pour toute autre chose qu'il a voulu faire sentir le besoin que les hommes et 'toutes les créatures ont de lui, afin que les liens de l'obéissance et de la soumission étant plus forts, on ne courût point à sa perte par la résistance. Voilà pourquoi il n'a pas voulu que les hommes se suffisent. Car si beaucoup le dédaignent malgré le besoin qu'ils ont de lui, à quel degré d'orgueil ne seraient-ils pas montés, s'il en eût été autrement?
Ce n'est donc point par jalousie que l'apôtre combat leur vaine ostentation, mais pour les préserver de la ruine qu'elle engendre. " C'est de lui que vous avez été établis en Jésus-Christ, qui nous a été donné de Dieu pour être notre sagesse, notre justice, notre sanctification et notre rédemption ". Ces mots : " De lui ", ne se rapportent point ici , ce me semble, à là production , à l'existence, mais à la foi; il veut dire que les enfants de Dieu ne sont point formés du sang et de la volonté de la chair. Ne pensez donc pas qu'après nous avoir guéris de la vaine gloire, il nous laisse là : non ; il nous fournit une raison plus haute de nous glorifier. Il ne faut pas se glorifier devant lui. Vous êtes ses enfants, et vous l'êtes devenus par le Christ. En disant : " Il a choisi les moins sages selon le monde, les plus méprisables selon le monde ", il fait voir que la plus grande. noblesse est d'avoir Dieu pour Père. Or cette noblesse, nous ne la devons point à un tel ou à un tel, mais au Christ qui nous a rendus sages, justes et saints : car c'est le sens de ces paroles : " Qui est devenu notre sagesse ".
3. Qui donc est plus sage que nous. qui. possédons, non la sagesse de Platon, mais le Christ lui-même, par la volonté de Dieu ? Que veulent dire ces mots : " Qui nous a été donné de Dieu? " Après avoir dit de grandes choses du Fils unique, il ajoute le nom du Père, pour que personne ne pense que le Fils ne soit pas engendré. Après avoir dit qu'il a pu de si grandes choses, et lui avoir tout attribué en disant qu'il est devenu notre sagesse, notre justice, notre sanctification et notre rédemption, il ramène de nouveau tout au Père par le Fils, en disant : " Qui nous a été donné de Dieu ". Pourquoi n'a-t-il pas dit : qui nous a rendu sages, mais " qui est devenu notre sagesse ? " C'est pour nous faire sentir l'excellence du don ; car c'est comme s'il disait : Qui s'est donné lui-même à nous. Et voyez comme il procède. D'abord le Christ nous a rendus sages en nous délivrant de l'erreur; ensuite il nous a rendus justes et saints en nous donnant l'Esprit, et nous a délivrés de tous les maux, de manière que nous soyons à lui, non par l'essence, mais par la foi. En effet, ailleurs l'apôtre dit : Que nous sommes justes de la justice de Dieu, dans ce passage : " Pour l'amour de nous il a traité celui qui ne connaissait point le péché, comme s'il eût été le péché, afin qu'en lui nous devinssions justes de la justice de Dieu ". (II Cor. V, 21.) Maintenant il dit qu'il est devenu notre justice, en sorte que chacun peut à volonté y participer abondamment. Car ce n'est pas un tel ou un tel qui nous a rendus justes, mais le Christ. Que celui qui se glorifie se glorifie donc en lui, et non dans un tel ou un tel. Tout est l'oeuvre du Christ. C'est pourquoi, après avoir dit : " Qui est devenu notre sagesse, notre justice, notre sanctification et notre rédemption " , il ajoute : " Afin que, selon qu'il est écrit, celui qui se glorifie se glorifie dans le Seigneur". (Jérém. IX, 23.)
