A PRAISE OF LOVE1 This chapter is considered as the most amazing of what was written about “love”; as the Spirit reveals its concept, exaltation, and practical practice. This magnificent praise came in between the talk about the “spiritual gifts” and that of speaking in tongues. If the previous chapter revealed the enjoyment by every member of the church of one or more gifts; yet, it is not befitting of man to boast of what he has got, nor belittle those of the others. It revealed as well that we should not misuse these gifts, by showing them off, nor boasting of them, but should use them for the edification of the church and the salvation of men; in harmony with the gifts of others. In the present chapter the Spirit reveals the commitment of the believer to love, in order to get the benefit of his gifts; as without love, the gifts would not only be destroyed, but the believer may even lose his life, and will not benefit from faith or hope. This chapter therefore, prepares us for his talk about the gift of speaking in tongues, which the Corinthians have misused. Love is opening the heart wide to bear inside it God, the Love (1 John 4: 8); And through it, man loves all mankind beyond the limits of emotions, human instincts, and all the natural energies; as man bows before everyone, to offer everything for his brother’s sake. Love is not to admire another, nor to get along well with him, or to get attached to him; but surpasses all that. It is giving with all possibilities for the sake of everyone, without expecting any material, carnal, or mental benefit, but to love for the sake of God, who, Himself is Love. As long as God is Love; and the Father and Christ are One (John 10: 30); we can put the word “Christ” here, instead of the word “love”. As love is the work of Christ in us, and our fellowship with Him in His features. The positive work of Christ in us, conforms us to be like Him, to follow Him, and to share His life with Him. Positively, love produces “longsuffering” and “kindness” (4), “rejoicing in the truth”, “bearing all things”, “believing all things”, “hoping all things”, “enduring all things” (7), and “continuation without failing” (8). While negatively, In love there is a rejection of practicing the covetousness of envy and pride (4); of selfishness, of rudeness, of thinking evil (5); and of rejoicing in iniquity (6). (in his talk to the catechumen) he says: Love alone is the sign that distinguishes the children of God from those of the devil. Let us seal ourselves with the sign of the cross of Jesus Christ And let us all be baptized. Let us come to the church to build its walls; As nothing distinguishes the children of God from those of the devil but love. (St. Augustine) The (true man) is he who, by the truth and wisdom, portrays in himself the ordinance of the love of God, and the truth of Jesus our Lord, holds fast to Him, attaches to Him, 1 للإفاضة في مفھوم الحب وأقوال الآباء فیھ راجع كتابنا: الحب الأخوي. 382 and becomes one Spirit with Him. This is the new man who bared himself of the old man, and clothed himself with the portrait of Christ (the Love). (St. John El-Tabaisy) He who loves, consummates the law; and he who consummates the law will be honored, and will receive a spiritual gift. (Severian, Bishop of Gebalah) Those who joyfully minister to God, are those who love Him above anyone else, and who show a brotherly love toward one another. What a servitude by full liberty is this! What a ministry that exalts above all forms of authority1! (Cassidorus) 1- Love controls all the spiritual gifts 1 - 8 2- How exalted is love! 9 - 12 1- LOVE CONTROLS ALL SPIRITUAL GIFTS: Here, the apostle presents to us different angles of the signs of true love for neighbors: “Though I speak with the tongues of men and angels, but have not love, I have become a sounding brass or clanging cymbal” (1) The apostle does not only prefer love to fear and hope, but even above all those gifts that are counted as great and amazing… After demonstrating the gifts and virtues of the Spirit, he, intending to describe its elements, says: “And yet I show you more excellent way. Though I speak with the tongues of men and angels, but have not love, I have become a sounding brass or clanging cymbal. And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith, so that I could move mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, its profits me nothing” (1 Corinthians 12: 31; 13: 1-3). Do you notice how nothing is more valuable, perfect, or honorable than love2?! (Father Sherimon) Here he talks about the tongues of angels; not that angels have bodies that can speak; but what he means here is: If I speak the way angels relate to each other, yet without love, I am not only nothing, but would be a burden and a cause of boredom. .. Here he does not mean with the tongue as a body tool, but intends to refer to the communication with one another, according to our knowledge, the way it happens between us humans3. For his saying to be acceptable, and for the portrait to be complete, he does not stop at speaking in tongues, but his talk extends to belittle the value of the rest of gifts as well. And to make his argument stronger, he started with the less valuable, then ascended to what is greater. When he referred to the order of gifts according to their value and 1 Cassidorus: Explanation of Psalms, 2. 2 Cassian: Conferences 11: 12. 3 In 1 Cor., Hom. 32: 6. 