1 Corinthians 14:20–25

Paul wants them to be mature intellectually so they will grasp accurately what is needed for the upbuilding of the church. In this way they will leave behind malice and errors, striving instead for the things which are conducive to the good of the brotherhood.

Prudence means practical common sense, taking the trouble to think out what you are doing and what is likely to come of it. Nowadays most people hardly think of Prudence as one of the 'virtues'. In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are 'good', it does not matter being a fool. But that is a misunderstanding. In the first place, most children show plenty of 'prudence' about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary. He told us to be not only 'as harmless as doves', but also 'as wise as serpents'. He wants a child's heart, but a grown-up's head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim.

Truly, then, are we the children of God, who have put aside the old man, and stripped off the garment of wickedness, and put on the immortality of Christ; that we may become a new, holy people by regeneration, and may keep the man undefiled. And a babe, as God's little one, is cleansed from fornication and wickedness. With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: "Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men." 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.

Hence Paul says: "Do not become children in understanding." Behold, we have heard of the prudence of the serpent; now let us be admonished about the simplicity of the dove: "But in malice be infants." Hence it is said of blessed Job: "He was a simple and upright man." But what is uprightness without simplicity, or what is simplicity without uprightness? Therefore, because this Spirit teaches both uprightness and simplicity, He had to be shown both in fire and in a dove, so that every heart touched by His grace may become both tranquil with the gentleness of meekness and inflamed with zeal for justice.

To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, and innocent children, who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children? "

As might be expected, after his long argument and demonstration he adopts a more vehement style and abundance of rebuke; and mentions an example suited to the subject. For children too are wont to gape after trifles and to be fluttered, but of things very great they have not so much admiration. Since then these also having the gift of tongues, which has the lowest of all, thought they had the whole; therefore he saith, "Be not children," i. e., be not without understanding where ye ought to be considerate, but there be ye childlike and simple, where unrighteousness is, where vain-glory, where pride. For he that is a babe in wickedness ought also to be wise. Since as wisdom with wickedness would not be wisdom, so also simplicity with folly would not be simplicity, it being requisite both in simplicity to avoid folly, and in wisdom wickedness. For as neither bitter nor sweet medicines in excess do good, so neither doth simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, "Be ye wise as serpents, and harmless as doves."

But what is it to be a babe in wickedness? Not even to know what wickedness is: yea, such he willed them to be. Wherefore also he said, "It is actually reported that there is fornication among you." He said not, "is done," but is "reported:" as if he said, "ye are not without knowledge of the thing; ye have heard of it some time." I say, he would have them both to be men and children; the one however in wickedness, but the other in wisdom. For so even the man may become a man, if he be also a child: but as long as he is not a child in wickedness, neither will he be a man. For the wicked, instead of being mature, will be but a fool.

The apostle, too, bids us to "become children again" towards God, " to be as children in malice" by our simplicity, yet as being also "wise in our practical faculties." At the same time, with respect to the order of development in Wisdom, I have admitted that it flows from simplicity.

Having shown what place the gift of tongues occupies, he finally employs stern speech and rebukes them for thinking like children. For truly it is characteristic of children to marvel at small things, because they can astonish, such as tongues, and to neglect great things, because they reveal nothing new, such as prophecies. So here he urges them not to be puffed up, and not even to know what evil is, just as children do not know, but to be mature in mind, that is, to discern which gifts are higher and more beneficial. And in another sense: "in evil be an infant" means one who does no evil to anyone, but is innocent like a child, while mature in mind is one who, while doing no evil to anyone, also brings benefit, and not only avoids evil but also attains virtue, and preserves himself unharmed from temporal things. This instruction is similar to the following: "be wise as serpents, and harmless as doves" (Matt. 10:16).

Here he shows that the gift of prophecy excels the gift of tongue with reasons taken on the part of unbelievers. In regard to this he does two things: first, he gets their attention and makes them attentive; secondly, he argues to his point (v. 21).

