A HORRIBLE CRIME After dealing with the dissensions that dwelt upon the church of Corinth, the apostle Paul referred to a case of a horrible crime that did much harm to them all. Before discussing the issue of “the leaven of wickedness” that should be purged out, the apostle Paul made clear two points: The first is his fatherhood in Christ Jesus (4: 5), that caused him for the sake of the salvation of souls. The second is that the kingdom of God is not a matter of talk but of power (4: 20) Our life is an enjoyment of the righteousness of Christ, that we get from Him, and practice for His sake. Being a daily experience lived by the church as the bride of the Righteous Groom, she is keen on purging out the corrupt leaven, not for the sake of punishment, but rather for chastening the corrupt member, until he gets rid of his corruption and enjoys the righteousness of Christ through the true repentance. 1- Seriousness of the case 1 2- Cutting off the corruption 2 - 6 3- Purging out the old leaven 7 4- Not keeping company with the sexually immoral 8 - 13 1- SERIOUSNESS OF THE CASE: “It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles – that a man has his father’s wife” (1) The word “sexual immorality” (porneia) bears the wide meaning of the word, and impurity, and particularly the sexual immorality in its horrible form. Some believe that the woman in question was a Gentile proselyte; And according to the Jewish law, she is not bound to any of her past relationship, even to her nonbelieving husband, whom she has the right to divorce to marry a believer1. Even if it might have been an individual case, yet it is befitting of the church to stand firm against such a corruption. Here we can feel how the apostle Paul could not endure the smell of sexual immorality emerging from a member of the church, whether he is a leader or a layman. If purity or sanctity is the eye by which we can behold the Holy One; sexual immorality will dim the eye of the heart, and keep it from beholding God. Keep your body pure, and your heart safe; to be able to behold the Lord your God. Love peace and purity, to be worthy to behold the face of the Lord your God. The way the incense give pleasure to the nose, purity would bring gladness to the Holy Spirit, and let Him come to dwell in man. (Mar Ephram the Syrian) Purity is the adornment of virtues, the dedication of sex, the bond of chastity, the fountain of purity, the comfort of the soul, and the crown of intimacy. 1 Adam Clarke Commentary. 153 Purity has no need to search for something to adorn it, as it is splendor in itself; It recommends us to God, and unite us with Christ. In contradiction, the perpetually hated impurity, puts an ugly and filthy stain on him who has it, sparing neither his body nor his soul of its defilement. Because once it prevails, it makes man utterly under the yoke of its covetousness … It usually starts with seduction, and ends with a great destruction of the soul that it seduced1. (St. Cyprian) The apostle did not blame the step-mother, probably she probably did not yet receive faith in Christ If the wage of sin is death, Why then did the apostle say “such sexual immorality”? (1). The church discerns between falling in sin on purpose and falling in it out of weakness; and between falling in sin with a stranger and falling in it with someone whom the law forbid him to marry, like the daughter, the son, a parent, the mother’s husband, the father’s wife, etc. We learn from this, that there are several kinds of sexual immorality, some of which are more serious than others; And when condemned by God, He will take into consideration the factors of seriousness, and give the punishment accordingly. In this particular case, the apostle teaches us that, even if a legal marriage is carried out, and it is against the law of God, God will count it as sexual immorality, and is worthy of judgment2. (The scholar Origen) Some believe that what that person committed is rejected even by the Gentiles; and according to the Mosaic Law, is worthy of death; So how could a Christian believer commit something like that? Beside the fact that that man was worthy of death according the Mosaic law, those who supported him are guilty as well3. (Ambrosiaster) 2- CUTTING OFF THE CORRUPTION: “And you are arrogant! Should you not rather have mourned. So that he who has done this would have been removed from among you?” (2) So it seems that that adulterer was a prominent leader with eloquence, that they were proud of him instead of mourning and removing him. Whereas some others believe that another group of people, hearing about that incident, began to gloat against the first group, instead of caring for the salvation of his soul and mourning for him. This feeling was one of the fruits of dissension, for one group to gloat against another for their weaknesses, instead of caring for the sanctity of the whole church. “Removing him from among them” means sending him away, and depriving him from the membership of the church. Notice how the apostle Paul touches their pride, yet without offending them, that they may even seek to cooperate with him1. . 