383 importance, he put speaking with tongues at the end of the list; but here he puts it first, ascending to what is greater1. No wonder that he says that all gifts are of no great profit without love, taking into consideration their secondary importance regarding our way of life2. In other words Paul says that if I have no love, I shall not only profit nothing, but I shall even cause disturbance3. (St. John Chrysostom) The tongues of angels are those that are comprehended by the mind and not by the ear4. (Theodoret, Bishop of Cyrus) Love is the head of religion itself; He who has no head is dead5. (Ambrosiaster) As the apostle presents before me such a wonderful collection of amazing things, I say to him: ‘Reveal to me, if there is among them the wedding gown’. He goes on enumerate one gift after another: “Though I speak with the tongues of men and angels …” What a wonderful collection of gowns! But where is the wedding garment (see Mathew 22: 12)?! Why do you leave us, O apostle, so anxious? “If I have not love, I profit nothing”. Watch for the wedding garment! Put it on, O guests, to sit secure6! (St. Augustine) “And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could move mountains, but have not love, I am nothing” (2) St. John Chrysostom believes that referring to prophecy and faith (2), the apostle means to gather all the gifts including the making of miracles7. Balaam prophesied, although he was no prophet (Numbers 22: 38; 24: 25); So did Caiaphas (John 11: 49-51); And so did king Saul, while, in his disobedience, was filled with an evil spirit (1 Samuel 16: 14-23; 9: 19). Judas has been in the company of the other disciples, understood all the mysteries, and got all the knowledge they have got; Yet, as an enemy of love, he betrayed the Savior (Matthew 26: 47-50; Psalm 14: 43-46; Luke 22: 47-48; John 18: 2-5). Both Tertullian and Novatian were of high knowledge; Yet because of their pride, they lost the fellowship of love, and fell into the dissension of heresies for their destruction. (Ambrosiaster) 1 In 1 Cor., Hom. 32: 7. 2 In 1 Cor., Hom. 32: 8. 3 In 1 Cor., Hom. 32: 6. 4 Comm.. On 1 Cor., 251. 5 CSEL 81: 147. 6 Sermons on New Testament Lessons, 45: 7. 7 Cf in 1 Cor., Hom. 32: 7. 384 “And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing”(3) St. John Chrysostom believes that, talking about giving, the apostle does not say “though I bestow half, or three quarters of my goods, but says “all my goods”. And he does not say “present”, but says “I bestow”, showing that he gives with care and good intention1. Mentioning the worst and most terrifying kind of death, namely burning, he still says that it, without love, would profit him nothing2. (St. John Chrysostom) He who dishonors love, whatever great gifts he may get, would become as good as nothing! He who has all these things (1 Corinthians 13: 1-3), will not have a goal of benefit, if he does not have the one tool by which he can use them well3. Giving his body to be burned is not a permit to commit suicide, but the commandment is not to resist suffering, if the other alternative is a commitment to practice what is wrong4. (St. Augustine) “Love suffers long and is kind” (4) He who suffers long with others, will learn how to love God and men practically. For the sake of loving God he does not care for the insults or bad behavior of others against him. By that he walks along the path of perfection, that of the holy love. “Love suffers long and is kind” (4). Notice by what point the apostle starts; and what he says as the first reason of the greatness of love; namely, the “longsuffering”; the origin of all self-denial. As according to a wise man: [He who longsuffers is great in his understanding; Whereas the reckless is great in his foolishness5]. Longsuffering is a stronger hold than a fortress, that will easily stand against all attacks Like a sparkle that falls into a closed pit would be quickly quenched, so will be anything that fall on a longsuffering soul, it will soon vanish and disappear. Leaving the soul utterly undisturbed. Nothing is stronger than longsuffering! You may talk about armies, riches, horses, strongholds, weapons, etc.; But he who is preoccupied with such issues, is often overcome by anger, and would become as helpless, confused, and agitated as a little child, A longsuffering man, on the other hand, like a ship in a harbor, is filled with calm and reason; If surrounded by loss, he would be as steady as a rock; If reviled, he would be like an unshakable castle; and if struck with a cane, he will not be wounded, for he is harder than diamond. Yet, Paul did not stop at that, but added another feature of love, saying: “Love is kind” (4). As there are some who practice longsuffering, yet not for the sake of selfdenial, but to provoke those against them to anger. That is why he added: “It is kind”; dismissing the idea that longsuffering could be meant to ignite the fire of anger in the 1 Cf in 1 Cor., Hom. 32: 8. 2 In 1 Cor., Hom. 32: 8. 3 Sermons on New Testament Lessons, 38: 21. 4 Letter 173 to Donatus. 5 In 1 Cor., Hom. 32: 8. 385 opponent, but it is rather for quenching it altogether. We will heal the pain and cure the wounds of anger by enduring others with kindness and compassion1. (St. John Chrysostom) How could he get the perfection of the purity of heart, he who does not keep the commandments revealed by the apostle: “Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6: 2).; and he who does not have the virtue of love, which “does not envy, does not behave rudely, thinks no evil, and bears all things” (4-7); For “A righteous man regards the life of his animal; but the tender mercies of the wicked are cruel” (Proverbs 12: 10) 2. (Father Sherimon) As the true love is to love everyone, In case someone knows that he hates even a single man, he would be committed to hasten to vomit this bitter lump, to be worthy of tasting the sweetness of true love3. (Caesarius, Bishop of Arl) To a brother who told an elder: ‘I wish I could be a martyr for