In regard to the first the Apostle seems to remove the mantle of excuse from those who teach certain rude and superficial things, as if to show that they wish to live in simplicity, and not caring about subtleties to which they really do not attain; and for this they appeal to the Lord's words in Matt (18:3): "Unless you be converted and become as little children, you shall not enter the kingdom of heaven." But the Apostle rejects this, when he says: Do not be children in your thinking, i.e., do not speak and teach childish and useless and foolish things: "When I was a child, I spoke as a child" (1 Cor 13:11). But how should you become children? In affection, not in understanding. Therefore he says: But in evil. Here it should be noted that children are not wont to think evil, and therefore he says: in evil be children. And they are not accustomed to think of the good. In this sense, we should not become children but perfect men. Therefore, he says: but in thinking be mature, i.e., be perfect in discerning good and evil. Hence it says in Heb (5:14): "Solid food is for the mature, for those who have their faculties trained to distinguish good from evil." Therefore, what is praised in you is not the simplicity opposed to prudence but the simplicity opposed to craftiness: "Be wise as serpents" (Matt 10:16); "I would have you wise as to what is good and guileless as to what is evil" (Rom 16:19).

The Lord said this about those whom he knew in advance would not believe in the Savior. For to speak in other tongues and with other lips is to preach the New Testament.

These gifts were first bestowed on us the apostles when we were about to preach the Gospel to every creature, and afterwards were of necessity afforded to those who had by our means believed; not for the advantage of those who perform them, but for the conviction of the unbelievers, that those whom the word did not persuade, the power of signs might put to shame: for signs are not for us who believe, but for the unbelievers, both for the Jews and Gentiles. For neither is it any profit to us to cast out demons, but to those who are so cleansed by the power of the Lord; as the Lord Himself somewhere instructs us, and shows, saying: "Rejoice not because the spirits are subject unto you; but rejoice, because your names are written in heaven." [Luke 10:20] Since the former is done by His power, but this by our good disposition and diligence, yet (it is manifest) by His assistance. It is not therefore necessary that every one of the faithful should cast out demons, or raise the dead, or speak with tongues; but such a one only who is vouchsafed this gift, for some cause which may be advantage to the salvation of the unbelievers, who are often put to shame, not with the demonstration of the world, but by the power of the signs; that is, such as are worthy of salvation: for all the ungodly are not affected by wonders; and hereof God Himself is a witness, as when He says in the law: "With other tongues will I speak to this people, and with other lips, and yet will they by no means believe." [Isaiah 28:11; 1 Corinthians 14:21] For neither did the Egyptians believe in God, when Moses had done so many signs and wonders; nor did the multitude of the Jews believe in Christ, as they believed Moses, who yet had healed every sickness and every disease among them.

Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit; nevertheless, even thus he states it with praise. For the expression, "not even thus," hath force to point out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were not to believe? That He might in every case appear to do His part.

Note that Paul refers to the prophetic writings also as the "law." In this passage he is quoting Isaiah [28:11] according to Aquila's translation, and not according to the Septuagint.

When he mentions the fact that "it is written in the law," how that the Creator would speak with other tongues and other lips, whilst confirming indeed the gift of tongues by such a mention, he yet cannot be thought to have affirmed that the gift was that of another god by his reference to the Creator's prediction. In precisely the same manner, when enjoining on women silence in the church, that they speak not for the mere sake of learning (although that even they have the right of prophesying, he has already shown when he covers the woman that prophesies with a veil), he goes to the law for his sanction that woman should be under obedience.

Again he compares prophecy with tongues and shows the superiority of the former, and wherein it consists is evident from what is said further. By "the Law" he customarily means the entire Old Testament. Therefore now too he says that the words written at the end of the book of Isaiah (Isa. 28:11–12) are written in the Law. By the words "but even then they will not listen to Me" he shows that the miracle could astonish them, but if they were not persuaded, the fault is theirs. For God always does His part and manifests His providence, even though He knows that people will not submit—so that they may be without excuse.

Then when he says: it is written in the law, he argues to his proposition. Here it should be noted that this argument, as is clear from a Gloss, is distinguished by many things; but according to the Apostle's intent, it does not seem that in this place attention is paid to more than one reason. The argument proving that the gift of prophecy excels the gift of tongues is this: Whatever contributes more to that to which another is principally ordained is better than the latter; but the gift of prophecy and the gift of tongues are both ordained to the conversion of unbelievers, although the gift of prophecy contributes more to this than does the gift of tongues. Therefore, prophecy is better.

