The Twelfth Sunday after
Trinity
ALMIGHTY and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving unto us that that our prayer dare not presume to ask, through Jesus Christ our Lord. Amen.
Source of Collect: Leo [460], revised by Gelasius [494]. (An 1662 revision by Bishop Cosin added and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. [Barbee and Zahl]
Isaiah xxix. 18, Psalms 76, 77 | 71,72
, 2 Corinthians iii. 4
& St. Mark vii. 31
Homilies
Isaiah xxix. 18
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. Therefore thus saith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.
2 Corinthians iii. 1 ( appointed lesson expanded to include vs 1-3. )
DO we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. Such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
St Mark vii. 31
JESUS, departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Scripture from 1928
Book of Common Prayer & KJC
Collect information from The Collects of Thomas
Cranmer
Chapter Three of Book Three Holy Spirit.
Augustine on Psalm LXXI | Psalm LXXVI | | Psalm CIX
2 Cor iii. 1.
John Chrysostom [ca 400AD]
3,675 words
Are we beginning, again to
commend ourselves? or need we, as do some, epistles of commendation
to you or letters of commendation from you?
He anticipates and puts himself an objection which others would
have urged against him, 'Thou vauntest thyself;' and this though he
had before employed so strong a corrective in the expressions, "Who
is sufficient for these things?" and, "of sincerity…speak
we." (2 Cor. ii. 16, 17.) Howbeit he is not satisfied with these.
For such is his character. From appearing to say any thing great of
himself he is far removed, and avoids it even to great superfluity
and excess. And mark, I pray thee, by this instance also, the
abundance of his wisdom. For a thing of woeful aspect, I mean
tribulations, he so much exalted and showed to be bright and
lustrous, that out of what he said the present objection rose up
against him. And he does so also towards the end. For after having
enumerated numberless perils, insults, straits, necessities, and as
many such like things as be, he added, "We commend not ourselves,
but speak as giving you occasion to glory." (2 Cor. v. 12.) And he
expresses this again with vehemence in that place, and with more of
encouragement. For here the words are those of love, "Need we, as
do some, epistles of commendation?" but there what he says is full
of a kind of pride even, necessarily and properly so, of pride, I
say, and anger. "For we commend not ourselves again," saith he,
"but speak as giving you occasion to glory;" (2 Cor. v. 12.) and,
"Again, think ye that we excuse ourselves unto you? For in the
sight of God speak we in Christ. For I fear lest by any means when
I come I should not find you such as I would, and should myself be
found of you such as ye would not." (ib. xii. 19, 20.) For to
prevent all appearance of a wish to flatter, as though he desired
honor from them, he speaketh thus, "I fear lest by any means when I
come I should not find you such as I would, and should myself be
found of you such as ye would not." This however comes after many
accusations ; But in the beginning he speaketh not so, but 306more
gently. And what is it he saith? He spoke of his trials and his
perils, and that every where he is conducted as in procession by
God in Christ, and that the whole world knoweth of these triumphs.
Since then he has uttered great things of himself, he urges this
objection against himself, "Are we beginning again to commend
ourselves?" Now what he saith is this: Perchance some one will
object, 'What is this, O Paul? Sayest thou these things of thyself,
and exaltest thyself?' To do away then with this suspicion, he
saith, We desire not this, that is, to boast and exalt ourselves;
yea, so far are we from needing epistles of commendation to you
that ye are to us instead of an epistle. "For," saith he,
"Ye are our epistle."
What means this, "ye are?" 'Did we need to be commended to others,
we should have produced you before them instead of an epistle.' And
this he said in the former Epistle. "For the seal of mine
Apostleship are ye." (1 Cor. ix. 2.) But he doth not here say it in
this manner, but in irony so as to make his question, "Do we need
epistles of commendation?" more cutting. And in allusion to the
false apostles, he added, "as do some, [epistles of commendation]
to you, or letters of commendation from you" to others. Then
because what he had said was severe, he softens it by adding, "Ye
are our epistle, written in our hearts, known of all,
"Being made manifest that ye are an epistle of Christ."
Here he testifieth not only to their love, but also to their good
works: since they are able to show unto all men by their own virtue
the high worth of their teacher, for this is the meaning of, "Ye
are our epistle."
What letters would have done to commend and gain respect for us,
that ye do both as seen and heard of; for the virtue of the
disciples is wont to adorn and to commend the teacher more than any
letter.
"Written in our hearts."