the sake of God’. His response was: ‘He who bears with his brother in the time of difficulty, has become inside the furnace of the three young men. (St. Baladius) He who endures injustice for the sake of the Lord could be considered like a martyr. (St. Moses the Black) Longsuffering is perseverance; perseverance is conquest; conquest is life; life is the kingdom; and the kingdom is God. The well is deep, yet its water is good and sweet; the door is narrow and difficult, yet it leads into a city full of joy; the tower is huge and mighty, yet it includes inside it rich treasure. (St. Maccar the Great) If man gets angry, on account of that he is human; he controls his anger, on account of that he is Christian. (St. Eronimus) Some brothers came to St. Anthony and said to him: Tell us, O father, how can we be saved? He answered: ‘Keep the commandment of the Lord: “Whoever slaps you on your right cheek, turn the other to him also” . They said: ‘We cannot do that’. He said: ‘If you cannot do that, endure the first slap’. They said: ‘Nor that, we can endure’. He said: ‘If you cannot, Forgive him who does you injustice’. They said: Even that, we cannot do’. The saint then called his disciple and said to him: ‘Give hospitality to them, then send them away, for they are sick. This they cannot endure; and that they cannot do; and the Lord’s commandments they cannot keep. What can I do for them?!’ (St. Balladius) 1 In 1 Cor., Hom. 33: 1. 2 Cassian: Conferences 11: 10. 3 Sermons 23: 4. 386 “… does not envy” (4) Love is self-denial, namely putting the ‘ego’ to death, and to replace it by God. Love does not seek what is hers, but what is the others’. Hence he who loves will rejoice and be glad for the growth of others, both spiritually and physically; And wishes that he would forsake all that he gained of earthly and heavenly blessings for the sake of his brethren. Jonathan, when he loved David (1 Kings 18: 1), wishingto see his father’s crown on David’s head rather than to see it on his own; said to him: “You shall be king over Israel, and I shall be next to you” (1 samuel 23: 17). And a loving mother would consider the success and prosperity of her children, as her own. Many, and probably all of us, sometimes feel the burden of the thoughts of envy inside us, although we are utterly aware of the evils that the envious would bring upon himself, and of his inability to harm the one he envies. The cause of not being able to get rid of envy is probably an ignorance of how it got into us in the first place. When Satan fell, he felt void filling his heart; and being unable to satisfy it from God, he started to envy those satisfied among humans; So Adam and his seed fell, and their hearts became full of void as well, longing to be satisfied! Resorting to Jesus Christ, as the source of satisfaction, the soul would be filled, love all, and wish that she would take the last row of humans in this world, and the world to come. Yet, in this world, she will still find Jesus Christ taking the last row; having no place to rest His head, spat on His face, driven out of the camp, blasphemed, and crucified like the meanest thief! And in case the soul, seeking first the salvation of her brethren, intends to keep on retreating backward, she will find Moses there, and will hear him say to God: “Now, if You will only forgive their sin – but if not, blot me out of the book that you have written” (Exodus 32: 32). And it will find Paul, and hear him say: “I could wish that I myself be accursed and cut off from Christ for the sake of my own people” (Romans 9: 3). But in case the thirsty soul would, in the hope she would get satisfied. intends to find for herself another one of the fountains of this world, her thirst would increase. If she seeks the glories and possessions of this world, she would still envy those who possess more; and would even envy those who are less; for Envy makes man take an adversary position against God Himself; and it would be impossible for peace to be established in such a heart; or in such a congregation. Love does not envy, for it does not puff up; as pride is usually followed by envy; for pride is the mother of envy1. (St. Augustine) Man could be longsuffering, and yet envious at the same time, corrupting his exalt gift of longsuffering; Yet love would not allow this to happen2. Those people would never enjoy food or drink; would always moan, sigh, and be sad. Their hearts would be torn apart, day and night, with envy. All evils have limits, and every transgression may end by committing a crime: whether it is sexual immorality, robbery, deception, or murder; But envy has no such limitation, it is an evil that perpetually works, and a sin without end. 1 Letter to Honoratus, 22. 2 In 1 Cor., Hom. 33: 1. 387 (Cyprian, the martyr) No sin can separate man from God and men like envy. It is meaner than the love of silver; as the lover of silver would rejoice when he wins something; whereas the envious rejoices when someone else loses something, or when his labor ends in nothing; he considers his loss as a profit that surpasses any other. What evil could be greater?! The adulterer falls into adultery for the sake of a temporary pleasure; and the robber may have poverty as a motive; But what would be your excuse, O envious one?! The adulterer after committing his sin, may reject it, repent, and be saved. Whereas, the sin of envy is the worst and the most horrible of all sins; for the envious cannot forsake his sin, but becomes like a swine that; and would liken the devil. That is why I say to you: Even if you perform miracles, if you keep your virginity, if you keep on fasting or stretching your hands in giving, if you sleep on the bare floor; reaching