1 Corinthians 10

The transgressions of the common people have been described in like manner, not for the sake of those who did then transgress, but as a means of instruction unto us, and that we should understand that it is one and the same God against whom these men sinned, and against whom certain persons do now transgress from among those who profess to have believed in Him. But this also, [as the presbyter states,] has Paul declared most plainly in the Epistle to the Corinthians, when he says, "Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example (in figuram nostri), to the intent that we should not lust after evil things, as they also lusted... Wherefore let him that thinketh he standeth, take heed lest he fall." Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time...

Against Heresies Book 4

Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But "all have not knowledge. For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink;" clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: "But with all of them He was not well pleased." Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father?" That is the Saviour's teaching, which to us is spiritual food, and drink that knows no thirst, the water of gnostic life.

The Stromata Book 7

But if any one is moved by this, that some of those who are baptized in sickness are still tempted by unclean spirits, let him know that the obstinate wickedness of the devil prevails even up to the saving water, but that in baptism it loses all the poison of his wickedness. An instance of this we see in the king Pharaoh, who, having struggled long, and delayed in his perfidy, could resist and prevail until he came to the water; but when he had come thither, he was both conquered and destroyed. And that that sea was a sacrament of baptism, the blessed Apostle Paul declares, saying, "Brethren, I would not have you ignorant how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea; "and he added, saying, "Now all these things were our examples." And this also is done in the present day, in that the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power; and although he often says. that he is going out, and will leave the men of God, yet in that which he says he deceives, and puts in practice what was before done by Pharaoh with the same obstinate and fraudulent deceit. When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy. For as scorpions and serpents, which prevail on the dry ground, when cast into water, cannot prevail nor retain their venom; so also the wicked spirits, which are called scorpions and serpents, and yet are trodden under foot by us, by the power given by the Lord, cannot remain any longer in the body of a man in whom, baptized and sanctified, the Holy Spirit is beginning to dwell.

Epistle LXXV

That the Jews would not understand the Holy Scriptures, but that they would be intelligible in the last times, after that Christ had come. In Isaiah: "And all these words shall be unto you as the words of a book that is sealed, which, if you shall give to a man that knoweth letters to read, he shall say, I cannot read, for it is sealed. But in that day the deaf shall hear the words of the book, and they who are in darkness and in a cloud; the eyes of the blind shall see." Also in Jeremiah: "In the last of the days ye shall know those things." In Daniel, moreover: "Secure the words, and seal the book until the time of consummation, until many learn, and knowledge is fulfilled, because when there shall be a dispersion they shall know all these things." Likewise in the first Epistle of Paul to the Corinthians: "Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud." Also in the second Epistle to the Corinthians: "Their minds are blinded even unto this day, by this same veil which is taken away in Christ, while this same veil remains in the reading of the Old Testament, which is not unveiled, because it is made void in Christ; and even to this day, if at any time Moses is read, the veil is upon their heart. But by and by, when they shall be turned unto the Lord, the veil shall be taken away." In the Gospel, the Lord after His resurrection says: "These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations."

Treatise XII. Three Books of Testimonies Against the Jews

There Moses was sent by God into Egypt; here Christ was sent from the Father into the world. Moses’ mission was to lead out of Egypt a persecuted people; Christ’s was to rescue all the people of the world who were under the tyranny of sin. There the blood of a lamb was the charm against the destroyer; here, the blood of the unspotted Lamb, Jesus Christ, is appointed your inviolable sanctuary against demons.

Mystagogical Lecture 1 1.3

1–5

"That our fathers," saith he, "were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ. Howbeit with most of them God was not well pleased."

And wherefore saith he these things? To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace. Wherefore also he introduces the types both of Baptism and of the Mysteries.

But what is, "They were baptized into Moses?" Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, "we are baptized," saith he, "for the dead," i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters. But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type.

Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as thou eatest the Lord's Body, so they the manna: and as thou drinkest the Blood, so they water from a rock. For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order of nature, but according to the gracious intention of the gift, and together with the body nourished also the soul, leading it unto faith. On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that "they drank the same spiritual drink," he added, "for they drank of a spiritual Rock that followed them," and he subjoined, "and the Rock was Christ." For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, "that followed them."

Perceivest thou the wisdom of Paul, how in both cases he points out Him as the Giver, and thereby brings the Type nigh to the Truth? "For He who set those things before them," saith he, "the same also hath prepared this our Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood."

As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them. Nay, this thou canst not say. Wherefore also he added, "Howbeit with most of them God was not well-pleased;" although He had honored them with so great honor. Yea, it profited them nothing, but most of them perished. The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, "most of them." And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love.

Thus, since most men disbelieve the things said of hell, as not being present nor in sight; he alleges the things heretofore done as a proof that God doth punish all who sin, even though He have bestowed innumerable benefits upon them: "for if ye disbelieve the things to come," so he speaks, "yet surely the things that are past ye will not disbelieve." Consider, for example, how great benefits He bestowed on them: from Egypt and the slavery there He set them free, the sea He made their path, from heaven he brought down manna, from beneath He sent forth strange and marvellous fountains of waters; He was with them every where, doing wonders and fencing them in on every side: nevertheless since they showed forth nothing worthy of this gift, He spared them not, but destroyed them all.

Homily on 1 Corinthians 23

Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians. And in the case of the heathen games, "Know ye not?" saith he: but here, "For I would not, brethren, have you ignorant."

Now this he said, implying that they were not very well instructed in these things.

Homily on 1 Corinthians 23

The cloud is the grace of the Holy Spirit, while the sea represents baptism.

Commentary on the First Epistle to the Corinthians 226

What took place, as the apostle says, was the mystery of baptism. Clearly this was a kind of baptism, where the cloud covered the people and water carried them. But the same Christ the Lord who did all these things now goes through baptism before the Christian people in the pillar of his body—he who at that time went through the sea before the children of Israel in the pillar of fire.… Through this faith—as was the case with the children of Israel—the one who walks calmly will not fear Egypt in pursuit.

Sermon 100.3

He enumerates how many gifts the Jews were deemed worthy of from God, and declares that even after these gifts many did not please God. He says this with the aim of proving that just as it did not benefit the Jews to receive abundant gifts when they themselves did not fulfill their duty, so too it will not benefit you that you believed and were deemed worthy of spiritual mysteries, if you do not present yourselves worthy of the grace of God. "All," he says, "were under the cloud." For God spread a cloud as a covering over them, and they passed through the sea (Exod. 13:21, 14:22).

Commentary on 1 Corinthians

For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives "not by bread alone," but "by the word of God; " and that temptations incident to fulness or immoderation of appetite are shattered by abstinence.

On Baptism

For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

Epistle LXXII

Paul says the Jews were under the cloud in order to point out that everything that happened to them is meant to be understood as a picture of the truth which has been revealed to us. Under the cloud they were protected from their enemies until they were delivered from death, analogous to baptism. For when they passed through the Red Sea they were delivered from the Egyptians who died in it, and their death prefigured our baptism, which puts our adversaries to death as well.

Commentary on Paul’s Epistles

The sea is a figure of baptism with water; the cloud of the grace of baptism in the Spirit.

Pauline Commentary from the Greek Church

The history of the exodus was an allegory of the Christian people that was yet to be.

The Usefulness of Belief 8

The cloud was a figure standing for the grace of the Spirit. For just as the cloud covered the Israelites and protected them from the Egyptians, so the Spirit’s grace shields us from the wiles of the devil. Likewise, just as the crossing of the sea protected them from their enemies and gave them real freedom, so baptism protects us from our enemies. That was how the Israelites came to live under the law of Moses. This is how we, in baptism, are clothed with the Spirit of adoption and inherit the covenants and confessions made in accordance with the commands of Christ.

Pauline Commentary from the Greek Church

That is, together with Moses they were under the shadow of the cloud and together passed through the sea. For when they saw that he was the first to cross, then they too boldly went through the midst of the waters. Something similar occurs with us as well. Christ first died and rose again, and then we too were baptized, imitating His death through immersion in water and His resurrection through rising up out of it. "Were baptized into Moses." This means: he preceded them in the figure of baptism. For being under the cloud and passing through the sea prefigured baptism.

Commentary on 1 Corinthians

The divine apostle also, in calling the Lord “spiritual food and drink,” suggests that he knows that human nature is not simple, but that there is an intelligible part mixed with a sensual part and that a particular type of nurture is needed for each of the elements in us—sensible food to strengthen our bodies and spiritual food for the well-being of our souls.

On Perfection

All those who ate that bread [manna] died in the desert, but this food which you receive, this “living bread which came down from heaven,” furnishes the energy for eternal life. Whoever eats this bread “will not die forever,” for it is the body of Christ. … That manna was subject to corruption if kept for a second day. This is foreign to every corruption. Whoever tastes it in a holy manner shall not be able to feel corruption. For them water flowed from the rock. For you blood flows from Christ. Water satisfied them for the hour. Blood satisfies you for eternity.

On the Mysteries 8.48

What we eat, what we drink, the Holy Spirit expresses to you elsewhere, saying; “Taste and see that the Lord is sweet. Blessed is the one who trusts in him.” Christ is in that sacrament, because the body is Christ’s. So the food is not corporeal but spiritual.

On the Mysteries 56

Paul calls the food supernatural because it gave those who ate it the power of the Holy Spirit. However, it did not of itself make them spiritual people.

Pauline Commentary from the Greek Church

3–4

As we, upon receiving baptism, partake of the Body of the Master, so the Israelites, after crossing through the sea, ate manna (Exod. 16:4, 15); and as we drink the Blood of the Master, so they drank water from the solid rock (Exod. 17:6). He calls the manna and water "spiritual" because, although they were sensible things, they came about not according to the law of nature, but by the grace of the Spirit, and they nourished not only the bodies but also the souls, and led them to faith.

Commentary on 1 Corinthians

This is the Way which leads to the Father, the Rock, the Defence, the Key, the Shepherd, the Sacrifice, the Door of knowledge, through which have entered Abraham, and Isaac, and Jacob, Moses and all the company of the prophets, and these pillars of the world, the apostles, and the spouse of Christ, on whose account He poured out His own blood, as her marriage portion, that He might redeem her.

