THE CROSS IS THE SECRET OF UNITY The great apostle to the Gentiles, writing to the church beloved to him, starts his epistle with a joyful introduction that brings to them the spirit of hope. He sets forth with them to the cross of the Lord of glory Jesus Christ to find in it a solution for all their problems, whether concerning their behavior, families, church, or doctrines; He brings them over to the cross, to see in it the secret of hope and unity. In this chapter the apostle talks about the church that suffers from contentions; Although with the spirit of humility, yet together with the authority as an apostle appointed by God Himself. In his thanksgiving to God for the growth of the church which he planted in Corinth, there is a confirmation and proof of his success in realizing his mission, and of the truth of the divine call to him to work. He showed them as well, that they are the church of God sanctified in Jesus Christ; are called to be saints; are rich in several gifts and exalted graces; and are not less in gifts than any other church. By that, he prepared their minds by the spirit of hope to receive his counsel, to enter into the secret of the cross, and into the enjoyment of the power of God for salvation; instead of scattering their energies and gifts in contentions and dissensions. As in the cross, we can see God, the source of every good gift and every wisdom and riches, to boast of Him and not of ourselves. 1- A prologue to the epistle 1 - 2 2- The apostolic blessing 3 3- Thanksgiving to God for the growth of the church 4 - 9 4- The report of the household of Chloe 10 - 13 5- The mission of the apostle Paul 14 - 17 6- The cross, the secret of wisdom 18 - 25 7- Boasting in the Lord 26 - 31 1- A PROLOGUE TO THE EPISTLE: St. John Chrysostom and many other scholars believe that this prologue to the epistle, with what it includes of apostolic blessing, and thanksgiving to the Lord for the growth of the church, prepares the way for the apostle to discuss with love and openness all the serious problems of this church. “Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother” (1) He opens the epistle with the spirit of humility; not saying “Paul, the apostle of Jesus Christ”, but “Paul, called to be an apostle”. Look how, from the very beginning he drives away their pride, and brings down to earth their imaginations that are very dear to them. By saying “called to be an apostle”, he means to say: What I learned was not my own, but I was called while persecuting the church. And God intends for you to be saved by the same way; for we have done nothing good on our own, but were saved by the will of God1. (St. John Chrysostom) 1 In 1 Cor. Hom 1: 1. 15 Because some have attacked the apostleship of Paul and caused division in the church. He started his epistle with a confirmation that he is an apostle, not through a human will, nor by a call from somebody, but “through the will of God”. When the Lord called him for the apostolic work by His free grace, he set forth right away to proclaim the free salvation to others. He did not get the apostleship for the sake of his worthiness, but through the will of God. He is not like the false prophets, about whom God said: “I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied” (Jeremiah 23: 21). He says: “It is not of him who wills, nor of him who runs, but of God who shows mercy” (Romans 9: 16). And that he is not writing to them to seek commendation, nor recognition as an apostle; But, being an apostle called by God to minister to the Gentiles, he is writing to the church which he planted by the grace of God to be sanctified in the Lord. He writes that he is “an apostle through the will of God”, hinting by this to the false apostles, not sent by Christ, whose teachings are not the truth. There were, and still are, several perverted groups who preach Christ according to their whims, and destroy the churches, whose dry branches are staying with us till this very day1. (Father Ambrosiaster) 2 “Sosthenes our brother”: Sosthenes, who was the ruler of the Jewish Synagogue, then believed in Christ, born in Corinth, and beloved by the people, was counted by the apostle as his partner in writing this epistle, to let the people receive well what came in it. He was probably the same Sosthenes mentioned by St. Luke the Evangelist in the Book of Acts 18: 17, who was blessed by being beaten by the Greeks before the eyes of Gallio, the proconsul of Achaia. Having received the Christian faith, he accompanied the apostle Paul in Ephesus, partaking of the preaching ministry, which made glad the heart of every Christian in Corinth. Mentioning his name was probably intended as a call to the people of Corinth to follow his lead, he who turned from being the ruler of a Jewish Synagogue to a preacher of the Christian faith. The apostle used to include in his epistles a coworker or a disciple to invoke the spirit of love and collective work in the congregation; By such spirit of humility, mixed with love, he would present a joyful heavenly symphony to the heavenlies. If he puts on the same level those who were far less than him, like Sosthenes; What would those who despise those equal to them, say3? Paul and Sosthenes, writing the first epistle; Then Paul and Timothy, writing the second, to the people of Corinth, create a magnificent symphony4. (St. John Chrysostom) “To the church of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours” (2) 1 Ambrosiaster: Comm. On Paul's Epistles, CSEL (Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna: Vienna: Tempsky, 1866) 81: 4. ھذا الاسم لشخص عاش في القرن الرابع لمؤلف كانت كتاباتھ تُنسب للقدیس أمبروسیوس أسقف میلان، لذا دعاه Erasmus 2 أعطى اراسموس "أمبروسیاستر". 3 In1 Cor. Hom 1: 1. 4 Comm.. On Matthew, 14: 1. 16 Before the several problems that prevailed among them, he cared to refer to the divine call addressed to them: 1- The goal of their calling: To be saints as He (God) is Holy (2) 2- The secret of their calling: To be called by the name of Jesus Christ (2) 3- The experience of their calling: The cross is the power and the wisdom of God (24). 4- The possibilities of their calling: A challenge to the wise and the rich, etc. (26-31). As it was his custom, the apostle starts by encouraging everyone. While criticizing their unruly behavior in the church, and the corrupt ethical behavior of some of them, he did not hesitate to address them as being: “those who are sanctified in Christ Jesus, called to be saints”; in an attempt to lift up their moral spirit, to make them listen to him, and to respond to his criticism. Being called: “sanctified” and “called to be saints”, for being sanctified in the Lord Jesus, and dedicated their hearts to Him through gaining the sacrament of baptism; It is befitting of them to walk along the way of holiness. They have become a holy church, not on account of their reference to Paul, to Apollos, or to Cephas (Peter), but for the sake of God who sanctified them. We do nothing good on our own, but by the will of God, we gain this salvation. We are called “saints”, not because of our worthiness; but because in this is His gladness1. By reminding them of their impurity, of which he liberated them, he provokes them to have the humility of mind; as they are not sanctified by their good work, as it is rather by the compassion of God2. (St. John Chrysostom) While writing to the church of Corinth, it is obvious that he addresses his talk to all those who are called by the name of Christ Jesus everywhere; namely, to the catholic church extending from one end of the world to the other; As to God, there is a holy remnant everywhere, and in all the generations, who live together in a spiritual fellowship. This remnant has dedicated its life to God; namely, has separated itself, not from the world, but from its corruption, in order to carry the icon of the Holy One. That is the goal of the gospel of Christ. The Greek word of “sanctified” means (separated), so that man would be possessed by God, and dedicated to His ministry. It is wrong to look at humanity through a dark lens; As in all generations there are saints who dedicate their life and their hearts to the holy God, and bear the hope of unity. Although the epistle was written to the people of Corinth, Yet it is addressed to all believers in the whole world; indicating that the church in the world, and particularly in Corinth, should be one, whatever the distances separating them; That is why He unites them together by saying: “both theirs and ours” 3. (St. John Chrysostom) By saying “ours” he means (for me and Sosthenes); feeling that the saints are the gift of God to His ministers. In the same way the minister feels that he is not for himself, 1 In 1 Coe. Hom 1:1. 2 In 1 Coe. Hom 1:1. 3 In 1 Cor. Hom 1: 2. 17 but for humanity for whose sake Christ died; He feels, as well, that the saints are his help and support, and are even the crown of his glory. 2- THE APOSTOLIC BLESSING: “Grace to you and peace from God our Father and the Lord Jesus Christ” (3) The apostolic blessing in every epistle came to reveal the heart of the apostle Paul, flaring with love; seeking for every church and for every believer a divine blessing and gift according to his needs. This blessing, at the same time, prepares the receivers to receive well what came in its context. The apostle starts by grace, followed by peace; as we could not enjoy peace, unless the Lord presents to us His heavenly grace, that forgives our sins, that caused the animosity between God and us. It was the desire of the heart of Paul, the apostle of peace, for the church in Corinth, that God the Father and the Lord Jesus Christ would grant her the divine grace, which fills the souls with deep peace, so that the spirit of dissension would find no place in her. Every blessing, indeed, evolves from the rich grace of God in the soul, and her peace; namely, her reconciliation with God. God commanded Aaron and his priest sons to bless the people, saying: “The Lord bless you and keep you; The Lord make His face shine upon you, and be gracious to you; The Lord lift up His countenance upon you, and give you peace So they shall put My name on the children of Israel, and I shall bless them” (Numbers 6: 24-27). This blessing has been truly realized through the gospel of peace in the New Covenant; As our peace would not be realized except by the crucified Christ. If the source of your peace is the grace of God; and if you are saved by grace; Why then would you boast? How could man find grace with God, except by humility? If you have peace with God, Why then would you put yourselves ahead of others? That is real cause of dissension Again, we would not benefit anything, if all people commend us, while the Lord opposes us. On the other hand, there would be no danger, if we are rejected and hated by all, as long as the Lord receives and loves us1. (St. John Chrysostom) The apostle, proclaiming that the divine grace and the heavenly peace are to be granted by God the Father, and by the Lord Jesus Christ, confirms to us that they are one Deity. Theodoret, Bishop of Cyrus says: [Paul says that Christ is a grace-Giver, just like God the Father; confirming that they are One2]. 