by all those means up to the virtue of angels, yet you are suffering from the pains of envy, you will certainly be worst than all sinners. (St. John Chrysostom) “… is not boastful or arrogant” (4) He, in whom the love of God flows by the Holy Spirit, realizing the truth of his membership and that of his brethren in the body of Christ, he would never despise anyone, would count all as honored for God’s sake; and would have the same feelings of the apostle who says: “Those members of the body which we think to be less honorable, on these we bestow greater honor; and our less respectable parts are treated with more respect. Whereas our more respectable parts do not need this. But God has so arranged the body, giving the greater honor to the inferior parts; that there should be no dissension within the body, but that the members should have the same care for one another” (1 Corinthians 12: 23-25). The poor who counts himself as though without honor, has his own role in the church that could be greater than that of the rich. And in the church the Bishop, the Priest, the monk, or the Laic, do not despise one another, but each gives honor to the other. Love knows no arrogance; hence the wise say: “Do not be ashamed to (greet) a friend” (Sirach 22: 25). St Ambrose “Love is not boastful”, meaning (does not impulsiveness). He who loves is reasonable, serious, and steady. Where there is no anger within, all and rude despite would flee away. Love would be like a farmer who sets his chair inside the soul, and would never allow any such thorns and thistles to grow in it. Love purifies everything to perfection. He who is longsuffering is not always kind; and in this case, longsuffering would not be a virtue, and man would be prone to falling into craftiness. Hence love provides kindness as a remedy, to keep this virtue pure. In case a kind man sometimes exaggerates his desire to please others; this as well is corrected by love. Longsuffering and kindness may sometimes take the form of pretending; which is also corrected by love. Notice how the apostle adorn love, not only 388 by the things it has, but by the things it lacks as well; saying that, as it brings forth virtue, it destroys iniquity, and will even not allow it to start in the first place1. Notice that the apostle does not only say: “Honor one another”, but says: “In honor, give preference to one another” (Romans 12: 10). Namely, Do not wait for him to give you preference in honor, but do your best to initiate it by giving preference to him. (St. John Chrysostom) Having known that with love, the Lord has “laid down His life for us, we also ought to lay down our lives for the brethren” (1 John 3: 16). If our love for Christ ought to reach that extent, it would rather reach to many lesser things we experience every day, namely, which are far less costly than delivering ourselves for them. One of these things would be to esteem our neighbor better than ourselves; as on it will depend all the building of love. The more we esteem them, the more we love them. That is why the apostle exhorts the Philippians, saying: “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself” (Philippians 2: 3). And he also says to the Romans: “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another” (Romans 12: 10). (St. Basil the Great) No military officers whatever his rank is, is self-sufficient; Every one executes the role assigned to him by the higher command; Without the lowest in rank, there would be no higher rank; and vise versa; There is always mutual benefits. Let us take our body as an example: The head without the legs is nothing; so are the legs without the head. All members, even the smallest and the least respectable, are important and useful to the body; all work together in harmony under one leadership for the sake of the body as a whole. Let us then keep our bodies safe in Jesus Christ, submitting to one another, each according to the gift he has got from God. Let the strong not despise the weak; and let the weak honor the strong. Let the rich satisfy the needs of the poor; and the poor thank God who provided him with someone to satisfy his needs. (St. Clement the Roman) “… does not behave rudely” (5). He who lives in seclusion cannot recognize his shortcomings; as there would be no one around him to counsel him, or to correct his faults with compassion. A counsel even from an enemy, will actually create in a wise man the desire for reform2. (St. Basil the Great) “… does not seek its own” (5). That is why Jesus rejected, and even snubbed Peter for his remark he thought as good (Matthew 16: 23); And He descended from the mountain to those who could not be up there to see His transfiguration. The righteous man with this kind of love that “does 1 In 1 Cor., Hom., 33: 1. 2 The Long Rules, 7. 389 not seek its own”, though he liberates himself from all, yet, enslaves himself to all, in order to win many1. (The scholar Origen) Love, unconditionally “ does not seek its own”. Love let the one beloved become everything for the lover; And the lover counts himself as not doing enough, in case he is not able to liberate his beloved from what is not befitting of him …. for that is friendship as it ought to be; namely, the lover and the beloved are no longer two separate persons, but in some way, are one; something that could never be achieved without love. Therefore, do not seek your own, to find yourselves; For he who seeks his own will not find it. According to the apostle Paul: “Let no one seek his own, but each one the other’s well-being” (1 Corinthians 10: 24) 2. Your benefit is set in that of your brother’s, and his in yours; otherwise, even if you both do tens of thousands of good works of love, you