That is, which all know; we so bear you about every where and have
you in mind. As though he said, Ye are our commendation to others,
for we both have you continually in our heart and proclaim to all
your good works. Because then that even to others yourselves are
our commendation, we need no epistles from you; but further,
because we love you exceedingly, we need no commendation to you.
For to those who are strangers one hath need of letters, but ye are
in our mind. Yet he said not merely, "ye are [in it]," but "written
in [it]," that is, ye cannot slide out of it. For just as from
letters by reading, so from our heart by perceiving, all are
acquainted with the love we bear you. If then the object of a
letter be to certify, "such an one is my friend and let him have
free intercourse [with you]," your love is sufficient to secure all
this. For should we go to you, we have no need of others to commend
us, seeing your love anticipateth this; and should we go to others,
again we need no letters, the same love again sufficing unto us in
their stead, for we carry about the epistle in our hearts.
[2.] Then exalting them still higher, he even calleth them the
epistle of Christ, saying,
"Being made manifest that ye are an epistle of Christ."
And having said this, he afterwards hence takes ground and
occasion for a discussion on the Law. And there is another aim in
his here styling them His epistle. For above as commending him, he
called them an epistle; but here an epistle of Christ, as having
the Law of God written in them. For what things God wished to
declare to all and to you, these are written in your hearts. But it
was we who prepared you to receive the writing. For just as Moses
hewed the stones and tables, so we, your souls. Whence he
saith,
"Ministered by us."
Yet in this they were on an equality; for the former were written
on by God, and these by the Spirit. Where then is the
difference?
"Written not with ink, but with the Spirit of the living God; not
in tables of stone, but in tables that are hearts of flesh."
Wide as the difference between the Spirit and ink, and a stony
table and a fleshy, so wide is that between these and those;
consequently between themselves who ministered, and him who
ministered to them. Yet because it was a great thing he had
uttered, he therefore quickly checks himself, saying,
“And such confidence have we through Christ to
Godward,”
And again refers all to God: for it is Christ, saith he, Who is
the Author of these things to us.
“Not that we are sufficient of ourselves to account any
thing as from ourselves.”
See again, yet another corrective. For he possesses this virtue,
humility I mean, in singular perfection. Wherefore whenever he
saith any thing great of himself, he maketh all diligence to soften
down extremely and by every means, what he has said. And so he does
in this place also, saying, “Not that we are sufficient of
ourselves to account any thing as from ourselves:” that is, I
said not, “We have confidence,” as though part were
ours and part God’s; but I refer and ascribe the whole to
Him.
“For our sufficiency is from God; who also made us
sufficient as ministers of a new covenant.”
What means, “made us sufficient?” Made us able and
fitting. And it is not a little thing to be the bearer to the world
of such tables and letters, greater far than the former. Whence
also he added,
“Not of the letter, but of the spirit.” See again
another difference. What then? was not that Law spiritual? How then
saith he, “We know that the Law is spiritual?” (Rom.
vii. 14.) Spiritual indeed, but it bestowed not a spirit. For Moses
bare not a spirit, but letters; but we have been entrusted with the
giving of a spirit. Whence also in further completion of this
[contrast,] he saith,
“For the letter killeth, but the spirit giveth
life.”
Yet these things he saith not absolutely; but in allusion to those
who prided themselves upon the things of Judaism. And by
“letter” here he meaneth the Law which punisheth them
that transgress; but by “spirit” the grace which
through Baptism giveth life to them who by sins were made dead. For
having mentioned the difference arising from the nature of the
tables, he doth not dwell upon it, but rapidly passing it by,
bestows more labor upon this, which most enabled him to lay hold on
his hearer from considerations of what was advantageous and easy;
for, saith he, it is not laborious, and the gift it offers is
greater. For if when discoursing of Christ, he puts especially
forward those things which are of His lovingkindness, more than of
our merit, and which are mutually connected, much greater necessity
is there for his doing so when treating of the covenant. What then
is the meaning of “the letter killeth?” He had said
tables of stone and hearts of flesh: so far he seemed to mention no
great difference. He added that the former [covenant] was written
with letters or ink, but this with the Spirit. Neither did this
rouse them thoroughly, He says at last what is indeed enough to
give them wings; the one “killeth,” the other
“giveth life.” And what doth this mean? In the Law, he
that hath sin is punished; here, he that hath sins cometh and is
baptized and is made righteous, and being made righteous, he