In regard to this reason he does two things: first, he shows to what the gift of tongues is ordained, and to what the gift of prophecy is ordained; secondly, that the gift of prophecy contributes more (v. 22).

In regard to the first it should be noted that this question: What is written in the law can be taken as an interrogation, as though he were saying: you should not become children in sense but mature, and this is to see and know the Law. Hence, if you are mature in your senses, you should know the Law and what has been written in the Law about tongues, which are useless at times for that to which they are ordained, because although I should speak in various tongues, namely, to the Jewish people, nevertheless man does not hear. It can also be taken in a remissive sense, as if he were saying: Do not be enticed as children to desire something, not discerning whether you are being attracted to good or evil and preferring the good to the better; but be mature in sense, i.e., distinguish between the good and the better, and thus be attracted. And this happens, if you reflect on what has been written in the Law: by men of strange tongues will I speak to this people: "To fix one's thought on her is perfect understanding" (Wis 6:15). He says, in the law, not taking "law" exclusively for the five books of Moses, as it is taken in Lk (24:44): "Everything written about me in the law of Moses must be fulfilled," but for the entire Old Testament, as it is taken in John (15:25): "It is to fulfill the word that is written in their law, 'They hated me without cause,'" which was written in Ps 25 (v. 19). This, therefore, was written: in strange tongues, i.e., in various kinds of tongues, and by the lips of foreigners, i.e., in various idioms and modes of pronunciation, I will speak to this people, namely, the Jews, because this sign was specially given for the conversion of the people of Israel. And even then they will not listen to me, because although they saw the sign, they did not believe: "Blind the heart of this people and make their ears heavy" (Is 6:10).

But why would God give them signs, if they were not to be converted? To this there are two answers: one is that although not all were converted, some were; for God did not reject His people. The other is in order that their damnation appear more just, while their guilt appears more clearly: "If I had not come and spoken to them, they would not have sin" (Jn. 15:22).

The utterances of God are hidden beneath the veil of an unknown tongue, so that they should not be seen by unbelievers. Paul was saying that tongues are useful for hiding ideas from unbelievers.

What then, my brethren, because you do not these signs, do you not believe? But these things were necessary in the beginning of the Church. For that faith might grow, it needed to be nourished by miracles, because we also, when we plant shrubs, pour water on them only until we see that they have taken root in the ground; and once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues are for a sign, not to believers, but to unbelievers.

Having shown then even from the prophecy, that the sign in question is not of great use, he adds, "Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign not to the unbelieving, but to them that believe."

Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are for a sign to them that believe not, how saith he, if they that believe not should see you speaking with tongues, they will say that "ye are mad?" And if prophecy be "not for the unbelieving, but for them that believe," how shall also the unbelievers gain thereby?

And not only this, but also after this another question hence springs up: since the tongue will appear on the contrary greater than the prophecy. For if the tongues are for a sign to the unbelieving, but prophecy to them that believe, that which draws in aliens and makes of the household, is greater than that which regulates those of the household. What then is the meaning of that expression? Nothing difficult nor obscure, nor contrary to what went before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then tongue not so. Wherefore having said of the tongue, "it is for a sign," he adds, "not to them that believe, but to the unbelievers," and to them "for a sign," i. e., for astonishment, not so much for instruction.

"But in the case of prophecy too," saith some one, "he did the very same thing, saying, 'but prophesying serveth not for the unbelieving, but for them which believe.' For the believer hath no need to see a sign, but requires only teaching and catechizing. How then sayest thou," saith he," that prophecy is of use to both, when Paul saith 'not to the unbelieving, but to them which believe?'" If thou wilt accurately examine, thou wilt understand what is said. For he said not, "prophecy is not useful to them unbelieving," but, "is not for a sign," as the tongue," i.e., a mere sign without profit: nor is the tongue any way useful to believers; for its only work is to astonish and to confound; the word "sign" bring one of those which may be taken two ways.

Tongues are a miracle in themselves. Prophecy, however, is a miracle in the substance of what it contains but not in the way in which it is uttered.

A sign amazes, but does not instruct and does not bring benefit, and often even harms, like a tongue without interpretation, which is why further on (1 Cor. 14:23) he also says: "will they not say that you are mad?" Moreover, signs were also given for unbelievers, for believers have no need of them, because they already believe.