would be more cruel than an enemy. (St. John Chrysostom) If you are truly born by Christ; Everyone born by Christ would be your brother. But if you love yourself more than you love your brother, this extra love is not of Christ. (The spiritual elder) If you scatter the darkness of the angry whom you encounter by your silence; you will acquire the joy in your heart, and the peace with the brethren who are like you in mind, zeal, and care to keep the churches of God3. (St. Basil the Great) He who is prone to anger would be lacking the longsuffering and love; would be easily disturbed by little things, would provoke controversy for any unworthy cause; and would be where he ought not be…. Who could not be sorry for such a man, despised by God and men?! (Mar Ephram the Syrian) “… thinks no evil” (5); “does not rejoice in iniquity, but rejoices in the truth” (6) “does not rejoice in iniquity”; meaning, has no pleasure in seeing others harmed; “but rejoices in the truth”. Love would “rejoice with those who rejoice, and weep with those who weep” (Romans 12: 15) Do you see how love can gradually turn him who acquire it into an angel?! For once he gets rid of anger, be purified of envy, be liberated of the evil human nature, he would reach the tranquility of angels4. (St. John Chrysostom) Love hates injustice, and rejoices in everything good and honorable5. (Theodoret, Bishop of Cyrus) 1 Commentary on Matthew, 12: 41. 2 In 1 Corinth., Hom. 33: 3. 3 Letter 65 to Atorbius. 4 In 1 Cor., Hom. 33: 4. 5 Comm. On 1 Cor., 253. 390 “… bears all things, believes all things, hopes all things, endures all things” (7) “… hopes all things”. Love does not despise the one beloved, however lowly he is, but keep on correcting, supporting, and caring for him.. “… believes everything” with all the energies of her emotion. It does not just give hope, but, even if good things do not go, the way she hoped for, yet she still “endures everything” 1. (St. John Chrysostom) He who loves in a perfect way, would find nothing he cannot endure. If we cannot endure certain things, or certain burdens, it would be because we have not yet acquired that kind of love that endures everything. In our struggle we provoke against the devil, we often fall; for we lack the kind of love that never fails2. (The scholar Origen) The greater love for God, acquired by the saints, the more they endure anything for its sake3. (St. Augustine) He who has this kind of love, would fear nothing, for love drives fear away; And when fear is driven away, “love endures anything”, and “bears anything”. He who, by love, bears anything, would not fear martyrdom4. (St. Ambrose) Love turns violence into calm; and lawlessness into chastity. That goes without question. A man as violent as a vicious beast, would, by love turn into a meek lamb5. As love is the creator of all virtues, let us then sow it particularly in our souls, to provide us with many blessings, to make us have an abundance of fruits, always new, and would never corrupt; By that we all would crop not less than the eternal blessings, by the grace of our Lord Jesus Christ, and His mercy6. (St. John Chrysostom) He says as well: “Let us put on the breastplate of faith and love” (1 Thessalonians 5: 8). Love actually surrounds the vital parts of the chest, to protect them against the wounds of the increasing evil thoughts, keep them safe against blows, and would not allow the arrows of the evil one to enter deep into the inner man; For “love endures all things, believes all things, hopes all things, and bears all things” (7) 7. (Father Serinus) 2- HOW EXALTED IS LOVE! “Love never fails; But as for prophecies, they will come to an end; as for tongues, they will cease’ as for knowledge, it will vanish away” (8) Love is the most prominent among all the activities connected to virtue and to all the commandments of the law. Once the soul acquires love, she will need nothing more, 1 In 1 Cor., Hom. 33: 4. 2 The Song of Songs, Comm. Prologus 2. (ACW). 3 Patience, 17. 4 Letters to Priests 49. 5 In 1 Cor., Hom. 33: 9. 6 In 1 Cor., Hom. 33: 9. 7 Cassian: Conferences 7: 5. 391 having reached her perfect being. It seems, a some believe, that it is only love that will keep in itself the feature of divine beatitude; while knowledge will become love; for what is known by nature is beautiful1. (St. Macrena) “Love never fails” means, it will never fall into sin. (Severian, Bishop of Gebalah) Concerning our pagan enemies; Are we not allowed to hate them? No! We should not hate them, but hate their teaching; We should not hate the person, but his evil behavior, and his corrupt thought. Do not marvel to hear that prophecies and tongue will come to an end; And it is obvious that Paul adds knowledge to them as well2. “never fails” means that it will never be destroyed nor dissolved because of endurance3. (St. John Chrysostom) Use your knowledge as a tool to build the mighty love that endures forever; so that after knowledge comes to an end, that knowledge used for the growth of love would still be of benefit; while, in itself, and separated from love, will not only be useless, but may even be harmful4. (St. Augustine) (Oil in the lamps of the wise virgins) I will tell you why by the oil he means love. According to the apostle: “I shall show you a still more excellent way” (1 Corinthians 12: 31). “Though I speak with the tongues of men and angels, but have not love, I have become as sounding brass or a clanging cymbal” (1). Love is the more excellent way, which, for a good reason is referred to as oil; on account that, whether you pour oil first, then water or any other fluid, or the other way round,, oil will keep floating above. So it is with love; “It will never fail” 5. (St. Augustine) The eternity of love or the purity of heart. Why would you marvel to hear the apostle say that all the previously mentioned gifts (even those of the Holy Spirit) shall come to an end? saying: “As for prophecies, for tongues, and for knowledge, all will come to an end’ (8). While “love will never fail”. The other gifts are given for the sake of a need for them for use for some time; and once this need ceases it will vanish away; But Love never fails, for its benefit will never cease with the end of this life, but will cross over to the life to come. Even when the burdens of the body are no more, love will go forth with greater activity and with more abundant happiness; It will not weaken under a certain influence, but because of its perpetual noncorruption, it will attach more to God6. 