liveth, being delivered from the death of sin. The Law, if it lay
hold on a murderer, putteth him to death; the Gospel, if it lay
hold on a murderer, enlighteneth, and giveth him life. And why do I
instance a murderer? The Law laid hold on one that gathered sticks
on a sabbath day, and stoned him. (Numb. xv. 32, 36.) This is the
meaning of, “the letter killeth.” The Gospel takes hold
on thousands of homicides and robbers, and baptizing delivereth
them from their former vices. This is the meaning of, “the
Spirit giveth life.” The former maketh its captive dead from
being alive, the latter rendereth the man it hath convicted alive
from being dead. For, “come unto me, ye that labor and are
heavy laden,” (Matt. xi. 28.) and, He said not, ‘I will
punish you,’ but, “I will give you rest.” For in
Baptism the sins are buried, the former things are blotted out, the
man is made alive, the entire grace written upon his heart as it
were a table. Consider then how high is the dignity of the Spirit,
seeing that His tables are better than those former ones; seeing
that even a greater thing is shown forth than the resurrection
itself. For indeed, that state of death from which He delivers, is
more irremediable than the former one: as much more so, as soul is
of more value than the body: and this life is conferred by that, by
that which the Spirit giveth. But if It be able to bestow this,
much more then that which is less. For, that prophets wrought, but
this they could not: for none can remit sins but God only; nor did
the prophets bestow that life without the Spirit. But this is not
the marvel only, that it giveth life, but that it enabled others
also to do this. For He saith, “Receive ye the Holy
Ghost.” (John xx. 22.) Wherefore? Because without the Spirit
it might not be? [Yes,] but God, as showing that It is of supreme
authority, and of that Kingly Essence, and hath the same power
[with Himself,] saith this too. Whence also He adds,
“Whosesoever sins ye remit, they are remitted; and
whosesoever sins ye retain, they are retained.” (ibid.
23.)
Since then It hath given us life, let us remain living and not
return again to the former deadness: for “Christ dieth no
more; for the death that He died, He died unto sin once:”
(Rom. vi. 9, 10.) and He will not have us always saved by grace:
for so we shall be empty of all things. Wherefore He will have us
contribute something also from ourselves. Let us then contribute,
and preserve to the soul its life. And what is life in a soul,
learn from the body. For the body too we then affirm to live, when
it moves with a healthy kind of motion; but when it lies prostrate
and powerless, or its motions are disorderly, though it retain the
semblance of life or motion, such a life is more grievous than any
death: and should it utter nothing sane but words of the crazy, and
see one object instead of another, such a man again is more
pitiable than those who are dead. So also the soul when it hath no
healthiness, though it retain a semblance of life, is dead: when it
doth not see gold as gold but as something great and precious; when
it thinketh not of the future but crawleth upon the ground; when it
doth one thing in place of another. For whence is it clear that we
have a soul? Is it not from its operations? When then it doth not
perform the things proper to it, is it not dead? when, for
instance, it hath no care for virtue, but is rapacious and
transgresseth the law; whence can I tell that thou hast a soul?
Because thou walkest? But this belongs to the irrational creatures
as well. Because thou eatest and drinkest? But this too belongeth
to wild beasts. Well then, because thou standest upright on two
feet? This convinceth me rather that thou art a beast in human
form. For when thou resemblest one in all other respects, but not
in its manner of erecting itself, thou dost the more disturb and
terrify me; and I the more consider that which I see to be a
monster. For did I see a beast speaking with the voice of a man, I
should not for that reason say it was a man, but even for that very
reason a beast more monstrous than a beast. Whence then can I learn
that thou hast the soul of a man, when thou kickest like the ass,
when thou bearest malice like the camel, when thou bitest like the
bear, when thou ravenest like the wolf, when thou stealest like the
fox, when thou art wily as the serpent, when thou art shameless as
the dog? Whence can I learn that thou hast the soul of a man? Will
ye that I show you a dead soul and a living? Let us turn the
discourse back to those men of old; and, if you will, let us set
before us the rich man [in the story] of Lazarus, and we shall know
what is death in a soul; for he had a dead soul, and it is plain
from what he did. For, of the works of the soul he did not one, but
ate and drank and lived in pleasure only. Such are even now the
unmerciful and cruel, for these too have a dead soul as he had. For
all its warmth that floweth out of the love of our neighbor hath
been spent, and it is deader than a lifeless body. But the poor man
was not such, but standing on the very summit of heavenly wisdom
shone out; and though wrestling with continual hunger, and not even
supplied with the food that was necessary, neither so spake he