Epistle of Ignatius to the Philadelphians

For Isaiah did not send you to a bath, there to wash away murder and other sins, which not even all the water of the sea were sufficient to purge; but, as might have been expected, this was that saving bath of the olden time which followed those who repented, and who no longer were purified by the blood of goats and of sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the blood of Christ, and through His death, who died for this very reason.

Dialogue with Trypho, Chapter XIII

The sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God. And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ" Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal. And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples. And as He was saddened, so also did He give joy to His people. And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him, and entered without impediment through closed doors. And as He slept, so did He also rule the sea, the winds, and the storms. And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power;" who "descended into the lower parts of the earth," and who "ascended up above the heavens;" for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen.

Fragments from the Lost Writings of Irenaeus

For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world aforetime) into the land of promise, "flowing with milk and honey" (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law's discipline), but through Joshua (that is, through the new law's grace), after our circumcision with "a knife of rock" (that is, with Christ's precepts, for Christ is in many ways and figures predicted as a rock ); therefore the man who was being prepared to act as images of this sacrament was inaugurated under the figure of the Lord's name, even so as to be named Jesus.

An Answer to the Jews

But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.

Against Marcion Book 3

But having to be rejected and afterwards to be acknowledged, and taken up and glorified, He borrowed the very word "rejected" from the passage, where, under the figure of a stone, His twofold manifestation was celebrated by David-the first in rejection, the second in honour: "The stone," says He, "which the builders rejected, is become the head-stone of the corner. This is the Lord's doing." Now it would be idle, if we believed that God had predicted the humiliation, or even the glory, of any Christ at all, that He could have signed His prophecy for any but Him whom He had foretold under the figure of a stone, and a rock, and a mountain. If, however, He speaks of His own coming, why does He compare it with the days of Noe and of Lot, which were dark and terrible-a mild and gentle God as He is? Why does He bid us "remember Lot's wife," who despised the Creator's command, and was punished for her contempt, if He does not come with judgment to avenge the infraction of His precepts?

Against Marcion Book 4

For behold Marcion, in his blindness, stumbled at the rock whereof our fathers drank in the wilderness. For since "that rock was Christ," it was, of course, the Creator's, to whom also belonged the people.

Against Marcion Book 5

How, therefore, can such a hydra of delinquencies fail to offend the Lord, the Disapprover of evils? Is it not manifest that it was through impatience that Israel himself also always failed in his duty toward God, from that time when, forgetful of the heavenly arm whereby he had been drawn out of his Egyptian affliction, he demands from Aaron "gods as his guides; "when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience. After the edible rain of the manna, after the watery following of the rock, they despair of the Lord in not enduring a three-days' thirst; for this also is laid to their charge by the Lord as impatience.

Of Patience

I considered the Word of the Creator and likened it to the rock that marched with the people in Israel in the wilderness; it was not from the reservoir of water contained within it that it poured forth for them glorious streams. There was no water in the rock, yet oceans sprang forth from it. Just so did the Word fashion created things out of nothing.

Hymns on Paradise 5.1

The manna and the water which flowed from the rock are called spiritual because they were formed not according to the law of nature but by the power of God working independently of the natural elements. They were created for a time as figures of what we now eat and drink in remembrance of Christ the Lord.

Commentary on Paul’s Epistles

We also will be a rock, imitating, as far as possible in our changing nature, the unchanging and permanent nature of the Master.

On Perfection

This surely referred not to his divinity but to his flesh, which flowed over the hearts of the thirsting people with the perpetual stream of his blood.

On the Holy Spirit 1.2

Meantime they came to Mount Sinai, and thence the law was given to them with voices and sights from heaven, written in ten precepts, of which the first and greatest was that they should worship God Himself alone, and not make to themselves any appearance or form to worship. But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed [1 Corinthians 10:4] them, which kind of food was turned into whatever taste any one desired; and although, being placed under the torrid region of heaven, they were shaded by a cloud in the day-time, that they might not be scorched by the heat, and by night were enlightened by a pillar of fire, lest the horror of darkness should be added to the wasteness of the wilderness

Recognitions (Book 1)

All symbols seem in some way to personify the realities of which they are symbols. So, St. Paul says, “The rock was Christ,” because the rock in question symbolized Christ.

City of God 18.46

Surely this refers more to his physical body than to his divinity, for the hearts of the thirsty people were satisfied by the endless stream of his blood.

Sermon 117.2

Paul had doubtless discovered this light in the night of history, when he said, All were baptized in Moses in the cloud and in the sea, and all ate the same spiritual meat, and all drank the same spiritual drink. But they drank of the spiritual Rock that followed them, but the Rock was Christ. If then the Rock represented the Redeemer, why should not blessed Job suggest the type of Him, since he signified in his suffering Him Whom he spake of in his voice?

Morals on the Book of Job, Book 23

Food required no confirmation, for its extraordinariness was self-evident. But regarding drink, confirmation was needed, because only the manner of its production was extraordinary. Therefore he says: it was not the nature of the rock that gave the water (otherwise it would have been flowing before as well), but another Rock accomplished everything, namely Christ. By the word "following" he expressed the thought that Christ was everywhere present with them and performed all the miracles.

Commentary on 1 Corinthians

Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, "Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality." But those who have indeed been called to God's supper, yet have not received the Holy Spirit, because of their wicked conduct "shall be," He declares, "cast into outer darkness." He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, "with many of them was He not well pleased;" so also is it the case here, that "many are called, but few chosen." It is not, then, one God who judges, and another Father who calls us together to salvation; nor one, forsooth, who confers eternal light, but another who orders those who have not on the wedding garment to be sent into outer darkness. But it is one and the same God, the Father of our Lord, from whom also the prophets had their mission, who does indeed, through His infinite kindness, call the unworthy; but He examines those who are called, [to ascertain] if they have on the garment fit and proper for the marriage of His Son, because nothing unbecoming or evil pleases Him.

Against Heresies Book 4

Paul wants to remind us that we are not saved merely because we happen to have been the recipients of God’s free grace. We have to demonstrate that we are willing recipients of that free gift. The children of Israel received it, but they proved to be unworthy of it, and so they were not saved.

Commentary on 1 Corinthians 4.45.2-5

"For they were overthrown," saith he, "in the wilderness." Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed to them. Neither were they in the land of promise when He did these things unto them, but without and afar somewhere, and wide of that country; He thus visiting them with a double vengeance, both by not permitting them to see the land, and this too though promised unto them, and also by actual severe punishment.

And what are these things to us? say you. To thee surely they belong. Wherefore also he adds, "Now these things were figures of us."

Homily on 1 Corinthians 23

Although God showed them many signs of love and deemed them worthy of very many blessings, nevertheless in the majority of them He did not find what was pleasing to Himself, "was not well pleased." For not all were rejected, but many. By the words "not with many" he expresses the thought that their great number was of no benefit to them whatsoever, when for their part they did not show deeds of love toward their Benefactor. By the words "were struck down" he indicates their sudden destruction and the punishments sent from God.

Commentary on 1 Corinthians

But if any feigns ignorance of the fact that that effigy of the serpent of bronze, after the manner of one uphung, denoted the shape of the Lord's cross, which was to free us from serpents-that is, from the devil's angels-while, through itself, it hanged up the devil slain; or whatever other exposition of that figure has been revealed to worthless men no matter, provided we remember the apostle affirms that all things happened at that time to the People figuratively. It is enough that the same God, as by law He forbade the making of similitude, did, by the extraordinary precept in the case of the serpent, interdict similitude. If you reverence the same God, you have His law, "Thou shall make no similitude." If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.

On Idolatry

But why resort to the figure of a sacred sign given by an extraneous god? Was it to teach the very truth, that ancient things prefigured the Christ who was to be educed out of them? For, being about to take a cursory view of what befell the people (of Israel) he begins with saying: "Now these things happened as examples for us." Now, tell me, were these examples given by the Creator to men belonging to a rival god? Or did one god borrow examples from another, and a hostile one too? He withdraws me to himself in alarm from Him from whom he transfers my allegiance.

Against Marcion Book 5

Where now is necessity, and what they call fortune or fate? What plague awaits the redeemed from death, after their eternal pardon? What wrath is there for the reconciled, after grace? What weakness, after their renewed strength? What risk and danger, after their salvation? That the raiment and shoes of the children of Israel remained unworn and fresh for the space of forty years; that in their very persons the exact point of convenience and propriety checked the rank growth of their nails and hair, so that any excess herein might not be attributed to indecency; that the fires of Babylon injured not either the mitres or the trousers of the three brethren, however foreign such dress might be to the Jews; that Jonah was swallowed by the monster of the deep, in whose belly whole ships were devoured, and after three days was vomited out again safe and sound; that Enoch and Elias, who even now, without experiencing a resurrection (because they have not even encountered death), are learning to the full what it is for the flesh to be exempted from all humiliation, and all loss, and all injury, and all disgrace-translated as they have been from this world, and from this very cause already candidates for everlasting life; -to what faith do these notable facts bear witness, if not to that which ought to inspire in us the belief that they are proofs and documents of our own future integrity and perfect resurrection? For, to borrow the apostle's phrase, these were "figures of ourselves; " and they are written that we may believe both that the Lord is more powerful than all natural laws about the body, and that He shows Himself the preserver of the flesh the more emphatically, in that He has preserved for it its very clothes and shoes.

On the Resurrection of the Flesh

These things were written as examples for us, so that when we read about their sins we shall know to avoid them.

Commentary on 1 Corinthians 4.46

"Now these things were figures of us."

For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness. Wherefore also he adds,

"To the intent we should not lust after evil things, as they also lusted." For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments. Seest thou how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients? For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts.

And see whom he handles first: those who eat in the idol-temples. For having said, "that we should not lust after evil things," which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting.