1 On the Soul and the Resurresction. 2 In 1 Cor., Hom. 35; 2. 3 In 1 Cor., Hom. 35; 5. 4 Letter 55. 5 Sermons on New Testament Lessons, 43: 5. 6 Cassian: Conferences 1: 11. 392 (Father Moses) “For we know in part, and we prophesy in part” (9) Although our knowledge in this life is in part, but we could depend upon it within limits. Believers trust in the testimony of their senses, which are faithful servants to their reason. They may sometimes be deceived; and yet they are still in a better situation than those who call for not trusting the senses altogether1. (St. Augustine) “But when that which is perfect has come, then that which is in part will be done away ” (10) Although everyone of us perpetually seek more knowledge; Yet it remains “a knowledge in part” in all issues, compared to “the perfect knowledge”; until the time for the perfect to come, and that which is in part will be done away2. (St. Basil the Great) What happens is that our knowledge will not completely disappear; but we shall see in its incompleteness that it is utterly limited. Everything, that we now know in part; we shall know more3. As an example, now we know that God is everywhere; but we do not know how! We know that He created all creation from nothing; but we have no idea how that was realized! We know that Christ was born from a virgin, but we do not how; and so on. It is not the knowledge that will pass away, but the situation where knowledge is in part. Later on, we shall not only know much, but what is far greater4. (St. John Chrysostom) Everything in part will be done away with, by making it complete, and not through being utterly destroyed5. (Ambrosiaster) Now we know, and understand in part; But then we shall comprehend what is complete, when, not the shadow, but the truth of God’s greatness and eternity, will shine and proclaim itself without a veil before our eyes6. (St. Ambrose) It is befitting of us to remember the greatness of him who said: “For we know in part and we prophesy in part; (until) that which is perfect has come” (10). For even now we could have vision of the saintly angels, known as our angels. Once we were saved from the authority of darkness, and received the zeal of the Spirit, we moved to the kingdom of Christ, and started to belong to the angels, with whom we have the fellowship of enjoying the Holy and joyful city of God7. 1 City of God, 19: 18. 2 Concerbibg Faith. 3 In 1 Cor., Gom. 36: 2. 4 In 1 Cor., Gom. 34: 2. 5 CSEL 81: 148. 6 On His Brother Satyrus, 2: 103. 7 City of God 22: 29. 393 Once this faith working with love starts to pierce the soul, it would tend, through the vital power of goodness, to change in insight; that what is holy and complete in the heart will quote glimpses of that inexpressible beauty, in the completeness of which we find our great happiness…. We start by faith, and consummate by vision1. (St. Augustine) “When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things” (11) This is a kind of symbolic talk by Paul, concerning the way he used to be under the law, when he persecuted the Word; and still he was without sense; Like a child he blasphemed God2. (St. Clement of Alexandria) When he says that he has put away childish things, he is not referring to growing taller with time, nor to a secret teaching kept only for mature grown-ups;; But he rather intends to say that those who live by the law are like children, namely, like children, they submit to be afraid of ghosts; Whereas those who obey the word, and were completely liberated ; he believes, are the mature3. (St. Clement of Alexandria) In this life we are children, if compared to how we shall be in the life to come; As everything in this present life is incomplete (in part), including knowledge4. (Ambrosiaster) “When I was a child, I spoke as a child…” (11).It is not that the soul in a grown-up man differs from that in a child; Or that the childish reasoning fails, and is replaced in us by the manly reasoning; But that the soul that carries out an incomplete role in one, carries out a complete work in the other5. (St. Gregory, Bishop of Nyssa) Having too much fun makes the soul frail and slothful; stirrs it up in an exaggerated way; and, in the majority of cases, it ends up causing violent acts and even fights. To make a long story short, you would not be a real man, unless you forsake those childish things6. (St. John Chrysostom) “For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know fully, even as I am fully known” (12) Once we all believe the same faith, then, there will be unity; That is what he clearly calls “a complete man”. Yet, somewhere else, he calls us “children” (11), even when we are grown-ups. But considers another comparison: Taking into consideration our future knowledge, he call us now “children”; By saying “we know in part” (12), he also adds the word: “dimly”; While, in his epistle to the Hebrews, concerning the 1 Enchiridion. 