Voilà pourquoi encore il se déchaîne vivement contre la sagesse des Grecs, afin de persuader par là même aux hommes de se glorifier en Dieu, comme cela est juste. Rien n'est plus fou, rien n'est plus faible que nous, quand nous (324) voulons chercher par nous-mêmes ce qui est au-dessus de nous. Nous pouvons avoir une langue exercée, mais non des croyances solides; par eux-mêmes nos raisonnements ressemblent à des toiles d'araignées. Quelques-uns ont poussé la folie jusqu'à soutenir qu'il n'y a rien de vrai, et que tout est contraire aux apparences. Ne vous attribuez donc rien, mais pour tout glorifiez-vous en Dieu; n'attribuez jamais rien à personne. Car si l'on ne peut rien attribuer à Paul, encore bien moins à tout autre. "J'ai planté ", dit-il, "Apollon a arrosé, mais Dieu a fait croître ". (I Cor. III, 6.) Celui qui a appris à se glorifier en Dieu, ne s'enorgueillira jamais, mais il sera toujours modeste et reconnaissant. Tels ne sont pas les Grecs qui s'attribuent tout à eux-mêmes. Aussi élèvent-ils les hommes au rang des dieux, tant leur orgueil les a égarés ! C'est maintenant l'heure d'entrer en lutte avec eux. Où en sommes-nous restés hier? Nous disions qu'humainement il n'était pas possible que des pêcheurs l'emportassent sur des philosophes; et pourtant cela est devenu possible; donc c'est évidemment l'effet de la grâce. Nous disions qu'il n'était pas possible qu;ils imaginassent de tels succès ; et nous avons montré qu'ils ne les ont pas seulement conçus, mais réalisés entièrement et avec une grande facilité.
Aujourd'hui nous traiterons ce point capital de la question, à savoir : d'où leur serait venu l'espoir de triompher du monde entier, s'ils n'avaient pas vu le Christ ressuscité. Dans quel accès de folie auraient-ils rêvé une chose si absurde, si téméraire ? Car espérer une telle victoire sans la grâce de Dieu, c'est assurément le comble de la démence. Et comment, dans le délire de la folie, en seraient-ils venus à bout? Mais s'ils jouissaient de leur bon sens, comme l'événement l'a prouvé , comment douze hommes auraient-ils osé provoquer de tels combats, braver la terre et la mer, songer à réformer les moeurs du monde entier, si affermies par le temps, et soutenir l'assaut avec tant de courage, s'ils n'eussent reçu d'en-haut des gages assurés, et n'eussent obtenu la grâce divine? Bien plus encore : comment, en promettant le ciel et les demeures suprêmes, auraient-ils espéré convaincre leurs auditeurs? Eussent-ils été élevés dans la gloire, dans la richesse, dans là puissance, dans l'instruction, ils n'auraient sans doute pas osé aspirer à une oeuvre aussi hardie ; cependant leur espoir aurait eu quelque apparence de raison. Mais ce sont des pêcheurs, des fabricants de tentes, des publicains ; tous métiers les moins propres à la philosophie, les moins capables d'inspirer de grands projets, surtout quand il n'y a pas de précédents. Or, non-seulement ils n'avaient pas d'exemples qui leur promissent la victoire, mais il y en avait, et de tout récents, qui leur présageaient la défaite. Plusieurs, je ne dis pas parmi les Grecs (il ne s'agissait pas encore d'eux alors), mais parmi les Juifs contemporains , pour avoir essayé d'innover, avaient péri; et ce n'était pas à -la tête de douze hommes, mais avec une multitude de partisans, qu'ils avaient mis la main à l'oeuvre. En effet, Theudas et Judas, appuyés de nombreux partisans, avaient succombé avec eux. De tels exemples étaient bien propres à effrayer les apôtres, s'ils n'eussent été parfaitement convaincus qu'on ne peut triompher sans la puissance de Dieu. Et, même avec la confiance dans la victoire, quelle espérance les eût soutenus au milieu de tant de périls, s'ils n'avaient eu les yeux fixés sur l'avenir ? Supposons qu'ils comptaient triompher ! Mais à quels profits aspiraient-ils en menant le monde entier aux pieds d'un homme qui, selon vous, n'était point ressuscité ?
