HOMILY XX.

15. 11.

1 COR. viii. 1.

Now concerning things offered to idols: we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

IT is necessary first to say, what the meaning of this passage is: for so shall we readily comprehend the Apostle's discourse. For he that sees a charge brought against any one, except he first perceive the nature of the offence, will not understand what is said. What then is it, of which he was then accusing the Corinthians? A heavy charge, and the cause of many evils. 1 S.Mat. Well, what is it? Many among them, having learnt that 1not the things which enter in defile the man, but the things which proceed out, and that idols of all kinds, wood and stone, and demons, have no power to hurt or help, had made an immoderate use of their perfect knowledge of this, to the harm both of others and of themselves. They had both gone in where idols were, and had partaken of the tables there, and were producing thereby great and ruinous evil. For on the one hand, those who still retained the fear of idols, and who knew not how to contemn them, took part in those meals, because they saw the more perfect sort doing this; and hence they got the greatest injury: since they did not touch what was set before them with the same mind as the others, but as things offered in sacrifice to idols; and the thing was becoming a way to idolatry. On the other hand, these very persons who pretended to be more perfect were injured in no common way, partaking in the tables of devils.

The Corinthians reproved from their Knowledge being common. 261

1.

This then was the subject of complaint. Now this blessed 1COR.8. man, being about to correct it, did not immediately begin to speak vehemently; for that which was done came more of folly than of wickedness: wherefore in the first instance there was need rather of exhortation than of severe rebuke and wrath. Now herein observe his good sense, how he immediately begins to admonish.

Now as touching things offered to idols, we know that we all have knowledge. Leaving alone the weak, which he always doth, he discourses with the strong first. And this is what he did also in the Epistle to the Romans, saying, ' But thou, why Rom. dost thou judge thy brother? for this is the sort of person that 14. 10. is able to receive rebuke also with readiness. Exactly the same then he doth here also.

And first he makes void their haughtiness, by declaring that this very thing which they considered as peculiar to themselves, the having perfect knowledge, was common to all. Thus, we know, saith he, that we all have knowledge. For if, allowing them to have high thoughts, he had first pointed out how hurtful the thing was to others, he would not have done them so much good as harm. For the ambitious soul, when it plumes itself upon any thing, even though the same do harm to others, yet strongly adheres to it, because of the tyranny of vain-glory. Wherefore Paul first examines the matter itself by itself: just as he had done before in the case of the wisdom from without, demolishing it with a high hand. But in that case he did it as we might have expected: for the whole thing was altogether blameworthy, and his task was very easy. Wherefore he signifies it to be not only useless, but even contrary to the Gospel. But in the present case it was not possible to do this. For what was being done was of knowledge, and perfect knowledge. It was not then either safe to overthrow it, and yet in no other way was it possible to cast out the vainglory which had resulted from it. What then doeth he? First, by signifying that it was common, he curbs that swelling pride of theirs. For they who possess something great and excellent are more elated, when they are the only ones who have it; but if it be made out that they possess it in common with others, they no longer have so much of this feeling. First then he makes it common property, because they considered it to belong to themselves alone.

HOMIL.

262

Knowledge without Charity reproved.

Next, having made it common, he does not make himXX. self singly a sharer in it with them; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself, but all: he said not, “I too have knowledge," but we know that we all have knowledge.

(2.)

[2.] This then is one way, and the first, by which he cast down their swelling pride; the next hath greater force. What then is this? In that he shews, that not even this thing itself was in all points complete, but imperfect, and extremely so. And not only imperfect, but also injurious, unless there were another thing joined together with it. For having said that we have knowledge, he added, Knowledge puffeth up, but charity edifieth: so that when it is without charity, it lifts men up to absolute arrogance.

"And yet not even charity," you will say, "without knowledge hath any advantage." Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of charity. For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blessed with knowledge because of his love; as Cornelius and many others. But he that hath knowledge, but hath not charity, not only shall gain nothing more, but shall also be cast out of that which he hath, in many cases falling into arrogance. It seems then that knowledge is not productive of charity, but on the contrary debars from it him that is not on his guard, puffing him up and elating him. For arrogance is wont to cause divisions: but charity both draws together, and leads to knowledge. And to make this plain he saith, But if any man love God, the same is known of Him. So that "I forbid not this," saith he," namely, your having perfect knowledge; but your having it with charity, that I enjoin; else is it no gain, but rather loss."