Homily on 1 Corinthians 23

Just as the blessings, so also the punishments of the Jews were types. He shows that sinners among Christians will not only be punished, but much more than the Jews, since the blessings of the latter were types, while the good things of the former are the reality, and as in gifts the advantage is on the side of Christians, so also in punishments. In the words "lusted after evil things" he speaks generally of every evil, for every evil comes from lust (James 1:14-15); then he sets forth certain kinds of evil as well. What then did they lust after? They demanded garlic, meat, special gods, as the apostle himself further points out their idolatry.

Commentary on 1 Corinthians

For the law is the training of refractory children. "Having feasted to the full," accordingly, it is said, "they rose up to play;" senseless repletion with victuals being called fodder, not food. And when, having senselessly filled themselves, they senselessly played; on that account the law was given them, and terror ensued for the prevention of transgressions and for the promotion of right actions, securing attention, and so winning to obedience to the true Instructor, being one and the same Word, and reducing to conformity with the urgent demands of the law. For Paul says that it was given to be a "schoolmaster to bring us to Christ."

The Instructor Book 1

Hence also, every artificer of an idol is guilty of one and the same crime, unless, the People which consecrated for itself the likeness of a calf, and not of a man, fell short of incurring the guilt of idolatry.

On Idolatry

And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt." For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.

An Answer to the Jews

Will his antagonist make me better disposed to him? Should I now commit the same sins as the people, shall I have to suffer the same penalties, or not? But if not the same, how vainly does he propose to me terrors which I shall not have to endure! From whom, again, shall I have to endure them? If from the Creator, What evils does it appertain to Him to inflict? And how will it happen that, jealous God as He is, He shall punish the man who offends His rival, instead of rather encouraging him.

Against Marcion Book 5

Nature herself will plainly tell with what qualities she is ever wont to find us endowed when she sets us, before taking food and drink, with our saliva still in a virgin state, to the transaction of matters, by the sense especially whereby things divine are, handled; whether (it be not) with a mind much more vigorous, with a heart much more alive, than when that whole habitation of our interior man, stuffed with meats, inundated with wines, fermenting for the purpose of excremental secretion, is already being turned into a premeditatory of privies, (a premeditatory) where, plainly, nothing is so proximately supersequent as the savouring of lasciviousness. "The people did eat and drink, and they arose to play." Understand the modest language of Holy Scripture: "play," unless it had been immodest, it would not have reprehended.

On Fasting

"Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'"

Do you hear how he even calls them "idolaters?" here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, "to the intent that we should not lust after evil things," and having added, nor "be idolaters," he names the cause of such transgression; and this was gluttony. "For the people sat down," saith he, "to eat and to drink," and he adds the end thereof, "they rose up to play." "For even as they," saith he, "from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other." Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.

Homily on 1 Corinthians 23

What is as similar to the play of children as the worshiping of idols?

Questions 61

First he addresses those who ate in idol temples, and shows that just as the Israelites fell from gluttony into idolatry (for, having formed choruses around the calf, they played before it), so also for you who out of gluttony partake of food sacrificed to idols, there is a danger of becoming idolaters. Where, then, is your supposed perfection, when you are close to idolatry?

Commentary on 1 Corinthians

Remember the four and twenty thousand that were rejected for fornication.

The Instructor Book 2

And of course it is a sufficient one, that so vast a number-(the number) of 24, 000-of the People, when they committed fornication with the daughters of Madian, fell in one plague. But, with an eye to the glory of Christ, I prefer to derive (my) discipline from Christ.

On Modesty

"Neither let us commit fornication, as some of them committed." Wherefore doth he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, "Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand."

And wherefore names he not likewise the punishment for their idolatry? Either because it was clear and more notorious, or because the plague was not so great at that time, as in the matter of Balaam, when they joined themselves to Baalpeor, the Midianitish women appearing in the camp and alluring them to wantonness according to the counsel of Balaam. For that this evil counsel was Balaam's Moses sheweth after this, in the following statement at the end of the Book of Numbers. "Balaam also the son of Beor they slew in the war of Midian with the sword and they brought the spoils. ... And Moses was wroth, and said, Wherefore have ye saved all the women alive? For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart from and despise the word of the Lord for Peor's sake."

Homily on 1 Corinthians 23

Note that it was not just idolatry which led to death [but their immorality as well].

Commentary on the First Epistle to the Corinthians 10

Again he mentioned fornication, so that through constant reproof he might make his word more effective. This sin also is born from gluttony. And when did twenty-three thousand perish? When, by the counsel of Balaam, the Midianite women appeared at the camp, enticed the young men to themselves, and through fornication led them to offer sacrifice to Baal-Peor, and the people who were in the camp perished (Num. 25:1–9).

Commentary on 1 Corinthians

The Jews were putting Christ to the test, because it was he who spoke to Moses. Paul is warning us here not to do the same as they did.

Commentary on Paul’s Epistles

"Neither let us tempt Christ, as some of them also tempted, and perished by serpents."

By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed they were destroyed on account of trials, saying, "when will the good things come? when the rewards?" Wherefore also he adds, on this account correcting and alarming them.

Homily on 1 Corinthians 23

He hints that the Corinthians, by demanding signs, are tempting Christ.

Commentary on 1 Corinthians

Those who were destroyed prefigured Judas, who betrayed Christ and was eliminated from the number of the apostles by the judgment of God..

Commentary on Paul’s Epistles

"Neither murmur ye, as some of them murmured, and perished by the destroyer."

For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.

Homily on 1 Corinthians 23

Some of the Corinthians were grumbling that they had only received the lesser spiritual gifts, when they wanted them all.

Commentary on the First Epistle to the Corinthians 227

That is, from a certain striking force (Num. 14:37). By this he hints to them that in the midst of trial they did not have magnanimity, but grumbled and said: when will good fortune come? when will the calamities pass?

Commentary on 1 Corinthians

Thus, too, He imposed upon the [Jewish] people the construction of the tabernacle, the building of the temple, the election of the Levites, sacrifices also, and oblations, legal monitions, and all the other service of the law. He does Himself truly want none of these things, for He is always full of all good, and had in Himself all the odour of kindness, and every perfume of sweet-smelling savours, even before Moses existed. Moreover, He instructed the people, who were prone to turn to idols, instructing them by repeated appeals to persevere and to serve God, calling them to the things of primary importance by means of those which were secondary; that is, to things that are real, by means of those that are typical; and by things temporal, to eternal; and by the carnal to the spiritual; and by the earthly to the heavenly; as was also said to Moses, "Thou shalt make all things after the pattern of those things which thou sawest in the mount." For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: "For they drank of the rock which followed them: and the rock was Christ." And again, having first mentioned what are contained in the law, he goes on to say: "Now all these things happened to them in a figure; but they were written for our admonition, upon whom the end of the ages is come." For by means of types they learned to fear God, and to continue devoted to His service.

Against Heresies Book 4

But the fact is, the apostle's conclusion corresponds to the beginning: "Now all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." What a Creator! how prescient already, and considerate in warning Christians who belong to another god! Whenever cavils occur the like to those which have been already dealt with, I pass them by; certain others I despatch briefly.

Against Marcion Book 5

For as it was on our account and for our learning that these events are described in the Scriptures, so for our sakes also were they done-(even ours, I say), "upon whom the ends of the world are come." In this way it was that even then He knew full well what human feelings and affections were, intending as He always did to take upon Him man's actual component substances, body and soul, making inquiry of Adam (as if He were ignorant), "Where art thou, Adam? " -repenting that He had made man, as if He had lacked foresight; tempting Abraham, as if ignorant of what was in man; offended with persons, and then reconciled to them; and whatever other (weaknesses and imperfections) the heretics lay hold of (in their assumptions) as unworthy of God, in order to discredit the Creator, not considering that these circumstances are suitable enough for the Son, who was one day to experience even human sufferings-hunger and thirst, and tears, and actual birth and real death, and in respect of such a dispensation "made by the Father a little less than the angels.

Against Praxeas

If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course." We have been predestined by God, before the world was, (to arise) in the extreme end of the times.

On the Apparel of Women Book 2

Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age, either cut off the redundancies or regulated the disorders.

To His Wife Book 1

And yet that "blindness" then was felt long before "the ends of the world." What, then, will the case be if God now keep us from the vices which of old were detestable before Him? "The time," says (the apostle), "is compressed.

To His Wife Book 1

"And she said to her maids, Bring me oil." For faith and love prepare oil and unguents to those who are washed. But what were these unguents, but the commandments of the holy Word? And what was the oil, but the power of the Holy Spirit, with which believers are anointed as with ointment after the layer of washing? All these things were figuratively represented in the blessed Susannah, for our sakes, that we who now believe on God might not regard the things that are done now in the Church as strange, but believe them all to have been set forth in figure by the patriarchs of old, as the apostle also says: "Now these things happened unto them for ensamples: and they were written for our instruction, on whom the ends of the world are come."

Exegetical Fragments

"Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come."

Again he terrifies them speaking of the "ends," and prepares them to expect things greater than had already taken place. "For that we shall suffer punishment is manifest," saith he, "from what hath been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures. Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise." For this cause he both called them types, and said that they were "written for us" and made mention of an "end" that he might remind them of the consummation of all things. For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal; for even as the punishments in this world are ended with the present life, so those in the next continually remain. But when he said, "the ends of the ages," he means nothing else than that the fearful judgment is henceforth nigh at hand.

Homily on 1 Corinthians 23

What is the hour of supper, except the end of the world? In which we certainly are, as Paul long ago testifies, saying: "We are those upon whom the ends of the ages have come." If therefore it is already the hour of supper when we are called, the less should we excuse ourselves from the banquet of God, the more we perceive that the end of the age has drawn near. For the more we consider that nothing remains, the more we ought to fear lest the time of grace that is at hand be lost.

Forty Gospel Homilies, Homily 36

He frightens them also in the case when he says that this was written as instruction for us, that we too must expect punishments, and all the more terrible ones the greater the gifts we have been deemed worthy of, and also when he presents to them the end of the age, and declares that the torments that will seize you are not temporal but endless after the end. For that judgment is already at the doors, because the ages of this world are coming to a close.