3- THANKSGIVING TO GOD FOR THE GROWTH OF THE CHURCH: Carrying the fellowship of the features of the Lord Jesus Christ, the apostle Paul starts by opening the door of hope before the Corinthians, with the spirit of encouragement; by calling them ‘saints’, and ‘dedicated to the account of the Lord’. Then he follows by presenting a sacrifice of thanksgiving to God for the sake of their growth. 1 In 1 cor. Hom 1: 3. 2 Comm.. on 1Cor., 166. 18 “I thank my God always concerning you for the grace of God which was given to you by Jesus Christ” (4) He expresses his true love toward his brethren whom he ministers, by presenting thanksgivings to God, and prayers for their sake. By such a big and wide heart, he cares for his brethren even in his prayers. There is nothing compared to the longings and compassion of the blessed apostle Paul, who prayed for all cities and peoples; How could he pray for all those people, and how he could thank God for their sake; as though he himself was the one who got the greatest blessings1?! (St. John Chrysostom) Although Paul, does not thank always the Corinthians, even when they do good; Yet, as a father, he presents thanksgiving to God for their sake all the time whatever they do2. (The scholar Origen) Paul, caring to provide sweetness to their minds before he starts to provoke or to counsel; He does the right thing, when he presents to God thanksgiving for His gifts to them3. (Theodoret, Bishop of Cyrus) While thanking God for His gift to the church, the grace by which many have become united with him in Jesus Christ, Paul refers God to himself, calling Him “my God” (4). By his great emotion, he counts what is common to all, as his, personally; saying “my God”, as the prophets used to say every now and then (Psalm 43: 4; 42: 1) 4. (St. John Chrysostom) “I thank my God always concerning you” (4). The apostle Paul, before talking about a multitude of corruption that hit some in that church on many aspects; something that touch the unity of the church, her sanctity, worship, and doctrines, he starts by the positive side, proclaiming his perpetual thanksgiving to God on the good and the sanctified aspects in the church. As though their weaknesses did not overshadow what they have enjoyed of blessings and divine gifts; nor preoccupied his mind from thanksgiving and praising God for what they have enjoyed. He “always” presents a perpetual sacrifice to God, his God who called him for ministry by His grace, which He never cease to increase. Again he keeps on showing everything good in them, as they enjoy the grace given to them by Christ Jesus (4), that called them, not only to be saints in Jesus Christ, but also to become rich in the gifts of the Holy Spirit, about which he talks in this epistle: being rich in every speech and knowledge (5); coming short in no gift (7); and anticipating the day of the ultimate coming of the Lord (8). “given to you”. By whom? By me, or by another apostle? Absolutely not! “in Jesus Christ” 1. 1 In Eph Hom 3. 2 Comm.. on 1 Cor. 1: 2: 1-15. 3 Comm.. on 1 Cor., 166. 4 In 1 Cor. Hom. 2: 2. 19 (St. John Chrysostom) “That you were enriched in everything by Him in speech and knowledge of every kind” (5) He thanks God for the abundance of spiritual gifts enjoyed by the church in Corinth; that she is not less than any other church, especially in the gifts of speech and spiritual knowledge; namely in testifying to the gospel of Christ; their speech, namely, their ability to preach, got bound to knowledge. The scholar Origen, discerning between speech and knowledge, says: [By knowledge, you reveal what you know; and by speech, you clarify what you know2]. There are many who have the gift of speech; yet without knowledge, their speech become void and fruitless, even a cause for offense. While there are many who have the knowledge stored in their minds; yet they are unable to communicate it to others, and to testify to what is in their mind. The church of Corinth having enjoyed the complete portrait of speech bound to knowledge; namely, the ability to sound teaching, based upon the divine truth; The apostle wishes for them to have their eyes opened to acknowledge the abundance of their inner riches; and not to get preoccupied with contentions, but with ministry, preaching, and the perpetual meditation in God. “In speech and knowledge of every kind”. There are many who have knowledge, yet they lack the ability to speak; like the illiterate who are unable to clarify what is on their mind. He says: But you are not like them; You are able to understand and to speak3. (St. John Chrysostom) The slothful person, perpetually preoccupied, and confused with his several shortcomings; would be a stranger to the dedication in God, and to the spiritual riches, about which the apostle says: “That you were enriched in everything by Him in speech an knowledge of every kind” 4. (St. John Cassian) Let us be persecuted in order to run; Yet we should not run in vain; Let us enter into the race for the sake of the reward on the heavenly work. Let us run to acquire? But what shall we acquire? What is the reward? What is the crown? It so seems to me that what we wish for is nothing but the Lord Himself; He is the Judge of those who strive; and the Crown of the winners. He is the One to distribute the inheritance; And He Himself is the good Inheritance. He is the Portion and the One who gives it; He makes us rich, and He, Himself, is the riches. He reveals the treasure to you, And He, Himself, is the treasure. He draws you to desire the high-priced pearl; which he presents to you as though it is for sale, if you intend to trade well5. (St. Gregory , Bishop of Nyssa) 1 In 1 Cor. Hom. 2: 3. 2 Comm.. on 1 Cor. 1: 2: 29-30. 3On 1 Cor. Hom. 2: 3. 4 The Institutes 10: 21. 5 The Beatiude, sermon 8. 20 “Even as the testimony of Christ was confirmed in you” (6). Realizing that the gift of testimony, based on true knowledge, is a divine grace, or an exalted treasure, enriching the soul to need nothing more, the apostle says: “The testimony of Christ was confirmed in you”; Namely the foundation of the gospel of Christ in you. The testimony of Christ is confirmed in us if we could say together with the apostle Paul: “For I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, not things to come, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Romans 9: 38, 39). Otherwise, if we get confused by the smallest of things, the testimony of Christ would not be completely confirmed in us1. (The scholar Origen) The testimony of Christ is confirmed in them, for they became strong in faith; Instead of trusting in human things, all their hope is in Christ; Neither pleasure, nor seduction of pleasure, would prevail on them2. (Ambrosiaster) “So that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ” (7). By properly presenting the commendation, he prepare the Corinthians to receive the criticism to come. For starting with painful words, would stir-up the animosity of the listener3. (St. John Chrysostom) Although we are short in no gift, Yet we are eagerly waiting for the revelation of our Lord Jesus Christ; He who will keep us in everything, to present us blameless on the great day of the Lord; on the day when the world comes to an end, when nobody would be glorified in His sight4. (St. Jerome) God, in the abundance of His love, let His church deprived of no gift; He is the Father who grants His church everything she needs. Do not marvel that, having become true witnesses to the gospel of Christ; namely, had “the testimony of Christ”; they were eagerly waiting for His second coming; As this is the goal of their faith, strife, and preaching, to be prepared for the day of the Lord; waiting eagerly, and with great joy, for His coming; which He has proclaimed at the time of His crucifixion (John 14: 3); and renewed His promise before His ascension to heaven (Acts 1: 11). This promise became the steadfast hope of the believers (Titus 2: 13); 1 Peter 3: 12; Hebrew 9: 28); and the end of the Holy Book came with a supplication, full of zeal, for the Lord Jesus to come quickly. 1 Comm.. on 1 Cor. 1: 2: 25-40. 2Ambroaiaster: Comm. On Paul's Epistles, CSEL 81: 7. 3 In Cor. Hom. 2: 5. 4 Against the Pelagians 2: 8. 21 If God is unseen, yet He exists and is present now, and will appear later on; That is why there is need for perseverance; As for this goal you received the wonders, by which you would holdfast1. (St. John Chrysostom) The righteous in this world may not enjoy what he desires, but he may rather suffer, and be exposed to dangers; Yet he eagerly waits for the coming of Christ2. (The scholar Origen) On that day, the Lord Jesus Christ will be proclaimed to both the believers and the non-believers. The non-believers will realize that what they do not believe in is a steadfast truth. Whereas the believers will rejoice to know that what they believe in, is more amazing than what they could imagine3. (Ambrosiaster) “Who will also confirm you to the end, that you may be blameless in the day of the Lord Jesus Christ” (8) Commenting on these words, St. John Chrysostom says: [These words refer to that they might be still shaking and worthy of rebuke4]. God who laid the firm foundation in their hearts, that their souls were eagerly waiting for His coming, could certainly work in them amid the afflictions and troubles that shake their faith, to make them steadfast and well prepared for His coming. He starts the way with them; and completes by working in them, accompanying them, and keeping them on the way of holiness, blameless to the end. He will not take away the temptations, afflictions, and offenses, but will keeps Hi believers and sanctifies them, to be borne by Him, and become blameless (John 13: 1; Philippians 1: 6). The word “confirm”, came in Greek as ‘Koine’, a canonical technical term, referring to a surety of security; As though God presents to His believers a surety that they will be in His presence on the day of the coming of the Lord Jesus. The term ‘Blameless’ does not mean that man would become perfect, but refers to him being found innocent of the charge against him. They are not perfect in themselves, but God, by His grace will keep them from judgment, to appear on the day of the Lord, as His friends (Romans 8: 33); By this, Christ would present His church, a glorious Church, not having spot or wrinkle (Ephesus 5: 27), to be glorified in it. “To the end” means to the day of the second coming of Christ. Who will confirm us? Jesus Christ, the Word and Wisdom of God. He will confirm us, not for one or two days, but forever5. (The scholar Origen) Paul trusts that the Corinthians will be kept in righteousness to the day of judgment; For those people who were not shaken by such a multitude of dissensions and troubles, have proved that they will hold fast to their faith up to the end. By so commending 1 In Cor. Hom. 2: 6. 