HOMILY XXXIV.

1 COR. xiii. 8.

But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

HAVING shewn the excellency of charity from its being requisite both to the gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by shewing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he doth, first from a wish to persuade those who seemed to be accounted inferior, that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts, and were lifted up thereby, studying to bring them down, and to signify, that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. For love envieth not, is not puffed up. So that on every side he throws around them an impregnable wall, and a manifold unanimity, first removing all their disorders, and thereby again waxing stronger. Therefore also he put forward innumerable reasons which might comfort their dejection. As thus: both the same Spirit, saith he, is the giver; and He giveth to profit withal; and divideth as he will, and it is a gift which He divideth, not a debt. Though thou receive but a little, thou dost equally contribute to the body, and even thus thou enjoyest much honour. And he that hath the greater, needs thee who hast the less. And, ૮૬ "Charity is the greatest gift, and the more excellent way."

472 Charity so praised, as to check the Corinthians' Errors.

HOMIL. Now all this he said, doubly to bind them to each other, ****both by their not considering themselves disparaged, while

XXXIV.

they had this; and because, after pursuit and attainment of it, they henceforth feel not as might be expected from human infirmity; both as having the root of all gifts, and as no longer capable of contentiousness, even though they had nothing. For he that is onçe led captive by charity, is freed from contentiousness.

And this is why, pointing out to them how great advantages they shall thence reap, he sketched out its fruits; by his praises of it repressing their disorders: inasmuch as each one of the things mentioned by him was a sufficient medicine to heal their wounds. Wherefore also he said, suffereth long, to them that are at strife one with another; is kind, to them that stand mutually aloof, and bear a secret grudge; envieth not, to them that look grudgingly on their superiors; vaunteth not itself, to them that are separated; is not puffed up, to them that boast themselves against others; doth not count it unseemly, to them that are unwilling to condescend"; seeketh not her own, to them that overlook the rest; is not easily provoked, thinketh no evil, to them that are insolent; rejoiceth not in iniquity, but rejoiceth in the truth, to them again that are envious; beareth all things, to them that are treacherously dealt with; hopeth all things, to the despairing ; endureth all things, never faileth, to them that easily separate themselves.

[2.] Now then after that in every way he had shewn her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison elevating her dignity, and saying thus; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease. For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here, and hereafter, and then more than now. For here there are many things Ixau- that weaken1 our love; wealth, business, passions of the body, disorders of the soul: but there none of these.

χαυ

νουνται

3 So Saville conj. οὐ θέλοντας: the Editions have οὐκ ὀφείλοντας, “ do not think it their duty."

In what Sense Knowledge is to be done away.

473

13. 12.

But although it be no marvel that prophecies and tongues 1 Cor. should fail, that knowledge should be done away, this is what may cause some perplexity. For this also he added, and said, Whether there be knowledge, it shall vanish away. What then? are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, Then shall I know, even as also I am known. For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, Whether there be knowledge, it shall vanish away, he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying,

Ver. 9. 10. We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.

It is not therefore knowledge that is done away, but this circumstance, that our knowledge is in part. For we shall not only know as much, but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not. That He made out of things that are not the things that are, we know; but of the manner we are ignorant. That He was born of a virgin, we know, but how, we know not yet. But then shall we know somewhat more and more clearly concerning these things. Next he points out also how great is the distance of the two, and that our deficiency is no small one, saying,

Ver. 11. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.

181

by

And by another example too he manifests the same thing isówrgov, again, saying,

means

of a

glass.

(2.)

Ver. 12. For now we see through a glass1. Further, because the glass sets before us the thing seen in some way or other, he added, darkly, to shew very strongly rainythat the present knowledge is most partial.

But then face to face. Not as though God hath a face, but to express the notion of greater clearness and perspicuity. Seest thou how we learn all things by gradual addition?

Now I know in part; but then shall I know even as also

ματί.

XXXIV.

ρίσι,

Him.

474

Knowledge before and after the Gospel.

HOMIL. I am known. Seest thou how in two ways he pulls down their pride? Both because their knowledge is in part, and because not even this have they of themselves. "For I knew iyvá- Him not, but He made Himself known1 to me," saith he. made me Wherefore, even as He knew me, and Himself now first know hastened towards me, so shall I hasten towards Him then much more than now. For so he that sits in darkness, as long as he sees not the sun, doth not of himself hasten to meet the beauty of its beam. That beam indeed shews itself as soon as it hath begun to shine: but when he perceives its brightness, then also himself at length follows after its light. This then is the meaning of the expression, even as also I am known. Not that we shall so know Him as He us, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom. For if Paul, who knew so much, was a child, consider what those things must be. If these be a glass and a riddle, do thou hence again infer, God's open Face, how great a thing It is.

[3.] But that I may open out to thee some small part of this difference, and may enkindle some faint ray of this thought in thy soul, I would have thee recall to mind things as they were in the Law, now after that grace hath shone forth. For those things too, that came before grace, had a certain great and marvellous appearance: nevertheless hear what Paul saith of them after grace came: That which was made glorious had no glory in this respect, by reason of the glory 22 Cor. that excelleth2. 3. 10.

But that what I say may be made yet clearer, let us manage the argument with a view to some one of the rites then performed, and then thou wilt see how great is the difference. And if thou wilt, let us bring forward that passover and this, and then shalt thou be aware of our superiority. For the Jews indeed celebrated it, but they celebrated it so as in a glass, and darkly. But these hidden mysteries they never at any time did even conceive in their mind, nor what things they were, which those prefigured. They saw a lamb slain, and the blood of a beast, and door-posts sprinkled with it; but that the Son of God incarnate shall be slain, and shall set

Impiety of claiming perfect Knowledge of God.

475

13. 12.

free the whole world, and shall grant both to Greeks and 1 COR. Barbarians to taste of this Blood, and shall open heaven to all, and shall offer what is there to the whole human race, and having taken His flesh steeped in blood, shall exalt it above the heaven, and the heaven of heavens, and in a word, above all the hosts on high, of the angels and archangels and all the other powers, and shall cause it to sit down upon the throne itself of the King, on the right hand of the Father shining in unspeakable glory, these things, I say, no one either of them, or of the rest of mankind, either foreknew, or was able ever to conceive.

[4.] But what say those who shrink from nothing? That the expression, now I know in part, is spoken of dispensations; for that the apostle had the perfect knowledge of God. And how calls he himself a child? How sees he through a glass? How darkly, if he hath the sum of knowledge? And why doth he refer it as something peculiar to the Spirit, and to no other power in the creation, saying, For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth no man, save the Spirit of God1. And Christ again saith that this belongs11 Cor. to Himself alone, thus saying; Not that any man hath seen the Father, save He which is of God, He hath seen the Father2, giving the name, sight, to the most clear and perfect knowledge.

And how shall he who knoweth the Essence, be ignorant of the dispensations? since that knowledge is greater than this. "Are we then," saith he, " ignorant of God?" Far from it. That He is, we know, but what He is, as regards His Essence, we know not yet. And that thou mayest understand that not concerning the dispensations did he speak the words, now I know in part; hear what follows. He adds then, but then shall I know, even as also I am known. He was not surely known by the dispensations, but by God.

Let none therefore consider this to be a small or simple transgression, but twofold, and threefold, yea and manifold. For not only is there this impiety, that they boast of knowing those things which belong to the Spirit alone, and to the Only-begotten Son of God, but also that when Paul could not acquire even this knowledge which is in part without the

2, 11.

2 John

6, 46.