Homily XXXVII.
1 Corinthians chapter 14, verse 34Let your women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.
Having abated the disturbance both from the tongues and from the prophesyings; and havingmade a law to prevent confusion, that they who speak with tongues should do this in turn, and that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, cutting off their unseasonable boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose. Therefore he represses their babbling with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on them vehemently, by the recitation of an ancient law on that subject. For having said, "Let your women keep silence in the churches;" and "it is not permitted unto them to speak, but let them be in subjection;" he added, "as also saith the law." And where doth the law say this? "Thy desire shall be to thy husband, and he shall rule over thee." (Genesis chapter 3, verse 16) Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet. Wherefore also having himself said, "it is not permitted unto them to speak," he added not, "but to be silent," but instead of "to be silent," he set down what is more, to wit, "the being in subjection." And if this be so in respect of husbands, much more in respect of teachers, and fathers, and the general assembly of the Church. "But if they are not even to speak," saith one, "nor ask a question, to what end are they to be present?" That they may hear what they ought; but the points which are questioned let them learn at home from their husbands. Wherefore also he added,
Ver. 35. "And if they would learn any thing, let them ask their own husbands at home."
Thus, "not only, as it seems, are they not allowed to speak," saith he, "at random, but not even to ask any question in the church." Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.
Further, because they supposed this to be an ornament to them, I mean their speaking in public; again he brings round the discourse to the opposite point, saying, "For it is shameful for a woman to speak in the church." That is, first he made this out from the law of God, then from common reason and our received custom; even when he was discoursing with the women about long hair, he said, "Doth not even nature herself teach you?" (c. xi. 14.) And everywhere thou mayest find this to be his manner, not only from the divine Scriptures, but also from the common custom, to put them to shame.
[2.] But besides these things, he also shames them by consideration of what all agreed on, and what was every where prescribed; which topic also here he hath set down, saying,
Ver. 36. "What? was it from you that the word of God went forth? or came it unto you alone?"
Thus he brings in the other Churches also as holding this law, both abating the disturbance by consideration of the novelty of the thing, and by the general voice making his saying acceptable. Wherefore also elsewhere he said, "Who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in all the Churches." (1 Corinthians chapter 4, verse 17) And again, "God is not a God of confusion, but of peace, as in all the Churches of the saints.' (c. xiv. 33.) And here, "What? was it from you that the word of God went forth? or came it unto you alone?" i.e., "neither first, nor alone are ye believers, but the whole world." Whichalso writing to the Colossians he said, "even as it is bearing fruit and increasing in all the world," (Colossians chapter 1, verse 6) speaking of the Gospel.
But he turns it also at another time to the encouragement of his hearers; as when hesaith that theirs were the first fruits, and were manifest unto all. Thus, writing to the Thessalonians he said, "For from you hath sounded forth the word of God," and, "in every placeyour faith to God-ward is gone forth." (1 Thessalonians chapter 1, verse 8) And again to the Romans, "Your faith is proclaimed throughout the whole world."For both are apt to shame and stir up, as well the being commended of others, as that they have others partakers in their judgment. Wherefore also here he saith; "What? was it from you that the word of God went forth? or came it unto you only?" "For neither can ye say this," saith he; "we were made teachers to the rest, and it cannot be right for us to learn of others;" nor, "the faith remained in this place only, and no precedents from other quarters ought to be received." Seest thou by how many arguments he put them to shame? He introduced the law, he signified the shamefulness of the thing, he brought forward the other Churches.
[3.] Next, what is strongest of all he puts last, saying, "God ordains these things even at this time by me."
Ver. 37. Thus: "if any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you that they are the commandments of the Lord.'
Ver. 38. "But if any man is ignorant, let him be ignorant."
And wherefore did he add this? Intimating that he is not using violence nor contention, which is a sign of them who wish not to set up their own things, but aim at what is profitable to others. Wherefore also in another place he saith, "But if any man seemeth to be contentious, we have no such custom." (1 Corinthians chapter 11, verse 16) But he doth not this everywhere, but only where the offences are not very great, and then rather as putting them to shame. Since when he discourses of other sins, he speaks not thus. But how? "Be not deceived: neither fornicators, nor effeminate, shall inherit the kingdom of God." (1 Corinthians chapter 6, verse 9 and 1 Corinthians chapter 6, verse 10) And again, "Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing." (Galatians chapter 5, verse 2.) But here, since his discourse was of silence, he doth not very keenly inveigh against them, by this very thing attracting them the more. Then, as he is ever wont to do, unto the former subject whence he digressed to say these things, he brings back his discourse as follows:
Ver. 39. "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues."
