HOMILY XXVIII. 1 COR. xi. 28. But let a man examine himself, and so let him eat of that bread, and drink of that cup. WHAT mean these words, when another object is proposed to us? This is Paul's custom, as also I said before, not only to treat of those things which he had proposed to himself, but also if an argument, incidental to his purpose, occur, to proceed upon this also with great diligence, and especially when it relate to very necessary and urgent matters. Thus, when he was discoursing with married persons, and the question about the servants fell in his way, he handled it very strenuously and at great length. Again, when he was speaking of the duty of not going to law before those courts, then also having fallen upon the admonition respecting covetousness, he discoursed at length concerning this subject likewise. Now the same thing he hath also done here: in that, having once found occasion to remind them of the Mysteries, he judged it necessary to proceed with that subject. For indeed it was no ordinary one. Wherefore also he discoursed very awfully concerning it, providing for that which is the sum of all good things, viz. their approaching those Mysteries with a pure conscience. Whence neither was he content with the things said before alone, but adds these also, saying, 13. 5. But let a man examine himself: which also he saith in the second Epistle: prove yourselves, examine yourselves1: 12 Cor. not as we do now, approaching because of the season rather than from any earnestness of mind. For we do not consider XXVIII. 384 Error of Communion only at Festivals. HOMIL. how we may approach prepared, with the ills that were within us purged out, and full of compunction, but how we may come at festivals, and whenever all do so. But not thus did Paul bid us come: he knoweth only one season of access and communion, the purity of a man's conscience. Since if even that kind of banquet which the senses take cognizance of cannot be partaken of by us, when feverish and full of bad humours, without risk of perishing: much more is it unlawful for us to touch this Table with profane lusts, which are more grievous than fevers. Now when I say profane lusts, I mean both the desires of the body, and of money, and of anger, and of malice, and, in a word, all that are profane. And it becomes him that approacheth, first to empty himself of all these things, and so to touch that pure sacrifice. And neither, if indolently disposed and reluctantly, ought he to be compelled to approach by reason of the festival; nor, on the other hand, if penitent and prepared, should any one prevent him, because it is not a festival. For a festival is the shewing forth of good works, and reverence of soul, and exactness of conversation. And if thou hast these things, thou mayest at all times keep festival, and at all times approach. Wherefore he saith, But let each man examine himself, and then let him approach. And he bids not one examine another, but a man himself, making the tribunal not a public one, and the conviction without a witness. [2.] Ver. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself. What sayest thou, tell me? Is this Table, which is the cause of so many blessings, and teeming with life, become condemnation? Not from its own nature, saith he, but from the will of him that approaches. For as His presence, which conveyed to us those great and unutterable blessings, condemned the more them that received it not: so also the 1ida, Mysteries become provisions' of greater punishment to such as partake unworthily. viatica. But why doth he eat condemnation to himself? Not discerning the Lord's body: i. e. not searching, not bearing in mind, as he ought, the greatness of the things set before him; not estimating the weight of the gift. For if thou shouldest Economy of Punishments present and future. 385 11. 31. come to know accurately Who it is that lies before thee, 1 COR. and who He is that gives Himself, and to whom, thou wilt need no other argument, but this is enough for thee to use all vigilance; unless thou shouldest be altogether fallen. Ver. 30. For this cause many are weak and sickly among you, and many sleep. Here he now no longer brings his examples from others, as he did in the case of the idol-sacrifices, relating the ancient histories, and the chastisements in the wilderness, but from the Corinthians themselves; which also made the discourse apt to strike them more keenly. For whereas he was saying, he eateth condemnation to himself, and he is guilty; that he might not seem to speak mere words, he points to deeds also, and calls themselves to witness; a kind of thing which comes home to men more than threatening, by the intimation it gives us of the threat having issued in some real fact. He was not however content with these things alone, but from these he also introduced and confirmed the argument concerning hellfire, terrifying them in both ways; and solving an inquiry which goes the round of all places. I mean, since many question one with another, "whence arise the untimely deaths, whence the long diseases of men;" he tells them that these unexpected events are many of them conditional upon certain sins. “What then? They who are in continual health," say (2.) you, " and come to a green old age, do they not sin?" Nay, who durst say this? "How then," say you, " do they not suffer punishment?" Because there they shall suffer a severer one. But we, if we would, neither here, nor there, need suffer it. Ver. 31. For if we would judge ourselves, saith he, we should not be judged. And he said not, "if we punished ourselves, if we were revenged on ourselves," but only if we were willing to acknowledge our offences, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself, propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we C C XXVIII. 386 Permissiom to stay away from Church, a severe Reproof. HOMIL. ought to do it, not even thus doth He endure to punish us with the world, but even after that spareth us, exacting punishment in this world, where the penalty is for a season, and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he saith, at the same time comforting the sick, and rendering the rest more serious. Wherefore he saith, Ver. 32. But now, when we are judged, we are chastened of the Lord. He said not, we are punished, he said not, we have vengeance taken on us, but, we are chastened. For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only, but also by the threat of a greater evil he makes the present light, saying, that we may not be condemned with the world. Seest thou how he brings in hell also, and that tremendous judgment-seat, and signifies that that trial and punishment is necessary, and by all means must be? For if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving, and they who commit the unpardonable and incurable sins. [3.] Ver. 33. Therefore when ye come together to eat, tarry one for another. Thus, while their fear was yet at its height, and the terror of hell remained, he chooses again to bring in also the exhortation in behalf of the poor, on account of which he said all these things; implying that if they do not this, they must partake unworthily. But if the not imparting of our goods excludes from that table, much more the violently taking away. And he said not, "wherefore, when ye come together, impart to them that need," but, which has a more reverential sound, tarry one for another. For this also prepared the way for and intimated that, and with becoming decency introduced the exhortation. Then further to shame them, Ver. 34. And if any man hunger, let him eat at home. By permitting, he hinders it, and more strongly than by an absolute prohibition. For he brings him out of the church, The Presence of an Apostle, itself a Visitation. "if 387 11. 34. and sends him to his house, hereby severely reprimanding 1 Cor. and ridiculing them, as slaves to the belly, and unable to contain themselves. For he said not, " if any despise the poor," but if any hunger, discoursing as with impatient children; as with brute beasts, which are slaves to appetite. Since it would be indeed very ridiculous, if, because they were hungry, they were to eat at home. Yet he was not content with this, but added also another more fearful thing, saying, that ye come not together unto condemnation: that ye come not unto chastisement, unto punishment, insulting the Church, dishonouring your brother. "For for this cause ye come together," saith he, that may love one another, that ye may profit, and be profited. But if the contrary happen, it were better for you to feed yourselves at home." 66 ye This, however, he said, that he might attract them to him the more. Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the mysteries, by the sick, by those that had died, by the other things before mentioned. Then also he alarms them again in another way, saying, and the rest will I set in order when I come: with reference either to some other things, or to this very matter. For since it was likely that they would yet have some reasons to allege, and it was not possible to set all to rights by letters, "the things which I have charged you, let them be observed for the present," saith he; "but if ye have any thing else to mention, let it be kept for my coming;" speaking either of this matter, as I said, or of some other things not very urgent. And this he doth, that hence too he may render them more serious. For being anxious about his coming, they would correct the error. For the sojourning of Paul in any place was no ordinary thing: and to signify this he said, some are puffed up, as though I would not come to you1; and else- 1 1 Cor. where again, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. And therefore neither did he merely promise? Phil. that he would come, lest they should disbelieve him, and 2. 12. become more negligent; but he also states a necessary cause 2. 11. |