Commentary on 1 Corinthians

Moreover, we do not prejudge when the Lord is to be the judge; save that if He shall find the repentance of the sinners full and sound, He will then ratify what shall have been here determined by us. If, however, any one should delude us with the pretence of repentance, God, who is not mocked, and who looks into man's heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, "A brother that helpeth a brother shall be exalted; " and that the apostle also has said, "Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ; " also that, rebuking the haughty, and breaking down their arrogance, he says in his epistle, "Let him that thinketh he standeth, take heed lest he fall; " and in another place he says, "Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall stand, for God is able to make him stand." John also proves that Jesus Christ the Lord is our Advocate and Intercessor for our sins, saying, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Supporter: and He is the propitiation for our sins." And Paul also, the apostle, in his epistle, has written, "If, while we were yet sinners, Christ died for us; much more, being now justified by His blood, we shall be saved from wrath through Him."

Epistle LI

That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."

Treatise XII Three Books of Testimonies Against the Jews

Paul says this to those who, relying on their knowledge that it was lawful to eat anything, were a cause of scandal to their weaker brethren. Thinking that they had risen to a higher level, they in fact declined because of the teaching of the false apostles and condemned Paul when they were the guilty ones.

Commentary on Paul’s Epistles

"Wherefore let him that thinketh he standeth take heed lest he fall."

Again, he casts down their pride who thought highly of their knowledge. For if they who had so great privileges suffered such things; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their multitude moved God to repent, nor their having attained to such things; much more shall it be so in our case, except we be sober. And well said he, "he that thinketh he standeth:" for this is not even standing as one ought to stand, to rely on yourself: for quickly will such an one fall: since they too, had they not been high-minded and self-confident, but of a subdued frame of mind, would not have suffered these things. Whence it is evident, that chiefly pride, and carelessness from which comes gluttony also, are the sources of these evils. Wherefore even though thou stand, yet take heed lest thou fall. For our standing here is not secure standing, no not until we be delivered out of the waves of this present life and have sailed into the tranquil haven. Be not therefore high-minded at thy standing, but guard against thy falling; for if Paul feared who was firmer than all, much more ought we to fear.

Now the Apostle's word, as we have seen, was, "Wherefore let him that thinketh he standeth take heed lest he fall;" but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground. For to whom am I to say this? To him that committeth extortion every day? Nay, he lies prostrate with a mighty fall. To the fornicator? He too is cast down to the ground. To the drunkard? He also is fallen, and knoweth not even that he is fallen. So that it is not the season for this word, but for that saying of the prophet which he spake even to the Jews, "He that falleth, doth he not rise again?" For all are fallen, and to rise again they have no mind. So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise. Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly.

Homily on 1 Corinthians 23

[Syncletica] also said, ‘We have no security in this world. The Apostle said, “Let him that thinks he stands, take heed lest he fall” (1 Cor. 10:12). We are sailing on uncharted seas, as the psalmist David said, “Our life is like a sea.” Yet some seas have dangerous reefs, some are full of sharks, some seas are calm. It seems as if we are sailing in calm waters, while men of the world are sailing in rough weather. We are sailing in daylight, led by the sun of righteousness, while they are being driven along in the night of ignorance. Yet it often happens that worldly men, sailing in darkness and through storms, are so afraid of danger that they save the ship by calling upon God and by watchfulness, while we, in our calm waters, become careless, leave the proper course of righteousness, and are sunk.’

The Desert Fathers, Sayings of the Early Christian Monks

A hermit said to a brother, ‘Do not measure yourself against your brother, saying that you are more serious or more chaste or more understanding than he is. But be obedient to the grace of God, in the spirit of poverty, and in love unfeigned. The efforts of a man swollen with vanity are futile. It is written, “Let him that thinks he stands take heed lest he fall” (1 Cor. 10:12); “let your speech be seasoned with salt” (Col. 4:6) and so you will be dependent upon Christ.’

The Desert Fathers, Sayings of the Early Christian Monks

Daniel used to say that Arsenius told him a story, as if he were speaking of some other man, and it went like this: Whilst a certain hermit was sitting in his cell, a voice came to him which said, ‘Come here, and I will show you the works of the children of men,’ so he got up and went out. The voice led him out and showed him a black man cutting wood; he made up a large bundle and wanted to take it away, but he could not do so. Then instead of making the bundle smaller, he went and cut down some more wood, and added it to the first, and this he did many times. When he had gone on a little further, the voice showed him a man who was standing by a pit drawing up water; he poured it out into a certain hollowed-out place, and when he had poured the water into it, it ran down back into the pit. Again the voice said to him, ‘Come, and I will show you other things.’ Then he looked, and, behold, there was a temple, and two men on horseback were carrying a piece of wood as wide as the temple between them. They wanted to go in through the door, but the width of the wood did not let them do so, and they would not humble themselves to go in one after his companion to bring it in end-wise, and so they remained outside the door. Now these are the men who bear the yoke of righteousness with boasting, and they will not be humble enough to correct themselves and go in by the humble way of Christ, and therefore they remain outside the kingdom of God. The man who was cutting wood is the man who labours at many sins, and who, instead of repenting and diminishing his sins, adds other wickednesses to them. Now he who was drawing water is the man who does good works, but because other things are mingled in his good works they are lost. It is right for us to be watchful in all we do, lest we toil in vain.

The Desert Fathers, Sayings of the Early Christian Monks

Again he hints at those who were greatly puffed up by their knowledge. Although you think that you stand, nevertheless take heed lest you fall. For your very confidence that you stand shows that you do not stand. It seems so to you, but in reality you do not stand. But even if you do stand, through pride you can easily fall.

Commentary on 1 Corinthians

In whom enduring, ye shall escape all the assaults of this world: for "He is faithful, who will not suffer you to be tempted above that which ye are able."

Epistle of Ignatius to the Magnesians

And for this give thanks to the Lord, because He has deemed you worthy of showing you beforehand this affliction, that, knowing it before it comes, you may be able to bear it with courage.

Hermas, Similitude 7

Many do not bear it but are conquered by temptation. What God gives us is not the certainty that we shall bear it but the possibility that we may be made able to bear it.

On First Principles 3.2.3

That every one is tempted so much as he is able to bear. In the first Epistle of Paul to the Corinthians: "No temptation shall take you, except such is human. But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."

Treatise XII Three Books of Testimonies Against the Jews

Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, "Let him that thinketh he standeth take heed lest he fall;" though they had borne many temptations, and had exercised themselves many times therein; for "I was with you," saith he, "in weakness, and in fear, and in much trembling:" lest they should say, "Why terrify and alarm us? we are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:" repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. For he uses the expression "man can bear," in respect of what is small; as when he says, "I speak after the manner of men because of the infirmity of your flesh." "Think not then great things," saith he, "as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter:" which also he said to the Hebrews, "ye have not yet resisted unto blood, striving against sin."

Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God's gracious influence; a power which we draw down by our own will. Wherefore that thou mayest know and see that not only those which exceed our power, but not even these which are "common to man" is it possible without assistance from God easily to bear, he added, "But will with the temptation also make the way of escape, that ye may be able to endure it."

For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, "will also make the way of escape, that ye may be able to bear it:" and all things he refers to Him.

Homily on 1 Corinthians 24

Paul did not pray that we should not be tempted, for a man who has not been tempted is untried, but that we should be able to bear our temptations as we ought.

Pauline Commentary from the Greek Church

Why is this written if we are now so endowed that by the strength of our free will we are able to overcome all temptations merely by bearing them?

Letter 179, to Bishop John

A hermit used to say, ‘A lustful thought is brittle like papyrus. When it is thrust at us, if we do not accept it but throw it away it breaks easily. If it allures us and we keep playing with it, it becomes as difficult to break as iron. We need discernment to know that those who consent lose hope of salvation and for those who do not consent, a crown is made ready.’

The Desert Fathers, Sayings of the Early Christian Monks

Orsisius said, ‘If you put a piece of unbaked tiling in a building with a river nearby, it does not last a day. If it is baked, it is as good as stone. So it is with those of worldly wisdom, who are not proved by the word of God, as Joseph was proved at his beginning. To live among men is to be tempted often. It is good that a man should know his weakness, and not pick up too heavy a burden at first. But those of strong faith cannot be moved. Take the life of the patriarch Joseph and see what grievous temptations he suffered in a country where there was no trace of the true worship of God. But the God of his fathers was with him, and kept him safe in every trial, and he is now with his fathers in the kingdom of heaven. So let us own our weakness, and struggle onward. It is hard for us to escape the judgement of God.’

The Desert Fathers, Sayings of the Early Christian Monks

With the words "let him who thinks he stands take heed lest he fall" he frightened them. Meanwhile, there were those who had already endured many temptations. Lest such people say: "why do you frighten us? We have endured many temptations and have not sinned," he says: the temptation that has overtaken you is only small and moderate, for what is small is everywhere called human. Then he comforts them again, persuading them to look to God, Who is faithful, that is, true and will not lie. For He promised: "Come..., you who labor..., and I will give you rest" (Matt. 11:28). Therefore, He will not allow you to be tempted beyond your strength, but will arrange it so that a temptation proportionate to your strength will overtake you. Indeed, every temptation will be beyond your strength if He does not help and does not create relief from the temptation, "with the temptation," that is, relief that is swift and simultaneous with the coming of the temptation upon you, so that with swift relief it will become bearable for you. For he said: "will also provide the relief, so that you may be able to endure," that is, the temptation will seem light and manageable to you.

Commentary on 1 Corinthians

I note with great displeasure that the Enemy has, for the time being, put a forcible end to your direct attacks on the patient's chastity. You ought to have known that He always does in the end, and you ought to have stopped before you reached that stage. For as things are, your man has now discovered the dangerous truth that these attacks don't last forever; consequently you cannot use again what is, after all, our best weapon--the belief of ignorant humans, that there is no hope of getting rid of us except by yielding.

The Screwtape Letters

When the apostle says: “Flee from the worship of idols,” he means idolatry whole and entire. Look closely at a thicket and see how many thorns lie hidden beneath the leaves!