aught of blasphemy against God, but endured all nobly. Now this is
no trifling work of the soul; but a very high proof that it is
well-strung and healthful. And when there are not these qualities,
it is plainly because the soul is dead that they have perished. Or,
tell me, shall we not pronounce that soul dead which the Devil
falls upon, striking, biting, spurning it, yet hath it no sense of
any of these things, but lieth deadened nor grieveth when being
robbed of its wealth; but he even leapeth upon it, yet it remaineth
unmoved, like a body when the soul is departed, nor even feeleth
it? For when the fear of God is not present with strictness, such
must the soul needs be, and then the dead more miserable. For the
soul is not dissolved into corruption and ashes and dust, but into
things of fouler odor than these, into drunkenness and anger and
covetousness, into improper loves and unseasonable desires. But if
thou wouldest know more exactly how foul an odor it hath, give me a
soul that is pure, and then thou wilt see clearly how foul the odor
of this filthy and impure one. For at present thou wilt not be able
to perceive it. For so long as we are in contact habitually with a
foul odor, we are not sensible of it. But when we are fed with
spiritual words, then shall we be cognizant of that evil. And yet
to many this seemeth of no importance. And I say nothing as yet of
hell; but let us, if you will, examine what is present, and how
worthy of derision is he, not that practiseth, but that uttereth
filthiness; how first he loadeth himself with contumely; just as
one that sputtereth any filth from the mouth, so he defiles
himself. For if the stream is so impure, think what must be the
fountain of this filth! “for out of the abundance of the
heart the mouth speaketh.” (Matt. xii. 34.) Yet not for this
alone do I grieve, but because that to some this doth not even seem
to be reckoned amongst improper things. Hence the evils are all
made worse, when we both sin, and do not think we even do
amiss.
Wilt thou then learn how great an evil is filthy talking? See how
the hearers blush at thy indecency. For what is viler than a filthy
talker? what more infamous? For such thrust themselves into the
rank of buffoons and of prostituted women, yea rather these have
more shame than you. How canst thou teach a wife to be modest when
by such language thou art training her to proceed unto
lasciviousness? Better vent rottenness from the mouth than a filthy
word. Now if thy mouth have an ill-odor, thou partakest not even of
the common meats; when then thou hadst so foul a stink in thy soul,
tell me, dost thou dare to partake of mysteries? Did any one take a
dirty vessel and set it upon the table, thou wouldest have beaten
him with clubs and driven him out: yet God at His own table, (for
His table our mouth is when filled with thanksgiving,) when thou
pourest out words more disgusting than any unclean vessel, tell me,
dost thou think that thou provokest not? And how is this possible?
For nothing doth so exasperate the holy and pure as do such words;
nothing makes men so impudent and shameless as to say and listen to
such; nothing doth so unstring the sinews of modesty as the flame
which these kindle. God hath set perfumes in thy mouth, but thou
storest up words of fouler odor than a corpse, and destroyest the
soul itself and makest it incapable of motion. For when thou
insultest, this is not the voice of the soul, but of anger; when
thou talkest filthily, it is lewdness, and not she that spake; when
thou detractest, it is envy; when thou schemest, covetousness.
These are not her works, but those of the affections and the
diseases belonging to her. As then corruption cometh not simply of
the body, but of the death and the passion which is thus in the
body; so also, in truth, these things come of the passions which
grow upon the soul. For if thou wilt hear a voice from a living
soul, hear Paul saying, “Having food and covering, we shall
be therewith content:” (1 Tim. vi. 8.) and “Godliness
is great gain:” (ib. 6.) and, “The world is crucified
unto me, and I unto the world.” (Gal. vi. 14.) Hear Peter
saying, “Silver and gold have I none, but such as I have,
give I thee.” (Acts iii. 6.) Hear Job giving thanks and
saying, “The Lord gave, and the Lord hath taken away.”
(Job i. 21.) These things are the words of a living soul, of a soul
discharging the functions proper to it. Thus also Jacob said,
“If the Lord will give me bread to eat and raiment to put
on.” (Gen. xxviii. 20.) Thus also Joseph, “How shall I
do this wickedness, and sin before God?” (ib. xxxix. 9.) But
not so that barbarian woman; but as one drunken and insane, so
spake she, saying, “Lie with me.” (ibid. 7.) These
things then knowing, let us earnestly covet the living soul, let us
flee the dead one, that we may also obtain the life to come; of
which may all we be made partakers, through the grace and love
toward men of our Lord Jesus Christ, though Whom and with Whom, to
the Father, together with the Holy Ghost, be glory, might, honor,
now and for ever, and world without end. Amen.
continue at www.ccel.org NPNF1-12. Saint
Chrysostom: Homilies on the Epistles of Paul to the Corinthians
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