4. Si maintenant des hommes qui croient au royaume du ciel et à des biens infinis, ont tant de peine à soutenir, les épreuves, comment les apôtres auraient-ils supporté tant de travaux sans espoir d'en rien recueillir, sinon des maux? Car si rien de ce qui s'était réellement passé n'avait eu lieu , si le Christ n'était point monté au ciel, ceux qui forgeaient ces contes et cherchaient à les persuader aux autres, offensaient Dieu et devaient s'attendre à être mille fois frappés de la foudre. Que s'ils eussent eu un tel zèle du vivant du Christ, ils l'eussent perdu après sa mort; car, n'étant pas ressuscité, il n'eût plus été à leurs yeux qu'un imposteur et un fourbe. Ne savez-vous pas qu'une armée, même faible, tient ferme tant que le général et le prince vivent; et que, bien que forte, elle se dissout dès qu'ils sont morts ?
Quels motifs plausibles, dites le moi, les auraient déterminés à entreprendre la prédication et à parcourir le monde entier? Quels obstacles ne les auraient pas retenus? S'ils étaient fous (je ne cesserai de le répéter), rien, absolument rien, ne leur eût réussi : car (325) personne ne croit à des fous. Mais s'ils ont réussi, comme le fait l'a prouvé , c'est donc une preuve qu'ils étaient les plus sages des hommes. Mais s'ils étaient les plus sages des hommes, il est évident qu'ils n'avaient point entrepris la prédication au hasard. Et s'ils n'avaient pas vu le Christ ressuscité, à quoi bon commencer une telle guerre? Tout ne lés en eût-il pas détournés? Il leur a dit : Je ressusciterai dans trois jours : il leur a promis le royaume des cieux; il leur a annoncé qu'après avoir reçu le Saint-Esprit ils soumettront la terre entière; il leur a dit mille autres choses encore, infiniment élevées au-dessus de la nature. En sorte que, si rien de cela n'était arrivé, eussent-ils cru en lui pendant qu'il vivait, ils auraient cessé d'y croire après sa mort, s'ils ne l'avaient vu ressuscité. Ils auraient dit : Il avait annoncé qu'il ressusciterait après trois jours, et il n'est pas ressuscité; il avait promis d'envoyer l'Esprit et il ne l'a pas envoyé; comment croirons-nous à ce qu'il a dit de l'avenir, quand ce qu'il a dit du présent est convaincu de fausseté? Comment auraient-ils prêché la résurrection d'un homme qui ne serait pas ressuscité? Parce qu'ils l'aimaient, dira-t-on. Mais ils l'eussent dès lors pris en haine, lui qui les avait trompés, et trahis; lui qui, par mille menteuses promesses, les avait arrachés à leurs maisons, à leurs parents, à tout ce qu'ils possédaient, lui qui, après avoir excité contre eux tout le peuple juif, les avait enfin abandonnés. Il l'eût été là un simple effet de faiblesse, ils l'eussent peut-être pardonné; mais il fallait maintenant y voir une grande scélératesse. Car il devait dire la vérité, et ne pas promettre le ciel, puisque, selon vous, il n'était qu'un homme. C'était donc une conduite tout opposée qu'ils auraient dû tenir, c'est-à-dire proclamer qu'ils avaient été trompés et le dénoncer comme un fourbe et un charlatan ; par là ils eussent échappé aux dangers et mis fin à la guerre.