2 Comm.. on 1 Cor. 1: 2: 48-51. 3 Ambroaiaster: Comm. On Paul's Epistles, CSEL 81: 7-8. 4 On 1 Cor. Hom.2: 7. 5 Comm.. on 1 Cor. 1: 2: 52: 54. 22 them, Paul challenges those who were corrupted by the faults of the false apostles; By proclaiming the faith of the former, he calls the later to repentance1. (Ambrosiaster) By saying that he hopes for them to be blameless on the day of the Lord Christ, the apostle refers to that, so far, they are still at fault2. (Theodoret, Bishop of Cyrus) St. John Chrysostom believes that it was not a commendation, as much as it was a hidden rebuke; for the Corinthians were far from being ‘blameless’, as it will be obvious from the rest of the epistle3. “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord” (9) “God is faithful”; He is true in His promises; would never deceive us; He starts with us, and would complete to the end (Philippians 1: 6). “God is faithful” as an expression much beloved by the old Jews; which they understand that God is faithful in keeping His exalted divine promises to them as His own special people. They see in the faithfulness of some believers, a reflection of God’s faithfulness; quoting the two following stories: (1) It was claimed that to Rabbi Phineas the son of Jair, in a certain town, came some people and gave him two measures of barley to keep for them. Having forgotten all about them, when they came to him after seven years to claim their barley; he took them to a large storehouse, and told them to haul a huge amount of barley. Responding to their protest, he said them: [You have trusted me with two measures of barley; which I planted one year after another; And here you have the harvest of seven years. They marveled at his faithfulness, and said among themselves: If such is the faithfulness of the men of God; How would be the faithfulness of God Himself?] (2) Rabbi Simeon the son of Shetach purchased a donkey from an Edomite. After some time, his disciples discovered that there was a necklace around the donkey’s neck with a high-priced pearl; They rushed to him with the pearl, to say that, being the blessed of the Lord, he became rich; according to the words: “The blessing of the Lord makes one rich; and He adds no sorrow with it” (Proverb 10: 22). To their astonishment he said: [I purchased the donkey, and not the necklace], And he rushed with it to the Edomite from whom he purchased the donkey; who said: [This faithfulness of the man of God is surely a shadow of the faithfulness of God]. St. Paul so said to keep the Corinthians from falling into despair, when he starts to criticize them. He reminds them that the problem is not in God, as much as it is because of our sins and lack of faith4. (St. John Chrysostom) “You were called”, does not mean a mere calling to us, as much as it carries the possibility of grace and divine strength, to realize the calling, in case we accept it. Not by this or that, but he says “By the Father”, you were called, and by Him you will get rich1. 1 Ambroaiaster: Comm. On Paul's Epistles, CSEL 81: 8. 2 Comm.. on 1 Cor., 167. 3 On 1 Con. Hom. 22: 7. 4 In 1 Cor. Hom. 2: 7. 23 (St. John Chrysostom) We were called to the fellowship of His Son Jesus, to become joint heirs with Christ (Romans 8: 17-20); to become like Him, as children of God (2 Thessalonians 2: 14; 1 Peter 4: 13; 1 John 1: 3); Not according to nature, but by adoption, through uniting with Him. You are called to a fellowship with the Only-begotten Son; If you are you still addicted to depending upon humans? What misery could be worse?! He promised to make us fellows with His Only-begotten Son; And for this very goal He called us; He always intends to give; yet by refusing to receive, they drove themselves out2. (St. John Chrysostom) Believe always in Christ; For you are called for no other goal, but to be one with Him3. (The Scholar Origen) Fellowship is brotherhood; As Paul proclaims the unfailing faithfulness of God toward us; It would be fitting of us not to be unfaithful to our sonhood; But we are committed to remain faithful to it4. (Ambrosiaster) God, being Faithful, means that we could trust in His proclamation of Himself; His word proclaims that He is the faithful God5. (St. Clement of Alexandria) Saying: “Into the fellowship of his Son”; We will have fellowship with Him in the following: a- In His perpetual triumph on the hosts of darkness: “Now thanks be to God who always lead us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place” (2 Corinthians 2: 14). b- In the divine nature: Granting us, by His Holy Spirit, to become an icon of Him, carrying His features; “that through these we may be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1: 4). c- In His sufferings and crucifixion: (1 peter 4: 13; Colossians 1: 24; Philippians 3: 10). “that I know Him and the power of His resurrection, and the fellowship of his sufferings, being conformed to His death” (Philippians 3: 10). d- In His risen life: (Matthew 9: 28). e- In the eternal inheritance and the fellowship of glory: “Blessed be the god and Father of our Lord Jesus Christ, who according to His abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead; to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you” (1 Peter 1: 3-4). 4- THE REPORT OF THE HOUSEHOLD OF CHLOE: 1 In 1 Cor. Hom. 2: 8. 2In 1 Cor. Hom. 2: 8. 3 Comm.. On 1 Cor. 13. 4 Comm.. On Paul's Epistles, CSEL 81: 8. 5 Stromata 1: 17: 3. 24 “Now I plead with you, brethren, by the name of our Lord that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” (10). After the introduction, the apostle started to provoke them to forsake any division among them, but to be joined together in the same mind and the same judgment; concentrating all their energies on the enjoyment of the hope of the gospel. He seeks from them “by the name of our Lord Jesus Christ”; being aware of the power of this name in doing wonders; the most important of which was then, to join all of them together in Him, to have the same mind and the same judgment; and that divisions would find no place among them. St. John Chrysoston noticed how the name of Jesus Christ was mentioned in this epistle more than in any other. The goal of the apostle from this is to draw the hearts of the adversary groups, away from boasting of their teachers, to the Person of Christ Himself. The apostle did well by adding the name of Jesus Christ here, having found that the Corinthians do not glorify Him enough1. (Theodoret, Bishop of Cyrus) He asks them all to “speak the same thing”; As, even if their views differ in many things. Yet, in order to avoid any dissensions in the church, when they proclaim their faith in God, and His salvation work, they are committed to speak the same words. By faith they would be like the angels of God, who suffer no dissensions nor contentions among themselves; By the true love, they would all enjoy the same mind; namely, would have the same understanding of the divine truths and the heavenly life. Paul started by confronting the ailment itself – the spirit of dissension, uprooting the evil together with its fruition. He spoke to them with daring; as, beside being weaker than others, they were his disciples; hence he says to them: “If I am not an apostle to others, yet doubtless I am to you; for you are the seal of my apostleship in the Lord” (1 Corinthians 9: 2) 2. It is easier to partake of someone’s view, than to partake of his feelings. It would be possible to unite in faith, but not in love. That was the reason for saying that they should join together in the same mind and the same judgment3. (St. John Chrysostom) Let us listen to the apostle, saying: “I plead with you, brethren… that you be perfectly joined together in the same mind and in the same judgment” (1: 10). He was addressing the multitudes, but intending for them to be one4. (St. Augustine) The seen church, being a mixed body that include both the righteous and the unrighteous; the apostle commends some and criticizes others. 1 Comm.. on 1 Cor., 167. 2 In 1 Cor. Hom., Argument. 3 Comm.. On 1 Cor. 3: 2. 4 Sermons on N.T. Lessons. 53: 4. 25 He who conforms to the sound teachings of the church concerning the Father, the Son, and the Holy Spirit; beside the ordinances concerning the resurrection and the judgment; and who faithfully keeps the orders of the church, would not be in dissension1. (The scholar Origen) Paul seeks from the Corinthians to have the same mind; on account that those born again, are all the children of God; He seeks of them to be perfectly joined together in the same mind, and to unite together under the teaching he presented to them, and to defend it2. (Ambrosiaster) “For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you” (11) The apostle got a message from the church in Corinth, concerning certain worship and faith problems; yet they did not refer to any contentions. But it was Chloe’s household who declared to him the true situation in the church. Chloe was probably a prominent and religious woman in Corinth, whose household received faith in the Lord Christ. Some of her household wrote to tell the apostle Paul about the dissensions that dwelt upon the church. It is probable that Stephanas, Fortunatus, and Achaicus, mentioned in 1 Corinthians 1: 17, were the sons of Chloe. But, according to father Ambrosiaster, some believe that Chloe’s household are those who remained faithful, and bore the fruition of faith in the Lord Christ; While others believe that Chloe is the name of a city; like when someone says ‘the people of Antioch’. St. John Chrysostom believes that by saying “Chloe’s household”, Paul referred to the source of his information, without designating a person in particular; to confirm the soundness of the source, without stirring-up the Corinthians against a certain person. The contentions appeared as a natural fruition of the dissension; And every group defended themselves against the other groups. It so seems that the Corinthians were both carnal and natural, “who did not receive the things of the Spirit of God” (1 Corinthians 2: 14); They were naturally fond of contention, and filled with envy as normal human beings3. (St. Augustine) It is amazing that while rebuking them about the contentions that dwelt upon them, causing dissensions in the church, he still shows them compassion, and calls them “brethren”. Although their failing was obvious, yet that does not keep him from calling them “brethren” 4. (St. John Chrysostom) “Now I say this, that each of you says, ‘I am of Paul’, or ‘I am of Apollos’, or ‘I am of Cephas’, or ‘I am of Christ’’ (12) Speaking of the dissentions, he starts by the group who refer themselves to him (1: 12); lest anyone would think that he intends to bring all groups to the one after his name; He does not seek glory for himself. 