1 كیفیة الطھارة وفوائدھا، ف. 3 2 Comm.. On 1 Cor., 2: 23: 15-20. 3 CSEL 81: 52. 154 (Ambrosiaster) “For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the man who has done such a thing” (3) The apostle, having been the first preacher of that city, considered himself, although absent in body, as though present in spirit,. And when a church council gets together to deal with this case, he counts himself, being responsible for that church, to be present with them in spirit as the head of their council. Notice his enthusiasm and zeal; how he did not allow them to wait for him to come to take part; He hastened to cut off the contagion before it has the chance to spread to other parts of the body2. That was the meaning of being present in spirit; the way Elisha was present with Gehazi and said to him: “Did not my heart go with you?”(2 Kings 5: 26). How amazingly great the power of this gift, that makes them all together as one person, and qualifies them to know what is afar, and to say: “I have already pronounced judgment as though present” 3. (St. John Chrysostom) “In the name of our Lord Jesus Christ when you are gathered together, along with my spirit with the power of our Lord Jesus Christ” (4) In the name of our Lord Jesus Christ, being the Head of the church; and with His authority everything is done. His presence with his spirit to judge that adulterer, probably means his apostolic authority that he got from the Lord. So as not to think of him as too authoritative, and of the tune of his voice as indicating some sort of haughtiness, he cared to make them partners in judgment4. By saying: “When you are gathered together in the name of the Lord”, he means His name in which you gather together, and with my “spirit”. Again he sets himself as their head until the verdict is issued; and hints that hey had no choice but to cut off that adulterer as though he is present with them; and that, taking into consideration that the apostle is aware of all the particulars and the details, no one of them would dare acquit him5. (St. John Chrysostom) It was befitting of the Corinthians to remove that man from among them, not only through a unanimous consent, but also in the power of Christ, of which Paul was an agent6. (Ambrosaster) “Deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus” (5) 1 CSEL 81: 52. 2 In 1 Cor., Hom. 15: 3. 3 In 1 Cor., Hom. 15: 3. 4 In 1 Cor., Hom. 15: 3. 5 In 1 Cor., Hom. 15: 3. 6 CSEL 81: 53. 155 Some believe that, by feeling isolated from the church, the adulterer, becomes in such a bitterness of the soul; that his body would get emaciated, as though on the verge of death, returns to himself in repentance, and hastens to enjoy the salvation of his soul.. While others believe that Paul by an apostolic authority, seeks from the Lord Christ to allow for that adulterer to be delivered to physical ailments and troubles, to become on the verge of death, and under the authority of Satan, that it would be a chance for his heart to return to his Savior. The ‘Telmud’ refers to the following stages of isolation: ‘nidduy’: by which one is banned from eating together with others for a certain period, mostly 30 days. ‘cherem’: by which he would be considered ‘Anthema’ (Accursed) for the period of 90 days. ‘shamata’: by which he is perpetually isolated from the holy congregation. The western fathers believe that the Holy Book presents to us only two kingdoms; namely, the kingdom of God and that of the devil. Being delivered to the later kingdom refers to his isolation from the church, the kingdom of God, to belong to the kingdom of the devil which he has chosen by his persistence on his evil, and his refusal to repent; That when he realizes his situation, he would probably repent and return to the kingdom of God. This way refers to chastising the person in question or letting him go through affliction, like