Homilies on Second Corinthians: Homily II
[6.] Let us then be diligent in coming together in supplication; and let us pray for one another, as they did for the Apostles. For [so] we both fulfil a commandment, and are “anointed ” unto love: (and when I say love, I speak of every good thing:) and also learn to give thanks with more earnestness: for they that give thanks for the things of others, much more will they for their own. This also was David wont to do, saying, “Magnify the Lord with me, and let us exalt His name together;” (Ps. xxxiv. 3.) this the Apostle too doth every where require. This let us too labor in; and let us show forth unto all the beneficence of God that we may get companions in the act of praise: for if when we have received any good from men, by proclaiming it forth we make them the readier to serve us: much more shall we, by telling abroad the benefits of God, draw Him on to more good-will. And if when we have received benefits of men we stir up others also to join us in the giving of thanks, much more ought we to bring many unto God who may give thanks for us. For if Paul who had so great confidence [toward God] doth this, much more is it necessary for us to do it. Let us then exhort the saints to give thanks for us; and let us do the same ourselves for one another. To priests especially this good work belongs, since it is an exceeding privilege. For drawing near, we first give thanks for the whole world and the good things common [to all]. For even though the blessings of God be common, yet doth the common preservation include thine own; so that thou both owest common thanksgivings for thine own peculiar blessing, and for the common blessings shouldest of right render up thine own peculiar praise: for He lighted up the sun not for thee alone, but also for all in common; but nevertheless thou for thy part hast it whole. For it was made so large for the common good; and yet thou individually seest it as large as all men have seen it; so that thou owest a thanksgiving as great as all together; and thou oughtest to give thanks for what all have in common and likewise for the virtue of others; for on account of others, too, we receive many blessings: for had there been found in Sodom ten righteous only, they had not suffered what they did. So then let us give thanks also for the confidence of others [toward God].
For this custom is an ancient one, planted in the Church from the beginning. Thus Paul also giveth thanks for the Romans, (Rom. i. 8.) for the Corinthians, (1 Cor. i. 4.) for the whole world, (1 Tim. ii. 1.) And tell me not, “The good work is none of mine;” for though it be none of thine, yet even so oughtest thou to give thanks that thy member is such an one. And besides, by thy acclamation thou makest it thine own, and sharest in the crown, and shalt thyself also receive the gift.
On this account it is that the laws of the Church command prayer also to be thus made, and that not for the faithful only, but also for the Catechumens. For the law stirreth up the faithful to make supplication for the uninitiated. For when the Deacon saith, “Let us pray earnestly for the Catechumens,” he doth no other than excite the whole multitude of the faithful to pray for them; although the Catechumens are as yet aliens. For they are not yet of the Body of Christ, they have not yet partaken of the Mysteries, but are still divided from the spiritual flock. But if we ought to intercede for these, much more for our own members. And even therefore he saith, “earnestly let us pray,” that thou shouldest not disown them as aliens, that thou shouldest not disregard them as strangers. For as yet they have not the appointed prayer, which Christ brought in; as yet they have not confidence, but have need of others’ aid who have been initiated. For without the king’s courts they stand, far from the sacred precincts. Therefore they are even driven away whilst those awful prayers are being offered. Therefore also he exhorteth thee to pray for them that they may become members of thee, that they may be no longer strangers and aliens. For the words, “Let us pray,” are not addressed to the priests alone, but also to those that make up the people: for when he saith, “Let us stand in order: let us pray;” he exhorteth all to the prayer.