Si les Juifs ont payé des soldats pour dire que le corps avait été enlevé, quel honneur n'eussent pas obtenu les disciples s'ils avaient dit en passant : C'est nous qui l'avons enlevé, il n'est point ressuscité? Ils pouvaient donc recevoir des honneurs et des couronnes. Pourquoi alors auraient-ils préféré les injures et les périls, si une force divine, plus puissante que tout le reste, ne les y eût déterminés? Et (325) si ce raisonnement ne vous convainc pas encore, faites celui-ci : Si les choses n'eussent pas été ainsi, quelque décidés qu'ils y fussent d'abord, ils ne l'auraient point pris pour sujet de leur prédication; ils l'auraient au contraire pris en aversion : car vous savez bien que nous ne voulons pas même entendre prononcer le nom de ceux qui nous ont ainsi trompés. Et pourquoi l'auraient-ils prêché , ce nom ? Dans l'espoir de vaincre par lui ? C'était tout le contraire qu'ils devaient attendre puisque, même après la victoire, ils seraient morts en prêchant le nom d'un imposteur. Que s'ils voulaient jeter un voile sur le passé, il fallait se taire : car engager le combat, c'était donner un nouvel aliment à la guerre et au ridicule. D'où leur serait venue la pensée de forger de telles inventions? Ils avaient perdu le souvenir de tout ce qu'ils avaient entendu. Et si, au rapport de l'évangéliste, ils avaient oublié bien des choses et n'en avaient pas compris d'autres , alors même qu'ils n'avaient rien à craindre ; comment tout ne leur aurait-il pas échappé, au milieu d'un si grand, péril? Mais à quoi bon dire cela, quand leur affection pour le maître était déjà affaiblie par la crainte de l'avenir, ainsi qu'il le leur reprocha lui-même un jour. Car comme suspendus à sa bouche, ils lui avaient souvent demandé auparavant : Où allez-vous? et qu'ensuite après l'avoir entendu longuement exposer les maux qu'il devait subir dans le temps de sa passion, ils restaient bouche béante et muette de terreur, écoutez comme il le leur fait sentir, en disant : " Aucun de vous ne me demande : Ou allez-vous? mais parce que je vous ai dit ces choses, la tristesse a rempli votre coeur ". (Jean, XVI, 6, 6.) Si donc ils étaient déjà tristes quand ils s'attendaient à sa mort et à sa résurrection ; comment, ne le voyant pas ressuscité, auraient-ils pu vivre? Comment , découragés par la déception et épouvantés des maux à venir, n'auraient-ils pas désiré rentrer dans le sein de la terre?
5. Mais d'où leur sont venus ces dogmes sublimes? Et il leur avait annoncé qu'ils en entendraient de plus sublimes encore. " J'ai encore bien des choses à vous dire ", leur disait-il, " mais vous ne pouvez les porter présentement ". Ce qu'il ne disait pas était donc encore plus élevé. Mais un des disciples, entendant parler de dangers , ne voulait pas même aller en Judée avec lui. "Allons-y aussi (326) nous", disait-il, "afin de mourir avec lui ". (Idem, XI, 16.) L'attente de la mort lui était pénible. Mais si, étant avec lui, il s'attendait à mourir et s'en effrayait pourtant, à quoi, séparé de lui et des autres disciples, n'aurait-il pas dû s'attendre ? Et t'eût été d'ailleurs une grande preuve d'impudence. Qu'auraient-ils eu à dire? Le monde entier connaissait la Passion; le Christ avait été suspendu au gibet en plein jour, dans une capitale, pendant la fête principale, celle dont il était le moins permis de s'absenter; mais aucun étranger ne connaissait la résurrection : ce qui n'était pas un petit obstacle au succès de leur prédication. La rumeur disait partout qu'il avait été enseveli; les soldats et tous les Juifs affirmaient que son corps avait été enlevé par ses disciples; mais aucun étranger ne savait qu'il fût ressuscité. Comment auraient-ils espéré en convaincre l'univers? Si on avait pu déterminer des soldats, malgré des miracles, à attester le contraire, comment sans miracle auraient-ils eu la confiance de prêcher, et pu croire, eux qui n'avaient pas une obole, qu'ils persuaderaient le monde entier de la résurrection ?