that when God said to Satan, concerning ‘Job’: “Behold, he is in your hand, but spare his life” (Job 2: 6); And when the apostle Paul said: “Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme” (1 Timothy 2: 20). Concerning the adulterer in question, Paul did not say to deliver him for the destruction of the body, but “for the destruction of the flesh” (5); by which he refers to bringing to death the works of the corrupt flesh, about which he says: “The works of the flesh are evident, which are: adultery, fornication, uncleanness, licentiousness” (Galatians 5: 30). While the body would partake of the eternal glory with the soul; the corrupt flesh would never inherit the kingdom of God. Destruction of the flesh or that of the body does not mean its death; as the apostle, in his second epistle to the Corinthians (2: 7) eventually sought from the congregation to receive the adulterer back into their fellowship. He did not mean to despair from him; but by saying: “deliver such a one to Satan” (5), he opens before him the door of repentance; like when a little pupil is sent to the school principal for punishment. He says: “to deliver such a man for the destruction of the flesh” without mentioning his name; as it happened, albeit not on the same basis, in case of the righteous ‘Job’ who ultimately earned a splendid crown1. (St. John Chrysostom) Was it not within the authority of the apostle Paul to chastise? Responding to this question, St. John Chrysostom says: 1 In 1 Cor., Hom. 15: 4. 156 In this particular case, it was not for the sake of chastisement, as much as it was for learning. He showed that he has authority in other situations, when he said: “Shall I come to you with a rod, or in love and a spirit of gentleness?”(1 Corinthians 4: 21); And again when he said: “I write these things while I am away from you so that when I come I may not have to be severe in using the authority that the Lord has given me for edification and not for destruction” (2 Corinthians 13: 10). Why then has he delivered him to Satan? Probably to make his shame greater, and his anguish and punishment more effective1. (St. John Chrysostom) When someone is banned from partaking of the collective prayer, no one has the right to pray with him before he consummates his chastisement on a sound basis, and enjoys the reconciliation and amnesty for his offense, by the head of the congregation in the presence of all the brethren. Through such a policy they would isolate themselves from praying together with the person concerned, who, according to the apostle “is delivered to Satan”; So, if anyone through an evil emotion creates a fellowship with him in prayer, before being received by the head of the congregation, he would even fall into a greater disobedience, would share the curse that has dwelt upon him for the sake of correcting his offense, and would deliver himself by his own free will to Satan as well2. (St. John Cassian) The followers of Many who criticize and do not recognize the Old Testament for such corrective ordinances, ought to meditate in how the apostle, concerning the sinner who was delivered to Satan for the destruction of the flesh, applied that chastisement, not out of hatred, but of love, as clear from his saying: “that his spirit may be saved” (1 Corinthians 5: 5) 3. (St. Augustine) If what dwells upon us is through God or allowed by Him, whether it presently appears to be sad or joyful, It is all for our benefit from a divine Father and Physician exalted in compassion. Men are as though under the care of, and humiliated by teachers here in this world, that when they depart to the other life, they would be in a better condition of purity. Here they get a light chastisement, so that, as said by the apostle, “they are delivered to Satan for the destruction of the flesh, that their spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5: 5) 4. (Father Cerinus) 3- PURGING OUT THE OLD LEAVEN: “Your boasting is not a good thing. Do you not know that a little leaven leavens the whole lump?” (6) 1 In 1 Tim., Hom. 5. 2Institutes, 2: 16. 3 ϪѧΗρϟΎΧϣ ϡΩѧόΑ έѧϣϭ ι Χѧηϟ Ϋѧϫ ϝί ѧόϳ ϥ ϝϭѧγέϟ Ωλ Ϙϳ ϥΎϛ ) 1 ϭѧϛ 5 : 11 - 13 .( ϥѧϣ ϊ ѧϠΗΑϳ ϥ ΩΎѧϛ ϰѧΗΣ Ύѧ˱ρέϔϣ Ύѧ˱ϧί Σ ϥί ѧΣ Ωѧϗ ΥϷ Ϋѧϫ ϥ ϭΩѧΑϳϭ .(8- الحزن، لذلك كتب الرسول في رسالتھ الثانیة مطالبًا بمسامحتھ ( 2 كو 5 :2 4 Cassian: Conferences 7: 28. 