1 Comm.. On 1 Cor. 1: 4. 2 Comm.. On Paul's Epistles, CSEL 81: 9. 3 Epistle 93: 32. 4 In 1 Cor. Hom. 3: 3. 26 He put himself first, followed by Apollos, then by Cephas; Not in an attempt to glorify himself; but, seeking to correct the faults, he started by his person1. (St. John Chrysostom) Some believe that the apostle Paul does not mean here to refer to the existence of four groups, but he introduced those names in an attempt to clarify the situation. His argument was mild; He did not refer to the persons who violently caused the dissension in the church, by name; but hid their names under a veil of those of the apostles2. If they had no right to call themselves by the names of Paul, Apollos, or Cephas; They would rather not call themselves by other names3. (St. John Chrysostom) Some others believe that the church in Corinth actually embraced two groups of believers: Those of a Gentile origin; and those of Jewish origin (Acts 18); And each of those groups carried within themselves their own dissension. The first group refer themselves either to Paul who founded the church there, or to Apollos, on whose hands they came into faith, who came after Paul, and whose eloquence they admired. As to the second group; they were divided into two sub-groups: those who referred themselves to Peter, either for being the apostle of the circumcision (Galatians 2: 7), or for the sake of his old age. They probably did not see him so far in person, but heard reports from Judea about him, contrary to Paul who was accused of disregarding the law of Moses. And another group who referred themselves to the Lord Christ; either in an attempt to live under no order or ordinance; and without being under an apostolic leadership, they haughtily referred themselves to the Lord Christ, despising any other leadership; Or, because, having seen the Lord in Judea, they counted themselves better than the rest of believers. Not intending to cause more dissension, he accused those who call themselves by his name; saying: “ ‘I am of Paul’, or ‘I am of Apollos’, or ‘I am of Cephas’, or ‘I am of Christ’”(12) of dividing Christ Himself. How evil they are to cause dissension in Him who is against dissension4! (St. Augustine) Those who say such things are not acting in harmony; but have dissensions among themselves. The solution would be for them to join together in a fellowship with the Spirit of Paul by the strength of the Lord Jesus Christ; and to stop contending against one another and devouring one another. Controversy leads to perdition; whereas conformity gathers together; and make the Son of God to dwell in their midst5. (The scholar Origen) Anyway, those who see the teachers as good shepherds, are committed, not only to listen to the good things they teach, but also to imitate the good deeds they practice. Among those was the apostle who says: “Imitate me, just I also imitate Christ” (1 1 In 1 Cor. Hom. 3: 4. 2 In 1 Cor. Hom. 3: 4. 3 In 1 Cor. Hom. 3: 3. 4 Sermons On N.T. Lessons, 57: 3. 5 Comm. On Mattheww, 14: 1. 27 Corinthians 11: 1); he, who was s light taken from the eternal light -- the Lord Jesus Christ Himself, who was put up on the Minaret, glorified on His cross; says: “God forbid that I should glory except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world” (Galatians 6: 14). Paul did not seek what is his, but what is Christ’s; while exhorting those whom he has begotten through the gospel (1 Corinthians 4: 15), to imitate his life. And he rebukes those who cause the dissentions under the names of the apostles, and firmly criticizes those who say “I am of Paul”, saying to them: “Was Paul crucified for your sake? Or were you baptized in the name of Paul?”(13) 1. (St. Augustine) Father Ambrosiaster says that while referring to their faults, the apostle did not mention the names of those who caused the dissensions. By mentioning the names of the good teachers, he meant to refer to the false ones. If it is not befitting of the Corinthians to boast of being referred to any of the good teachers; how much more would it be concerning the false ones, to whose corrupt teachings he will refer later on. Some may probably wonder: How could the name of Christ be mentioned as being the head of one of the dissenting groups? To this St. John Chrysostom2 responds saying: [Although the controversies in Corinth were not concerning little issues, but basic ones. Yet those who claimed to be of Christ, were wrong, to deny the others that privilege, by making Him the Head of one category, and not of all]. “Is Christ divided? Was Paul crucified for your sake? Or were you baptized in the name of Paul?”(13) As the founder of the church in Corinth, and a spiritual father of the Corinthians, he did not wish for them to refer themselves to him or to anyone else, but to keep the oneness of the Spirit in the One Jesus Christ, who presented the salvation, and granted them, by His Holy Spirit, the adoption by God the Father through the holy baptism. As a father, the apostle Paul spoke with bitterness, because by their behavior, they tore apart the body of Christ, namely, the church. The seriousness of their dissension lie in two things: The first is their partiality to someone, however his holiness might be, as though he saved them on the cross, or in his name they have been baptized. The second is their dissension concerning the mind and teaching. Through believing in controversial issues concerning Christ, they were tearing Him apart: Some think that He is only a man; others think that He is only God; and others say that He is the One about whom the prophets prophesied; while others deny that fact. (Ambrosiaster) Seeing how he was chosen by a certain group, and how Christ was despised; the apostle hastened to say: “Is Christ divided? Was Paul crucified for your sake? Or were you baptized in the name of Paul?” You are not in me; but you and I are together in the Lord; You are not under my authority, but under His3. (St. Augustine) 1 Epistle 208: 5. 2 In 1 Cor. Hom. 3: 5. 3 Sermons on N.T. Lessons, 26: 2. 28 By that, Paul refuses to have any temporal honor nor glory from anyone1. (St. John Chrysostom) You should not refer anything good to yourself, or to anyone, but in everything you should glorify God2 (St. John Chrysostom) .A proud man or angel would unwarrantably become happy to find out that the hope of some is concentrated in them. On the contrary a saintly man or angel, when they see some people refer themselves to them; they hasten to glorify God, and to refer every good thing they get to the help of God; Which made Paul cry out saying: “Was Paul crucified for your sake?”. And to say: “Neither he who plants is anything, nor he who waters; but God who gives the increase” (1 Corinthians 3: 7); And the angel exhorts him who intended to fall at his feet to worship him, saying; “See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus” (Revelation 19: 10) 3. “Was Paul crucified for your sake? Or were you baptized in the name of Paul?” Look at Paul’s mind, filled with the love of Christ! Although many were baptized; Yet, it is not important by whom they were baptized, but in whose name they were baptized. The main issue is He who works in baptism; and who forgives the sins. Baptism is truly a great thing; without which we cannot have the kingdom of God; Yet its greatness is not in the human act; Namely, the mere procedure, without taking the work of the Holy Spirit into consideration, is worth nothing! (St. Augustine) Being the body of Christ, the division of the church is as though His own body is divided. And as the precious blood of Christ is the cause of our salvation, It would be befitting of all of us to bind ourselves to it ; For, has Paul, Apollos, or Cephas, shed their blood as an atonement for our sake? And as baptism is the door through which we enjoy sonhood to God the Father, by uniting with the only-begotten Son; Were those apostles or ministers natural children to God, that we become baptized in their name?! If the body of Christ, and His blood, are the secret of salvation of the whole church; and by His name we are baptized, It is therefore befitting of us to have the one heart, the one mind, and the one faith; so as not to divide the One Christ. Finding out that he unwittingly contributed to the dissension, through having a group who refer themselves to him; he hastened to cry out: “Are you baptized in the name of Paul?”. As though he is saying to them: Do not tell me who baptized you; but in whose name you were baptized? Your credit is not to the one who baptized you, but in whose name you were baptized4. Do you see how he hold them fast, as though by nails, to the name of Christ? Do you see how often he mentions the name of Christ? It is obvious to anyone that he does 1 In 1 Cor. Hom. 3: 6. 2 In 1 Cor. Hom. 5: 4. 3 On Christian Doctrine 33. 4 In 1 Cor. Hom. 3: 5. 29 that by intention, so that, by continuously repeating this name, he would enflame their souls, and consume their natural corruption1. (St. John Chrysostom) 5- THE MISSION OF THE APOSTLE PAUL: “I thank God that I baptized none of you except Crispus and Gaius; lest anyone should say that I had baptized in my own name” (14, 15). Through God’s ordinance and exalted care, the apostle Paul baptized none in Corinth except Crispus, the former ruler of the Jewish synagogue (Acts 18: 8), and Gaius who gave him hospitality (Romans 16: 23); probably the same person to whom the third epistle of John was addressed (3 John 5). All the others were baptized by Silas and Timothy. The apostle thanks God that He did not allow him to baptize anyone other than those whom he mentioned by name; lest anyone should say that he had baptized in his own name. He was keen, as much as possible, not to baptize more, so as not to be accused of forming a group bound to his name. The apostle so wrote to a congregation, who were influenced by the eloquence of some, and who assumed that it is better to be baptized by someone than by others2. Corinthians, like the Novatianists (followers of Novatian), and the Donatists3 (followers of Donatus), in those days, used to refer baptism to themselves; and were thus denied the glory of the name of Christ. Crispus and Gaius, called as witnesses, never assumed to have gained more glory by having been baptized by the apostle Paul4. (Ambrosiaster) The greatness of baptism is not based on the one by whom baptism is done, but on the One in whose name it is done. Thus, although baptism is important and essential for entering into the kingdom of heaven, Yet it is still less so than preaching the kingdom. Someone with not particularly gifted could baptize; but the truly gifted is the one who preaches the gospel5. (St. John Chrysostom) The baptism carried out by Peter was not his, but of Christ. So was the baptism carried out by Paul, or by those who, in the apostle’s days were preaching Christ, not sincerely, but through some selfish ambition (Philippians 1: 15, 16); Still their baptism was not theirs, but of Christ…. And being of Christ, despite the difference in the features and in the personalities of those who carried it out, yet the benefit from baptism was the same. For, if the exaltation of baptism depends upon that of the one who carries it out, the apostle would be wrong when he thanks God that he baptized none in Corinth except Crispus, Gaius, and the household of Stephanas (14); As in that 1 In 1 Cor. Hom. 2: 7. 