S'ils agissaient par ambition de la gloire,'ils se seraient attribué leur doctrine bien plutôt qu'à un mort. Mais on ne l'aurait point acceptée, dit-on. Et de qui l'eût-on plutôt acceptée ou d'un homme qui avait été pris et crucifié, ou d'eux qui avaient échappé aux mains des Juifs? Et pourquoi, de grâce, s'ils devaient prêcher, ne pas quitter aussitôt la Judée, et se rendre dans les villes étrangères, au lieu de rester dans le pays? Et comment auraient-ils fait des disciples, s'ils n'eussent opéré des miracles? Or, s'ils faisaient des miracles (et ils en faisaient), ce ne pouvait,être que par la puissance de Dieu; et s'ils eussent triomphé sans en faire, t'eût été bien plus étonnant encore. Ne connaissaient-ils pas, dites-moi, le peuple juif, ses mauvaises dispositions, son esprit de jalousie?
Ils avaient lapidé Moïse après le passage de la mer à pied sec, après cette victoire, après ce trophée remporté contre les Egyptiens, leurs oppresseurs, par les mains de ce grand homme sans effusion d'une goutte de sang; après avoir mangé la manne; après avoir vu des torrents d'eau couler du rocher; après les mille prodiges de l'Egypte, de la mer Rouge et du désert, ils avaient jeté Jérémie dans la citerne et mis à mort beaucoup de prophètes.
Ecoutez ce que dit Elie, quand il est forcé de s'éloigner du pays, après la terrible famine et la pluie miraculeuse, et,la flamme qu'il a fait descendre du ciel, et le merveilleux holocauste : " Seigneur, ils ont tué vos prophètes, ils ont détruit vos autels; je suis demeuré seul, et ils en veulent encore à ma vie ". (III Rois, XIX, 10.) Et pourtant ceux-là ne touchaient point à la loi. Comment donc, dites-le moi, aurait-on écouté les apôtres? Car ils étaient les plus misérables des hommes, et ils prêchaient les nouveautés qui avaient valu la croix à leur maître.
Du reste, ce n'était pas une grande preuve d'habileté chez eux que de répéter ce que le Christ avait dit. On avait pu croire que le Christ agissait par amour de la gloire; on n'en aurait que plus haï ses disciples qui reprenaient la guerre au profit d'un autre. Mais, objectera-t-on, la loi romaine les favorisait. Ils y trouvaient, au contraire, un nouvel obstacle : car les Juifs avaient dit : " Quiconque se fait roi, n'est pas l'ami de César ". (Jean, XIX, 12.) Ainsi cela seul eût suffi à les entraver, d'être les disciples d'un homme qui était censé avoir voulu se faire roi et de soutenir son parti. Où donc auraient-ils puisé le courage de se jeter dans de tels dangers ? Que pouvaient-ils dire de lui qui fût propre à leur attirer la confiance? Qu'il avait été crucifié? qu'il était né d'une pauvre mère juive, mariée à un charpentier juif? qu'il appartenait à une nation haïe du monde entier? Mais tout cela était plus propre à irriter qu'à persuader et qu'à attirer des auditeurs, surtout dans la bouche d'un fabricant de tentes et d'un pêcheur. Et les disciples -n'avaient-ils pas songé à tout cela? Les natures timides (et telles étaient les leurs) savent s'exagérer les choses. D'où auraient-ils pu espérer le succès ? Ils en auraient désespéré au contraire, quand tant de raisons les détournaient de l'entreprise, si le Christ n'était pas ressuscité.
6. Les moins intelligents ne comprennent-ils pas que si les apôtres n'avaient reçu une grâce abondante et n'avaient eu des preuves certaines de la résurrection, non-seulement ils n'eussent pas formé et entrepris un tel dessein, mais qu'ils n'en auraient pas même eu la pensée? Et si, malgré tant d'obstacles, je ne dis pas à la réussite, mais à l'idée même de l'entreprise, ils l'ont cependant formée et réalisée au-delà , de toute espérance, n'est-il (327) pas évident pour tout le monde que ce n'est point là l'effet de la puissance humaine, mais de la grâce divine?
