1 Corinthians 13:4–14:5

Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.

That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."

Thus also the Apostle Paul, when he was urging the merits of peace and charity, and when he was strongly asserting and teaching that neither faith nor alms, nor even the passion itself of the confessor and the martyr, would avail him, unless he kept the requirements of charity entire and inviolate, added, and said: "Charity, is magnanimous, charity is kind, charity envieth not; " teaching, doubtless, and showing that whoever is magnanimous, and kind, and averse from jealousy and rancour, such a one can maintain charity. Moreover, in another place, when he was advising that the man who has already become filled with the Holy Spirit, and a son of God by heavenly birth, should observe nothing but spiritual and divine things, he lays it down, and says: "And I indeed, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, not with meat: for ye were not able hitherto; moreover, neither now are ye able. For ye are yet carnal: for whereas there are still among you jealousy, and contention, and strifes, are ye not carnal, and walk as men? "

Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.

The reason why love does not envy is because it is not puffed up. For where puffing up precedes, envy follows, because pride is the mother of envy.

And now we are drawing near the point of danger. Affection, I have said, gives itself no airs; charity, said St. Paul, is not puffed up. Affection can love the unattractive: God and His saints love the unlovable. Affection "does not expect too much", turns a blind eye to faults, revives easily after quarrels; just so charity suffers long and is kind and forgives. Affection opens our eyes to goodness we could not have seen, or should not have appreciated without it. So does humble sanctity. If we dwelled exclusively on these resemblances we might be led on to believe that this Affection is not simply one of the natural loves but is Love Himself working in our human hearts and fulfilling the law. Were the Victorian novelists right after all? Is love (of this sort) really enough? Are the "domestic affections", when in their best and fullest development, the same thing as the Christian life? The answer to all these questions, I submit, is certainly No.

By the conversion or sanctification of family life we must be careful to mean something more than the preservation of "love" in the sense of natural affection. Love (in that sense) is not enough. Affection, as distinct from charity, is not a cause of lasting happiness. Left to its natural bent affection becomes in the end greedy, naggingly solicitous, jealous, exacting, timorous. It suffers agony when its object is absent—but is not repaid by any long enjoyment when the object is present. Even at the vicar's lunch table affection was partly the cause of the quarrel. That son would have borne patiently and humorously from any other old man the silliness which enraged him in his father. It is because he still (in some fashion) "cares" that he is impatient. The vicar's wife would not be quite that endless whimper of self-pity which she now is if she did not (in a sense) "love" the family: the continued disappointment of her continued and ruthless demand for sympathy, for affection, for appreciation has helped to make her what she is. I do not think this aspect of affection is nearly enough noticed by most popular moralists. The greed to be loved is a fearful thing. Some of those who say (and almost with pride) that they live only for love come, at last, to live in incessant resentment.

It is a terrible thing that the worst of all the vices can smuggle itself into the very centre of our religious life. But you can see why. The other, and less bad, vices come from the devil working on us through our animal nature. But this does not come through our animal nature at all. It comes direct from Hell. It is purely spiritual: consequently it is far more subtle and deadly. For the same reason, Pride can often be used to beat down the simpler vices. Teachers, in fact, often appeal to a boy's Pride, or, as they call it, his self-respect, to make him behave decently: many a man has overcome cowardice, or lust, or ill-temper, by learning to think that they are beneath his dignity—that is, by Pride. The devil laughs. He is perfectly content to see you becoming chaste and brave and self-controlled provided, all the time, he is setting up in you the Dictatorship of Pride—just as he would be quite content to see your chilblains cured if he was allowed, in return, to give you cancer. For Pride is spiritual cancer: it eats up the very possibility of love, or contentment, or even common sense.

First, as to the meaning of the word. 'Charity' now means simply what used to be called 'alms'—that is, giving to the poor. Originally it had a much wider meaning. (You can see how it got the modern sense. If a man has 'charity', giving to the poor is one of the most obvious things he does, and so people came to talk as if that were the whole of charity. In the same way, 'rhyme' is the most obvious thing about poetry, and so people come to mean by 'poetry' simply rhyme and nothing more.) Charity means 'Love, in the Christian sense'. But love, in the Christian sense, does not mean an emotion. It is a state not of the feelings but of the will; that state of the will which we have naturally about ourselves, and must learn to have about other people.

There is, too, another beauty of men-love. "And love," according to the apostle, "suffers long, and is kind; envieth not; vaunteth not itself, is not puffed up." For the decking of one's self out-carrying, as it does, the look of superfluity and uselessness-is vaunting one's self. Wherefore he adds, "doth not behave itself unseemly:" for a figure which is not one's own, and is against nature, is unseemly; but what is artificial is not one's own, as is clearly explained: "seeketh not," it is said, "what is not her own." For truth calls that its own which belongs to it; but the love of finery seeks what is not its own, being apart from God, and the Word, from love.

Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.

Thus, whereas he had showed, that both faith and knowledge and prophecy and tongues and gifts and healing and a perfect life and martyrdom, if love be absent, are no great advantage; of necessity he next makes an outline of its matchless beauty, adorning its image with the parts of virtue as with a sort of colors, and putting together all its members with exactness. But do not thou hastily pass by, beloved, the things spoken, but examine each one of them with much care, that thou mayest know both the treasure which is in the thing and the art of the painter. Consider, for example, from what point he at once began, and what he set first, as the cause of all its excellence. And what is this? Long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, "A man that is long-suffering is of great understanding; but he that is hasty of spirit is mightily foolish."

And comparing it too with a strong city, he said that it is more secure than that. For it is both an invincible weapon and a sort of impregnable tower, easily beating off all annoyances. And as a spark falling into the deep doth it no injury, but is itself easily quenched: so upon a long-suffering soul whatever unexpected thing falls, this indeed speedily vanishes, but the soul it disturbs not: for of a truth there is nothing so impenetrable as long-suffering. You may talk of armies, money, horses, walls, arms, or any thing else whatsoever; you will name nothing like long-suffering. For he that is encompassed with those, oftentimes, being overcome by anger, is upset like a worthless child, and fills all with confusion and tempest: but this man, settled as it were in a harbor, enjoys a profound calm. Though thou surround him with loss, thou hast not moved the rock; though thou bring insult upon him, thou hast not shaken the tower: and though thou bruise him with stripes, thou hast not wounded the adamant.

Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul. For that which is long is also called great. But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage. For tell me not of those abandoned wretches, who, doing evil and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises. Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom. For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self command.

But Paul doth not stop here, but adds also the other high achievements of love, saying, "is kind." For since there are some who practise their long-suffering with a view not to their own self-denial, but to the punishment of those who have provoked them, to make them burst with wrath; he saith that neither hath charity this defect. Wherefore also he added, "is kind." For not at all with a view to light up the fire, in those who are inflamed by anger, do they deal more gently with them, but in order to appease and extinguish it: and not only by enduring nobly, but also by soothing and comforting, do they cure the sore and heal the wound of passion.

"Envieth not." For it is possible for one to be both long-suffering and envious, and thereby that excellency is spoiled. But love avoids this also.

"Vaunteth not itself;" i.e., is not rash. For it renders him who loves both considerate, and grave, and steadfast. In truth, one mark of those who love unlawfully is a defect in this point. Whereas he to whom this love is known, is of all men the most entirely freed from these evils. For when there is no anger within, both rashness and insolence are clean taken away. Love, like some excellent husbandman, taking her seat inwardly in the soul and not suffering any of these thorns to spring up.

"Is not puffed up." For so we see many who think highly of themselves on the score of these very excellencies; for example, on not being envious, nor grudging, nor mean-spirited, nor rash: these evils being incidental not to wealth and poverty only, but even to things naturally good. But love perfectly purges out all. And consider: he that is long-suffering is not of course also kind. But if he be not kind, the thing becomes a vice, and he is in danger of falling into malice. Therefore she supplies a medicine, I mean kindness, and preserves the virtue pure. Again, the kind person often becomes over-complaisant; but this also she corrects. For "love," saith he, "vaunteth not itself, is not puffed up:" the kind and long-suffering is often ostentatious; but she takes away this vice also.

And see how he adorns her not only from what she hath, but also from what she hath not. For he saith that she both brings in virtue, and extirpates vice, nay rather she suffers it not to spring up at all. Thus he said not, "She envieth, indeed, but overcometh envy;" nor, "is arrogant, but chastiseth that passion;" but, "envieth not, vaunteth not itself, is not puffed up;" which truly is most to be admired, that even without toil she accomplishes her good things, and without war and battle-array her trophy is set up: she not permitting him that possesseth her to toil and so to attain the crown, but without labor conveying to him her prize. For where there is not passion to contend against sober reason, what labor can there be?

Whence it follows that those who, contending in prison, have fallen from their ministry, and have again taken up the struggle, are plainly wanting in perception. For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren? For as long as they remained firm and stable, of that which they had done contrary to reason, of this indulgence was accorded them. But when they lapsed, as having carried themselves with ostentation, and brought reproach upon themselves, they can no longer discharge their sacred ministry; and, therefore, let them the rather take heed to pass their life in humility, ceasing from vainglory.

From here he begins to enumerate the signs of love, and places first among them long-suffering — the root of all true wisdom. For long-suffering is he who has a long and great soul. But since some employ long-suffering not for the sake of wisdom, but often, laughing at those who insult them and restraining themselves in pretense, as though they were long-suffering people, drive them to even greater irritation and anger, he says that love "is kind," that is, it displays a gentle and guileless character, and not like the aforementioned people, who are pretentious and ill-natured. He said this on account of those among the Corinthians who loved to quarrel and secretly harbor enmity among themselves.

Another person may be long-suffering, yet envious. But love avoided even this. He said this on account of the envious among the Corinthians.

That is, love does not act rashly, but makes the one who has it prudent and steadfast. But a dreamy, frivolous, foolish person is puffed up. This is said concerning the frivolous and superficial.

One can have all the aforementioned virtues, yet be proud of them. But love does not have this; rather, even with the mentioned virtues, it is humble-minded. This is against the arrogant.

After showing that charity is so necessary that without it no spiritual gifts are sufficient for salvation, the Apostle now shows that it is so useful and of such efficacious strength that through it all virtuous works are completed. First, he makes two quasi-general statements; secondly, he mentions in particular the virtuous works which are completed by charity (v. 4b).