The Chaplet 10

Thus the crown also is made out to be an offering to idols; for with this ceremony, and dress, and pomp, it is presented in sacrifice to idols, its originators, to whom its use is specially given over, and chiefly on this account, that what has no place among the things of God may not be admitted into use with us as with others. Wherefore the apostle exclaims, "Flee idolatry: " certainly idolatry whole and entire he means.

De Corona

Paul is exhorting the Corinthians to avoid any connection with idolatry, so that not only their bodies but their minds as well might be separated from it in order to destroy any form of temptation. For anyone involved in idolatry will expect something out of it. To trust in an idol is to turn away from God.

Commentary on Paul’s Epistles

"Wherefore, my brethren, flee from idolatry."

Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but "flee;" and he calls the matter "idolatry," and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.

Homily on 1 Corinthians 24

You see that everything Paul has been saying up to now is to reinforce this single point.

Pauline Commentary from the Greek Church

Since he had given them a sufficient rebuke, he now softens it by calling them beloved. However, he forbids them to eat food sacrificed to idols not only because it is harmful to the brethren, but condemns this practice in itself, calling it idolatry, and demanding a swift departure from it, for he says: "flee."

Commentary on 1 Corinthians

"I speak as to wise men: judge ye what I say."

Because he hath cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. "For I speak as to wise men," saith he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, "I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters."

Homily on 1 Corinthians 24

Having called their deed idolatry, he ascribed to them a great crime. Now he softens the severity of his word and makes the guilty themselves the judges (which is characteristic only of one who is undoubtedly confident in the truth of his words), and says: I do not need other judges; you, as intelligent people, judge for yourselves.

Commentary on 1 Corinthians

What injury do we inflict upon you, O Greeks? Why do you hate those who follow the word of God, as if they were the vilest of mankind? It is not we who eat human flesh

And adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ? ". But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body.

Against Heresies Book 5

"The cup of blessing which we bless, is it not a communion of the Blood of Christ?"

What sayest thou, O blessed Paul? When thou wouldest appeal to the hearer's reverence, when thou art making mention of awful mysteries, dost thou give the title of "cup of blessing" to that fearful and most tremendous cup? "Yea," saith he; "and no mean title is that which was spoken. For when I call it 'blessing,' I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God's goodness, and call to mind those mighty gifts." Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He hath delivered from error the whole race of mankind; that being afar off, He made them nigh; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. "How then are not your doings inconsistent," saith he, "O ye Corinthians; blessing God for delivering you from idols, yet running again to their tables?"

"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" Very persuasively spake he, and awfully. For what he says is this: "This which is in the cup is that which flowed from His side, and of that do we partake." But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. "Wherefore if thou desire blood," saith He, "redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood." Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.

"The bread which we break, is it not a communion of the Body of Christ?" Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread.

But why adds he also, "which we break?" For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, "A bone of Him," saith one, "shall not be broken." But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men.

Further, because he said, "a communion of the Body," and that which communicates is another thing from that whereof it communicates; even this which seemeth to be but a small difference, he took away. For having said, "a communion of the Body," he sought again to express something nearer.

Homily on 1 Corinthians 24

That chalice, or rather, what the chalice holds, consecrated by the word of God, is the blood of Christ. Through those elements the Lord wished to entrust to us his body and the blood which he poured out for the remission of sins. If you have received worthily, you are what you have received.

Easter Sermon 227

The blessing, that is, the thanksgiving. For, holding the cup in our hands, we bless and give thanks to Him Who poured out His Blood for us and deemed us worthy of ineffable blessings. He did not say "participation" (μετοχή), but "communion" (κοινωνία), in order to express something greater, namely the closest union. His words have this meaning: what is in the Cup is the very same thing that flowed from the side of Christ, and when we receive it, we enter into communion, that is, union with Christ. Are you not ashamed, Corinthians, to run over to the cup of idols from that very Cup which delivered you from idols?!

Commentary on 1 Corinthians

What the Lord did not suffer on the cross (for His bone was not broken: John 19:33–36), He now suffers, being broken for us. For he says: "which is broken." The words "communion of the Body of Christ" mean: just as that Body is united with Christ, so we too through this Bread are united with Him.

Commentary on 1 Corinthians

Priests may put gold and great jewels on the chalice; but at least there is only one chalice to put them on. When you go to a dinner-party they put in front of you five different chalices, of five weird and heraldic shapes, to symbolise five different kinds of wine; an insane extension of ritual from which Mr. Percy Dearmer would fly shrieking.

All Things Considered, A Dead Poet (1908)

Some people seem able to discuss different theories of this act as if they understood them all and needed only evidence as to which was best. This light has been withheld from me. I do not know and can't imagine what the disciples understood Our Lord to mean when, His body still unbroken and His blood unshed, He handed them the bread and wine, saying they were His body and blood. I can find within the forms of my human understanding no connection between eating a man—and it is as Man that the Lord has flesh—and entering into any spiritual oneness or community or koinonia with him.

Letters to Malcolm: Chiefly on Prayer, Letter 19

Wherefore every soul which receives that bread which comes down from heaven is the house of bread, that is, the Bread of Christ, being nourished and supported and having its heart strengthened by that heavenly bread which dwells within it. Hence Paul also says, For we being many are one bread. Every faithful soul is Bethlehem, as Jerusalem also is said to be, which has the peace and tranquillity of that Jerusalem which is above, in heaven. That is the true Bread which, when broken into pieces, fed all men.

Letter 63

"For we, who are many, are one bread, one body." "For why speak I of communion?" saith he, "we are that self-same body." For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for thee, and another for thy neighbor to be nourished by, but the very same for all. Wherefore also he adds,

"For we all partake of the one bread." Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: "for the multitude of them that believed," saith the text, "were of one heart and soul." Not so, however, now, but altogether the reverse. Many and various are the contests betwixt all, and worse than wild beasts are we affected towards each other's members. And Christ indeed made thee so far remote, one with himself: but thou dost not deign to be united even to thy brother with due exactness, but separatest thyself, having had the privilege of so great love and life from the Lord. For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table.

Homily on 1 Corinthians 24

So by bread you are instructed as to how you ought to cherish unity. Was that bread made of one grain of wheat? Were there not, rather, many grains? However, before they became bread, these grains were separate. They were joined together in water after a certain amount of crushing. For unless the grain is ground and moistened with water, it cannot arrive at that form which is called bread. So, too, you were previously ground, as it were, by the humiliation of your fasting and by the sacrament of exorcism. Then came the baptism of water. You were moistened, as it were, so as to arrive at the form of bread. But without fire, bread does not yet exist.

Easter Sermon 227

The one who is properly said to eat the body of Christ and to drink his blood is the one who is incorporated into the unity of his body. Heretics and schismatics can receive the sacrament but to no avail—in fact, to their harm—since the result is to increase their pain rather than to curtail the length of their punishment.

City of God 21.25

Before this he said: "a communion of the Body." But one who has communion with someone is not one and the same with him, but other. Now he declares something greater and says that we are that very body. For what is this bread? The Body of Christ. What do those who partake of it become? The Body of Christ — not many bodies, but one body. For just as bread is made one from many grains, so also we, despite our multiplicity, become one body of Christ.

Commentary on 1 Corinthians

That is why it also constitutes a unity. How then shall we not preserve love and not be in union because of this? God gives us His Body precisely in order to unite us both with Himself and with one another. Since the original nature of the flesh has been corrupted by sin and has lost life, He gave us His own flesh, sinless and life-giving, yet similar to ours, so that by partaking of it we might be mingled with it and live, as far as possible, without sin.

Commentary on 1 Corinthians

"Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?"

Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed. And he says well, "according to the flesh," as though they themselves were according to the Spirit. And what he says is of this nature: "even from persons of the grossest sort ye may be instructed that they who eat the sacrifices, have communion with the altar." Dost thou see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils.

But do thou, I pray, consider, how with regard to the Jews he said not, "they are partakers with God," but, "they have communion with the altar;" for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is "a Communion of the Lord's Body." For not with the altar, but with Christ Himself, do we have communion.

Homily on 1 Corinthians 24

From the simplest example, learn that what you are doing is communion with idols. He said "Israel according to the flesh," because Christians are according to the spirit. Note this as well: he did not say of the Jews that they are partakers of God, but participants of the altar. For what was consecrated to God was placed upon the altar and burned. But concerning the Body of Christ he expressed it differently: it is a communion of the Body of Christ; for we become not participants of the altar, but partakers of Christ Himself. But fearing lest the listeners come to the thought that just as God, who receives the sacrifice from the Jews, could cause harm, so too the idols receiving the sacrifice from the pagans could harm those who do not offer sacrifices, he added the following.

Commentary on 1 Corinthians

Would to God that no "heresies had been ever necessary, in order that they which are; approved may be made manifest!" We should then be never required to try our strength in contests about the soul with philosophers, those patriarchs of heretics, as they may be fairly called.

A Treatise on the Soul

But having said that they have "communion with the altar," afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying,

"What say I then? That an idol is any thing? or that a thing sacrificed to idols is any thing?"

As if he had said, "Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them." "And if thou wilt have us despise them," saith one, "wherefore dost thou carefully withdraw us from them?" Because they are not offered to thy Lord.

Homily on 1 Corinthians 24

Paul does not want anyone to think that sacrifices as such have any power or that they can corrupt the one who eats them afterward.

Commentary on the First Epistle to the Corinthians 229

I turn you away from idols not because they have the power to do harm or good, for they are decidedly nothing, but because the sacrifice offered to them does not go to your Master. Therefore he continues.

Commentary on 1 Corinthians

For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself.

The First Apology, Chapter V

"For I would not that ye should have fellowship with demons," says the apostle; since the food of those who are saved and those who perish is separate. We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God." "For it is not that which entereth in that defileth a man, but that which goeth out of his mouth." The natural use of food is then indifferent. "For neither if we eat are we the better," it is said, "nor if we eat not are we the worse." But it is inconsistent with reason, for those that have been made worthy to share divine and spiritual food, to partake of the tables of demons. "Have we not power to eat and to drink," says the apostle, "and to lead about wives"? But by keeping pleasures under command we prevent lusts. See, then, that this power of yours never "become a stumbling-block to the weak."