[7.] Then beginning the prayer, he saith, “That the all-pitying and merciful God would listen to their prayers.” For that thou mayest not say, What shall we pray? they are aliens, not yet united [to the body]. Whereby can I constrain the regard of God? Whence can I prevail with Him to impart unto them mercy and forgiveness? That thou mayest not be perplexed with such questions as these, see how he disentangleth thy perplexity, saying, “that the all-pitying and merciful God.” Heardest thou? “All-pitying God.” Be perplexed no more. For the All-pitying pitieth all, both sinners and friends. Say not then, “How shall I approach Him for them?” Himself will listen to their prayers. And the Catechumens’ prayer, what can it be but that they may not remain Catechumens? Next, he suggesteth also the manner of the prayer. And what is this? “That He would open the ears of their hearts;” for they are as yet shut and stopped up. “Ears,” he saith, not these which be outward, but those of the understanding, “so as to hear ‘the things which eye hath not seen, nor ear heard, neither have entered into the heart of man.’” (1 Cor. ii. 9; Is. liv. 4.) For they have not heard the untold mysteries; but they stand somewhere at a distance and far off from them; and even if they should hear, they know not what is said; for those [mysteries] need much understanding, not hearing only: and the inward ears as yet they have not: wherefore also he next invoketh for them a Prophet’s gift, for the Prophet spoke on this wise; “God giveth me the tongue of instruction, that I should know how to speak a word in season; for He opened my mouth; He gave to me betimes in the morning; He granted me a hearing ear.” (Is. i. 4. Sept.) For as the Prophets heard otherwise than the many, so also do the faithful than the Catechumens. Hereby the Catechumen also is taught not to learn to hear these things of men, (for He saith, “Call no man master upon the earth, but from above, from heaven, “For they shall be all taught of God.” (Is. liv. 13.)
Wherefore he says, “And instil into them the word of truth,” so that it may be inwardly learned; for as yet they know not the word of truth as they ought to know. “That He would sow His fear in them.” But this is not enough; for “some fell by the wayside, and some upon the rock.” But we ask not thus; but as on rich soil the plough openeth the furrows, so we pray it may be here also, that having the fallow ground of their minds tilled deep, they may receive what is dropped upon them and accurately retain everything they have heard. Whence also he adds, “And confirm His faith in their minds;” that is, that it may not lie on the surface, but strike its root deep downwards. “That He would unveil to them the Gospel of Righteousness.” He showeth that the veil is two-fold, partly that the eyes of their understanding were shut, partly that the Gospel was hidden from them. Whence he said a little above, “that He would open the ears of their hearts,” and here, “that he would unveil unto them the Gospel of Righteousness;” that is, both that He would render them wise and apt for receiving seed, and that He would teach them and drop the seed into them; for though they should be apt, yet if God reveal not, this profiteth nothing; and if God should unveil but they receive not, there resulteth like unprofitableness. Therefore we ask for both: that He would both open their hearts and unveil the Gospel. For neither if kingly ornaments lie underneath a veil, will it profit at all that the eyes be looking; nor yet that they be laid bare, if the eyes be not waking. But both will be granted, if first they themselves desire it. But what then is “the Gospel of Righteousness?” That which maketh righteous. By these words he leadeth them to the desire of Baptism, showing that the Gospel is for the working not only of the remission of sins, but also of righteousness.
[8.] “That He would grant to them a godly mind, sound judgment, and virtuous manner of life.” Let such of the faithful attend as are rivetted to the things of [this] life. For if we are bidden to ask these things for the uninitiated: think in what things we ought to be occupied who ask these things for others. For the manner of life ought to keep pace with the Gospel. Whence surely also the order of the prayer shifts from the doctrines [of the Gospel] to the deportment: for to the words, “that He would unveil to them the Gospel of Righteousness;” it hath added, “that He would give unto them a Godly mind.” And what is this “Godly?” That God may dwell in it. For He saith, “I will dwell in them, and walk in them;” (Lev. xxvi. 12.) for when the mind is become righteous, when it hath put off its sins, it becometh God’s dwelling. (Rom. vi. 16.) But when God indwelleth, nothing of man will be left. And thus doth the mind become Godly, speaking every word from Him, even as in truth an house of God dwelling in it. Surely then the filthy in speech hath not a Godly mind, nor he who delighteth in jesting and laughter.
“Sound judgment.” And what can it be to have “a sound judgment?” To enjoy the health that pertaineth to the soul: for he that is held down by wicked lusts and dazzled with present things, never can be sound, that is, healthy. But as one who is diseased lusteth even after things which are unfit for him, so also doth he. “And a virtuous mode of life,” for the doctrines need a mode of life [answerable]. Attend to this, ye who come to baptism at the close of life, for we indeed pray that after baptism ye may have also this deportment, but thou art seeking and doing thy utmost to depart without it. For, what though thou be justified: yet is it of faith only. But we pray that thou shouldest have as well the confidence that cometh of good works.