2 CSEL 81: 44. 3 للتعرف علیھم راجع سلسلة: قاموس الآباء القدیسین مع بعض الشخصیات الكنیسة، حرفان ن، د. 4 Ambrosiaster: Comm. Om Paul's Epistles, CSEL 81: 11: 12. 5 In 1 Cor. Hom. 3: 6. 30 case it would be better for everyone to be baptized by the apostle Paul, and nobody else1. (St. Augustine) “Yes I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other” (16) It so seems that the household of Stephanas, as the firstfruit of the believers in Achaia, most probably received faith, and were baptized by the apostle Paul. And it so seem that Epaenetus (Romans 16: 5) was one of that household. Some scholars believe that saying “the household of Stephanas” means that the early church cared for the baptism of the whole households, namely, the grown-ups, and the children, beside all the servants and slaves. Once the head of the household accepted faith, he drew the hearts all its members to enjoy the new risen life, He says: “I do not know whether I baptized any other”. All what preoccupied his mind was to preach the gospel of Christ, and to draw every heart to the crucified Christ, risen from the dead; and not the number of persons he baptized; he cared for the salvation of people, and not for censuses. “Jesus Himself did not baptize, but His disciples” (John 4: 2). “For Christ did not send me to baptize, but to preach the gospel; not with wisdom of words, lest the cross of Christ should be made of no effect” (17) Some believe that he meant to say: “Christ sent me to preach, more than to baptize”; Or else his baptism would be considered as un-Canonical; Although He had the authority to baptize, yet, he concentrated more on preaching. As his main task was to establish churches and to preach, he did not have the time to baptize; not out of disregard to baptism, that he commended in an exalted way (Romans 6: 3); but for the sake of concentrating on his more difficult apostolic mission of preaching, testifying among nonbelievers, and drawing them to believe in the crucified Christ. The apostle baptized some, and will baptize others; but his apostolic task, namely, preaching the gospel, is far more difficult, that needs labor and an iron soul; and on which everything else depend2. Preaching the gospel is a task designated for a few; Whereas baptism could be done by anyone in priesthood3. (St. John Chrysostom) Any priest can baptize; but preaching is a gift given to a few; although it should not be designated to those with eloquence, which is completely secondary in importance4. (Theodoret, bishop of Cyrus) Who else could destroy the darkness of ignorance? Not a prophet, nor an apostle, or a righteous man; But rather the divine power from heaven; by whose death for our sake, we would be defended against the devil5. (The scholar Origen) Here, the apostle Paul reveals his way of ministry; Presenting the power of the cross to the world; In his preaching he does not follow the way of the Greek schools of 1 Epistle 93: 47. 2 In 1 Cor. Hom.3: 6. 3 In 1 Cor. Hom.3: 6. 4 Comm.. On 1 Cor., 169. 5 Comm.. On 1 Cor. 1: 6: 8-12. 31 philosophy, namely, through debate, nor through eloquence and logic, but presents the spirit of power, and reveals the work of the divine grace. He presents the cross of Christ, simply, without putting it in a glittering philosophical way. He presents the Holy Spirit, perpetually capable of reaching the depths of the heart, and not the human philosophy that would temporarily draw the mind.… Although he was taught at the feet of Gamaliel, the great Jewish teacher, Yet, once he started preaching the cross, he disregarded all the teachings and philosophies he has acquired. Starting the debate concerning the philosophical dissentions and contentions that occurred in the church of Corinth, the apostle Paul found it a convenient opportunity to deal with the subject of ‘human philosophy’, namely, the mere ‘human wisdom’, outside the circle of the cross; in an attempt to bring them over into the wisdom of God proclaimed in the cross, to enjoy the one mind and the one view. The cross of Christ needs no shining philosophical garment; for it shines with a divine light on the heart, renews the human nature, reconciles man with his God, presents the Holy Spirit of God to dwell in him, and opens before him the door of sonhood to God. Paul did not use philosophy in his preaching; lest the success of ministry would be referred to his eloquence or philosophy, when it is truly referred to the power of the cross and to the exalted divine work. As an apostle of the Lord Christ, the Physician of souls, he presents to them the true treatment, which is the cross of Christ, and not the debate and philosophy. 6- THE CROSS, THE SECRET OF WISDOM: Of the main features of this epistle, is demonstrating the power of the cross, as being the power of God and His wisdom for salvation. It is the dynamic power for changing the foundations of the inner man, and for renewing his depths; leading to a change of the life of the old pagan world. Such an amazing work was not realized by Paul, Apollos, or Cephas; but was realized by preaching the crucified Christ. “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (18) Bt the teaching of the cross, the salvation of the world, destroyed by sin, is proclaimed. Those who care for the human philosophies, and not for their own salvation, see it as foolishness; and see Christ as someone from Nazareth, poor, homeless, with few friends, of neither prominent social, nor religious status; did not present philosophical views wort mental debate; rejected by His own; and in weakness was nailed to the cross, fallen under the punishment of the slaves; helpless to save Himself from its disgrace. They saw in Him all that because they did not believe in His resurrection. Whereas those who care for their salvation see it as the power of God. The power of the cross could not be recognized by those who are perishing, for they, imprudently and foolishly, reject the means of salvation1. A Greek who hears the word ‘crucified’, may say: [How is it possible for him who found no help while suffering the bitterness of crucifixion, to resurrect and help others?! It is indeed something beyond comprehension; the power of the cross is 1 In 1 Cor. Hom. 4: 1. 32 unutterable; Through an unlimited power, while amid horrors, He appears as above them; and while in the grasp of the enemies, He overcome them1. He did not come down from the cross, out of helplessness, but out of choice He, who is beyond the authority of death, how could he be detained by the nails of the cross?! These things that we well know, are not recognizable by nonbelievers2. The cross, although seemingly a object of opposition, is far too great to be opposed; It actually draws the opponents3. What is exalted, seems for the philosophers, who are unable to recognize it by their mental capacities, as weakness and foolishness4. What is the cross been unable to present? It presents the teachings of the eternity of the soul, of the resurrection of the body, of despising the temporal, and of longing for the eschatological! It indeed turns humans into angels, always practicing self-giving, and demonstrating all kinds of endurance5. Has not the cross mended many faults?! Did it not destroy death, wipe away sin, bring the power of the devil to naught, satisfy the being of our good body, reform the whole world?!... And still you do not trust it6?! Who makes known the great deeds of the Lord? (Psalm 105: 2); How from death we became eternal? How did we acquire this conquest with no labor nor sweat?; How were our weapons not covered by blood; Nor we stood on the battle front, nor were wounded?; How, in spite of not seeing the battle, yet we did acquire it?; The Strife is our Christ; and the crown of victory is ours! Now, as long as the conquest is ours, it would be fitting of us, being warriors, to sing with joyful voice the songs of conquest; to praise our Lord, saying: “Death is swallowed up in victory. O death, where is your sting? O Hades, where is your victory?” (Corinthians 15: 54, 55)7. (St. John Chrysostom) By such deed (crucifixion), God reveals that works speak with a voice, louder than words8. (Ambrosiaster) “For it is written: ‘I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent” (19) This verse is quoted from the prophet Isaiah (29: 14), that came in the Septuagint version as “I shall destroy the wisdom of the wise; and will conceal the understanding of the prudent’”. God destroys the wisdom of the wise; namely, His salvation plan is not based on it. Those who consider themselves as prudent, their 1 In 1 Cor. Hom. 4: 3. 2 In 1 Cor. Hom. 4: 3,4. 3 In 1 Cor. Hom. 4: 5. 4 In 1 Cor. Hom. 4: 6. 5 In 1 Cor. Hom. 4: 6. 6 Baptismal Instructions 12: 57. 7 De come. Et cruce. PG 49: 396D-397A. 8 Ambrosiaster: Comm. On Paul's Epistles, CSEL 81: 4. 33 prudence is of no value. The Christian faith bears the “Truth”, that surpasses the human understanding. Paul talks about the wisdom of this world, and not about the eloquence itself; which could be also given by God. God created the languages, and gave each its particular features; He gave the Greek language its exaltation. Those who corrupt those gifts, prepare food for deception, and preach vain words. Paul is not against their eloquence, but against their vain teaching behind that eloquence1. (Theodoret, Bishop of Cyrus) In case that human wisdom is acting against the cross and the gospel; It is not befitting of us to boast of it, but to withdraw ourselves in shame from it. That is why the apostles were not wise; not through any weakness in this gift, but lest the preaching of the gospel would be put to no avail2. (St. John Chrysostom) “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolishthe wisdom of this world?” (20) Where are they? They are nowhere to be found; having been destroyed by God (19). By the “wise” he means the Greek Philosopher; and by the “scribe”, the learned Jew; whereas the “disputer of this age”, includes all those fond of barren theoretical debate; whether Jews or Gentiles. Some believe that the “wise”, the “scribe”, and the “disputer of this age”, all refer to the Jews, as it came in (Isaiah 29: 14; 33: 18; 44: 25). The “wise” to the apostle, “chataam” to Isaiah; refers to him who practices teaching. The “scribe” to the apostle, “copeer” to Isaiah, refers to the learned man, distinguished among the common people, particularly in the knowledge of the Jewish tradition. The “disputer of this age” to the apostle, “derosh” or “dorshan” to Isaiah, refers to him who answers questions, and who gives a symbolic understanding of the Holy Book. Those three were well known among the Jews. “Has not God made foolish the wisdom of this world?”; As this wisdom lacks faith in the crucified Christ; it, accordingly is incapable of presenting salvation to men. According to the Jewish tradition, no one can be wise, strong, or rich, without God. In the holy Scripture, there were two “wise” men: ‘Ahithophel’, the Israelite (2 Samuel 15-17), and ‘Balaam’, the Gentile (Numbers 22-24); and both were miserable in this world. There were two “strong” men: ‘Samson’, the Israelite, at the time of his fall (Judges 13-16), and ‘Goliath’ the Gentile (1 Samuel 17); and both were miserable in this world. And there were two “rich” men: ‘Korah’ the Israelite (Numbers 16), and ‘Haman’ the Gentile (Esther 5-7); and both were also miserable. Why? Because all of them did not count their gifts as coming from God. Where the wisdom of God is proclaimed, all human wisdom would wither, and be counted as nothing. If all stars are gathered together, they cannot turn night into day; Only the sun can. All the gifts of man, likewise, cannot make a saint out of him; As this is the work of the crucified Christ, the Sun of Righteousness. 