157 Even though his sin was an individual case, yet, having been in a position of leadership, he represented a leaven that would corrupt the whole lump, namely, would bring corruption to the church of God. Unless that person is isolated, the spirit of the church would not be saved in the day of judgment; because he would be a serious source of contagion1. The way the sin of one individual may prove contagious to many if not dealt with on the spot once it is discovered; the sin of many would also be as serious in case it is discovered and not dealt with; or if they pretend not to see it. A sin may seem as though is not a sin, if it is not corrected or avoided by the person concerned2. (Ambrisiaster) That should not be taken in a literal sense. What Paul means is that the person concerned should be isolated from the church, and committed to live in the outer world governed by Satan. This way he would learn to fear the Lord, and escape from the future greater punishment3. (Theodore, Bishop of Messisa) Paul delivers to Satan those who blaspheme with their complete free will4. (St. Jerome) He does not mean to deliver him to the authority of the evil one, but rather to the evils of this life, like ailments, grief, sufferings, and the other situations referred to Satan. Paul means that the person concerned should be sent away to confront the troubles of life5. (Severian, Bishop of Gebala) From this we learn that Satan will snatch those who are separated from the body of the church, whom he sees deprived of the grace6. (Theodoret, Bishop of Cyrus) “A little leaven”: I am reluctant to complete the phrase; but I rather wish to advise you to keep the leaven itself in a better condition, lest it would corrupt the whole dough, as it actually did7. (St. Augustine) “Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was crucified for us” (7) He seeks purging out the old leaven, for the whole church to become pure and sanctified in the Lord; and not to embrace any corrupt or unclean members; and of each one of its members to keep the life of purity in the Lord. Having killed the Lord Christ (the true Passover), the Jews used to keep the feast with unleavened bread for seven days; As for us, we should keep our feast, not just for seven days, but rather for all the days of our life, unleavened and away from corruption. It 1 CSEL 81: 54. 2 CSEL 81: 55. 3 PAULINE Commentary from the Greek Church. 4 Against Rufinuis, 7. 5 Pauline Commentary from the Greek Church. 6 PG 82: 262 7 Ep. 211: 3. 158 is befitting of us to bear the likeness of our Savior’s death, by bringing ourselves to death to sin; and to enjoy the power of His resurrection, through our enjoyment of the new holy life in the Lord, in and out. He seeks of them, to purge out, not just the corrupt leaven under consideration here, namely, the “sexual immorality”, but every corrupt leaven, namely every sin; On account of, once they have received the new birth, they became “unleavened bread”, with no place for corruption in them; It is no more befitting of them to go back and allow for evil to enter again into their life, and corrupt their new nature – the new man, created in the image of Christ. As the Jews were committed to take away every trace of leaven from their houses, to celebrate the feast; It is befitting of us, as well, to take away every corruption in our life, as long as we perpetually celebrate Christ our Passover. And the way the lamb was a symbol of the Lord Christ, the Lamb of God who bears the sin of the world, The leaven symbolizes the corruption that should be taken away from the heart. As the Jews were always forgetful of the goodness of God on them, God, connecting those things, not just to a certain time of the year, but to how they should eat it; He commanded them to eat the Passover with a belt on their waist, and sandals on their feet (Exodus 12: 11); and in case they were asked why, they would say: we were ready to depart from the land of Egypt to the promised land; we were ready to start our exodus. That is the historical symbol. As far as we are concerned, eating our Passover – Christ, who was slain for our sake (7); We should eat Him with a belt on our waist, and sandals on our feet. Why? So that we, as well, would be ready to depart from here1. Let us explain why the leaven was taken away on all aspects, its hidden meaning. It is befitting of the believer to escape from every evil. The way dough gets corrupt if it contains old leaven; We, as well, in case there is evil in us, our punishment will be great2. I have a strong conviction that the saying concerning the leaven also applies to the priests, who may allow for the old leaven to