January 9

For the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.—1 Corinthians 1:18, 19.

To the sick and broken-spirited, even wholesome meats are unpleasant, friends and relations burdensome; who are oftentimes not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and ever after reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted, then, more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all mankind, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for the preaching of the cross is to them foolishness, being itself wisdom and power. For, saith he, the preaching of the cross to them that perish is foolishness.

For since it was likely that they, the cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came, forsooth, of themselves, as being disturbed by the expressions of the Greeks; Paul comforting them saith, Think it not strange and unaccountable, which is taking place. This is the nature of that which we now treat of, to have them that perish fail in acknowledging its power. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.

But what sayest thou, O man? Christ became a servant for thee, having taken the form of a servant, and was crucified, and rose again. And when thou oughtest to adore him risen for this, and admire his loving-kindness; because what neither father.

nor friend, nor son, did for thee, all this the Lord wrought for thee, the enemy and offender—when, I say, thou oughtest to admire him for these things, callest thou that foolishness, which is full of so great wisdom? Well, it is nothing wonderful; for it is a mark of them that perish not to recognize the things which lead to salvation. Be not troubled therefore, for it is no strange nor unaccountable event, that things truly great are mocked at by those who are beside themselves. Now such as are in this mind you can not convince by human wisdom. Yea, if you want so to convince them, you do but the contrary. For the things which transcend reasoning require faith alone. Thus should we set about convincing men by reasonings, how God became man, and entered into the Virgin's womb, and not commit the matter unto faith, they will but deride the more. Therefore they who inquire by reasonings, these are they who perish.

And why speak I of God? for in regard of created things, should we do this, great derision will ensue. For suppose a man, wishing to make out all things by reasoning; and let him try by thy discourse to convince himself how we see the light; and do thou try to convince him by reasoning. Nay, thou canst not: for if thou sayest that it suffices to see by opening the eyes, thou hast not expressed the manner, but the fact. For "why see we not," one will say, "by our hearing, and with our eyes hear? And why hear we not with the nostril, and with the hearing smell?" If then, be being in doubt about these things, and we unable to give the explanation of them, he is to begin laughing, shall not we rather laugh him to scorn? "For since both have their origin from one brain, since the two members are near neighbors to each other, why can they not do the same work?" Now we shall not be able to state the cause, nor the method of the unspeakable and curious operation; and should we make the attempt, we shall be laughed to scorn. Wherefore, leaving this unto God's power and boundless wisdom, let us be silent.

Just so with regard to the things of God; should we desire to explain them by the wisdom which is from without, great derision will ensue, not from their infirmity, but from the folly of men. For the great things of all no language can explain.

Now observe: when I say, "He was crucified;" the Greek saith, "And how can this be reasonable? Himself he helped not when undergoing crucifixion and sore trial at the moment of the cross: how then after these things did he rise again and help others? For if he had been able, before death was the proper time." (For this the Jews actually said.) "But he who helped not himself, how helped he others? There is no reason in it," saith he. True, O man, for indeed it is above reason; and unspeakable is the power of the cross. For that being actually in the midst of horrors, he should have shown himself above all horrors; and being in the enemy's hold should have overcome: this cometh of Infinite Power. For as in the case of the Three Children, their not entering the furnace would not have been so astonishing, as that having entered in they trampled upon the fire;—and in the case of Jonah, it was a greater thing by far, after he had been swallowed by the fish, to suffer no harm from the monster, than if he had not been swallowed at all;—so also in regard of Christ; his not dying would not have been so inconceivable, as that being dead he should loose the bonds of death. Say not then, "why did he not help himself on the cross?" for he was hastening on to close conflict with death himself. He descended not from the cross, not because he could not, but because he would not. For him whom the tyranny of death restrained not, how could the nails of the cross restrain?

But these things, though known to us, are not so as yet to the unbelievers. Wherefore he said, that the preaching of the cross is to them that perish foolishness; but to us who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and the understanding of the prudent will I bring to nothing.