1 Comm. On 1 Cor., 170: 7. 2 In 1 Cor. Hom. 3: 7. 34 We hear the Son of God say: “I thank You Father, Lord of heaven and earth, because You have hidden these things from the wise and prudent, and have revealed them to babes” (Matthew 11: 25). Who are the wise and the prudent? And who are the babes? By the wise and the prudent, he means those about whom Paul says: “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world?” If you still ask about their identity; They are those who daringly debate what concern God; who utter vanity about Him; and who are puffed up by their own teachings1. By this He realizes what the prophets prophesied: “I will destroy the wisdom of this world, and bring to nothing the understanding of the prudent” (19). He does not destroy His gift to them, nor take it away, but only destroys what they refer to themselves, and what they did not get from Him… the weak and foolish things found in those claiming to be wise and strong; contrary to the grace that heals the weak, who are not puffed up in pride with a blessing of their own, but would humbly realize their true misery2. (St. Augustine) The wisdom of this world differs from that of God. The wisdom of God is true, without any addition that would corrupt it; whereas that of the world is foolish; However, the simplicity of the wisdom of God makes those who acquire it seem as foolish in the sight of the world3. Don’t feed on the food of the deceptive world, which may take you away from the truth4. I can say with complete confidence, that neither the love of worldly eloquence or philosophy, nor the evil and deceptive claims of astrologists or diviners concerning the knowledge of the future, nor the deification of the devils; could separate us from the love of God, in our Lord Jesus Christ5. (The scholar Origen) The wise and the prudent, should keep silent; because they both despise the wisdom of God6. (St. Hilary, Bishop of Poitier) Paul presents three kinds of wisdom: the first, and the greatest is called foolishness by the world; The second kind is naturally given to men to reason, work, do progress and discover things; and by which we can know God; A third kind of wisdom is acquired through meditation in the creation. The first kind of wisdom called foolishness by the world, is granted to us by the Savior; Those who know God by the natural wisdom, and who reach Him through meditation in the system of creation, can also gain salvation7. 1 Sermons on N.T. Lessons 18: 1. 2 City of God 10: 28. 3 Comm.. On 1 Cor. 1: 7: 1-7. 4 In Levit. Hom 10: 2. 5 In Judic. Hom. 3: 3. 6 The Trinity 2: 12. 7 Comm.. On 1 Cor., 171. 35 (Theodoret, Bishop of Cyrus) “For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe” (21) Saying: “…the wisdom of God”, should not be understood as the wisdom whose source is God; but the wisdom whose goal is searching for God. As many philosophers thought that they could recognize God’s nature, secrets, and plans, by their mere human wisdom. According to the apostle: As the philosophers of the world, in their search for God’s works and creation, failed to know God, “they became futile in their thoughts, and their foolish hearts were darkened” (Romans 1: 20-21). And, As man, forsaken by God, to use his own wisdom, failed to reach the true knowledge; God intervened by the gospel of the cross, seen as foolishness by the world, to reveal to them the divine truth, and to present salvation to them. Despite the ample time (about 4000 years) given to men by God, they failed to reach the knowledge of the truth. By mere human nature, man, either utterly denied the existence of God, or denied His care for humanity; And neither through understanding, nor meditation in nature, could man get in touch with God’s hand, nor to recognize His plan. No wisdom could shed light on the depths of the mind; reveal to it the secrets of the divine secrets; renew man and grants him salvation; or bring him forth to the heavenly glories, except that whose source is God. A teacher instructs his student to follow his lead; Yet finding him reluctant to do so, and intends to learn everything on his own; he forsakes him to go his way. But once the student realizes his inability to reach knowledge, the teacher resumes his effort to teach him. God, likewise, starts by commanding men to follow His lead through the knowledge presented by the nature of His creation; And when they realize through experience, their inability to achieve it on their own, God tries another way to lead them to Himself1. (St. John Chrysostom) This foolishness in preaching, “the foolishness of God that is wiser than men” (25), draws many to salvation; not only those unable to realize the nature of God by reason, something they have received by faith; But would draw as well, even those who failed to recognize their own nature, despite their confirmation that they live, understand, and intend. Even those, are not denied salvation; As the foolishness of preaching is presented to believers2. (St. Augustine) Faith in the crucified Christ grants us authority; And anything lacking in our faith, is presented to us by the power of God3. (The scholar Origen) “For Jews request a sign, and Greeks seek after wisdom” (22) 1 In 1 Cor. Hom. 5: 3. 2 Epistle 169: 3. 3 Comm.. On 1 Cor., 1: 8: 1-4. 36 Some scholars believe that there was no other people, so slow to receive faith in God like the Jews. And having always been fearful of deception, they sought from prophets miracles and signs, to believe that they were actually sent by God; and have always boasted that tendency. That is why they despised the simple preaching of the crucified Christ; for they were seeking a Messiah who does signs from heaven (Matthew 12: 38); to rid them of their enemies through force. By the “Greeks” he means the Gentiles in general, especially the philosophers, who, seeking a religion depending upon human wisdom, despised the gospel. In his epistle to the Corinthians, Paul, the exalted teacher of all churches says: “For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God” (22- 24). What a great teacher, strong in faith! Even in this phrase, teaching the church, he counts it not enough to talk about Christ as the Son of God, but, for the sake of teaching the faith, obvious and clear, he adds that Christ, the power and wisdom of God, whom he proclaims and calls “the crucified”, was intentionally crucified. He does not use eloquence, nor his face blushed out of shame, while referring to the cross of Christ. Although it is for the Jews a stumbling block, and for the Greeks foolishness, to hear that God is born in flesh form, that He suffered and was crucified, his pure features were not weakened because of the evil of the adversary Jews; nor the strength of his faith was lessened because of the foolishness and lack of faith of the others. He clearly and daringly persisted on proclaiming that He, who is a stumbling block and foolishness for some, is the power and wisdom of God. And as men differ in their features among themselves, they also differ in their thoughts. While, out of lack of sound understanding and of true goodness, they deny this in non-belief; The wise believer, on the other hand, feels in his depths, that He is a holy Gift, and a Giver of life1. (St. John Cassian) “But we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness” (23) The apostles were not preoccupied with making signs and performing miracles, nor with presenting mental philosophies; as much as with preaching the cross of the Lord Christ, to let both the Jews and the Gentiles enjoy the power of salvation. The Jews were offended for they did not find in Christ, the earthly King who, as a Messiah, makes sign and wonders from heaven, in order to turn them into a great kingdom, and to rid them of the Roman authority (Matthew 12: 35). The Lord Christ, instead, came to them meek and humble, seeking no temporal glory. The Greeks, on the other hand, counted the cross as foolishness, for it presents a crucified person, and not a teacher who could debate diverse philosophies. They saw him just a simple Jew who could not join the procession of great philosophers. St. Justine the martyr mentioned some of the scoffing words by ‘Trypho’ against the Christians: [Your Jesus fell under the great curse of God. We are really 1 The Seven Books of John Cassian 3: 8. 37 astonished! how could you expect something good from God, when you put your hope in someone crucified?!]. St. Justine also says: [They count us crazy to put a crucified person on the same level as the eternal God, saying: ‘Where is your understanding, to worship a God, who Himself, is crucified?!’]