In regard to the first he does two things. For every virtue consists in this that in acting, one is well disposed for enduring evil things, or in accomplishing good things. Therefore, in regard to enduring evil he says, charity is patient, i.e., makes one endure evils patiently. For when a man loves someone on account of the beloved's love, he endures all difficulties with ease; similarly, a person who loves God patiently endures any adversity for love of Him. Hence it says in S. of S. (8:7): "Many waters cannot quench love, neither can floods drown it"; and in Jas (1:4): "Patience has a perfect work."

But as to performing good works, he adds: is kind [benign]: benignity is described as a good fire, so that just as fire by melting metal makes it flow, so charity inclines a person not to keep the good things he has, but makes them flow to others, for it says in Pr (5:16): "Let your springs be scattered abroad, and streams of water in the streets," and this is what charity does: hence, it says in 1 John (3:17): "If anyone has the world's goods and sees a brother in need, yet closes his heart against him, how does God's love abide him?" Hence, Eph (4:32) also says: "Be kind and merciful to one another," and Wis (1:6): "Wisdom is a kindly spirit."

Then when he says, Love is not jealous, he mentions in particular the virtuous works which charity produces, and because two things pertain to a virtue, namely, to refrain from evil and to do good, as it says in Ps 34 (v. 14): "Depart from evil and do good"; and in Is (1:16): "Cease to do evil, learn to do good"; first, he shows how charity avoids all evil; secondly, how it accomplishes the good (v. 4c). But man cannot do evil effectively to God, but only to himself and to his neighbor, as it says in Jb (35:6): "If you have sinned, what do you accomplish against him?" and later (v. 8): "Your wickedness concerns a man like yourself." First, therefore, he shows how charity avoids evils against one's neighbor; secondly, how evils are avoided by which someone is disarranged in himself.

Evil against one's neighbor can exist in the will or emotions and externally. It exists in the former, especially when a person through envy grieves over his neighbor's good. This is directly contrary to charity which inclines a person to love his neighbor as himself, as it says in Lev (19:18). Hence it pertains to charity that just as a person rejoices in his own goods, so he should rejoice in the goods of his neighbor. It follows from this that charity excludes envy. And this is what he says: Love is not jealous [envious]. Hence it says in Ps 37 (v. 1): "Be not envious of wrongdoers"; and in Pr (23:17): "Let not your heart envy sinners." As to the outward effect he adds: it does not deal wrongly, i.e., perversely, against anyone. For no one deals unjustly against one he loves: "Cease to do evil" (Is 1:16).

A person living in solitary retirement will not readily discern his own defects, since he has no one to admonish or correct him with mildness and compassion. In fact, admonition from an enemy often produces in a prudent man the desire for amendment.

So those who serve the Lord with gladness are they who love him above all else and show brotherly charity to each other.What free servitude is this! What service, excelling all forms of dominance!

But learn thou the more excellent way, which Paul shows for salvation. "Love seeketh not her own," but is diffused on the brother. About him she is fluttered, about him she is soberly insane. "Love covers a multitude of sins." "Perfect love casteth out fear." "Vaunteth not itself, is not puffed up; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth. Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love." And rightly. For Faith departs when we are convinced by vision, by seeing God. And Hope vanishes when the things hoped for come. But Love comes to completion, and grows more when that which is perfect has been bestowed. If one introduces it into his soul, although he be born in sins, and has done many forbidden things, he is able, by increasing love, and adopting a pure repentance, to retrieve his mistakes.

"Doth not behave itself unseemly." Nay, why, saith he, do I say, she "is not puffed up," when she is so far from that feeling, that in suffering the most shameful things for him whom she loves, she doth not even count the thing an unseemliness? Again, he did not say, "she suffereth unseemliness but beareth the shame nobly," but, "she doth not even entertain any sense at all of the shame." For if the lovers of money endure all manner of reproaches for the sake of that sordid traffic of theirs, and far from hiding their faces, do even exult in it: much more he that hath this praiseworthy love will refuse nothing whatsoever for the safety's sake of those whom he loves: nay, nor will any thing that he can suffer shame him.

And that we may not fetch our example from any thing base, let us examine this same statement in its application to Christ, and then we shall see the force of what hath been said. For our Lord Jesus Christ was both spit upon and beaten with rods by pitiful slaves; and not only did He not count it an unseemliness, but He even exulted and called the thing glory; and bringing in a robber and murderer with Himself before the rest into paradise, and discoursing with a harlot, and this when the standers-by all accused Him, He counted not the thing to be disgraceful, but both allowed her to kiss His feet, and to bedew His body with her tears, and to wipe them away with her hair, and this amid a company of spectators who were foes and enemies; "for love doeth nothing unseemly."

Therefore also fathers, though they be the first of philosophers and orators, are not ashamed to lisp with their children; and none of those who see them find fault with them, but the thing is esteemed so good and right as to be even worthy of prayer. And again, should they become vicious, the parents keep on correcting, caring for them, abridging the reproaches they incur, and are not ashamed. For love "doth nothing unseemly," but as it were with certain golden wings covereth up all the offences of the beloved.

"Seeketh not its own, is not provoked." Thus having said, "doth not behave itself unseemly," he showeth also the temper of mind, on account of which she doth not behave herself unseemly. And what is that temper? That she "seeketh not her own." For the beloved she esteems to be all, and then only "behaveth herself unseemly," when she cannot free him from such unseemliness; so that if it be possible by her own unseemliness to benefit her beloved, she doth not so much as count the thing unseemliness; for the other party thereafter is yourself, when you love: since this is friendship, that the lover and the beloved should no longer be two persons divided, but in a manner one single person; a thing which no how takes place except from love. Seek not therefore thine own, that thou mayest find thine own. For he that seeks his own, finds not his own. Wherefore also Paul said, "Let no man seek his own, but each his neighbor's good." For your own profit lies in the profit of your neighbor, and his in yours. As therefore one that had his own gold buried in the house of his neighbor, should he refuse to go and there seek and dig it up, will never seek it; so likewise here, he that will not seek his own profit in the advantage of his neighbor, will not attain unto the crowns due to this: God Himself having therefore so disposed of it, in order that we should be mutually bound together: and even as one awakening a slumbering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place: thus also here, each man's own profit hath he given to his neighbor, that hence we may run after one another, and not be torn asunder.

"Is not easily provoked, thinketh no evil." See love again not only subduing vice, but not even suffering it to arise at all. For he said not, "though provoked, she overcomes," but, "is not provoked." And he said not, "worketh no evil," but, "not even thinketh;" i.e., so far from contriving any evil, she doth not even suspect it of the beloved. How then could she work any, or how be provoked? who doth not even endure to admit an evil surmise; whence is the fountain of wrath.

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

Love not only does not boast, but if it should endure even the most extreme misfortunes for the sake of the beloved, it will not consider this shameful or inglorious for itself, just as Christ, out of love for us, not only endured the dishonorable crucifixion, but even counted it as glory for Himself. You can also understand it this way: it does not behave unseemly, that is, it does not offend; for nothing is more shameful than one who gives offense. This is directed against those who are not condescending to others.

He explains in what way love does not experience dishonor: because, he says, it seeks not its own benefit, but the benefit of one's neighbor, and considers it a dishonor when it does not free its neighbor from dishonor. This is against those who despised others. Love also "is not provoked," because it does not behave unseemly. For an irritable person does not maintain propriety. Love does not behave unseemly, because it is also not provoked, that is, it is not quick to anger. This is against those who take offense at the wrongs done to others.

Love, he says, enduring every evil, is not provoked to anger, and not only does not do evil in revenge, but does not even think about it. Notice that everywhere he does not say: love envies but stops itself, is provoked but overcomes — rather, he says, it does not allow any evil whatsoever to appear even at its very beginning — as here too: "thinks no evil." And this was said to the Corinthians so that they would not repay offense with offense.

Then when he says, is not arrogant, he shows that charity makes one avoid evils by which one is disarranged in himself. First, as to passions; secondly, as to choice (v. 5b).

First, indeed, as to pride, which is a disarranged desire for one's own excellence. One seeks his own excellence in a disarranged manner, when it does not satisfy him to be contained in that station which has been established for him by God. Therefore it says in Sir (10:12): "The beginning of man's pride is to depart from the Lord." This happens when a man does not wish to be contained under the rule of God's arrangement. And this is opposed to charity, by which one loves God above all things: "Puffed up without reason by his sensuous mind and not holding fast to the head" (Col 2:18). It is right to compare pride to arrogance [being puffed up]. For that which is puffed up does not have solidity but its appearance; so the proud seem to themselves to be great, while they really lack true greatness, which cannot exist without the divine order: "He will dash them speechless to the ground" (Wis 4:19).

The chief daughter of pride is ambition, through which one seeks to be foremost; which charity also excludes, seeking rather to serve, as it says in Gal (5:13): "Through love be servants of one another." Therefore, he adds: is not ambitious, i.e., makes a man avoid ambition: (Sir 7:4): "Do not seek from the Lord the highest office nor the seat of honor from the king."

Secondly, he shows how charity excludes the disorder of cupidity, when he says: Love does not seek its own. This is understood precisely, i.e., it does not neglect the good of others. For one who loves others as himself seeks the good of others just as his own. Hence the Apostle said above (10:10): "Not seeking my own advantage, but that of many." Against which it is said of some: "They all look after their own interests, not those of Jesus Christ" (Phil 2:21). It is possible to understand in another way that love does not seek its own, i.e., it does not seek the return of what has been taken from it, namely, in a court case with scandal; because he loves the salvation of his neighbor more than money, as it says in Phil (4:17): "Not that I seek the gift; but I seek the fruit which increases to your credit."

Thirdly, he shows how charity excludes the disorder of anger, saying: It is not irritable, i.e., is not provoked to anger. For anger is an inordinate desire for revenge. But it pertains to charity rather to forgive offenses than to seek revenge beyond measure: "Forbearing one another, if one has a complaint against another" (Col 3:13); "The anger of man does not work the righteousness of God" (Jas 1:20).