2 Paedagogus 1: 6: 33. 3 Paedagogus 1: 6: 33. 4 CSEL 81: 149. 5 On the Making of Man, 31. 6 In Ephes., Hom. 17. 394 change, he says: “But solid food belong to those who are of full age” (Hebrew 5: 14) 1. This is the meaning of the expression “Even as I am fully known” (12); not that we shall know Him as He is; but the way He hastens toward us now, we shall be attached to Him, we shall get to know much of the things that are now secret; and we shall enjoy the a place of more blessing and wisdom2. “Now I know in part, but then I shall know fully, even as I am fully known” (12). Do not you see how, in some way, he is taking away their boasting? Beside referring to the fact that their knowledge is in part, it is not even their own. He says: “For I do not know Him, but He has made Himself known to me”. Hence, even now, it was He who first revealed Himself; and He is the One who hastens toward me, to make me hasten toward Him, more than I do now3. (St. John Chrysostom) In the sound of the turtledove heard in the promised land, it is befitting of us to see Christ personally teaching by Himself; to see Him face to face; and no more seeing Him in a mirror, dimly4. If knowledge is to be proclaimed to those who are worthy to receive it in a mirror, which is “dimly” in the time being, but eventually will be completely revealed; It would be foolishness to assume that it will be different for the rest of virtues5. He encourages and exhorts her (the human soul) not to stay idle, but to come out to Him, and try to see Him face to face, and not through windows, nor “in a mirror, dimly”. For now, being unable to see Him, He stands behind her back, behind a wall, and not in front of her6. (The scholar Origen) Humans see Him as much as they put themselves to death for this world; whereas as much as they live for it, they do not see Him. And although this light starts to appear more clearly, not just with a more possibility to see it, but more joyfully; Yet it is still seen as though “in a mirror, dimly”. We say that we see it, with faith, and not by sight; while wandering in this world as sojourners. In this stage, washing the eyes of his emotions, man discovers that he did not put his neighbor before himself; having still not loved him like himself7. Concerning this vision, kept as a reward for our faith, the apostle John says: “We know that, when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3: 2). By “God’s face” we understand (His revelation), and not as the part of the body, we call it as such8. (St. Augustine) 1 In Ephes., Hom. 11. 2 In 1 cor., Hom. 34: 2. 3 In 1 cor., Hom. 34: 2. 4 The song of Songs, Comm., Book 4: 14. (ACW). 5 On Prayer 11: 2. 6 The song of Songs, Comm., Book 3: 13. (ACW). 7 On Christian Doctrine 7. 8 City of God 22: 29. 395 We know ourselves through the reflection, like in a mirror. As much as possible we can look at the cause – the Creator – by the divine element in us1. (St. Clement of Alexandria) God certainly has no face; but Paul uses this portrait to refer to a greater clarity and a deeper understanding. Sitting in the darkness of the night, man does not follow the light of the sun which he cannot see; But once dawn starts to appear, and the splendor of the sun starts to shine on him, he will follow its light2. (St. John Chrysostom) “face to face”. That is the way the saintly angels (those called our angels), see God; meaning that, once we get rid of the authority of the darkness, receive the deposit of the Spirit, and turn into a kingdom for Christ, we then start to belong to the angels3. (St. Augustine) This means that we now believe in the things we hear about, at the responsibility of the Holy Book. But after the resurrection, when the knowledge in-part is no more, we shall see them by our own eyes, and actually recognize them; For knowledge based on hearing is a part of the testimony based on sight and experience4. (St. Dedymus the blind) No one has yet discovered, or will discover God in His nature and essence. This will only happen in the future. So, I wish those who have some thoughts about this to search and think about what will happen then. My mind -- created in the image of God, when this divine thing mixes with its likeness, and the image return to its origin to which it longs -- tells me the meaning of that great phrase, that in the future “I shall know fully, even as I am fully known” 5. (St. Gregory, the Nezanzian) When we have the spiritual body in the resurrection, as we are promised, we shall be able to see Him, either with a mental vision, or a miraculous way; as the spiritual body could not be described. We shall be able to see Him according to our ability without the limit of space,; as He is not a body, but exists everywhere6. (St. Augustine) Concerning the nature of Divinity -- unattainable, yet granted to us as a testimony about the Truth, completely proclaimed to us -- We are told by the teaching, to reverently accept the meaning of those things we utter, that conform to the faith set up by the Lord of the Holy Books7. (St. Gregory, Bishop of Nyssa) 1 Stromata 1: 49. 2 In 1 Cor., Hom. 34: 2. 3 City of God 22: 29. 4 On The Trinity 103: 2. 5 Oration 28: 17. 6 Letter to Consentius, 120. 7 Against Eunomius, 2: 1. 