remain inside, and are slothful to take it away from within the church; … all the covetous and the violent persons who are denied the kingdom of heaven. Covetousness is certainly an old leaven; that however simple it may seem, yet if it enters into any household, it would make it impure3. (St. John Chrysostom) Because of this new beginning of the new life; … Because of the new man whom we are commanded to put on, and to put off the old man (Colossians 3: 8-10), we are committed to keep the old leaven away from corrupting the dough; as Christ our Passover is crucified for our sake ( 5; 7) 4. (St. Augustine) There is a double meaning for the old leaven here: On one aspect, it refers to the false teaching against which the Lord Christ warned His disciples (the leaven of the 1 In Ephes., Hom. 23. 2 In 1 Cor., Hom. 15: 8. 3 In 1 Cor., Hom. 15: 11. 4 Ep. 55: 5. 159 Pharissees) (Matthew 16: 6-12; mark 8: 15; Luke 12: 1). And it also refers to the sin of sexual immorality dealt with here. Paul teaches that Passover is a sacrifice, and not mere exodus as many people would think. As the sacrifice comes first, then it would be possible to move on from the old life to the new one. Hence, the cross is the absolute truth, referred to by the Passover of the Old Testament1. (Ambrosiaster) “Therefore, let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth” (8) The apostle warns us against taking the simple sins lightly; as it, like an old leaven, would corrupt the whole lump, whether on the individual or the collective level. Our Christ, the Lamb without blemish, the pure Passover, died for our sake, for us to be pure; the Holy of holies Himself died for our sake, to be holy saints for Him. The apostle Paul presents to us a new concept of the Christian life; that it is a continual and perpetual feast of Passover; as long as we receive His crucifixion and death, and experience His resurrection every day. The church life is a perpetual joyful celebration, being a fellowship with Christ, the true source of our joy. It is a feast that extends all our life long. He did not say: “Let us keep the feast”, concerning the Passover feast (the Pentecost), but he refers to all the time as a feast for the Christians; because of the exaltation of the goods we receive2. Because it is a feast that extends along all our time, Paul says: “Rejoice in the Lord always. Again I will say, rejoice!” (Philippians 4: 4). As nobody puts on filthy garments on a feast day, I wish we, as well, do not do likewise. A spiritual marriage is realized; as the Lord says: “The kingdom of heaven is like a certain king who arranged a marriage for his son” (Matthew 22: 2) 3. If the one with filthy garment was shamefully sent away from a human wedding, how much more accuracy and purity would it require from us to attend such an exalted heavenly wedding4?! (St. John Chrysostom) The happiness of our feast, O brethren, is so close to us, and whoever reveres it would never fail to reach it; as the ‘Word’ is near; He who is everything for our good. Our Lord Jesus promised to be always with us, saying: “I am with you always, even to the end of the age” (Matthew 28: 20). Being the Shepherd, the High Priest, the Way, the Gate, and everything for our sake; He, as well, is our Feast, as according to the blessed Paul: “For indeed Christ our Passover, was crucified for us” (5: 7). He, whom we anticipated; has shined upon the Psalmist who says: “I will be glad and rejoice in Your mercy, for You have considered my trouble; You have known my soul in adversaries” (Psalm 31: 7). He is indeed a true Feast, as He saves us from evil; which man reaches through adopting the good talk, and justifying his mind through submission to God5. 1 CSEL 81: 55. 2 In 1 Cor., Hom. 15: 6. 3 In 1 Cor., Hom. 15: 6. 4 In 1 Cor., Hom. 15: 6. . 5 للمؤلف: الحب الإلھي، ص 630 160 (Pope Athansius the apostolic) The way a little leaven leavens the whole lump, the wicked evil corrupts man; Hence Paul wishes that we avoid, not just the evil works, but all the cares for sin; So that by faithfulness, our life would be purified; and truth would take away all deception from it1. (Ambrosiaster) 4- NOT KEEPING COMPANY WITH THE SEXUALLY IMMORAL: “I wrote to you in my epistle not to keep company with sexually immoral people” (9) While some2 believe that the apostle refers here to an epistle he previously sent to them; Others3, like St. John Chrysostom, Theodoret, most of the Latin, and all the German scholars, believe that he refers here to what