Then when he says, is not resentful (thinks no evil), he shows how by charity disordered choosing is excluded. Now choice is, as it says in Ethics III, the desire for what has already been thought about and weighed. Therefore, a man sins from choice and not from passion, when by a plan of his reason his affections are bestirred to evil. Charity, therefore, first of all, excludes perverse counsel. Therefore, he says: Charity thinks no evil, i.e., does not permit devising how to complete something evil: "Woe to those who devise wickedness and work evil upon their beds" (Mic 2:1); "Remove the evil of your doings from before my eyes" (Is 1:16). Or charity thinks no evil, because it does not permit one to think evil about his neighbor by various suspicions and rash judgments: "Why do you think evil in your hearts?" (Matt 9:4).

Cast off the sullenness of an angry man which you are evincing by your silence, and regain joy in your heart, peace toward your likeminded brothers and sisters, and zeal and solicitude for the preservation of the churches of the Lord.

"Rejoiceth not in unrighteousness:" i.e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, "rejoiceth with the truth." "She feels pleasure," saith he, "with them that are well spoken of," as Paul saith, "Rejoice with them that rejoice, and weep with them that weep."

Hence, she "envieth not," hence she "is not puffed up:" since in fact she accounts the good things of others her own.

Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels.

Love hates what is unjust and rejoices in what is good and honorable.

That is, it does not rejoice when someone suffers injustice, experiences violence and insult.

But, he says, what is far more important, he rejoices together with those who are in good repute, and counts it as his own glory when the truth prospers. This is against the envious.

Secondly, charity excludes an inordinate love for evil; hence he says: it does not rejoice in wrong. For one who sins from passion commits sin with some remorse and sorrow, but one who sins from choice rejoices in the fact that he commits sin, as it says in Pr (2:14): "You rejoice in doing evil and delight in the perseverance of evil." But charity prevents this, inasmuch as it is the love of the supreme good, to Whom all sin is obnoxious. Or he says that charity does not rejoice over evil, namely, committed by a neighbor: in fact it laments over it, inasmuch as it is opposed to our neighbor's salvation, which it desires: "I fear that when I come again my God will humble me before you, and I may have to mourn over many of those who sinned before" (2 Cor 12:21).

Then when he says, but rejoices, he shows how charity makes one do the good: first, as to one's neighbor; secondly, as to God (v. 7b).

In regard to his neighbor man does the good in two ways: first, by rejoicing in his good. In regard to this he says: it rejoices in the truth, namely, of the neighbor or of life or doctrine or justice, inasmuch as he loves his neighbor as himself: "I rejoice greatly to find some of your children following the truth" (2 Jn v. 4).

He that has this charity fears nothing, for charity casteth out fear; and fear being thus banished and thrown aside, charity beareth all things, endureth all things. He who by charity endures all things, cannot fear martyrdom; and so in another place he speaks as a conqueror at the end of his course, The world is crucified unto me, and I unto the world.

For what is it to hear about oneself from you but to know oneself? Who, then, can know himself and say "It is false," unless he himself lies? But because "charity believes all things," certainly among those whom it makes one, in intimate union with each other, I, also, O Lord, do even confess to you in such a way that men may hear, though I cannot prove to them the things I confess are true. But those whose ears charity opens to me, they believe.

The greater the love of God that the saints possess, the more they endure all things for him.

But love is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth." "Blessed is he who shall eat bread in the kingdom of God." But the hardest of all cases is for charity, which faileth not, to be cast from heaven above to the ground into the midst of sauces. And do you imagine that I am thinking of a supper that is to be done away with? "For if," it is said, "I bestow all my goods, and have not love, I am nothing." On this love alone depend the law and the Word; and if "thou shalt love the Lord thy God and thy neighbour," this is the celestial festival in the heavens.

There are things practised in a vulgar style by some people, such as control over pleasures. For as, among the heathen, there are those who, from the impossibility of obtaining what one sees, and from fear of men, and also for the sake of greater pleasures, abstain from the delights that are before them; so also, in the case of faith, some practise self-restraint, either out of regard to the promise or from fear of God. Well, such self-restraint is the basis of knowledge, and an approach to something better, and an effort after perfection. For "the fear of the Lord," it is said, "is the beginning of wisdom." But the perfect man, out of love, "beareth all things, endureth all things," "as not pleasing man, but God." Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him.

Bearing all things, enduring all things for our love and hope regarding him, let us give thanks for all things, both favorable and unfavorable alike—I mean the pleasant and the painful—since reason often knows even these as arms of salvation.

Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things."

Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later. Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things."

Now its power the Apostle here intimates, but its goodness, by what follows. For, "it hopeth all things," saith he, "believeth all things, endureth all things." What is, "hopeth all things?" It doth not despair, saith he, of the beloved, but even though he be worthless, it continues to correct, to provide, to care for him.

"Believeth all things." For it doth not merely hope, saith he, but also believeth from its great affection. And even if these good things should not turn out according to its hope, but the other person should prove yet more intolerable, it bears even these. For, saith he, it "endureth all things."

And insults, and beatings, and death. Such a quality is granted to it by the long-suffering inherent in it. This is against those who devise evil.

Love believes all things that the beloved says, for love itself speaks nothing falsely, and does not suppose that another speaks falsely either.

Love, he says, does not despair of the beloved, but hopes that he is always ascending to what is better. This he said to those who despair. If beyond expectation it should happen that the beloved persists in evil, she bears his faults courageously. For she, he says, "endures all things." This is addressed to those who easily fall into enmity.

In the fact that a person endures the evils of his neighbor to the extent that it is fitting, he says: love bears all things, i.e., without disquiet it tolerates all the shortcomings of the neighbor or any adversity whatever: "We who are strong ought to bear with the failings of the weak" (Rom 15:1); "Carry one another's burdens and so you will fulfill the law of Christ," namely, charity (Gal 6:2).

Then when he says: believes all things, he shows how charity makes one do the good in relation to God. This is done especially through the theological virtues which have God for their object. In addition to charity the other two, as will be said below, are faith and hope. Therefore, in regard to faith he says: believes all things, namely, which are divinely revealed. "Abraham believed God and it was reputed to him as righteousness" (Gen 15:6). But to believe all things said by men is lightheadedness, as it says in Sir (19:4): "One who trusts others too quickly is light-minded." In regard to hope he says: hopes all things, namely, which are promised by God: "You who fear the Lord hope for good things" (Sir 2:9). And in order that hope not be discouraged by the delay, he adds: endures all things, i.e., patiently awaits what God has promised in spite of delay, as it says in Heb (2:3): "If it seem slow, wait for it"; and in Ps 27 (v. 14): "Let your heart take courage and wait for the Lord."

Use your knowledge as a sort of tool to build the edifice of charity, which remains forever, even when "knowledge passes away." For knowledge which is used to promote love is useful, but in itself and separated from love it turns out to be not only useless but even harmful.

From the foregoing it is gathered that, although from the primary division the light descending from above is fourfold, there are nevertheless six differences of it: namely, the light of sacred Scripture, the light of sensitive cognition, the light of mechanical art, the light of rational philosophy, the light of natural philosophy, and the light of moral philosophy. And therefore there are six illuminations in this life, and they have an evening, because all knowledge shall be destroyed; and therefore the seventh day of rest succeeds them, which has no evening, namely, the illumination of glory.

Having shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing 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 show 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.

Now then after that in every way he had shown her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison exalting her dignity, and saying thus; "but whether there be prophecies, they shall be done away; 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 that weaken our love; wealth, business, passions of the body, disorders of the soul; but there none of these.

But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, "Whether there be knowledge, it shall be done 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 be done away," he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying.

"Love never faileth." Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, "faileth not?" it is not severed, is not dissolved by endurance. For it puts up with everything: since happen what will, he that loves never can hate. This then is the greatest of its excellencies.

Such a person was Paul. Wherefore also he said, "If by any means I may provoke to emulation them which are my flesh;" and he continued hoping. And to Timothy he gave a charge, saying, "And the Lord's servant must not strive, but be gentle towards all ... in meekness correcting those that oppose themselves, if God peradventure may give them the knowledge of the truth."

"What then," saith one, "if they be enemies and heathens, must one hate them?" One must hate, not them but their doctrine: not the man, but the wicked conduct, the corrupt mind. For the man is God's work, but the deceit is the devil's work. Do thou not therefore confound the things of God and the things of the devil. Since the Jews were both blasphemers, and persecutors, and injurious, and spake ten thousand evil things of Christ. Did Paul then hate them, he who of all men most loved Christ? In no wise, but he both loved them, and did everything for their sakes: and at one time he saith, "My heart's desire and my supplication to God is for them that they may be saved:" and at another, "I could wish that myself were anathema from Christ for their sakes." Thus also Ezekiel seeing them slain saith, "Alas, O Lord, dost Thou blot out the remnant of Israel?" And Moses, "If Thou wilt forgive their sin, forgive."

Love is first among all the activities connected with virtue and all the commandments of the law. If, therefore, the soul ever attains this love, it will need none of the others, having reached the fullness of its being. It seems that love alone preserves in itself the character of the divine blessedness. And knowledge becomes love because what is known is by nature beautiful.

"Tongues will cease" when I express what I want to say with my mind.

Love never fails, which means that it never falls into sin.

Love always remains firm and stable, unchanged and unchanging.

That is, it never deviates from its goal, but brings everything to fulfillment; or, what is even better, it is not interrupted, not cut short, never ceases, but continues even in the age to come, when everything else will be abolished, as the apostle will say further on.

Having enumerated the offspring of love, he again exalts it in another manner, namely, he says that both prophecy and tongues will cease, but love will abide constantly and eternally. For if prophecies and tongues exist so that faith may be received more readily, then, once faith has spread everywhere, naturally they, being superfluous, will cease — both in the present age, and especially in the age to come.

After showing that charity excels the other gifts of the Holy Spirit by reason of need and fruitfulness, the Apostle now shows the excellence of charity over the other gifts in regard to permanence. In regard to this he does three things: first, he mentions the difference between charity and other gifts of the Holy Spirit as to permanence; secondly, he proves what he had said; thirdly, he draws the intended conclusion (v. 13). In regard to the first he does two things: first, he declares the permanence of charity; secondly, the cessation of other gifts (v. 8b).