Prophecy, he says, is useful for believers, because it instructs them. But does prophecy also serve for unbelievers? How then does he say (1 Cor. 14:24) that if all prophesy, and someone "unbelieving" enters? Behold, prophecy is also for unbelievers. To this one can answer: the apostle did not say that prophecy is useless for unbelievers, but that it does not serve as a useless sign, like tongues. In short: tongues serve as a sign for unbelievers, that is, only for their astonishment, while prophecy is useful for both believers and unbelievers, convicting them, though it is not called a sign for them.

Then when he says: Therefore, tongues are a sign not for believers, but for unbelievers, he argues to his conclusion by using the authority quoted. As if to say: from this it is clearly evident that the gift of tongues was given not for believers to bring them to belief, because they already believe: "It is no longer because of your words that we believe" (Jn. 4:42), but for unbelievers to be converted.

In a Gloss two non-literal explanations by Ambrose are presented in this place. One of these says: just as in the Old Testament I spoke to the Jewish people in tongues, i.e., through figures, and with lips, i.e., by promising temporal goods, so, even in the New Testament I will speak to this people in other tongues, i.e., openly and clearly, and with other lips, i.e., spiritual things; yet they will not listen to me, namely, as to their multitude. Therefore tongues were given not for believers but unbelievers, namely, to manifest their unbelief. The other is in other tongues, i.e., dimly and in parables I will speak, because they are unworthy. They will not listen, i.e., not understand. Then he shows what prophecy is ordained to, namely, to the instruction of believers, because they already understand. Therefore, prophecies are not for unbelievers, who do not believe: "Lord, who has believed our hearing" (Is 53:1); but for believers, that they believe and be instructed: "Son of man, I have made you a watchman for the house of Israel" (Ex 3:17); "Where there is no prophecy, the people cast off restraint" (Pr 29:18).

Even if a stranger should address his inquiries through ignorance to some other person and although he who is questioned by mistake is able to make a satisfactory reply, yet, for the sake of good order, he should keep silence and direct the stranger to him whose function it is, as the apostles did when the Lord was present. In this way, speech will be employed in a well-ordered and fitting manner.

And to show thee that he introduced the term "sign" here, not as a thing which of course did some good, he added that which resulted from it. And what was this? "They will say," saith he, "that ye are mad" This however not from the nature of the sign, but from their folly. But when thou hearer of unbelievers, do not suppose that the same persons are in every case intended, but at one time they which are incurably diseased and abide uncorrected, and at another they which may be changed; such as were they who in the times of the Apostles admire the mighty things of God which they hear of; such as in the case of Cornelius. His meaning accordingly is this; that prophecy avails both among the unbelieving and among them that believe: as to the tongue, when heard by the unbelieving and inconsiderate, instead of profiting by it, they rather deride the utterers as madmen. For, in fact, it is to them but for a sign, i.e., in order to astonish them merely; whereas they who had understanding used also to profit by it: with a view to which the sign was given. Even as then there were not only certain who accused them of drunkenness, but many also admired them as relating the wonderful works of God. It appears then that the mockers were those without understanding. Wherefore also Paul did not simply say, "they will say that ye are mad," but added, "unlearned and unbelievers."

Having said then, that a tongue profited not, and having again qualified this statement by turning the charge upon the Jews, he proceeds to signify that it even doth injury. "And wherefore was it given?" That it might go forth with interpretation: since without this, it hath even the contrary effect among them that are without understanding. "For if," saith he, "all speak with tongues, and there come in unbelievers or unlearned, they will say that ye are mad;" as indeed even the Apostles incurred the suspicion of being drunken: for "these men," it saith, "are filled with new wine;" but it is not the fault of the sign, but of their unskilfulness; therefore he added, "unlearned and unbelievers," to show that the notion belongs to their ignorance and want of faith; for, as I before said, his object is to rank that gift not among things that are disparaged, but among those which do not greatly profit, and this, in order to repress them, and bring them to a necessity of seeking for an interpreter.

On the day of Pentecost the Jews said that the apostles were full of new wine. It is more or less the same thing here.