Méditons donc ces sujets, non-seulement avec nous-mêmes, mais aussi avec les autres; ce sera le moyen d'arriver plus facilement à ce qui doit suivre. Et ne dites pas que vous n'êtes qu'un artisan, et que ces études vous sont étrangères. Paul était fabricant de tentes, et pourtant (il nous le dit lui-même) il fut rempli d'une grâce abondante, et ne parlait que par son inspiration. Avant de l'avoir reçue, il était aux pieds de Gamaliel, et il ne la reçut que parce qu'il s'en était montré digne; puis après, il reprit son métier. Que personne ne rougisse donc d'être ouvrier; mais que ceux-là rougissent qui vivent dans l'inutilité et la paresse, qui ont besoin de beaucoup de soins et de nombreux serviteurs. Car il y a une sorte de philosophie à ne gagner sa nourriture que par son travail; l'âme en devient plus pure, le caractère plus ferme. L'homme oisif parle bien plus au hasard, agit souvent sans but, passe des journées entières à ne rien faire, engourdi par la paresse; chez l'ouvrier, au contraire, il y a peu d'actions, de paroles ou de pensées inutiles : car une vie laborieuse tend tous les ressorts de l'âme. Ne méprisons donc point ceux qui gagnent leur vie par leur travail; félicitons-les plutôt. Quel mérite avez-vous, dites-moi, à passer votre vie à ne rien faire et à dépenser inutilement l'héritage que vous avez reçu de votre père? Ne savez-vous pas que nous ne rendrons pas tous le même compte? que ceux qui auront joui d'une plus grande abondance seront jugés plus sévèrement, tandis qu'on traitera avec plus d'indulgence ceux qui auront supporté les travaux, la pauvreté ou d'autres incommodités de ce genre? La parabole de Lazare et du mauvais riche est là pour le prouver. Vous serez justement accusé, vous qui n'employez vos loisirs à la pratique d'aucun devoir; mais le pauvre qui consacrait au devoir le temps que le travail lui laissait libre, recevra une riche couronne.
M'objecterez-vous que vous êtes soldat et que cet état ne vous laisse pas de loisir? Mais cette excuse n'est pas raisonnable. Corneille était centurion, et cela ne l'empêchait point de remplir exactement ses devoirs. Quand il s'agit de fréquenter les danses et les comédies, de passer toute votre vie au théâtre, vous n'objectez plus l'état militaire ni la crainte des magistrats; mais quand nous vous appelons à l'église, mille obstacles se lèvent. Et que direz-vous en ce jour terrible où vous verrez les torrents de flamme, les chaînes qui ne se brisent plus, où vous entendrez les grincements de dents ? Qui est-ce qui prendra votre défense, quand vous verrez l'ouvrier qui aura bien vécu, nager au sein de la gloire; tandis que vous, jadis si mollement vêtu et respirant l'odeur des parfums, vous subirez des supplices sans fin? A quoi vous serviront vos richesses et votre opulence? En quoi la pauvreté nuira-t-elle à l'artisan? Afin donc d'éviter ces malheurs. Méditons ces paroles en tremblant, et employons tous nos loisirs aux oeuvres nécessaires. Ainsi, après avoir obtenu de Dieu le pardon de nos fautes passées, et au moyen de nos bonnes couvres à venir, nous pourrons obtenir le royaume des cieux, par la grâce et la bonté de Notre-Seigneur Jésus-Christ, avec lequel, gloire, puissance, honneur, au Père et au Saint-Esprit, maintenant et toujours, dans les siècles des siècles. Ainsi soit-il.

exegpatr

SAINT JOHN CHRYSOSTOM

Monday 27 September 2010

FEAST OF THE CROSS PAULINE EPISTLE

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