First, therefore, he says: Charity never ends. Some, indeed, have misunderstood this and fallen into error, saying that charity once possessed can never be lost. This opinion seems to be consistent with 1 John (3:9): "No one born of God commits sin, because his seed remains in him." But this opinion is false, because someone possessing charity can fall away from it by sin, as it says in Rev (2:4): "You have abandoned the love you had at first. Remember, then, from what you have fallen, and do penance." This is so, because charity is received in a man's soul according to his mode, namely, that he can use it or not. But as long as he uses it, a man cannot sin; because the use of charity is loving God above all things, and nothing remains for the sake of which a man should offend God. And this is the way John's quoted statement is understood. Secondly, the quotation cited is not in accord with the Apostle's intention, because he is not speaking here about the cessation of spiritual gifts through mortal sin, but rather about the cessation of spiritual gifts which pertain to this life through supervening glory. Hence, the sense of the Apostle is that charity never ends, namely, because just as it exists in the state toward heaven, so it will remain in the state of glory and with increase, as it says in Is (31:9): "Says the Lord, whose fire is in Zion," i.e., in the Church militant, "and whose furnace is in Jerusalem," i.e., in the peace of the heavenly fatherland.

Then when he says, as for prophecies, he sets forth the cessation of other spiritual gifts, and especially of those which seem principal. First as to prophecy he says, as for prophecies, they will pass away, i.e., will cease, namely, because in future glory prophecy will have no place for two reasons: first, because prophecy regards the future; but that state does not await anything in the future, but will be the final completion of everything previously foretold. Hence it says in Ps 48 (v. 9): "As we have heard," namely, through the prophets, "so have we seen in the city of our God." Secondly, because prophecy occurs with figurative and enigmatic knowledge, which will cease in heaven: "If there is a prophet among you, I, the Lord, will make myself known to him in a vision, I will speak with him in a dream" (Num 12:6); "It was I who multiplied visions and through the prophets gave parables" (Hos 12:10).

Secondly, as to the gift of tongues he says: as for tongues they will cease. This is not to be understood of the bodily members called tongues, as it says below (15:52): "The dead will be raised imperishable," i.e., without loss of members. Nor is it to be understood of the use of the bodily tongue. For in heaven there will be vocal praise, as it says in Ps 149 (v. 6): "Let the high praises of God be in their throats," as a Gloss explains. Therefore, it must be understood of the gift of tongues, by which some in the early Church spoke in various tongues, as it says in Ac (2:4). For in future glory each one will understand each tongue. Hence, it will not be necessary to speak in various tongues. For even from the beginning of the human race, as it says in Gen (11:1): "The whole earth had one language and few words," which will be more true in the final state, in which there will be complete unity.

Thirdly, as to knowledge he adds: as for knowledge it will pass away. From this some have wanted to suppose that acquired knowledge is totally destroyed with the body. To investigate the truth it is necessary to consider that the cognitive power is twofold, namely, the sensitive power and the intellective. Between these there is a difference, because the sensitive power is the act of an organic power and therefore ceases to be, when the body dies; but the intellective power is not the act of any bodily organ, as is proved in The Soul III, and therefore, it must remain when the body dies. Therefore, if any acquired knowledge is preserved in the intellective part of the soul, it must remain after death.

Some, therefore, have supposed that the intelligible species are not conserved in the possible intellect except as long as it is understanding. But the species of the phantasms are conserved in the powers of the sensitive soul; for example in the memory or the imagination, in such a way that when the possible intellect wants to think of something anew, even things it previously understood, it always needs to abstract from the phantasms by the light of the active intellect. Therefore, according to this the consequence is that knowledge acquired here does not remain after death. But this position is, of course, against reason. For it is obvious that the intelligible species in the possible intellect are received at least while it is actually understanding. But whatever is received in something exists in it after the manner of the recipient. Therefore, since the substance of the possible intellect is fixed and unchangeable, the consequence is that the intelligible species remain in it unchangeably. Secondly, it is against the authority of Aristotle in The Soul III, who says that when the possible intellect is knowing anything, then also it is understanding in potency. And so it is clear that it has an intelligible species, through which it is said to be knowing, and yet it is still in potency to understanding in act, and so the intelligible species are in the possible intellect, even when it is not actually understanding. Hence the Philosopher says that the intellective soul is the locus of the species, namely, because the intelligible species are conserved in it. Yet it needs to refer to the phantasms in this life in order actually to understand, not only to abstract species from the phantasms but also to apply the species it has to the phantasms. The sign of this is that if the organ of the imagination or even of the memory is injured, a man is not only prevented from acquiring new knowledge, but also from the use of knowledge previously possessed. Thus, therefore, knowledge remains in the soul after the death of the body as to the intelligible species, but not as to inspecting phantasms, which the separated soul does not need, since it has existence and activity without union with the body. And according to this the Apostle says here that knowledge is destroyed, namely, according to referring to phantasms: hence, Is (29:14) says: "The wisdom of their wise men shall perish."

Our knowledge in this life remains imperfect, but it is reliable within its limits. Believers trust the witness of their senses, which are subservient to their intelligence. They may occasionally be deceived, but even so they are still better off than those who maintain that the senses can never be trusted.

For we know in part and prophesy in part; but when that which is perfect is come, then that which is in part shall be done away; for we shall then know perfectly, as we ought to know, when we have all risen from the dead perfect.

But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God," yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" and we, while upon the earth, as Paul also declares, "know in part, and prophesy in part." Since, therefore, we know but in part, we ought to leave all sorts of [difficult] questions in the hands of Him who in some measure, [and that only, ] bestows grace on us.

But if any lover of strife contradict what I have said, and also what the apostle affirms, that "we know in part, and prophesy in part," and imagine that he has acquired not a partial, but a universal, knowledge of all that exists,-being such an one as Valentinus, or Ptolemaeus, or Basilides, or any other of those who maintain that they have searched out the deep things of God,-let him not (arraying himself in vainglory) boast that he has acquired greater knowledge than others with respect to those things which are invisible, or cannot be placed under our observation; but let him, by making diligent inquiry, and obtaining information from the Father, tell us the reasons (which we know not) of those things which are in this world,-as, for instance, the number of hairs on his own head, and the sparrows which are captured day by day, and such other points with which we are not previously acquainted,-so that we may credit him also with respect to more important points. But if those who are perfect do not yet understand the very things in their hands, and at their feet, and before their eyes, and on the earth, and especially the rule followed with respect to the hairs of their head, how can we believe them regarding things spiritual, and super-celestial, and those which, with a vain confidence, they assert to be above God?

"It is sown an animal body, it rises a spiritual body." He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. "For now," he says, "we know in part, and we prophesy in part, but then face to face." And this it is which has been said also by Peter: "Whom having not seen, ye love; in whom now also, not seeing, ye believe; and believing, ye shall rejoice with joy unspeakable." For our face shall see the face of the Lord and shall rejoice with joy unspeakable,-that is to say, when it shall behold its own Delight.

"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 the 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 clearer concerning these things.

If knowledge will be abolished: will we then live in ignorance? By no means! But he says that knowledge "in part" will be abolished when perfect knowledge comes, that is, the knowledge proper to the future life. For then we will know not merely as much as we know now, but far more. For example, we know even now that God exists everywhere, but how this is, we do not know; that the Virgin gave birth, we know, but how this is, we do not know. But then we will learn about these mysteries something greater and more beneficial.

Then when he says: for our knowledge is imperfect, he proves what he had said: first, he presents a proof; secondly, he clarifies things contained in the proof (v. 11).

To prove the proposition he presents this proof: When the perfect comes, the imperfect ceases; but gifts other than charity have imperfection. Therefore, they will cease, when the perfection of glory triumphs. First, therefore, he proposes the minor proposition referring to the imperfection of knowledge, when he says: for we know in part, i.e., imperfectly. For a part has the nature of something imperfect. And this is especially true in regard to knowledge of God, as it says in Jb (36:26): "Behold, God is great, and we know him not" and (26:14): "Lo, these are not but the outskirts of his ways." He also proposes the imperfection of prophecy, when he adds: and we prophesy in part, i.e., imperfectly. For prophecy is knowledge with imperfection, as has been said. But he is silent about the gift of tongues, which is more imperfect than these two, as will be shown (14:2).

For now we know in part and understand in part. But then we shall be able to comprehend what is perfect, when not the shadow but the reality of the majesty and eternity of God shall begin to shine and to reveal itself unveiled before our eyes.

Everything which is imperfect will be destroyed. But destruction occurs by making the imperfect perfect, not by removing it altogether.

But, as this faith, which works by love, begins to penetrate the soul, it tends, through the vital power of goodness, to change into sight, so that the holy and perfect in heart catch glimpses of that ineffable beauty whose full vision is our highest happiness.… We begin in faith, we are perfected in sight.

Even though more knowledge is always being acquired by everyone, it will ever fall short in all things of its rightful completeness until the time when that which is perfect being comes, that which is in part will be done away.

Morality is indispensable: but the Divine Life, which gives itself to us and which calls us to be gods, intends for us something in which morality will be swallowed up. We are to be remade. All the rabbit in us is to disappear—the worried, conscientious, ethical rabbit as well as the cowardly and sensual rabbit. We shall bleed and squeal as the handfuls of fur come out; and then, surprisingly, we shall find underneath it all a thing we have never yet imagined: a real man, an ageless god, a son of God, strong, radiant, wise, beautiful, and drenched in joy.

"When that which is perfect is come, then that which is in part shall be done away." The idea of reaching "a good life" without Christ is based on a double error. Firstly, we cannot do it; and secondly, in setting up "a good life" as our final goal, we have missed the very point of our existence. Morality is a mountain which we cannot climb by our own efforts; and if we could we should only perish in the ice and unbreathable air of the summit, lacking those wings with which the rest of the journey has to be accomplished. For it is from there that the real ascent begins. The ropes and axes are "done away" and the rest is a matter of flying.

Since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when "that which is in part shall be done away."

Secondly, he proves the major proposition, saying: But when the perfect comes, the imperfect will pass away, i.e., every imperfection will be taken away. Of this perfection it says in 1 Pt (5:10): "After you have suffered a little while, he will restore and strengthen you."