he wrote in the same epistle, concerning this issue. Paul means that it is better to die (to go out of the world), than to keep company with believers who commit such a sexual immorality; as death would put an end to it without delay4. (Ambrosiaster) While sexually immoral non-believers would not harm the church; those among the congregation of believers would corrupt it from within; hence they should be avoided and isolated5. (The scholar Origen) It is obvious that, if we should not eat together with them, we would rather be committed not to share with them the banquet of God (Communion) 6. (Theodoret, Bishop of Cyrus) “Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world” (10) While the sexually immoral people, sin against themselves by losing their own purity; the covetous and the extortioners, on the other hand, sin against their brethren. As to the idolaters, they sin against God. “But now I have written to you not to keep company with anyone named a brother, who is a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner – not even to eat with such a person” (11) There could be some people who are not true children of the church; like those referred to in verse 11; who are so called, because they have gained the grace of being born again, yet they are not true children, being unworthy of the Father they have forsaken and have become under the authority of someone else7. 1 CSEL 81: 56-57. 2 Ambrosiaster: CSEL 81: 57. 3 Theodoret of Cyrus: PG 82: 263. 4 CSEL 81: 56-57. 5 Comm. On 1 Cor., 2:26: 23-26. 6 PG 82: 263. 7 In Titus. Hom. 1. 161 I wish we do not drive the grace away from ourselves; We have been instructed to “withdraw from every brother who walks disorderly” (2 Thessalonian 3: 6), who is considered as great evil, and should be isolated from the body of brethren; by which it would be a collective punishment for all. Here he says: “do not even eat with such a person” (11). Now, as the majority of people do not any more consider keeping company with the sexually immoral and the covetous people a great evil, everything became corrupt and confused. If we are commanded to withdraw from him who was getting help while being slothful; what would be the case with the others? If you fail to appreciate how horrible it is to be isolated from the congregation. Just hear what happened to that person who boasted his sin and reached the climax of evil; he, who committed the sin of sexual immorality – not even named among the Gentiles --, who did not feel his wound until it got corrupted; Having been isolated from the congregation, like a body member severed from the rest of the body, made him eventually bow down and so humiliated, that Paul said concerning him: “This punishment which was inflicted by the majority is sufficient for such a man; … On the contrary you ought rather to forgive him; lest perhaps such a one be swallowed up with too much sorrow; I urge you to reaffirm your love to him” (2 Corinthians 2: 6, 8) 1. (St. John Chrysostom) The apostle presented to us a long list of iniquities including the drunkars; and ended it by warning against eating bread together with those who commit them2. It is pitiful to be reminded of the seriousness of eating food with those known to be greedy even in their own homes3. (St. Augustine) For what have I to do with judging those also who are outside? Do you not judge those who are inside?” (12) Some scholars used this particular phrase to attack the concept of the monastic life, as being a non-evangelic sort of life; involving a retreat from the world, shutting oneself up, and not testifying to the gospel before others. Yet, this view could be referred to misunderstanding the truth of the evangelistic monastic thought; As monasticism since its beginning is a setting up the soul toward heaven, and the spaciousness of the heart with love toward all mankind. The monk, even in the solitude of his cell, lifts his hands up toward heaven, bearing all men in his heart, and wishing for the salvation of all. St. Anthony, the great father of all the monastic family in the whole world, used to open his cave before many of the pagan philosophers, and has gained some of them to the Lord Christ. The spiritual monks have ministered to many in the church and in the world. Brethren, this is my mission, to talk to Christians, “for what have I to do with those who are outside?’ (12) 4. (St. Augustine) 1 In 2 Thess., hom. 5. 2 Ep. 22: 3. 3 Ep. 39.: 5.. 4 Sermons on New Testament Lessons. 