. So the crucified Messiah became a stumbling block for the Jews; And instead of enjoying the grace of salvation by the cross, they fell into the denial of Christ, and of the salvation work of God; which made their sin greater. Christ, whom we preach in the whole world, is not a Christ adorned by an earthly crown, nor a Christ rich with worldly treasures and earthly possessions; But He is a crucified Christ, who was despised, and still is, by all the haughty nations and peoples; Yet, at that time, has been the subject of faith by a few, when he made the lame walk, the mute talk, the deaf hear, the blind see, and the dead rise; thus destroying the pride of the world; As, even among the things of this world, there is nothing stronger than the humility of God (23-25) 1. (St. Augustine) “But to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God” (24) Those who received the divine call, whether the Jews or the Gentiles, came to have one view of the crucified Christ. They see Him as the power of God; finding in Him the power of salvation working in their life; And realizing the wisdom of God, namely, His divine plan for forgiveness, sanctification, and eternal glorification of man in the Lord. In the cross they see the secret of the enjoyment of their depths of the true beauty, the exaltation of mind, and the surety of salvation. They see Him shine over the entire world, to embrace all together in Him; whether of Jewish or of Greek origin; called to become in truth, the one church, the chaste bride of Christ, who bears the power and the wisdom of God. If the Jews request a sign; Christ Himself is the greatest of signs. His cross, the stumbling block to the Jews, is the power of God for salvation to those who believe in Him. They get in touch with this sign through the renewal of their depths. And if the Greeks seek wisdom, Christ is the Wisdom of God (Colossians 2: 3). He who truly believes, will completely be united with Him, in whom is the truth, the deity, the essence, the life, and the wisdom; All these will be seen by him; and not by the non-believer. As, without the Son of God, you will have no existence, nor a name; the strong will be without power, and the wise will be without wisdom; As Christ is “the power and the wisdom of God” (24). He who thinks that he sees the One God with no power, truth, wisdom, life, or true light; would either be seeing nothing altogether, or surely seeing what is evil2. When God created all things, he was in no need of any raw material, nor for any tools to work with; As the power and wisdom of God need no outer help; but through 1 Epistle 232: 6. 2 Against Eunomius 2: 7. 38 Christ, the power and the wisdom of God, “all things were made, and without Him nothing was made that was made” as testified by (John 1: 3)1. Now, as the Son has consummated the will of the Father; which, according to the apostle, is “to save all men” (1 Timothy 2: 4); We are committed for our own benefit, to honor the Father, as well as the Son; As it was not possible to realize our salvation; nor for the good will of God to turn into an actual work for our sake, except through the power of the Son; according to the teaching of the Holy Scripture, that the Son is the power of the Father (24)2. Proclaiming that His nature exalts above, and surpasses every mind, he uses glorified names; calling Him “A God above all”; “The great God (Titus 2: 13); “the power and the wisdom of God” (24); etc3. (St. Gregory, Bishop of Nyssa) If we are truly the body of Christ; in which God let every member care for the other, harmonizes with the other; and when one member suffers, all the other members partake of his suffering; and when one member is glorified, all the other members rejoice together with it; We are then committed to practice the compassion that has its origin in such a divine music; that when we gather together in the name of Christ, we shall have in our midst the Word of God, His wisdom, and His power4. (The scholar Origen) It is a stumbling block for the Jews to hear Christ calling Himself the Son of God, while breaking the Sabbath. And it is foolishness for the Gentiles to hear preaching about the virgin birth, and the resurrection. “Because the foolishness of God is wiser than men, and the weakness of God is stronger than men” (25) God’s plan for salvation by the cross, which seems to some people as foolishness; or by Christ’s crucifixion, which seems as weakness (2 Corinthians 13: 4), is the secret of the believers’ wisdom and strength. What seem as foolishness is more wisdom than the wisdom of men; which, in itself, is unable to comprehend; And what seems as weakness, is stronger than the strength of men; that turns humans into heavenly creatures, the earth into heaven, and the weakness into strength. It is also His pleasure to save by the foolishness of the gospel. But I say that it is not actually foolishness, although so it seems! As for example: Plato has been defeated, not through a more competent philosopher, but through uneducated fishermen; which made it a greater and a more exalted defeat5! Again, the Greeks request from us to answer them with philosophy, wisdom, and eloquence; and will consider it foolishness when they see us unable to realize their request. Yet by providing them with the absolute contrary of what they request, they are drawn to faith! Is this not an unutterable power of what we preach6?! 1 Against Eunomius 2: 4. 2 Against Eunomius 12: 3. 3 Against Eunomius 6: 2.. 4 Commentary on Matthew 14: 1. 5 In 1 Cor. Hom. 4: 4. 6 In 1 Cor. Hom. 4: 5. 39 Wherever there is God’s wisdom, there would be no need for that of men. Before, and as a part of the human wisdom, was the comprehension that God, with His unutterable power, is the One who created this great world. But now, there is no more need for such mental evidences; Faith alone is enough; As he, who believes that Christ was crucified and buried; and is utterly convinced that He, Himself, has resurrected and sat in heaven on the right hand of God the Father; does not need more wisdom, nor more mental proofs, but just faith. The apostles, themselves, who came, not with wisdom, but with faith, have surpassed the pagan philosophers in wisdom and exaltation. What is more, is to say that, to stir up a debate, is much easier than to receive the divinities by faith, which exalts beyond all human comprehension1. We shall recognize His power and authority by gaining to faith those who have been in animosity with Him for such long time. “The weakness of God is stronger than men” (25); By the same power He raised Christ from the dead, God draws us to Him2. (St. John Chrysostom) Has not Wisdom, Himself, come down to share our weakness; and to demonstrate to us the holy life in our human form? And yet, By coming to Him, we do that by wisdom. Coming down to us, was considered foolishness and weakness by haughty men; While coming to Him, we become strong. But as “the foolishness of God is wiser than men; and the weakness of God is stronger than men” (25); Wisdom , as well, is the way by which we can reach our home3. (St. Augustine) 7- BOASTING IN THE LORD: “For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called” (26) The apostle draws our attention to the blessings of the cross, through which we are called to enjoy wisdom, might, and honor. It was the conviction of the Jews that the Spirit of God would not dwell upon someone who is not wise, might, and noble; Yet all that was realized by the cross, not according to the flesh, nor to the conviction of the world, but we came to have the wisdom, the might, and the abundance of riches of God for salvation; This is the call of the gospel for salvation for all men. “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are” (27) He refers here to those chosen for ministry who lacked the temporal learning, riches, authority, and might; who seemed as foolish, and were despised by the great and the mighty; He chose them to let those who think of themselves as being wise, might, and great, realize how much they need the divine work; how, by the grace they would become the sons of God, would be honored even by the heavenly creatures; and how they would get rich by immeasurable divine treasures. 1 In 1 Cor. Hom. 4: 4. 2 In 1 Cor. Hom. 3. 3 On Christian Doctrine 11, 12. 40 Although Paul has not been formally educated, yet he overcame Plato; His conquest was clear and obvious, having drawn to himself the disciples of the later. By that it is obvious that the gospel was not the fruit of human wisdom, but of the grace of God1. Let us then gain them through the example of our life; As by such way, many uneducated persons have amazed the minds of philosophers, demonstrating in themselves that the philosophy within works produces a louder voice than the tongue2. If it is not by the wisdom of talk, Why then was the eloquent Apollos recruited to preach the gospel? It was not through the dependence upon his eloquence as much as it was upon his wide knowledge in the holy Scripture that enabled him to debate the Jews publicly, showing that Jesus is the Christ (Acts 18: 24) Christ, who, initially was capable of working without the need for educated people, has added to them some eloquent ones, not that He needed them, but to confirm that He does not discern between these and those. Not needing the wise to realize what He intends to do; Yet, He did not reject their ministry on account of their wisdom3. “Not many mighty; not many noble are called”; As those are often loaded with pride. Nothing would cause more failure, as far as the accurate knowledge of God is concerned, like haughtiness, and being connected to riches; as that would draw man to admire the current things, to disregard the future ones, and to have his ears closed through a diversity of worries. Choosing the ignorant of this world; is a great sign of the conquest; and of that God would overcome without the services of the educated4. God, not only called the un-educated, but, as well, he called the needy, the despised, and the unknown, in order to shame those in high places5. God did everything for this goal: to destroy the vain glory, and the pride, and to humiliate the haughtiness. He, as though says: Are you still preoccupied with this issue? I did everything so that you do not have to do anything on your account, but to refer everything to God…. If you refer yourself to this person or to that, What forgiveness, do you expect to get6?! (St. John Chrysostom) Look at what God did! According to the apostle: “He chose the weak …”. Now the words of the fishermen are read; and the necks of the philosophers bow down…. So, let the empty wind pass by, Let the smoke scatter, Let everyone else be despised, when it comes to the issue of salvation7! This Cornerstone has made both sides befitting to Him; And to confirm this, He chose the foolish of this world to shame the wise; And He did not call the righteous, but the sinners; so that no man would boast of his greatness, and no one would despair on account of his abasement8. 1 In 1 Cor. Hom. 3: 8. 2 In 1 Cor. Hom. 3: 9. 3 In 1 Cor. Hom. 3: 7. 4 In 1 Cor. Hom. 5: 2. 5 In 1 Cor. Hom. 5: 2. 6 In 1 Cor. Hom. 5: 3. 7 Sermons on New Testament Lessons 37: 12. 8 Sermons on Christmas and Epiphany, sermon 19: 4. 