But according to this it seems that even charity will pass away through future glory, because it is imperfect in the present life as compared with the life of glory. The answer is that imperfection is related in two ways to that which is called imperfect. For sometimes it pertains to a thing's very nature and sometimes not, but is accidental to it. For example, imperfection pertains to the very notion of a boy, but not of a man; therefore, when perfect age comes, boyhood ceases, but the human nature becomes perfect. Imperfection, therefore, is of the very notion of knowledge, as we possess it of God here, inasmuch as it is known from sensible things; the same is true of the nature of prophecy, inasmuch as it is a figural knowledge tending into the future. But it is not so in the very notion of charity, to which it pertains to love a known good. Therefore, with the coming of perfect grace prophecy and knowledge cease; but charity does not cease. It is made perfect, because the more perfectly God will be known, the more perfectly will he be loved.

In this life we are children, compared with what we shall become in the next life. For everything in this life is imperfect, including knowledge.

"When I was a child"—that is, fresh from committing to memory the first elements of the divine Word—"I spoke as a child, I understood as a child, I thought as a child. But now that I have become a man"—that is, and am hastening to attain the measure of the age of the fullness of Christ—"I have put away the things of a child."

And the expression, "When I was a child, I thought as a child, I spoke as a child," points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly. "When I became a man," again Paul says, "I put away childish things." It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror.

And the expression, "When I was a child, I thought as a child, I spoke as a child," points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly.

"When I became a man," again Paul says, "I put away childish things." It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror.

"When I was a child, I spake as a child, I felt as a child, I thought as a child; but now that I am become a man, I have put away childish things."

Next he points out also how great is the distance between the two, and that our deficiency is no small one.

"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.

Having said that with the coming of the perfect "that which is in part" will be done away with, he at the same time presents an example by which he explains how great the difference is between present and future knowledge. For now we are like infants, but then we shall be men.

"Then I spoke as a child." This corresponds to languages.

"I thought as a child." This corresponds to the prophecies.

"I reasoned as a child." This corresponds to knowledge.

That is, in the future age I will have a more mature knowledge; then the small and infantile knowledge that we have here will be abolished. Then he continues.

Then when he says: When I was a child, he clarifies what he had said above: first, he clarifies the major, namely, with the coming of the perfect the imperfect ceases; secondly, he clarifies the minor, namely, that knowledge and prophecy are imperfect (v. 12).

He shows the first by a likeness of the perfect and imperfect found in bodily age. Hence, he first describes the imperfect state of bodily age, saying: When I was a child, namely, in age, I spoke as a child, i.e., as befitted a child, by babbling. Hence, on account of the natural lack of speech in children, wisdom is commended "for making the tongues of babes speak clearly" (Wis 10:21) and that the child should speak who utters vanities: "Everyone utters vanities to his neighbor" (Ps 12:2). As to judgment he adds: I thought like a child, i.e., I accepted or rejected certain things foolishly, as children do, who sometimes reject precious things and desire base things, as it says in Pr (1:22): "How long, O simple ones, will you love being simple." Therefore, they think as children who despise spiritual things and desire those of earth. Of such it says in Phil (3:19): "They glory in their shame with their minds set on earthly things." As to reasoning he says: I reasoned like a child, i.e., certain vain things: "The Lord knows the thoughts of man, that they are vain" (Ps 94:11). Now the Apostle seems to place these three in reverse order. For speech precedes the judgment of reason; but judgment presupposes the activity of reason. And this sufficiently befits childish imperfection, in which there is speech without judgment, and judgment without deliberation. I spoke as a child can be referred to the gift of tongues; I thought as a child to the gift of prophecy; finally, I reasoned as a child to the gift of knowledge.

Secondly, he mentions what pertains to perfect age, saying: When I became a man, i.e., when I reached the perfect and virile age, I gave up, i.e., cast off, childish ways, because, as it says in Is (65:20): "For the child shall die 100 years old, and the sinner 100 years old shall be accursed." It should be recognized that the Apostle is here comparing the present to childhood on account of its imperfection; but the state of future glory to the manly state on account of its perfection.

Face to face—this is how the holy angels, who are called our angels, already see. They are our angels in the sense that once we have been delivered from the power of darkness, have received the pledge of the spirit and have been translated to the kingdom of Christ, we shall have begun to belong to the angels.

But when we begin to have a spiritual body as we are promised in the resurrection, let us see it even in the body, either by an intellectual vision or in some miraculous manner, since the grace of the spiritual body is indescribable. We shall then see it according to our capacity, without limitations of space, not larger in one part and smaller in another, since it is not a body, and it is wholly present everywhere.

But, before I take up the matter itself of the profession of faith, the following warning should be given: It is impossible to express in one word or one concept, or to grasp with the mind at all, the majesty and glory of God, which is unutterable and incomprehensible, and the Holy Scripture, although for the most part employing words in current use, speaks obscurely 'as through a glass (1 Cor 13.12),' even to the clean of heart. They have been promised to those who are accounted worthy in the life to come. But now, even if a man be a Paul or a Peter, even though he truly sees what he sees and is not misled nor deceived by his imagination, yet he sees through a glass and in a dark manner, and he looks forward with great joy to perfect knowledge in the future of that which he receives now in part with thanksgiving. - "Homily on Faith"

In heavenly glory there is a substantial, consubstantial, and accidental reward. The substantial reward consists in the vision, fruition, and possession of the one highest good, namely God, whom the Blessed will see face to face, that is, nakedly and without veil; whom they will enjoy eagerly and delightfully; whom they will also hold for all eternity.

The supreme light, which darkened eyes cannot see, cannot be seen face to face without deiformity of mind and joy of heart. Because a mere creature does not have supreme authority, from which there can be no appeal, hence it is necessary that our judge be both God, so that he may judge by supreme authority, and man, so that he may be seen and contend with sinners in a human likeness.

The rational spirit can be rewarded and fulfilled by nothing less than God, nor can its capacity be bounded: therefore as a reward there is given to it the deiformity of glory, through which, made conformed to God, it may see him clearly by reason and love him fully by will and retain him forever by memory: so that the whole soul may live, the whole soul may be endowed in the three powers of the soul, the whole soul may be configured to God, the whole soul may be united to him, the whole soul may rest in him, finding in him as in every good peace, light, and eternal sufficiency.

Augustine explains the Apostle's words: "But we all, with faces unveiled, reflecting as in a mirror the glory of the Lord:" Not "as in mirrors," that is, from afar, but "as in a mirror." But we still see through this mirror in an obscure manner, for a man who sees clearly is in the state of beatitude.

Since, however, the two aforementioned steps, leading us toward God through His vestiges, through which He shines forth in all creatures, have led us by the hand to this point: that we should re-enter into ourselves, namely into our mind, in which the divine image shines forth: hence it is that now in the third place, entering into ourselves and as it were leaving the outer court behind, in the holy place, namely the anterior part of the tabernacle, we ought to endeavor to see God through a mirror; where, after the manner of a candelabrum, the light of truth shines forth in the face of our mind, in which, namely, the image of the most blessed Trinity resplends.

Enter therefore into yourself and see that your mind most fervently loves itself; nor could it love itself unless it knew itself; nor would it know itself unless it remembered itself, because we grasp nothing through the intellect that is not present in our memory; and from this you perceive that your soul has a threefold power, not with the eye of the flesh, but with the eye of reason. Consider therefore the operations and dispositions of these three powers, and you will be able to see God through yourself as through an image, which is to see through a mirror in an enigma.

It is objected: Everything whose contrary created nature displays is incredible to reason; but every created nature displays the contrary of this, namely that one thing is multiplied in supposits without the form being multiplied: for in any created nature, when the supposit is multiplied, the form is multiplied: therefore if our intellect is led by the hand through creatures to knowing God whether He exists, as is said in First Corinthians thirteen: We see now through a glass in an enigma: since every created nature has a contrary indication to this truth, that God is triune: it is necessary that this be an incredible truth.

To that which is objected, that everything whose contrary all created nature exhibits is incredible: it must be said that created nature can exhibit something in two ways: either in itself, or in its cause. For created nature exhibits that it is temporal and mutable and composite, but that its cause is eternal and immutable and most simple. In this same way, although in a creature the unity of form cannot stand together with a trinity of supposits, since supposits in a creature are distinguished by matter and by form appropriated to matter itself; in the Creator, in whom there is absolutely no matter and there is true fecundity, while one form and substance remains, there is distinction in supposits by reason of origin. Therefore, since the creature does not universally exhibit the contrary of this, namely that God is trine, but rather rightly and conformably exhibits the very same: it is therefore more credible than incredible.

In saying, therefore, "I have given you milk to drink," has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able," may indicate the clear revelation in the future world, like food, face to face. "For now we see as through a glass," the same apostle says, "but then face to face." Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,-desiring, loving, feeling jealousy, wrath, envy.

Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face." For the vision of the truth is given but to few. Accordingly, Plato says in the Epinomis, "I do not say that it is possible for all to be blessed and happy; only a few. Whilst we live, I pronounce this to be the case. But there is a good hope that after death I shall attain all." To the same effect is what we find in Moses: "No man shall see My face, and live." For it is evident that no one during the period of life has been able to apprehend God clearly. But "the pure in heart shall see God," when they arrive at the final perfection.

The divine apostle writes accordingly respecting us: "For now we see as through a glass; " knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God: " methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face,"-then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies.

That he secrets of God cannot be seen through, and therefore that our faith ought to be simple. In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known." Also in Solomon, in Wisdom: "And in simplicity of heart seek Him." Also in the same: "He who walketh with simplicity, walketh trustfully." Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself." Also in Solomon: "Be not excessively righteous, and do not reason more than is required." Also in Isaiah: "Woe unto them who are convicted in themselves." Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions." Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever." Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

This means that the things which we now hear on the authority of the Scriptures we believe to be so. After the resurrection we shall see them with our eyes and know them in reality, when partial knowledge has ceased, for the knowledge which depends on hearing is part of the knowledge of an eyewitness and of experience.

International peace means a peace between nations, not a peace after the destruction of nations, like the Buddhist peace after the destruction of personality. The golden age of the good European is like the heaven of the Christian: it is a place where people will love each other; not like the heaven of the Hindu, a place where they will be each other.

Happy is he and more than wise Who sees with wondering eyes and clean The world through all the grey disguise Of sleep and custom in between. Yes; we may pass the heavenly screen, But shall we know when we are there? Who know not what these dead stones mean, The lovely city of Lierre.