The Instructor Book 2

But abstain from things offered to idols; [1 Corinthians 10:20] for they offer them in honour of demons, that is, to the dishonour of the one God, that you may not become partners with demons.

(Book 7), Section 2, XXI

Paul is saying that beneath the surface of the idol there is a demonic power which is out to corrupt faith in the one God. Commentary on Paul’s Epistles.

For as the bread and wine of the Eucharist before the holy invocation of the adorable Trinity were ordinary bread and wine, while after the invocation the bread becomes the body of Christ and the wine becomes his blood, so these foods of the pomp of Satan, though of their own nature ordinary food, become profane through the invocation of evil spirits.

Mystagogical Lecture 1.7

"For that which the Gentiles sacrifice," saith he, "they sacrifice to demons, and not to God."

Do not then run to the contrary things. For neither if thou wert a king's son, and having the privilege of thy father's table, shouldest leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would thy father permit it, but with great vehemence he would withdraw thee; not as though the table could harm thee, but because it disgraces thy nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then art thou not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, thou runnest thither and partakest of the viands? Here is the cause why I seek to withdraw thee. For the intention of the sacrificers, and the person of the receivers, maketh the things set before thee unclean.

"And I would not that ye should have communion with demons." Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it hath to express his feeling? "For it is my wish," saith he, "that you have nothing in common with them."

Homily on 1 Corinthians 24

So, do not resort to the enemies of your Master. For if you had left the royal table and gone over to the table of the condemned, you would undoubtedly have sinned, not because it harmed you or benefited you, but because your action would have appeared as an insult to the royal table.

Commentary on 1 Corinthians

For if those who partake of the mystical table become communicants with Christ, then those who participate in the demonic table obviously are in communion with demons.

Commentary on 1 Corinthians

Nor do we dislike the temples less than the monuments: we have nothing to do with either altar, we adore neither image; we do not offer sacrifices to the gods, and we make no funeral oblations to the departed; nay, we do not partake of what is offered either in the one case or the other, for we cannot partake of God's feast and the feast of devils. If, then, we keep throat and belly free from such defilements, how much more do we withhold our nobler parts, our ears and eyes, from the idolatrous and funereal enjoyments, which are not passed through the body, but are digested in the very spirit and soul, whose purity, much more than that of our bodily organs, God has a right to claim from us.

De Spectaculis

And I wish, if it could be so without the sacrifice of our brethren's safety, that they could make good their claim to all things; I could dissemble and bear the discredit of my episcopal authority, as I always have dissembled and borne it. But it is not now the occasion for dissimulating when our brotherhood is deceived by some of you, who, while without the means of restoring salvation they desire to please, become a still greater stumbling-block to the lapsed, For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny." And again He has said, "All sins shall be forgiven unto the sons of men, and blasphemies; but he that shall blaspheme against the Holy Ghost shall not have forgiveness, but is guilty of eternal sin." Also the blessed apostle has said, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He who withholds these words from our brethren deceives them, wretched that they are; so that they who truly repenting might satisfy God, both as the Father and as merciful, with their prayers and works, are seduced more deeply to perish; and they who might raise themselves up fall the more deeply. For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not vet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands Of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."

Epistle IX

That we are not saying this dishonestly, our former letters have proved, wherein we have declared our opinion to you with a very plain statement, both against those who had betrayed themselves as unfaithful by the unlawful presentation of wicked certificates, as if they thought that they would escape those esnaring nets of the devil; whereas, not less than if they had approached to the wicked altars.

Epistle XXX

Moreover, beloved brethren, a new kind of devastation has appeared; and, as if the storm of persecution had raged too little, there has been added to the heap, under the title of mercy, a deceiving mischief and a fair-seeming calamity. Contrary to the vigour of the Gospel, contrary to the law of the Lord and God, by the temerity of some, communion is relaxed to heedless persons,-a vain and false peace, dangerous to those who grant it, and likely to avail nothing to those who receive it. They do not seek for the patience necessary to health nor the true medicine derived from atonement. Penitence is driven forth from their breasts, and the memory of their very grave and extreme sin is taken away. The wounds of the dying are covered over, and the deadly blow that is planted in the deep and secret entrails is concealed by a dissimulated suffering. Returning from the altars of the devil, they draw near to the holy place of the Lord, with hands filthy and reeking with smell, still almost breathing of the plague-bearing idol-meats; and even with jaws still exhaling their crime, and reeking with the fatal contact, they intrude on the body of the Lord, although the sacred Scripture stands in their way, and cries, saying, "Every one that is clean shall eat of the flesh; and whatever soul eateth of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people." Also, the apostle testifies, and says, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."

Treatise III. On the Lapsed

Anyone who drinks the cup of demons insults the cup of Christ, and anyone who eats at the table of demons revolts against the table of Christ, that is to say, the altar of the Lord, and crucifies his body again.

Commentary on Paul’s Epistles

But the ways in which this garment may be spotted are these: If any one withdraw from God the Father and Creator of all, receiving another teacher besides Christ, who alone is the faithful and true Prophet, and who has sent us twelve apostles to preach the word; if any one think otherwise than worthily of the substance of the Godhead, which excels all things;— these are the things which even fatally pollute the garment of baptism. But the things which pollute it in actions are these: murders, adulteries, hatreds, avarice, evil ambition. And the things which pollute at once the soul and the body are these: to partake of the table of demons, that is, to taste things sacrificed, or blood, or a carcass which is strangled, and if there be anything else which has been offered to demons. Be this therefore the first step to you of three; which step brings forth thirty commands, and the second sixty, and the third a hundred, as we shall expound more fully to you at another time.

Recognitions (Book 4)

Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, "I would not," and, "judge ye;" he positively affirms in what follows and lays down the law, saying,

"Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons."

And he contents himself with the mere terms, for the purpose of keeping them away.

Homily on 1 Corinthians 24

In the form of an exhortation he said: "I do not want you to be in communion with demons." Lest this exhortation be disregarded, he now expresses the same thought in a negative form: "You cannot drink the cup of the Lord and the cup of demons." By the names alone he proves that one must necessarily abstain from food offered to idols.

Commentary on 1 Corinthians

Then, speaking also to their sense of shame,

"Do we provoke the Lord to jealousy? are we stronger than He?" i.e., "Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?" And this he said, reminding them of an ancient history and of their fathers' transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. "For they," saith He, "moved Me to jealousy with that which is not God; they provoked Me to anger with their idols."

"Are we stronger than He?" Dost thou see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? "Well, but why," some one will say, "did he not set down these things at first, which would be most effectual to withdraw them?" Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.

Homily on 1 Corinthians 24

He says this as a reproach to them. Are we really to test and provoke God, whether He can punish us when we go over to the side of His enemies? Then, in order to show the full absurdity of their behavior, he says: "Are we stronger than He?" – recalling thereby the very sharp saying: "They have provoked Me to jealousy with that which is not God; they have moved Me to anger with their vanities" (Deut. 32:21).

Commentary on 1 Corinthians

Let the mention we make for our present purpose suffice, as it is not unsuitable to the flowers of the Word; and we have often done this, drawing to the urgent point of the question the most beneficial fountain, in order to water those who have been planted by the Word. "For if it is lawful for me to partake of all things, yet all things are not expedient." For those that do all that is lawful, quickly fall into doing what is unlawful. And just as righteousness is not attained by avarice, nor temperance by excess; so neither is the regimen of a Christian formed by indulgence.

The Instructor Book 2

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.

The Stromata Book 4

It is much easier for one to dread what is forbidden if he has a reverential fear of what is permitted.

The Apparel of Women 10.6

But how much more is the rule of reverence and modesty incumbent on laymen-seeing that these powers belong to their superiors-lest they assume to themselves the specific function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that "all things are lawful, but not all expedient." Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule , if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the stedfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow.

On Baptism

For how far more usefully and cautiously shall we act, if we hazard the presumption that all these things were indeed provided at the beginning and placed in the world by God, in order that there should now be means of putting to the proof the discipline of His servants, in order that the licence of using should be the means whereby the experimental trials of continence should be conducted? Do not wise heads of families purposely offer and permit some things to their servants in order to try whether and how they will use the things thus permitted whether (they will do so) with honesty, or with moderation? But how far more praiseworthy (the servant) who abstains entirely; who has a wholesome fear even of his lord's indulgence! Thus, therefore, the apostle too: "All things," says he, "are lawful, but not all are expedient." How much more easily will he fear what is unlawful who has a reverent dread of what is lawful?

On the Apparel of Women Book 2

To marry otherwise is, to believers, not "lawful; "is not "expedient."

To His Wife Book 2

Let it now be granted that repetition of marriage is lawful, if everything which is lawful is good. The same apostle exclaims: "All things are lawful, but all are not profitable." Pray, can what is "not profitable" be called good? If even things which do not make for salvation are "lawful," it follows that even things which are not good are "lawful.

On Exhortation to Chastity

You say that you are wealthy and rich. But not everything that can be done ought also to be done; nor ought the broad desires that arise out of the pride of the world to be extended beyond the honour and modesty of virginity; since it is written, "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not." For the rest, if you dress your hair sumptuously, and walk so as to draw attention in public, and attract the eyes of youth upon you, and draw the sighs of young men after you, nourish the lust of concupiscence, and inflame the fuel of sighs, so that, although you yourself perish not, yet you cause others to perish, and offer yourself, as it were, a sword or poison to the spectators; you cannot be excused on the pretence that you are chaste and modest in mind. Your shameful dress and immodest ornament accuse you; nor can yon be counted now among Christ's maidens and virgins, since yon live in such a manner as to make yourselves objects of desire.

Treatise II On the Dress of Virgins

That not everything is to be done which is lawful. Paul, in the first Epistle to the Corinthians: "All things are lawful, but all things are not expedient: all things are lawful, but all things edify not."

Treatise XII. Three Books of Testimonies Against the Jews

23–24

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good."