For this too is his wont, not only to work out what is before him, but also starting from that to set right whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to wander from the subject. For so when he was discoursing of their concord in their banquets, he digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again to the former, saying, "Wherefore, when ye come together to eat, wait one for another." (1 Corinthians chapter 11, verse 33)
And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from thence to the sobriety becoming women and having established it, he returns again to his subject, saying, "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues." Seest thou how to the end he preserved the difference of these? And how he signifies that the one is very necessary, the other not so? Wherefore of the one he saith, "desire earnestly," but of the other, "forbid not."
[4.] Then, as in brief summary, setting all things right, he adds the words,
Ver. 40. "Let all things be done decently and in order."
Again giving a blow to them who chose to behave themselves unseemly without cause, and to incur the imputation of madness; and who keep not their proper rank. For nothing doth so build up as good order, as peace, as love; even as their contraries tend to pull down. And not only in things spiritual, but also in all others one may observe this. Thus whether it be in a dance, or a ship, or in a chariot, or a camp, if thou shouldest confound the order, and casting the greater out of their proper place, shouldest bring in the lesser into their rank, thou destroyest all, and thus things are turned upside down. Neither let us then destroy our order, nor place the head below and the feet above: now this is done when we cast down right reason, and set our lusts, passions, and pleasure, over the rational part: whence violent are the billows, and great the confusion, and intolerable the tempest, all things being wrapt in darkness.
And, if thou wilt, let us first examine the unseemliness which arises herefrom, and then the loss. How then may this be clear to us, and thoroughly known? Let us bring forward a man in that frame of mind; enamoured of a harlot and overcome by a dishonorable passion; and then we shall see the mockery which this comes to. For what can be baser than a man watching the doors before the harlots' chambers, and beaten by a whorish woman, and weeping, and lamenting, and turning his glory into shame? And if thou wilt also see the loss, call to mind, I pray, the expenditure of money, the extreme risks, the contests with rival lovers, the wounds, the stripes received in such affrays.
Such also are they who are holden by the lust of wealth; or rather they behave themselves more unseemly. For whereas these are wholly occupied about one person; the covetous busy themselves about all men's substance alike, both poor and rich, and long for things that are not; a thing which above all denotes the wildness of their passion. For they say not, "I would fain have the substance of such a person or of such another," only, but they want the very mountains to be gold, and the houses and all that they see; and they go forth into another world, and this passion they feel to a boundless degree, and at no point cease from their lusting. What discourse can set before us the tempest of those thoughts, the waves, the darkness? And where the waves and tempest are so great, what pleasure can there be? There is not any; but tumult, and anguish, and black clouds which instead of rain bring great sorrow of heart: the kind of thing which is wont to happen in the case of those who are enamoured of beauty not their own. Wherefore they who have no passionate love at all are in more pleasure than any lovers.
[5.] This however no man would gainsay. But to me even he who loves, but restrains his passion, seems to live more pleasurably than he who continually enjoys his mistress. For though the proof be rather difficult, nevertheless even at that disadvantage the argument must be ventured on: the cause of the increased difficulty not being the nature of the thing, but because of the want of meet hearers for this high morality. Thus: whether is it pleasanter, tell me, to the lover, to be despised by his beloved, or to be honored, and to look down upon her? Evidently the latter. Whom then, tell me, will the harlot value more? Him that is a slave to her and is already led captive at her will, or him that is above her nets and soareth higher than her arrows? Every one must see, the latter. And about whom will she take more thought, the fallen, or him that is not yet so? Him that is not yet so, of course. And which will be more an object of desire, he who is subdued, or he who is not yet taken? He who up to this time is not yet taken. And if ye disbelieve it, I will produce my proof from what takes place within yourselves. As thus: of which woman would a man be more enamored; one that easily submits and gives herself up to him, or one that denies, and gives him trouble? Evidently of this last; since hereby the longing is more vehemently kindled. Of course then in the woman's case also exactly the same thing will happen. And him will they honor and admire more who looks down upon them. But if this be true, so likewise is the other, that he enjoys greater pleasure who is more honored and beloved. Since the general too lets alone the city that hath been once taken, but that which stands out and maintains the struggle he besets with all diligence: and the hunter, when the animal is caught, keeps it shut up in darkness as the harlot doth her lover, but pursues that which flies from him.
But I shall be told, "the one enjoys his desire, the other not so." But freedomfrom disgrace, and from being a slave under her tyrannical commands, the not being led and dragged about by her as a drudge, beaten, spit upon, pitched head foremost; dost thou consider this to be a small pleasure, tell me? Nay, if one would accurately examine these things, and were able to gather into one their insults, complaints, everlasting quarrels, some arising from their tempers, others from their wantonness, their enmities, and all the rest, such as they only that feel them know;-he will find that there is no war but hath more truces than this wretched life of theirs. What pleasure then meanest thou, tell me? The temporary and brief enjoyment of intercourse? But this speedily doth strife overtake, and storms, and rage,and the same madness again.
[6.] And these things have been said by us, as one would speak discoursing with licentious youths, who do not very patiently submit to hear our discourses of the kingdom and of hell.