No one has yet discovered or shall ever discover what God is in his nature and essence. As for a discovery some time in the future, let those who have a mind for it research and speculate. The discovery will take place, so my reason tells me, when this Godlike, divine thing, I mean our mind and reason, mingles with its kin, when the copy returns to the pattern it now longs after. This seems to me to be the meaning of the great dictum that we shall, in time to come, know even as we are known.

"For now we see in a mirror." Further, because the glass sets before us the thing seen indefinitely, he added, "darkly," to show very strongly that 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 I have been 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 Him not, but He made Himself known to me," saith he. Wherefore, even as now He first knew me, and Himself 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, which indeed shows 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 have been known." Not that we shall so know him as He is, 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.

But that I may open out to thee some small part of this difference, and may impart some faint ray of this thought to 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 that surpasseth."

But what say those who shrink from nothing? That the expression, "now I know in part," is spoken in dispensations; for that the Apostle had the perfect knowledge of God. And now he calls himself a child? How sees he "in a mirror?" How "darkly," if he hath the sum of knowledge? And why doth he refer to it as something peculiar to the Spirit, and to no other power in the creation, saying, "For who among men knoweth the things of a man, save the spirit of the man which is in him? Even so the things of God none knoweth, save the Spirit of God." And Christ again sayeth that this belongs to Himself alone, thus saying, "Not that any man hath seen the Father, save He which is from God, He hath seen the Father," 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 mayst 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 have been known." He was surely known not 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 revelation from above, these men say that they have obtained the whole from their own reasonings. For neither are they able to point out that the Scripture hath any where discoursed to us of these things.

"face to face "and not "darkly "and "in part.". Know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know "in part "and as it were "through a glass"

If the knowledge manifested to those worthy of it comes through a mirror and is an enigma in the present age and will be fully revealed only "then," it is foolish to suppose that it will not be the same for the other virtues as well.

The dim mirror is the law of Moses, which contains everything in types and shadows.

We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, "And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically" that is to say, in image; as the apostle also expresses it, "Now we see through a glass, darkly (or enigmatically), but then face to face." Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

He explains what was said about the infant, and shows that our present knowledge is something dark, whereas then it will be most clear. For, he says, now we see in a mirror. Then, since a mirror shows the object reflected in it quite distinctly, he added: "dimly," in order to show with the greatest precision the incompleteness of this knowledge.

He says this not because God has a face, but in order to show through this the clarity and directness of knowledge.

He doubly humbles their pride, showing that present knowledge is incomplete and that it is not our own. It is not I, he says, who knew God, but He Himself knew me. Therefore, just as He Himself has now known me and Himself condescended to me, so I too shall attain Him then far more than now. As one sitting in darkness, as long as he does not see the sun, does not himself reach toward its beautiful ray, but the ray shows itself to him by its radiance, and when he receives the sunlight, then he himself also reaches toward the light. Thus the words "even as I am known" do not mean that we shall know Him as He knows us, but that just as He has now condescended to us, so we too shall attain to Him then. A comparison: someone found an abandoned child, noble and fair; on his part he recognized it, lifted it up and took it to himself, bestowed care upon it, raised it nobly, and finally endowed it with wealth and brought it into the royal palace. The child, while it is young, feels none of this and is not aware of the benevolence of the person who lifted it up. But when it comes of age, it immediately recognizes its benefactor and loves him worthily. Here you have an example to clarify what is expressed obscurely in what has been said.

Here he speaks of the vision, which is knowledge of God. Hence, all the preceding gifts must be understood as destined to be eliminated inasmuch as they are directed to knowledge of God. In regard to this he does two things: first, he proves what he proposes in general; secondly, in detail about himself (v. 12b).

He says, therefore: I have said that we know imperfectly, because we know in a mirror dimly, but then, namely, in heaven, we shall see face to face. The first consideration concerns what it is to see through a mirror dimly; the second concerns what it is to see face to face. It should be noted, therefore, that something sensible can be seen in three ways, namely, by its presence in the one seeing, as light itself, which is present in the eye, or by the presence of its likeness in the sense and immediately derived from the thing, as whiteness in a wall is seen, even though the whiteness does not exist in the eye, but its likeness (although the likeness is not seen by the eye); or by the presence of a likeness not immediately derived from the thing itself but from a likeness of the thing in something else, as when a man is seen through a mirror. For the likeness of the man is not immediately in the eye, but the likeness of the man reflected in a mirror. Therefore, speaking in this way about the vision of God, I say that by natural knowledge God alone sees himself; because in God essence and intellect are the same. Therefore, His essence is present to His intellect. But in a second way the angels perhaps see God by natural knowledge, inasmuch as a likeness of the divine essence immediately shines back on them. But in a third way we know God in this life, inasmuch as we know the invisible things of God through creatures, as it says in Rom (1:20). And so all creation is a mirror for us; because from the order and goodness and multitude which are caused in things by God, we come to a knowledge of His power, goodness and eminence. And this knowledge is called seeing in a mirror.

It should be further noted that a likeness of this sort, which is of a likeness gleaming back on someone else is twofold: because sometimes it is clear and open, as that which appears in a mirror, sometimes it is obscure and secret, and then that vision is said to be enigmatic, as when I say: "Me a mother begot, and the same is born from me." That is secret by a simile. And it is said of ice, which is born from frozen water and the water is born from the melted ice. Thus, therefore, it is clear that vision through the likeness of a likeness is in a mirror, by a likeness hidden in an enigma, but a clear and open likeness makes another kind of allegorical vision. Therefore, inasmuch as we know the invisible things of God through creatures, we are said to see through a mirror. Inasmuch as those invisible things are secrets to us, we see in an enigma. Or another way, we see now through a mirror, i.e., by our reason, and then "through" designates the power only. As if to say: we see through a mirror, i.e., by a power of our soul.

In regard to the second it should be noted that God as God does not have a face, and therefore the expression "face to face" is metaphorical. For when we see something in a mirror, we do not see it, but its likeness; but when we see someone by face, then we see him as he is. Therefore, the Apostle wishes to say nothing else, when he says: "in heaven we shall see face to face," than that we shall see the very essence of God: "We shall see him as he is" (1 Jn 3:2). But opposed to this is Gen (32:30): "I have seen God face to face and yet my life is preserved." But it is evident that he did not at that time see the essence of God; therefore, to see face to face is not to see the essence of God. The answer is that that vision was imaginary; but an imaginary vision is of a higher degree, namely, seeing what appears: in the image in which He appears is another lowest grace, namely, only to hear words. Hence Jacob, to indicate the excellence of the imaginary vision showed to him says: "I have seen the Lord face to face," i.e., I have seen the Lord through my imagination in His own image and not through His essence. For then it would not have been an imaginary vision.

But still some say that in heaven the divine essence will be seen through a created likeness. This, however, is entirely false and impossible, because something can never be known through its essence by a likeness, which does not agree with that thing in species. For a stone cannot be known as it is except through the stone's species, which is in the soul. For no likeness leads to knowledge of a thing's essence, if it differs from that according to species; and much less if they differ in genus. For the essence of a man, much less than the essence of an angel, cannot be known through the species of a horse or of whiteness. Much less, then, can the divine essence be seen through any created species, whatever it be, since any created species in the soul is more distant from the divine essence than the species of a horse or whiteness from the essence of an angel. Hence, to suppose that God is seen only by a likeness or through some brilliance of His clarity is to suppose that the divine essence is not seen. Furthermore, since the soul is a certain likeness of God, that vision would not be more mirror-like or enigmatic, which it is in this life than clear and open vision, which is promised to the saints in glory and in which will consist our beatitude. Hence Augustine says in a Gloss that a vision of God through a likeness pertains to a vision in a mirror and enigma. It would also follow that man's final beatitude would be in something other than God; which is alien to the faith. Even man's natural desire, which is to arrive at the first cause of things and of knowing Him in Himself, would be in vain.

He continues: Now I know in part. Here he proves in particular what he had proved in general about knowledge of himself, saying: Now, i.e., in the present life, I, Paul, know in part, i.e., obscurely and imperfectly, but then, namely, in heaven, I will know as I am known. Just as God knows my essence, so I shall know God through His essence, so that the "as" does not imply equality of knowledge but only similarity.

Love is the greatest because while faith is preached and hope pertains to the future life, love reigns. As 1 John [3:16] says: "By this we know his love, that he laid down his life for us." Love is therefore the greatest of the three, because by it the human race has been renewed.

But how does Paul "announce the good tidings of the unfathomable riches of Christ?" This is how: "So there abide faith, hope and charity, these three." There shines forth a threefold signification in Scriptures, teaching what to believe, what to expect, and what to do. What to believe, in terms of faith; what to expect, in terms of hope; what to do, in terms of charity, which consists in action, and not only in affective dispositions. "If anyone love Me, he will keep My word."

And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad." "Faith, hope, love; but the greatest of these is love." Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not." And, "Let no one seek his own advantage, but also that of his neighbour," so as to be able at once to do and to teach, building and building up.

Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.

Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.

The real difference between Paganism and Christianity is perfectly summed up in the difference between the pagan, or natural, virtues, and those three virtues of Christianity which the Church of Rome calls virtues of grace. The pagan, or rational, virtues are such things as justice and temperance, and Christianity has adopted them. The three mystical virtues which Christianity has not adopted, but invented, are faith, hope, and charity. Now much easy and foolish Christian rhetoric could easily be poured out upon those three words, but I desire to confine myself to the two facts which are evident about them. The first evident fact (in marked contrast to the delusion of the dancing pagan)—the first evident fact, I say, is that the pagan virtues, such as justice and temperance, are the sad virtues, and that the mystical virtues of faith, hope, and charity are the gay and exuberant virtues. And the second evident fact, which is even more evident, is the fact that the pagan virtues are the reasonable virtues, and that the Christian virtues of faith, hope, and charity are in their essence as unreasonable as they can be.

As the word "unreasonable" is open to misunderstanding, the matter may be more accurately put by saying that each one of these Christian or mystical virtues involves a paradox in its own nature, and that this is not true of any of the typically pagan or rationalist virtues. Justice consists in finding out a certain thing due to a certain man and giving it to him. Temperance consists in finding out the proper limit of a particular indulgence and adhering to that. But charity means pardoning what is unpardonable, or it is no virtue at all. Hope means hoping when things are hopeless, or it is no virtue at all. And faith means believing the incredible, or it is no virtue at all.