Seest thou his exact wisdom? Because it was likely that they might say, "I am perfect and master of myself, and it does me no harm to partake of what is set before me;" "Even so," saith he, "perfect thou art and master of thyself; do not however look to this, but whether the result involve not injury, nay subversion." For both these he mentioned, saying, "All things are not expedient, all things edify not;" and using the former with reference to one's self, the latter, to one's brother: since the clause, "are not expedient," is a covert intimation of the ruin of the person to whom he speaks; but the clause, "edify not," of the stumbling block to the brother.

Wherefore also he adds, "Let no man seek his own;" which he every where through the whole Epistle insists upon and in that to the Romans; when he says, "For even Christ pleased not Himself:" and again, "Even as I please all men in all things, not seeking mine own profit." And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where "seeks his own," but both "to the Jews became as a Jew and to them that are without law as without law," and used not his own "liberty" and "right" at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

Homily on 1 Corinthians 24

Lest someone object: "I eat with a clear conscience and therefore have the right to do so," he says: no, all things are permissible for you, since God created you free; but to eat food sacrificed to idols is not entirely beneficial for you. For by constantly participating in idol feasts, you will gradually develop an attachment to the idols themselves.

Commentary on 1 Corinthians

Your behavior, as I have said before, is beneficial neither for you nor for your brother. For it does not edify him, but rather upsets him and perverts his faith. If there is no benefit either for you or for your brother, then why should you do this?

Commentary on 1 Corinthians

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.

The Stromata Book 4

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.

On the Apparel of Women Book 2

It is true that anyone who is an idolater will seek what pleases him alone. He will place scandals in the way of the weaker brother’s conscience. This is why we ought to be quick to resist doing just what we want to do, for the love of Christ and for the salvation of our neighbors.

Commentary on Paul’s Epistles

The question is not merely whether you are eating with a clear conscience. It is whether what you are doing is of benefit to your brother.

Pauline Commentary from the Greek Church

Do not only keep in mind whether you eat with a clean conscience, but also whether your action edifies your brother. In many places in his epistles he sets this forth as a matter of the utmost necessity. He does not forbid seeking one's own benefit in general, but only when it is harmful to a brother. For in such a case we must place his benefit above our own and choose it.

Commentary on 1 Corinthians

Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake." Similarly he has enjoined to purchase "what is sold in the shambles" without curious questioning.

The Instructor Book 2

A great argument for another god is the permission to eat of all kinds of meats, contrary to the law. Just as if we did not ourselves allow that the burdensome ordinances of the law were abrogated-but by Him who imposed them, who also promised the new condition of things.

Against Marcion Book 5

Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God.

On Fasting

Accordingly, it is evident that all these foods enjoy again the blessings they received at their creation, now that the law has ended.

Jewish Foods 5.6

Having said that "they could not drink the cup of the Lord and the cup of the devils," and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he saith, "Whatsoever is sold in the shambles, eat, asking no question." "For," saith he, "if thou eat in ignorance and not knowingly, thou art not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance."

Nor doth he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he cloth not even suffer them to "question;" i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is act before us. So that even he that eateth, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man's intention make him unclean. Wherefore he saith, "asking no question."

Homily on 1 Corinthians 25

The conscience referred to here is not the conscience of the one who knows that idols do not exist but the conscience of the one who sees somebody else buying food which has been sacrificed to idols and thinks that it is wrong for that reason.

Pauline Commentary from the Greek Church

He confirmed with many arguments that they must abstain from food sacrificed to idols. But lest they again become overly scrupulous beyond what is necessary and begin refusing what is sold in the marketplace out of fear that it might be food sacrificed to idols, he says: eat everything that is sold, without investigating the sellers, without inquiring whether what is sold is food sacrificed to idols, as though your conscience is gnawing at you and you wish to clear it. Or thus: lest your conscience gnaw at you, do not ask, for upon inquiry you may learn that what you intend to buy is food sacrificed to idols, and your conscience will be troubled.

Commentary on 1 Corinthians

But "the earth is God's, and the fulness thereof," says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.

The Stromata Book 6

But he who culls what is useful for the advantage of the catechumens, and especially when they are Greeks (and "the earth is the Lord's, and the fulness thereof"), must not abstain from erudition, like irrational animals; but he must collect as many aids as possible for his hearers. But he must by no means linger over these studies, except solely for the advantage accruing from them; so that, on grasping and obtaining this, he may be able to take his departure home to the true philosophy, which is a strong cable for the soul, providing security from everything.

The Stromata Book 6

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. For that "the earth is the Lord's, and the fulness thereof," is admitted; but the conscience of the weak is supported. "Conscience, I say, not his own, but that of the other; for why is my liberty judged of by another conscience? For if I by grace am partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."

The Stromata Book 4

"For to the Lord belongeth the earth and the fulness thereof." Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also...

Homily on 1 Corinthians 25

One does not sin who afterward unwittingly eats food which he had previously refused as belonging to idols. Vegetables and any kind of fruit grown in any field are God’s who created them.

The earth is the Lord's, and not of demons. And if the earth is the Lord's, then the fruits, and the trees, and the animals are also the Lord's; and if all things are the Lord's, then by nature nothing is unclean, but everything depends on the mind of each person.

Commentary on 1 Corinthians

Wherefore daintiness is to be shunned, and we are to partake of few and necessary things. "And if one of the unbelievers call us to a feast, and we determine to go" (for it is a good thing not to mix with the dissolute), the apostle bids us "eat what is set before us, asking no questions for conscience sake." Similarly he has enjoined to purchase "what is sold in the shambles," without curious questioning. We are not, then, to abstain wholly from various kinds of food, but only are not to be taken up about them. We are to partake of what is set before us, as becomes a Christian, out of respect to him who has invited us, by a harmless and moderate participation in the social meeting; regarding the sumptuousness of what is put on the table as a matter of indifference, despising the dainties, as after a little destined to perish.

The Instructor Book 2

"If one of them that believe not biddeth you," saith he, "to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake."

See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry doth so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, saith, "Whatsoever is set before you, eat."

Homily on 1 Corinthians 25

He said well: "you wish"; for he himself did not want either to advise or to disadvise. Do not investigate at all, so that in excessive scrupulousness you do not show fear before idols, and so that you keep your conscience clean and undisturbed.

Commentary on 1 Corinthians

If the creature is defiled by a mere word, as the apostle teaches, "But if any one say, This is offered in sacrifice to idols, you must not touch it," much more when it is polluted by the dress, and rites, and pomp of what is offered to the gods.

De Corona

"But if any man say unto you, This hath been offered in sacrifice unto idols; eat not, for his sake that showed it."

Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, "eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fulness thereof."

Seest thou how both when he bids them eat and when they must abstain, he brings forward the same testimony? "For I do not forbid," saith he, "for this cause as though they belonged to others: ("for the earth is the Lord's:") but for the reason I mentioned, for conscience sake; i.e., that it may not be injured." Ought one therefore to inquire scrupulously? "Nay" saith he "for I said not thy conscience, but his. For I have already said, 'for his sake that showed it.'"

Homily on 1 Corinthians 25

I command you to abstain not because food offered to idols is harmful, but for the sake of the one who declared that it was offered to idols, lest he suffer harm and think that Christians need not turn away from things pertaining to idols. And I do not teach abstaining from food offered to idols as though it were unclean and utterly foreign to our Lord: this is evident from the fact that "the earth is the Lord's, and the fullness thereof," that is, everything contained in it. Or thus: abstain from this food, for the whole earth is the Lord's, and you can be satisfied with something else, for everything is open to you.

Commentary on 1 Corinthians

"But the earth is the Lord's, and the fulness thereof." For conscience' sake, then, we are to abstain from what we ought to abstain. "Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God"—what you are commanded to do by the rule of faith.

The Stromata Book 4

"Conscience, I say, not thine own, but the other's."

But perhaps some one may say, "The brethren indeed, as is natural, thou sparest, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to thee? Was it not thine own word, 'What have I to do with judging them that are without?' Wherefore then dost thou on the contrary care for them?" "Not for him is my care," he replies, "but in this case also for thee." To which effect also he adds,

"For why is my liberty judged by another conscience?" meaning by "liberty," that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: "God hath made me free and above all reach of injury, but the Gentile knoweth not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony."

"And what then?" it may be said. "What harm is it to us, should he judge us unfairly?" But how much better to give him no room to judge at all! For if thou abstain, he will not even say this. "How," say you, "will he not say it? For when he seeth me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination?" It is not so at all. For thou partakest, not as of idol-sacrifices, but as of things clean. And if thou makest no nice enquiry, it is that thou mayest signify that thou fearest not the things set before thee; this being the reason why, whether thou enterest a house of Gentiles or goest into the market, I suffer thee not to ask questions; viz. lest thou become timid and perplexed, and occasion thyself needless trouble.

Homily on 1 Corinthians 25

That is, a pagan. For he will perhaps, as I said, be scandalized, or consider you a glutton, or think that you too, like him, accept idols. And lest anyone say: "Why should you care about the one who announced it? For you yourself previously (1 Cor. 5:12) said: 'What have I to do with judging outsiders?'" – it is said: I care not about him, but about you, lest you be subjected to condemnation. Therefore he also added the following.

Commentary on 1 Corinthians

Freedom he calls indiscriminateness and lack of restraint by prohibition. I, he says, will eat freely and without discrimination, but the pagan will condemn me and say: the faith of Christians is vain; they say that they abhor idols, yet they eagerly eat what is sacrificed to them.

Commentary on 1 Corinthians

Paul is saying that an idolater can have it both ways. On the one hand, he can glory in his idols, and on the other hand he can attack the apostle for eating what has been sacrificed to them, even if the latter does so after giving thanks to God. Such a person has an excuse for remaining in his error and sets a bad example to the brethren.

Commentary on Paul’s Epistles

"If I by grace partake, why am I evil spoken of for that for which I give thanks?" "Of what dost thou 'by grace partake?' tell me." Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we, living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his.

"Why then abstain?" say you. Not as though I should become unclean, far from it; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience and the friendship with devils which maketh me unclean, and the purpose of heart worketh the pollution. But what is, "why am I evil spoken of for that for which I give thanks?" "I, for my part" saith he "give thanks to God that He hath thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, 'Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?"