41 Let them think of Him, who coming down to heal, by the example of His humility, the secret of the haughty – the pride; “He chose the weak of this world to shame the strong, and the foolish to shame the wise” – who are not actually wise, but pretend to be – “and chose the despised of this world,… and the things that are not to reduce to nothing things that are” 1. (St. Augustine) The prophet Amos was a herdsman; Peter, his brother Andrew, and John were fishermen; Paul was a tent-maker; Matthew was a tax collector; So have been all the other apostles. Although they were not rulers, nor governors, or men of philosophy or eloquence, but were poor, and of lowly professions, yet their voice and words reached the ends of the world2. (St. Gregory, Bishop of Nyssa) God chose ‘things that are not” What does he mean by that? It was a common expression in the East at that time (see Isaiah 40: 17), used to refer to those counted as nothing, as non-existent. The Jews used to despise the Gentiles, and to count them as though non-existent, and not as people (see Hosea 1: 10; 2: 23; Romans 9: 25; 1 Peter 2: 10). When a Hindu of a high status speaks of someone, despised in his sight, he calls him “alla tha barkal”, meaning (non-existent); an expression that does not refer to material existence, but to a complete disregard of someone, to become as though reduced to naught in his sight. By saying: “to reduce to nothing things that are”, he refers to the noble, the rich, and those of high status, who feel as though no one exists in the world beside them. The apostle probably refers here to the Gentiles; whom the Jews considered as foolish, weak, lowly, and non-existent; And of whom, nevertheless, God chose those who put to shame the Jewish leaders who counted themselves as wise, rich, and noble. The Jews used to consider the Gentiles as no better than dogs (see Matthew 15: 27). In the old, many despised the hyssop and counted it as nothing, Yet God honored it as He honored the cedar; and commanded its use in the rite of purifying the leper, in the burnt offering of the red heifer, and in striking the lintel and the two doorposts of the house for salvation (Exodus 12: 22). And Solomon, in his wisdom, spoke of it, as well as of the cedar (1 kings 4: 33). “That no flesh should glory in His presence” (29) The word “flesh” here refers to mankind, as it came in Matthew 24: 22; Luke 3: 6; John 17: 2; Acts 2: 17; 1 Peter 1: 24. The gospel of Christ exhorts us to practice humility and not haughtiness before God; as all men enjoy the same blessings without any discernment based on honor, authority, or riches. God, who does not disregard the despised, and does wonders through them, exhorts the haughty not to boast of their greatness, wisdom, or riches, but to boast instead of the Lord. By saying: “according to the flesh” (26), he means (according to things seen, according to the present life, according to the system of nations)3. 1 Sermons on New Testament Lessons 2 Epistle 13. 3 In 1 Cor. Hom. 5: 2. 42 (St. John Chrysostom) “But of Him you are in Christ Jesus, who became for us wisdom from God – and righteousness andsanctification and redemption” (30) By saying “Of Him you are…”, he means that, contrary to those who count their glory and pride in the wisdom of the world; Having become the children of God in Christ Jesus, your spiritual existence of God is realized through union with Christ Jesus; not according to the flesh (26-29), but by the Spirit you came to be His ambassadors who bear His possibilities. Every goodness in us is a gift from God, that we enjoy through our fellowship with Christ; As Christ Jesus came to grant us the blessings of the gospel. The expression “Of Him…” (30), I assume he used , not concerning our enjoyment of existence, but concerning faith; namely, to become the children of God, “not of blood, nor of the will of the flesh” (John 1: 13). Do not think that He has taken our glory away, and left us without; As there is another glory, a greater one, His gift. Being His children, it is befitting of you to be glorified in His presence; This is what you gain in Christ. Saying: “God chose what is low and despised in the world”, means that, having God as their Father, they will be more honored than anyone else. While saying “He (Christ) became for us wisdom from God” (30); he refers this to no one but to Christ who made us wise, righteous, and saints1. (St. John Chrysostom) “He became for us wisdom”; He comes to us to acquire Him, being the wisdom of the Father that surpasses the wisdom of the philosophers, the scribes, and the disputers of this world. While the human wisdom presents to us philosophies without power, He, Himself, is the Source of wisdom, who grants us, as His ambassadors, the secret od wisdom; “He becomes for us” to own Him, And He to own us; cherish Him to become wise. Being the Source of every wisdom; our Christ presents to us all the divine facts to grant us the experience of living knowledge, for our salvation. By His Holy Spirit, He brings us forth to His royal way, not to go astray to the right nor to the left, but to walk along the way of wisdom. He opens before us the doors of His school; leads us by His Holy Spirit along the way of life; and lets us enjoy new experiences every day. He does not say: ‘He made us wise’, but says: “He became for us wisdom”; to demonstrate the abundance of the gift; the same way as saying: “He gave us Himself”. Notice how he consummates his talk in a befitting order, saying first that He made us wise through saving us from error; then made us righteous and saints through granting us the Spirit. This way, He saved us from all evil, to “become for us” 2. That does not refer to a relationship of existence and being, as much as it is a talk of faith. (St. John Chrysostom) If you are convinced that Christ is the Power and the Wisdom of God; Now listen to this: “The soul of the righteous is the throne of wisdom”; Yes! Because where would the throne of God be, but where He dwells? And where does He dwell, but in 1In 1 Cor. Hom. 5: 4. 2 In 1 Cor. Hom. 5: 4. 43 His temple? And “the temple of God is holy, and you are that temple” (1 Corinthians 3: 17). Now, you realize how you have received God1. (St. Augustine) “He became for us righteousness”; We put Him on, to hide in Him, and appear righteous before the Father, something that the law could not realize (see Galatians 2: 21; 3: 21). By His blood, we will, not only get forgiveness of our sins, but will, as well, bear His righteousness in us; It will, not only take away from us the divine wrath, but we will also be the subject of pleasure to the Father. The Righteousness of God is Christ, about which the apostle says: “He became for us from God, wisdom, righteousness, sanctification, and redemption”; as it is also written: “He who boasts, let him boast in the Lord” (31). The righteousness of God, the gift of grace without worthiness; is not known by those who intend to set up their self-righteousness; not submitting to the righteousness of God, namely, to Christ. In this righteousness we find the sweetness of God, about which the psalm says: “O taste and see that the Lord is good” (Psalm 34: 8) 2. (St. Augustine) “He became for us sanctification”; By working in our depths, we became icons of the Holy One; Taking our place on the cross, He became without beauty; And bringing us over to His heavenly sanctuaries, we came to bear His amazing holiness. “He became for us redemption”; not from the Egyptians servitude, nor from the Babylonian captivity, or the Roman occupation; But from the bondage of the devil, death and corruption; to enjoy the glorious liberty of the children of God. He presented to us a new exodus, not under the leadership of the prophet Moses, but through His precious blood, to cross over to heaven itself. That is our redemption. If we still do not see that Christ has become “all in all”, according to the words of the apostles; We see Him partly in all. As saying: “He became for us wisdom, righteousness, sanctification, and redemption”, implies that in one He is wisdom, in another righteousness, sanctification, compassion, chastity, humility, or perseverance; Christ, presently is divided among all the saints. But when all come together in the unity of faith and virtue, He is conformed in a consummate entity; Namely, when God becomes “all in all”, we may then say that God is present in all through certain virtues3. (St. John Cassian) Don’t marvel to hear us talking about the privileges of the love of Christ; as in other circumstances, we intend to consider Christ, Himself, as the Entity of these privileges themselves; something we often see in the Holy Books; when He adapts Himself according to the circumstances of the believers; seeing Him, not only called Justice, but also Peace and Truth4. (The scholar Origen) 1 Sermons on New Testament Lessons 3: 7. 2 City of God 21: 24. 3 The institutes 5: 4. 4 The Song of Songs, Comm. Book 1: 5. 44 “As it is also written: ‘He who boasts, Let him boast in the Lord” (31) In the Book of Jeremiah, it came: “Do not let the wise boast in their wisdom; do not let the mighty boast in their might; do not let the wealthy boast in their wealth; but let those who boast, boast in this, that they understand and know Me, that I am the Lord; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the Lord” (Jeremiah 9: 23-24). The reason for boasting in the Lord, is that He is the source of wisdom, might, riches, sanctification, and every blessing, present and future. We boast in God the Father, who granted us every good gift in Christ Jesus. Our boast is no more in the body, nor in the world with its wisdom, riches, and authority, but only in the Lord, for the following reasons: The plan of His salvation exalts beyond any human thought. By His humility proclaimed on the cross, He granted us the renewal of our depths, to let us partake of His humility. He presents to us Himself, a source of joy; as in Him we enjoy the conquest over sin; we enjoy His righteousness, and His holiness, we become rich with His gifts, and enjoy the fellowship of His glory. 45 AN INSPIRATION FROM 1 CORINTHIANS CHAPTER 1 YOUR CROSS IS THE SECRET OF MY UNITY Your cross is the secret of my salvation, power, and praise. Through your cross, I see my brethren called saints. I see them bearing Your amazing righteousness. Your cross turns my life into a praise of love I thank You for Your gifts to my brethren As I count what they enjoy as my own. I see You, amazing in Your love, and in Your care for all men On the cross I discover Your divine secrets. I see You grant everything to my account. I do not refer myself to an apostle nor to an angel. For no one died for my sake but You. I have not gained baptism in any other name but Yours, together with Your Father and Your Holy Spirit. Your cross is my pride. That which was a stumbling block to the Jews, and foolishness to the Gentiles. Yet they can see it in the amazing might of God. By it, I reign and become heavenly. By it, I bear the exalted wisdom of God. By it, I, who am not, can challenge every haughty thing that is. By it, I, the weak, can challenge anyone who thinks of himself as strong. By it, I gain a heavenly honor that surpasses that of many nobles. By the cross, O You, the Redeemer, became my By it, You became my sanctification and redemption. How could I not boast in Your cross, O the divine Love?
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