My general meaning touching the three virtues of which I have spoken will now, I hope, be sufficiently clear. They are all three paradoxical, they are all three practical, and they are all three paradoxical because they are practical. It is the stress of ultimate need, and a terrible knowledge of things as they are, which led men to set up these riddles, and to die for them. Whatever may be the meaning of the contradiction, it is the fact that the only kind of hope that is of any use in a battle is a hope that denies arithmetic. Whatever may be the meaning of the contradiction, it is the fact that the only kind of charity which any weak spirit wants, or which any generous spirit feels, is the charity which forgives the sins that are like scarlet. Whatever may be the meaning of faith, it must always mean a certainty about something we cannot prove. Thus, for instance, we believe by faith in the existence of other people.

If, therefore, even with respect to creation, there are some things [the knowledge of] which belongs only to God, and others which come within the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure." For faith, which has respect to our Master, endures unchangeably, assuring us that there is but one true God, and that we should truly love Him for ever, seeing that He alone is our Father; while we hope ever to be receiving more and more from God, and to learn from Him, because He is good, and possesses boundless riches, a kingdom without end, and instruction that can never be exhausted.

"And now abideth, faith, hope, love, these three; and the greatest of these is love."

For faith indeed and hope, when the good things believed and hoped for are come, cease. And to show this Paul said, "For hope that is seen is not hope; for who hopeth for that which he seeth." Again, "Now faith is the assurance of things hoped for, the proving of things not seen." So that these cease when those appear; but love is then most elevated, and becomes more vehement. Another encomium of love. For neither is he content with those before mentioned, but he strives to discover yet another. And observe: he hath said that it is a great gift, and a still more excellent way to these. He hath said, that without it there is no great profit in our gifts; he hath shadowed out its image at length; he intends again and in another manner to exalt it, and to show that it is great from its abiding. Wherefore also he said, "But now abideth faith, hope, love, these three; but the greatest of these is love." How then is love the greater? In that those pass away.

Love is the greatest because it is the fulfilling of the law.

Paul tells the Corinthians that love is the greatest of all because there was jealousy and strife among them, and the church was in danger of being divided.

If faith is the substance of things hoped for, as Hebrews [11:1] tells us, it will be superfluous once these things have arrived. Similarly with hope. But love is greater than these, because when our troubles are over and our bodies have been changed in the resurrection, our minds will be steadied by it, so that they will no longer desire now one thing, now another.

There exist also the gifts of tongues, prophecy, and understanding, and although they are transient, with the spread of faith among all they will be completely abolished. Faith, hope, and love are more enduring than these (for this is what is meant by the words: "but now abide," that is, the continuance of these three); but even among these themselves, love is the greatest, because it continues also in the age to come.

Then he infers the principal conclusion, when he says: Now there abide. But the cause why he does not mention all the gifts but only three is that the three join to God; the others do not join to God, except through the mediation of those three; also the other gifts dispose for the birth of those three in the hearts of men. Hence, too, only those three, namely, faith, hope and charity, are called theological virtues, because they have God for their immediate object.

But since the gifts exist for perfecting the affections or intellect, and charity perfects the affections, and faith the intellect, it does not seem that hope is necessary but superfluous. The answer is that love is a unitive force and all love consists in some union. Hence according to the various unions, the various species of friendship are distinguished by the Philosopher. Now we have a twofold union with God: one refers to the goods of nature, which we partake of here from Him; the other refers to beatitude, inasmuch as through grace we partake here of supernal felicity, as far as it is possible here. We also hope to arrive at the perfect attainment of that eternal beatitude and become citizens of the heavenly Jerusalem. According to the first communication with God there is a natural friendship, according to which each one, inasmuch as he is, seeks and desires as his end God as first cause and supreme being. According to the second communication there is the love of charity, by which only an intellectual creature loves God. But because nothing can be loved unless it is known, for the love of charity a knowledge of God is first required. And because this is above nature, there is required, first of all, faith which is concerned with things not seen. Secondly, in order that a man not fail or fall away, hope is required through which he tends to that end as pertaining to himself. Concerning these three it says in Sir (2:8): "You who fear the Lord, believe in him," as to faith; "you who fear the Lord, hope in him," as to hope; "you who fear the Lord, love him," as to charity. Therefore, these three remain now, but charity is greater than the others for the reasons indicated above.

Paul says that prophecy is the highest gift after love because it is to the benefit and advantage of the church, since by it everybody learns the principles of God's law.

If now so great is the virtue of love, with good reason doth he add and say, "Follow after love." For there is surely need of "following," and a kind of vehement running after her: in such sort doth she fly from us, and so many are the things which trip us up in that direction. Wherefore we have ever need of great earnestness in order to overtake her. And to point out this, Paul said not, "follow love," but, "pursue" her; stirring us up, and inflaming us to lay hold on her.

Thus, inasmuch as he had with exactness rehearsed unto them all the excellence of love, he exhorts them in what follows, with alacrity to lay hold of it. Wherefore also he said, "Follow after:" for he that is in chase beholds that only which is chased, and towards that he strains himself, and leaves not off until he lay hold of it. He that is in chase, when by himself he cannot, by those that are before him he doth overtake the fugitive, beseeching those who are near with much eagerness to seize and keep it so seized for him until he shall come up. This then let us also do. When of ourselves we do not reach unto love, let us bid them that are near her to hold her, till we come up with her, and when we have apprehended, no more let her go, that she may not again escape us. For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. Therefore we ought to make every effort, so as perfectly to retain her. For if this be done, we require not henceforth much labor, nay rather scarce any; but taking our ease, and keeping holidays, we shall march on in the narrow path of virtue. Wherefore he saith, "Follow after her."

Then that they might not suppose that for no other end he brought in the discourse of charity, except that he might extinguish the gifts, he subjoins as follows: "Yet desire earnestly spiritual gifts; but rather that ye may prophesy."

Having shown that love is a great gift, he next encourages the pursuit of it. He did not say: seek love, but "pursue love," demanding intense effort. For it flees from us, and one must run far to overtake it.

Lest they think that he exalted love with the aim of disparaging the gifts, he adds: "desire spiritual gifts," that is, the charisms, but especially prophecy. He said this against the fact that the Corinthians were puffed up by the gift of tongues.

Having stated that charity excels the other gifts, the Apostle then compares the other gifts to each other, showing the excellence of prophecy over the gift of tongues. In regard to this he does two things: first, he shows that prophecy excels the gift of tongues; secondly, how the gifts of tongues and prophecy should be used (v. 26). In regard to the first he does two things: first, he shows that the gift of prophecy is more excellent than the gift of tongues with reasons taken on the part of unbelievers; secondly, on the part of believers (v. 20). The first part is divided into two: first, he shows that the gift of prophecy is more excellent than the gift of tongues as to their use in exhortations or sermons; secondly, as to the use of tongues in praying. For the use of the tongue is ordained to these two (v. 13).

In regard to the first he does two things: first, he mentions one thing by which he connects the preceding to the following; and this is what he says: It has been stated that charity excels all the gifts; if, therefore, that is so, make love your aim, for it is a sweet and healthful bond of minds: "Above all, hold unfailing your love for one another" (1 Pt 4:8); "Above all these things put on love which is the bond of perfection." (Col 3:4).

Secondly, he adds that through which he connects himself with what follows. And this is what he says: earnestly desire the spiritual gifts. As if to say: Although charity is greater than all gifts, nevertheless the others are not to be despised. But earnestly desire, i.e., fervently love the spiritual gifts of the Holy Spirit: "Now who is there to harm you, if you are zealous for what is right"? (1 Pt 3:13).

Although earnestly desire is sometimes taken for fervent love and sometimes for envy, it is not equivocation; indeed, one proceeds from the other. For to be zealous and to be earnestly desirous designate a fervent love for something. It happens, however, that the thing loved is loved so fervently by someone that he does not permit a sharer, but wants it alone and by himself. And this is zeal which, according to some, is intense love not allowing a participation in the one loved. Yet this occurs not in spiritual things, which can be shared most perfectly by others, but only in those which cannot be shared by many. Hence in charity there is not this sort of zeal which does not allow a participation in the one loved, but only in bodily things, in which it comes about that if anyone else has that for which I am zealous, I am sad; and from this arises earnest desire, which is envy. Just as if I love dignity or riches, I grieve if someone else has them; hence I envy him. And so it is clear that from zeal arises envy. Therefore, when it is said: earnestly desire the spiritual gifts, it is not understood of envy, because spiritual things can be possessed by many; but he says: desire to induce them to love God fervently.

And because among spiritual things there is a gradation, for prophecy exceeds the gift of tongues, he says: especially that you may prophecy. As if to say: Among spiritual gifts be more zealous for the gift of prophecy: "Do not quench the Spirit; do not despise prophesying" (1 Th 5:19).

To explain the entire chapter three things must be mentioned beforehand, namely, what is prophecy; in how many ways is prophecy mentioned in Scripture, and what it is to speak in tongues. In regard to the first it should be noted that prophecy is said to be "seeing from afar," and according to some it is named after speaking afar, but it is better to say that it is from pharos, which is to see. Hence in 1 Sam (9:9): "He who is now called a prophet was formerly called a seer." Hence the sight of things far off, whether they be future contingents or beyond human reason, is called prophecy. Prophecy, therefore, is the sight or manifestation of future contingents or of things transcending human understanding. For such a sight four things are required. For since our knowledge is through bodily things and phantasms received from sensible things, it is first required that in the imagination be formed the bodily likeness of things which are shown, as Denis says that it is impossible otherwise for the divine ray to shine in us, unless surrounded by the variety of sacred veils. The second thing required is an intellectual light enlightening the intellect for knowing things shown beyond our natural knowledge. For unless an intellectual light be present for understanding the sensible likenesses formed in the imagination, the one to whom these likenesses are shown in not called a prophet but a dreamer. Thus, Pharaoh, who, although he saw ears of corn and cattle, which indicated future events, did not understand what he saw, is not called a prophet, but rather Joseph, who interpreted it. The same is true of Nebuchadnezzar, who saw a statue but did not understand it; hence, neither is he a prophet, but Daniel. For this reason it says in Dan (10:1): "Understanding is needed in a vision." The third thing required is the courage to announce the things revealed. For God reveals in order that it be announced to others: "Behold, I have put my words in your mouth" (Jer 1:9). The fourth thing is the working of miracles, which lend certitude to the prophecy. For unless they did things which exceed the works of nature, they would not be believed in matters that transcend natural knowledge.