"But these things, even as it is," say you, "will the Gentile allege, when he seeth me not making enquiry." In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost thou thyself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave thee grace and set thee on high and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance which hath been such a gain to thee as to be matter of special thanksgiving, should so injure others as to make them even blaspheme.

"Nay, why," saith he, "do I not say to the Gentile, 'I eat, I am no wise injured, and I do not this as one in friendship with the demons'?" Because thou canst not persuade him, even though thou shouldest say it ten thousand times: weak as he is and hostile. For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?

Homily on 1 Corinthians 25

I, he says, for my part freely make use of God's creatures, by the grace of God, which has so established and strengthened me that I observe nothing. But the pagan will speak evil of me, as though I avoid idols out of hypocrisy, yet eat what is offered to them in sacrifice out of gluttony. The words "for which I give thanks" mean: I for my part thank God that He has placed me so high, even above Jewish humility, that I find harm in nothing; but, as I said, the pagan is offended and speaks evil.

Commentary on 1 Corinthians

Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If any one can continue in a state of purity, to the honour of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God.

Epistle of Ignatius to Polycarp

Nor is it suitable to eat and to drink simultaneously. For it is the very extreme of intemperance to confound the times whose uses are discordant. And "whether ye eat or drink, do all to the glory of God," aiming after true frugality, which the Lord also seems to me to have hinted at when He blessed the loaves and the cooked fishes with which He feasted the disciples, introducing a beautiful example of simple food.

The Instructor Book 2

For conscience' sake, then, we are to abstain from what we ought to abstain. "Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God"—what you are commanded to do by the rule of faith.

The Stromata Book 4

To eat and drink to God’s glory is to eat and drink after giving thanks to the Creator.

Commentary on Paul’s Epistles

If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves;" [Matthew 10:16] and let us "not be as the foolish, but as the wise," [Ephesians 5:15] in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God." [1 Corinthians 10:31]

Two Epistles on Virginity

Let all the things which you undertake and accomplish have this root and foundation, namely, that they tend to the glory of God.… When Paul said "If you do anything" ["whatever you do"], he has enclosed our whole existence in a single word, desiring that we never perform any act of virtue with an eye to human glory.

Baptismal Instructions 6.10

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."

Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all aims, that God in all things should be glorified?

"What then? whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also?" Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage. Wherefore also he said before, "for neither if we eat, are we the better; nor if we eat not, are we the worse." And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned.

Homily on 1 Corinthians 25

'And meditates on his law day and night.' [Psalm 1:2] The psalmist has already mentioned three things one must not do: follow the Counsel of the wicked; stand in the way of sinners; sit in the company of the insolent. These three things we must not do, but there are also two things that we must do, for it will not be sufficient for us to shun evil unless we seek good. 'But delights in the law of the Lord.' The psalm does not say fears the law, but delights in the law. There are many who observe the law through fear, but fear as a motive for action is far from meritorious. 'But delights in the law of the Lord' - wholeheartedly he obeys the Lord's command.

'And meditates on his law day and night.' Mere words cannot express adequately what the mind conceives. 'But delights in the law of the Lord.' Some one may say: 'Look, I want to obey the law of God, and so because I want to obey, I am happy.' But consider the words that follow. It is not enough to want the law of God, but one must meditate on His law day and night. 'Meditate day and night.' Someone else may object: 'This is too much for human nature to endure, for one must walk, and drink, and eat, and sleep, and perform all the other necessities of life. How, then, meditate on the law of God day and night, and especially since the Apostle says: "Pray without ceasing"? [1 Thess 5:17] How can I be praying during the time that I am sleeping?'

Meditation on the law does not consist in reading, but in doing, just as the Apostle says in another place: 'Whether you eat or drink, or do anything else, do all for the glory of God. [1 Cor. 10:31] Even if I merely stretch forth my hand in alms giving, I am meditating on the law of God; if I visit the sick, my feet are meditating on the law of God; if I do what is prescribed, I am praying with my whole body what others are praying with their lips. The Jews, indeed, prayed with their lips, but our prayer is works.

Homily 1, on Psalm 1

Do everything with care so that others may glorify God through you and not be scandalized.

Pauline Commentary from the Greek Church

He wishes, then, for all our actions to be accomplished with Christ as companion and witness, that we may do good things for him as the author and avoid what is evil for the sake of his fellowship. One who knows that Christ is his companion is ashamed to do evil. In good things, however, Christ is our helper, and in the face of evil things he is our defender.

Sermon 73.1

All things, he says, do to the glory of God: for by your present conduct God is not glorified, but rather blasphemed. And someone eats and drinks to the glory of God when he does not cause anyone to stumble by it, and does it not out of gluttony or love of pleasure, but in order to prepare his body for the practice of virtue; and in general, someone does every deed to the glory of God when he neither harms another through causing stumbling, nor himself, as, for example, one who acts out of people-pleasing, or out of some passionate thought.

Commentary on 1 Corinthians

The sage desiring to think well and wisely about a poker will begin somewhat as follows: Among the live creatures that crawl about this star the queerest is the thing called Man. This plucked and plumeless bird, comic and forlorn, is the butt of all the philosophies. He is the only naked animal; and this quality, once, it is said, his glory, is now his shame. He has to go outside himself for everything that he wants. He might almost be considered as an absent-minded person who had gone bathing and left his clothes everywhere, so that he has hung his hat upon the beaver and his coat upon the sheep. The rabbit has white warmth for a waistcoat, and the glow-worm has a lantern for a head. But man has no heat in his hide, and the light in his body is darkness; and he must look for light and warmth in the wild, cold universe in which he is cast. This is equally true of his soul and of his body; he is the one creature that has lost his heart as much as he has lost his hide. In a spiritual sense he has taken leave of his senses; and even in a literal sense he has been unable to keep his hair on. And just as this external need of his has lit in his dark brain the dreadful star called religion, so it has lit in his hand the only adequate symbol of it: I mean the red flower called Fire. Fire, the most magic and startling of all material things, is a thing known only to man and the expression of his sublime externalism. It embodies all that is human in his hearths and all that is divine on his altars. It is the most human thing in the world; seen across wastes of marsh or medleys of forest, it is veritably the purple and golden flag of the sons of Eve. But there is about this generous and rejoicing thing an alien and awful quality: the quality of torture. Its presence is life; its touch is death. Therefore, it is always necessary to have an intermediary between ourselves and this dreadful deity; to have a priest to intercede for us with the god of life and death; to send an ambassador to the fire. That priest is the poker. Made of a material more merciless and warlike than the other instruments of domesticity, hammered on the anvil and born itself in the flame, the poker is strong enough to enter the burning fiery furnace, and, like the holy children, not be consumed. In this heroic service it is often battered and twisted, but is the more honourable for it, like any other soldier who has been under fire.

Now all this may sound very fanciful and mystical, but it is the right view of pokers, and no one who takes it will ever go in for any wrong view of pokers, such as using them to beat one's wife or torture one's children, or even (though that is more excusable) to make a policeman jump, as the clown does in the pantomime. He who has thus gone back to the beginning, and seen everything as quaint and new, will always see things in their right order, the one depending on the other in degree of purpose and importance: the poker for the fire and the fire for the man and the man for the glory of God.

A Miscellany of Men, The Man Who Thinks Backwards (1912)

The solution of this paradox is, of course, well known to you. "Whether ye eat or drink or whatsoever ye do, do all to the glory of God."

All our merely natural activities will be accepted, if they are offered to God, even the humblest: and all of them, even the noblest, will be sinful if they are not. Christianity does not simply replace our natural life and substitute a new one: it is rather a new organization which exploits, to its own supernatural ends, these natural materials.

Learning in War-Time, from The Weight of Glory

But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means." No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.

On Idolatry

Do all things decently and according to order for the purpose of edification. The person, the time, the need and the place all should be properly chosen and determined upon. By consideration of all these details every shadow of evil suspicion will be avoided.

The Long Rules 33

Do not be a stumbling block in any way to those you meet. Be cheerful, a lover of the brethren, gentle, humble. Do not demean the aim of hospitality by seeking extravagant foods. Be content with what is at hand.

Letter 42

Offense is given to the Jews when they see that a Christian, who claims the inheritance of the law and the prophets, is not afraid of idols, which they detest. Offense is given to the Greeks, that is, to the Gentiles, if their sin of idolatry is not only not contested but actually encouraged by people in the church who fail to reject things sacrificed to idols.

Commentary on Paul’s Epistles

32–33

For the hearts of men are firmly set on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved." [1 Corinthians 10:32-33]

Two Epistles on Virginity

"Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:" i.e., give no handle to anyone: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are "light," and "leaven," and "luminaries," and "salt," we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our Soul hath come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.

Seest thou how many reasons he hath assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

Homily on 1 Corinthians 25

That is, do not give anyone any occasion for reproach. And this will be the case when we do not cause offense to either Jew or Greek, and still less to the brethren, for they are the "church of God." Take note. He stated the most important thing at the end: Christians ought to attract others to the faith as well, rather than persecuting even the brethren; and by them he means all those who were scandalized by their eating of food offered to idols.

Commentary on 1 Corinthians

If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."

Epistle LI

Further, because he had said, "give no occasion of stumbling," and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,

"Even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved."

This is why he says, "I please all men in all things." "Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. So then, being above all in perfection, he became beneath all in condescension."

Homily on 1 Corinthians 25

The apostle wanted believers to please all men, and he took pleasure in pleasing them, not because he swelled up inside at their praise but because by being pleasing all might be edified in Christ.

It was not for his own temporal advantage that he has spoken of the peace of the era to come but for his fellow believers and neighbors, so that they should long for it to gain salvation and chain themselves with the bonds of unanimity.

Explanation of the Psalms 121.9

Since he had shown them guilty of causing harm to Gentiles and Jews and had commanded them a great thing, in order to show the ease of this matter, he puts forward himself as an example. And that he did not seek his own benefit is evident from much of what was said before, for example: "I became all things to all men" (1 Cor. 9:22), and especially from the fact that he could wish himself to be accursed for the sake of his brethren (Rom. 9:3).

Commentary on 1 Corinthians