396 “And now abide faith, hope, love, these three, but the greatest of these is love” (13) Love will always be in the kingdom, eternally dwelling in the unity of the brethren in harmony together; There will be no dissension in the kingdom of heaven; He who unfaithfully challenge the love of Christ would not gain His reward1. (St. Cyprian) Love is the greatest; As, while preaching is by faith; and hope is referred to the life to come, Love reigns2. (Ambrosiaster) Love is the bond of brotherhood, the foundation of peace, and the abidance and firmness of unity. Love is greater than both faith and hope; exalts above the good deeds, and the sufferings of faith; as a virtue to dwell in us eternally in the kingdom of heaven3. (St. Cyprian the martyr) Paul tells the Corinthians, among whom there were envy and contention; and where the church was in danger of dissension, that love is the greatest of all. (Theodor, Bishop of El-Messisa) If “faith is the substance of things hoped for” (Hebrew 11: 1); as we reach those things, faith will become a secondary matter; and the same for hope. Whereas concerning love, it is greater than all those; For once all labors come to an end, and our bodies are transformed in the resurrection, our minds will abide by love, and we shall seek nothing more4. (Theodoret, Bishop of Cyrus) It is necessary for you to have love, as well as faith and hope, for then, these gifts, given by God would become sweeter to you. He gives us faith, as it is written: “God has dealt to each one a measure of faith” (Romans 12: 3); hope, we receive from God, to whom we say: “You have caused me to hope” (Psalm 119: 49); and is love “The love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Romans 5: 5). Although these three things are alike, yet they are different to a certain extent, they are all gifts from God “Now abide faith, hope, love, but the greatest of these three is love” (13) 5. (St. Augustine) St. Augustine, dealing with the issue of faith, hope, and love, in the life of some relatively perfect men, particularly the monks and the hermits, says that they are as though they need no more reading in the Holy Book, the goal of which they reach by these three gifts. As a clear example of this is St. Mary the Egyptian, who lived in the wilderness without the Holy Book, yet knew much of it without reading it. 1 Unity of the Church, 14. 2 CSEL 81: 149. 3 The Cood of Patience, 15. 4 Comm.. On 1 Cor., 255-256. 5 Sermons on New Testament Lessons, 55: 5. 397 Those who lean upon faith, hope, and love, and abide in them, would need the Holy Books, only to teach others; Hence many live without keeping a copy of the Holy Scriptures in their seclusion, depending on these three graces.. On another concept, “Prophecies will fail, tongues will cease, and knowledge will vanish away” (8); yet, by these tools, (as they could be called), the building of faith and love will be great in them; holding fast, as much as they can, to what is complete, and forsaking what is in part, in this life, compared to the life to come; in this life here, a righteous man or a saint are not complete; Hence, the saying of the apostle: “Now abide faith, hope, and love, but the greatest of these three is love” (13). But once man reaches the eternal world, only one of these gifts will abide, while the two others will pass away1. (St. Augustine) These things will become no more; whereas love will abide, and will even grow more exalted in strength and vitality2. If the virtue of love is with such greatness; Is it not well to add: “Follow love”? for, actually, if it, in some way flee from us, there is need to follow it, and hold fast to it with flaring zeal3. (St. John Chrysostom) 1 On Christion Doctrine 39. 2 In 1 Cor., Hom. 34: 5. 3 In 1 Cor., Hom. 34: 5. 398 AN INSPIRATION FROM 1 CORINTHIANS 13 LET ME IMITATE YOU, O WHOLE IN LOVE! By love You begat me as Your son. To imitate You, O whole in love. Yet, how can I imitate You, unless I acquire You? And unless Your Holy Spirit, the Spirit of love works in me? Lifts me up to Your level, to experience the new life; whose tongue is love, and whose law is love! Your Spirit, dwelling in me, grants me the fellowship of the divine nature. To taste the sweetness of love, and reject anything that is not in harmony with it. It produces inside me love, joy, and peace. My soul praises You for the sake of the abundance of Your gifts to me and my brethren. Yet, without love they will profit us nothing. We shall even be nothing! What would I gain by talking to everyone in his tongue? And even to talk to angels in their tongue? Unless I acquire love inside me? As without love, my voice turns into an awful sound, that disturbs both heaven and earth. By You, O eternal Love, I do not seek to perform miracles. But, by faith, I ask You to move the mountains of hatred. And to cast them away from me. By love, I faithfully open the storehouses of my heart for all the needy. And by it I desire exultingly to deliver my life for Your sake. By love I know how to worship You and how to deal with my brethren. Dwell in me, O Loving One. To drive away the envy of the devil from my heart. Desiring the salvation, success, riches, and glory, of everyone,. I would rejoice in him when he precedes me to You, and enjoy the blessings. By You, it is alright for me to take the last row. To find my pleasure in enjoying Your humility and meekness. I exultingly partake of Your crucifixion. And bear every suffering with a wide open heart. By love I hide in You, and hope for the fellowship of glory together with You. By love I see eternity not too far from me. I taste its deposit, and desire its dwelling. Yes, When are You coming, O Love, on the clouds? To set forth to You, having become an icon of You. All gifts and knowledge will come to an end. As I live with the spirit of perfection, and comprehend Your amazing secrets. When I remember my life here, I see myself as a child. But now by You, I enjoy an exalted maturity. 399 All what is in part will come to an end, to enjoy maturity and perfection. Even faith and hope will come to an end. But love will eternally abide, and will never fail.
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