Therefore, according to these modes of prophecy some are called prophets in various ways. For sometimes one is called a prophet, because he possesses all four, namely, that he sees imaginary visions, and has an understanding of them and he boldly announces to others and he works miracles. Concerning such a one it says in Num. (12:6): "If there is a prophet among you, I, the Lord, will appear to him in a dream, or will speak to him by means of a dream." But sometimes one who has solely imaginary visions is called a prophet, but in an improper sense and very remotely so. Again, one is called a prophet, if he has the intellectual light to explain even imaginary visions made to himself or someone else, or for explaining the sayings of the prophets or the Scriptures of the apostles. In this way a prophet is anyone who discerns the writings of the Doctors, because they have been interpreted in the same spirit as they were edited; and so Solomon and David can be called prophets, inasmuch as they had the intellectual light to understand clearly and subtly. For the vision of David was intellectual only. Someone is even called a prophet merely because he announces the statements of prophets or explains them or sings in the church. This is the way Saul was counted among the prophets, i.e., among those singing the words of the prophets. (1 Sam 19:24). Someone is also called a prophet from working miracles, as it says in Sir (48:14) that "the dead body of Elijah prophesied, i.e., worked a miracle." Therefore, what the Apostle says through this chapter of the prophets must be understood in the second mode, namely, that one is said to prophesy who through a divine intellectual light explains visions made to him and others. According to this, what is said here about prophets will be plain.

At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one. And time of building the tower the one tongue was divided into many; so then the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and the Roman, and the Indian, and many other tongues, the Spirit sounding within him: and the gift was called the gift of tongues because he could all at once speak divers languages. See accordingly how he both depresses and elevates it. Thus, by saying, "He that speaketh with tongues, speaketh not unto men, but unto God, for no man understandeth," he depressed it, implying that the profit of it was not great; but by adding, "but in the Spirit he speaketh mysteries" he again elevated it, that it might not seem to be superfluous and useless and given in vain.

He compares tongues with prophecy and shows that they are not completely useless in themselves; for they speak not to men, but to God, that is, they do not speak what is easily understood and clear to men, but by the Holy Spirit they speak mysteries. Therefore, as those who speak from the Spirit, they are a great thing, but as unprofitable to men, they are inferior to prophecy. For prophecy is both from the Spirit and very profitable; it edifies the unsteady, exhorts and rouses the negligent, and comforts the fainthearted. Thus, Paul everywhere places highest that which is more profitable.

In regard to the second it should be noted that because there were few in the early Church assigned to preaching faith of Christ throughout the world, the Lord enabled them to proclaim the word to more people by giving them the gift of tongues, by which they could all preach to all. Not that they spoke in one language and were understood by all, as some say, but that they spoke the languages of different nations and, indeed, of all. Hence the Apostle says: "I thank God that I speak in the languages of all of you," and in Ac (2:4) it says: "They began to speak in other tongues, as the Spirit gave them utterance." Furthermore, many received this gift from God in the early church. But the Corinthians, being inquisitive, were more desirous of this gift than the gift of prophecy. Therefore, when the Apostle mentions here about speaking in a tongue, he means an unknown language not interpreted; as when one might speak German to a Frenchman without an interpreter, he is speaking in a tongue. Hence, all speech not understood not explained, no matter what it is, is properly called speaking in a tongue.

Having mentioned these things, let us return to the text, which is clear. In regard to this he does two things: first, he proves that the gift of prophecy is greater than the gift of tongues; secondly, he excludes an objection (v. 5b).

That the gift of prophecy is more excellent than the gift of tongues he proves with two reasons: the first is based on the relationship of God with the Church; the second on the relationship of men with the Church.

The first reason is this: That through which man does things which are not only for the glory of God but for the benefit of his neighbors is better than that which is done only for the glory of God. But prophecy is not only for the honor of God but also useful to our neighbor, whereas by the gift of tongues something is done solely for the honor of God. He presents the middle term of this reasoning: first, inasmuch as he says that one who speaks in a tongue only honors God. And this is what he says: One who speaks in a tongue speaks not to men, i.e., not to the human intellect, but to God, i.e., only to the honor of God. Or to God, because God alone understands: "The zealous ear of God hears all things" (Wis 1:10). That he does not speak to man is indicated when he says: For no one hears him, i.e., understands. For it often happens that not to hear means not to understand: "He who has ears to hear, let him hear" (Matt 13:9). Why he speaks only to God he indicates, when he says that God Himself is speaking; hence he says: But he utters mysteries in the Spirit, i.e., hidden things: "For it is not you who speak, but the Spirit of your Father" (Matt 10:20); "No one understands the thoughts of God except the Spirit of God" (1 Cor 2:11).

A person is built up when he finds out the answer to disputed points. Encouragement comes to him when he is enabled to endure. He is consoled when he continues in hope even when others are viewing his discipline with contempt. Knowledge of the law strengthens his soul and encourages him to hope for better things.

"But he that prophesieth speaketh unto men edification, and exhortation, and comfort."

Seest thou by what he signifies the choice nature of this gift? i.e., by the common benefit? and how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? tell me. But not so much "edification, and exhortation, and comfort." So that the being powered by the Spirit is common to both, as well to him that prophesieth, as to him that speaketh with tongues; but in this, the one (he, I mean, who prophesieth) hath the advantage in that he is also profitable unto the hearer. For they who with tongues were not understood by them that had not the gift.

Secondly, he proves his statement that prophecy is for the honor of God and the benefit of our neighbors. Hence he says, He who prophesies, i.e., explains visions or Scriptures, speaks to men, i.e., to the human intellect for the upbuilding of beginners and encouragement of the proficient and the consolation of the desolate. "Comfort the fainthearted (1 Th 5:14); "Speak and persuade" (Titus 2:15), for the consolation of the desolate. Or upbuilding pertains to spiritual affection, because one's spiritual edifice first begins there: "In whom you are also built into it" (Eph 2:22). But exhortation pertains to inducement to good acts, because if the will is good, then the act is good: "Declare and exhort these things" (Titus 2:15). Consolation on the other hand induces one to tolerate evils: "Whatever was written in former days was written for our instruction" (Rom 15:4). Those who preach the divine scriptures induce people to these three things.

Paul is saying that prophets are interpreters of the Scriptures.

What then? Did they edify no man? "Yes," saith he, "themselves alone:" wherefore also he adds, "He that speaketh in tongue edifieth himself."

And how, if he know not what he saith? Why, for the present, he is speaking of them who understand what they say; understand it themselves, but know not how to render it unto others.

"But he that prophesieth edifieth the Church." Now as great as is the difference between a single person and the Church, so great is the interval between these two. Seest thou his wisdom, how he doth not thrust out the gift and make nothing of it, but signifies it to have some advantage, small though it be, and such as to suffice the possessor only?

Many who spoke in tongues could not explain what they themselves were saying. Therefore they were useful only to themselves. But the one who prophesies is useful to all listeners. Therefore, as great as the distance between benefit to one person and benefit to the Church, so great is the distance between tongues and prophecy.

The second reason is this: that which is useful only to the doer is less than that which also profits others. But to speak in tongues is useful only to the speaker, whereas to prophesy benefits others. He presents the middle term of this reasoning: first, in regard to its first part and he says: he who speaks in a tongue edifies himself: "My heart became hot within me" (Ps. 39:3). Secondly, in regard to the second part he says: But he who prophecies edifies the church, i.e., believers, by instructing them: "Built upon the foundation of the apostles and prophets" (Eph 2:20).

Paul could not forbid speaking in tongues, because this is a gift of the Holy Spirit, but the pursuit of prophecy is more acceptable because it is more useful.

Next, lest they should suppose that in envy to them he depresses the tongues, (for the more part had this gift,) to correct their suspicion he saith, "I would have you all speak with tongues, but rather that ye should prophesy: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying."

But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy. For neither did he say, "I would that two or three," but, "that ye all spake with tongues" and not this only, but also, "that ye prophesied;" and this rather than that; "for greater is he that prophesieth." For since he hath established and proved it, he next proceeds also to assert it; not however simply, but with a qualification. Accordingly he adds, "except he interpret;" since if he be able to do this, I mean the interpreting, "he hath become equal unto the prophet," so he speaks, "because then there are many who reap the advantage of it;" a thing to be especially observed, how this throughout, before all else, is his object.

Since many among the Corinthians spoke in tongues, lest they think that he disparages tongues out of envy, he says: I wish that you "all" spoke in tongues, not just one or two; even more I wish that you would prophesy, because this is much more beneficial.

The prophet, he says, is greater; but greater than the one who only speaks in tongues and does not know how to interpret. But if he also knows how to interpret, then he is equal to the prophet. For through the interpretation of what he speaks unclearly in a tongue, he edifies the Church. Interpretation was also a gift, and to some of those who spoke in tongues it was given, while to others it was not given.

Here the Apostle excludes an objection or false understanding, which could occur in respect to the foregoing. For some might believe that since the Apostle prefers prophecy to the gift of tongues, the latter should be scorned. Hence, to exclude this he says: Now I want you, where he shows what he intends to insinuate; secondly, he gives the reason (v. 5b).

He says, therefore: I said the things stated above, I do not wish to spurn the gift of tongues, but I want you all to speak in tongues, but even more to prophesy: "Would that the Lord's people were prophets" (Num. 11:29).

He assigns the reason for this when he says: He who prophecies is greater. As if to say: the reason I wish that you would prophesy more is that it is greater. The reason for this is that some are sometimes moved by the Holy Spirit to speak something mystical, which they do not understand. Hence, they have the gift of tongues. But sometimes they not only speak in tongues, but also interpret what they say. Hence he says: unless someone interprets. For the gift of tongues with interpretation is better than prophecy, because as has been said, the interpretation of anything arduous pertains to prophecy. Hence, one who speaks and interprets is a prophet and had the gift of tongues and he interprets in order to edify the Church. Hence he says, that the Church may be edified, i.e., that he not only understand himself but also edify the Church: "Let us pursue what makes for mutual edification" (Rom 14:19); "Let each of you please the neighbor for his good to edify him." (Rom 15:2).