He explains in a veiled manner that the gift of tongues without the gift of interpretation becomes an occasion even for harm. He says this with the aim of humbling their pride. They thought that the gift of tongues made them an object of admiration; Paul, on the contrary, proves that it turns to their dishonor, giving occasion to consider them mad. And lest you think that it depends on the gift itself that the one possessing it is covered with dishonor, he says: the senseless will say that you are out of your minds. "The uninstructed," he says, "or the unbelievers," such as were those who said of the apostles that they were full of new wine (Acts 2:13). But the sensible receive benefit even from the gift of tongues, as for example those present with the apostles marveled that they were speaking of the great deeds of God (Acts 2:11).

A Gloss suggests that another argument proving his proposition begins here. But in the light of what has been said, there is only one proposition, already proved. Here he clarifies the middle term of that argument, namely, that prophecy contributes more to that to which the gift of tongues is especially ordained. In regard to this he does two things: first, he shows what undesirable effects follows from the gift of tongues as far as unbelievers are concerned; secondly, he shows the good which follows from the gift of prophecy, even in regard to unbelievers (v. 24).

The undesirable effect which follows from the gift of tongues without prophecy, even in regard to unbelievers, is that those who speak only in tongues are considered mad, whereas the gift of tongues should be ordained to the conversion of unbelievers, as is already clear. And this is what he says: If you speak in tongues. As if to say: that tongues are not preferable to prophecy is clear from the fact that if they assemble, namely, all the faithful, in one place not only in body but also in mind: "Now the company of believers were of one heart and soul" (Ac 4:22), and all speak in tongues, i.e., strange, or speak unknown and obscure things and, while they are thus confusedly speaking, an outsider enter, i.e., one who understands only his own tongue, or an unbeliever for whose benefit tongues were given, will they not say to those so speaking that you are mad? For what is not understood is considered madness. But if a tongue is understood and nevertheless the things said are secret, if they are not explained, it is evil because they could believe of you, (if you speak secret things), what they believe of the gentiles, who made secret what they did in their rites, so base were they. And this is also a form of madness.

On the other hand, to those who do not know the language it is the same thing to speak in tongues and to speak literally; therefore, since all speak literally in the church (for all is spoken in Latin), it seems that there is madness here, too. I answer that there was madness in the early Church, because they were uninstructed in the Church's rite, since they did not know what was going on unless it was explained to them. But now all are instructed; hence, although all is said in Latin, they, nevertheless, know what is being done in the Church.

But prophecy is not for a sign merely, but is also suitable and useful for faith and for profit unto both classes. And this, if not directly, yet in the sequel he more clearly explained, saying, "he is reproved by all. For, if all prophesy," saith he, "and there come in one unbelieving or unlearned, he is reproved by all; he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed."

So that not in this only is prophecy greater, in its availing with each class, but also in its attracting the more shameless of the unbelievers. For it was not the same wonder, when Peter convicted Sapphira, which was a work of prophecy, and when he spake with tongues: but in the former case all shrank into themselves; whereas, when he spake with tongues, he got the credit of being even beside himself.

This then he doth in respect of the tongues, showing that they not only deprive of glory, but also bring shame upon those who have them in the eyes of the unbelievers. But prophecy, on the contrary, is both free from reproach among the unbelievers, and hath very great credit and usefulness. For none will say in regard to prophesying, "they are mad;" nor will any one deride them that prophesy; but, on the contrary, will be astonished at and admire them. For "he is reproved by all," i. e., the things which he hath in his heart, are brought forward and shown unto all: now it is not the same thing for any one to come in and see one speaking in Persian and another in Syriac, and to come in and hear the secrets of his own mind; as whether he cometh in as a tempter and with evil mind, or sincerely; or that such and such a thing hath been done by him, and such another designed. For this is much more awful and more profitable than the other. For this cause therefore, whereas of the tongues he saith, "ye are mad;" not however affirming this of himself, but of their judgment: i. e., "they will say," saith he, "that ye are mad;" here, on the contrary, he makes use both of the verdict of the facts, and that of those who are the objects of the benefit. "For he is reproved by all," saith he, "he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is around you indeed. Seest thou that this is not capable of two interpretations: how in the former case what is done may be doubted of, and here and there an unbeliever might ascribe it to madness? whereas here there will be no such thing, but he will both wonder and worship, first making a confession by his deeds, and then by his words also. Thus also Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the God that revealeth secrets, seeing thou couldest reveal this secret." Seest thou the might of prophecy, how it changed that savage one and brought him under instruction and introduced him to faith?