Do you see how he already sounds the first note of his discourse concerning charity? For since all these evils were springing from the following root, i. e. not from perfec knowledge, but from their not greatly loving nor sparing their neighbours; whence ensued both their variance, and

Knowledge reproved by its Imperfection.

263

1, 2.

their self-satisfaction, and all the rest which he had charged ICOR.8. them with; both before this and after he is continually providing for charity; so correcting the fountain of all good things. "Now why," saith he, "are ye puffed up about knowledge? For if ye have not charity, ye shall even be injured thereby. For what is worse than boasting? But if the other be added, the first also will be in safety. For although you may know something more than your neighbour, if you love him you will not set yourself up, but lead him also to the same." Wherefore also having said, Knowledge puffeth up, he added, but charity edifieth. He did not say, "Behaveth itself modestly," but what is much more, and more gainful. For their knowledge was not only puffing them up, but also distracting them. On this account he opposes the one to the other.

[3.] And then he adds a third consideration, which was of force to set them down. What then is this? that although charity be joined with it, yet not even in that case is this our knowledge perfect. And therefore he adds,

Ver. 2. But if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. This is a mortal blow. "I dwell not," saith he, "on the knowledge being common to all. I say not that by hating your neighbour and by arrogance, you injure yourself most. But even though you have it by yourself alone, though you be modest, though you love your brother, even in this case you are imperfect in regard of knowledge. For as yet thou knowest nothing as thou oughtest to know." Now if we possess, as yet, exact knowledge of nothing, how is it that some have rushed on to such a pitch of frenzy, as to say that they know God with all exactness? Whereas, though we had an exact knowledge of all other things, not even in this case were it possible to possess this knowledge to such an extent. For how wide He is apart from all things, it is impossible even to say.

And mark how he pulls down their swelling pride: for he said not, "of the matters before us ye have not the proper knowledge," but, " about every thing." And he did not say, ye," but," no one whatever," be it Peter, be it Paul, be it any one else. For by this he both soothed them, and carefully kept them under.

XX.

15. 16.

12. επι

γνώσο μαι.

264

Delicacy of the Subject of Idol Sacrifices.

HOMIL. Ver. 3. But if any man love God, the same, he doth not say, knoweth Him, but, is known of Him. For we have not known Him, but He hath known us. And therefore did Christ say, 1 S.John1 Ye have not chosen me, but I have chosen you. And Paul else2 c. 13. where, Then shall I know perfectly2, even as also I am known. Observe now, I pray, by what strong considerations he brings down their high-mindedness. First he points out, that not they alone knew the things which they knew; for we all, he saith, have knowledge. Next, that the thing itself was hurtful so long as it was without charity; for knowledge, saith he, puffeth up. Thirdly, that even joined with charity it is not complete nor perfect. For if any man thinketh that he knoweth any thing, he knoweth nothing as yet as he ought to know, so he speaks. In addition to this, that they have not even this from themselves, but by gift from God. For he said not, "hath known God," but, is known of Him. Again, that this very thing comes of charity, which they have not as they ought. For, if any man, saith he, love God, the same is known of Him. Having then so much at large allayed their irritation, he begins to speak doctrinally, saying thus.

[4.] Ver. 4. With regard then to the eating of things offered to idols, we know that an idol is nothing in the world, and that there is none other God save one. Look what a strait he hath fallen into! For indeed his mind is to prove both; that one ought to abstain from this kind of banquet, and that it hath no power to hurt those who partake of it: things which were not greatly in agreement with each other. For when they were told that they had no harm in them, they would naturally run to them, as indifferent things. But when forbidden to touch them, they would suspect, on the contrary, that their having power to do hurt occasioned the prohibition. Wherefore, you see, he puts down their opinion about idols, and then states as a first reason for their abstaining, the scandals which they place in the way of their brethren; in these words: Now concerning the eating things offered to idols, we know that an idol is nothing in the world. Again he makes it common property, and doth not allow this to be theirs alone, but extends the knowledge all over the world. For "not among you alone," says he, "but every where on earth this doctrine