162 The apostle asked: “What have I to do with those who are outside?” .Indeed, those are out of range of where the words of our mysteries are uttered; are not under God’s roof, but under that of the evil one. And being captivated by his will, they do not realize that all virtues are found in moderation; and that any diversion from it in any direction would turn them into iniquities1. (St. Gregory, Bishop of Nyssa) While a Bishop can do nothing with non-believers, yet, as far as a believer who commit these iniquities is concerned, he can keep him away, not only from partaking of the holy sacraments, but even from talking with anyone of the congregation; so that he would eventually feel ashamed of himself, and repent2. (Ambrosiaster) As long as it is not possible for us to know for sure, the real intent of others who store up and treasure the temporal things; and that they could be doing that with a simple heart; It is therefore befitting of us to listen to the words of the Lord, saying: “Judge not, that you be not judged; for what judgment you judge, you will be judged, and with the same measure you use, it will be measured back to you” (Matthew 7: 1) I believe that we can learn from this commandment that we should assume the best possible purpose for the actions of the others, that we may doubt their intention. But when saying “From their fruits, you can know them”, he means the fruits that could not be doubted, like fornication, blasphemy, robbery, drinking, etc. which the church is allowed to judge; according to the words of the apostle: “For what have I to do with those who are outside? Do you not judge those who are inside?” (12). We should for example, not judge someone for eating a certain kind of food, perhaps with a good intention and without covetousness. That is why the apostle commands those who commit themselves to abstain from eating meet and drinking wine, not to judge those who do; saying: “Let not him who eats despise him who does not eat; and let not him who does not eat judge him who eats”; and also says: “Who are you to judge another’s servant? To his own master he stands or falls” (Romans14: 3, 4) 3. (St. Augustine) “But those who are outside, God judges; Therefore, put away from yourselves that wicked person” (13) The church with her spacious heart, doe not judge those who are outside, but prays for their sake to God to reveal to them the true holiness through His rich grace. Yet she is committed to live pure and sanctified, and firm with those who are inside. The higher the leader’s rank, the firmer will be his chastisement if he errs. Do your best to put away from yourself the wicked person; because when he departs, Christ will dwell in you4. (The scholar Origen) 1 On Virginity, 8. 2 CSEL 81: 58. 3 Sermon on the Amount 2: 59. 4 Comm.. On 1 Cor., 2: 26: 57-59. 163 AN INSPIRATION FROM 1 CORINTHIANS 5 TAKE AWAY MY CORRUPTION TO REJOICE IN YOU, O MY PERPETUAL FEAST By my own free will, I allowed my enemy to crawl inside my heart. To have authority over my will; That I walk with what is not befitting of me as a true son of Yours. Together with every slothfulness on my part; with every sin I commit; I insult my sonhood to You, O the whole Holiness. Say a word; By granting me the spirit of strength; I shall not allow the corrupt leaven to corrupt the whole lump of dough of my life. I shall drive away every corruption inside me. To become to You the unleavened bread of truth, with no corrupt leaven. And exult with a perpetual Passover, O my true Passover. I always behold You on the cross, O the Lamb of God. Giving Yourself up as a Passover, to bring me out of the land of bondage. Bringing me over from the bitterness to the sweetness of freedom. You are the Passover of us all. You have transformed our life to a perpetual incessant feast. You have set inside me a non-ending wedding. You have transformed my wailing into joy. Grant me by Your Spirit, not to receive anything unclean in my depths. To become in truth Your Icon, O Holy One. To be sanctified, and not to judge anyone of those outside. But to judge myself inside. Grant Your church the Spirit of strength and holiness. By Your Spirit, take away every defilement. Not to judge, but to chastise. Not by the spirit of revenge, but with the tears of compassion. You cut off evil, and weep for the sake of the wicked. You do not endure the smell of corruption. You do not wish for the perdition of anyone. Judge it Yourself, O the true firm love.
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