The unbeliever is convicted when his conscience is struck by the teaching being given.

Do you see how prophecy is more useful, how, by revealing the secrets of the heart, it compels the unbeliever to acknowledge God, to fall down and worship, and to confess: "Truly God is among you"? God did something similar with Nebuchadnezzar as well. For when Daniel revealed to him the meaning of the dream, he said: "Truly your God is the God who reveals mysteries" (Dan. 2:47). Learn from this the meaning of what was said above as well: "by revelation" (1 Cor. 14:6). For behold, revelation is one of the forms of prophecy. Note also that the Spirit is God. For he says: "Truly God is among you." Yet in the prophets, it is undoubtedly the Spirit who acts. For above (1 Cor. 12:10–11) he said that prophecies are given by the Spirit.

Then when he says, But if all prophesy, he shows that good follows from the gift of prophecy. In regard to this he does three things: first, he shows what follows through the good of prophecy, as to unbelievers; secondly, he shows how this follows (v. 25); thirdly, he infers which effect arises from this (v. 25b).

He says, therefore: It is clear that unbelievers are not convinced by the gift of tongues; but if all who assemble prophecy, i.e., all speak to the intellect revelations made to them (I say "all" not at once, but one after the other prophesy in this way), then if an outsider enters the church, i.e., knowing only his mother tongue, what follows is good, because he is convicted by all of his error, which is pointed out to him: "After I was instructed, I was ashamed" (Jer 31:19). He is called to account by all who are prophesying. As if to say: he is shown to be condemnable for his evil morals and his vices: "The spiritual man judges all things" (1 Cor 2:15). For prophecy avails for these two things, namely, strengthening the faith and teaching morals.

When he sees that God is being praised and that Christ is being adored and that nothing is disguised or being done in secret, as happens among pagans, he will understand clearly that this is true religion.

Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer -only let it be by the Spirit, in an ecstasy, that is, in a rapture, whenever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his.

Note that here the Holy Spirit is directly called God.

How this good follows from the gift of prophecy is mentioned when he says: the secrets of his heart. This can be understood in three ways: in one way, and this is literal, that some in the early Church had the grace to know the secrets of the heart and the sins of men. Hence it said of Peter (Ac 5:1 ff) that he condemned Ananias for fraud regarding the price of a field. And according to this it says: for the secrets of his heart are disclosed. As if to say: He is convinced, because the secrets, i.e., his secret sins, were disclosed by those who revealed them. In another way, from the fact that sometimes someone in preaching touches on many things which men carry in the heart, as is clear from the books of Gregory, where each one can find almost all the movements of the heart. And according to this he says, secrets of his heart; as if to say: They are convicted, because the secrets of their heart, i.e., things they carry in their heart: (Pr 27:19): "As in water face answers to face, so the mind of man reflects the man," are disclosed, i.e., touched on by them. In another way, because sometimes the secret of the heart is said to be that which is doubtful to someone and he cannot become certain by himself. According to this it is read: the secrets of his heart, i.e., things about which he doubted in his heart and which he did not believe, are disclosed, namely, when going to a church frequently they are made clear to him, as Augustine says about himself that he went to the church only for the chant and yet many things about which he doubted and for the sake of which he had not come were clarified for him there. For from this followed reverence, because, being convinced, he revered God.

And this is what he says: and so, i.e., inasmuch as he was convinced in this way and the secrets of his heart were manifested, falling on his face, he will worship God: "Falling down, they adored him" (Matt 2:11), which is a sign of reverence. Of the reprobate, however, it says that they fall backward: "The way of the wicked is deep darkness, they do not know over what they stumble" (Pr 4:19). But the elect fall on their face, because they see where they should prostrate themselves, which is a sign of reverence. "They praised God and fell on their faces" (Lev 9:24); "May all kings fall down before him" (Ps 72:11). And he will show reverence not only to God but also to the Church, because he will declare that God is really among you who prophesy in the church: "We will go with you, for we have heard that God is with you" (Zech 8:23). It appears, therefore, that the gift of prophecy is more useful in regard to unbelievers.