Homilies on 2 Corinthians 18.1

["But thanks be to God,] who put the same earnestness [for you into the heart of Titus"] [2 Cor 8:16]. Again he praises Titus. For since he has discussed almsgiving, he now speaks also of those who were to receive the money from them and carry it away. For this too contributed to this collection and to making the readiness of the contributors greater. For one who is confident about the stewards gives with greater bounty. And so that this might happen then too, hear how he commends those who came for this purpose, of whom Titus was first. That is why he says, "But thanks be to God who put the same earnestness into the heart of Titus." What is "the same"? The same that he had for the Thessalonians, or the same as mine. And consider his wisdom: showing that this is the work of God, he also gives thanks to the giver, so as to urge them on by this too. For if God roused him and sent him to you, God himself asks through him. Do not then think that what has happened is merely human. And how is it plain that God urged him on? "For he accepted our entreaty, but being more earnest, he went to you of his own accord" [2 Cor 8:17]. See how he shows Titus too fulfilling his own part, without needing others. And having spoken of the grace of God, he does not let the whole be God's, so that by this too he may draw them to greater love, saying that Titus went of his own accord: he seized on the matter, leapt at the treasure, counted your service his own gain, and because he loves you greatly he did not even need my entreaty; he was indeed entreated by me, yet he was not roused from that, but from himself and from the grace of God.

"And we have sent with him the brother whose praise is in the gospel" [2 Cor 8:18]. And who is this brother? Some say Luke, because of the history he wrote; others say Barnabas, for he calls the unwritten preaching too a gospel. And why does he not give their names, but makes Titus known by name and calls him from his partnership in the gospel (if indeed he was so useful that because of his absence Paul could not even do anything great and noble: "For I had no rest in my spirit, because I did not find Titus my brother" [2 Cor 2:13]), and from his love for them ("For his inward affection," he says, "is more abundantly toward you" [2 Cor 7:15]), and from his earnestness about the matter ("For of his own accord," he says, "he went"); while these he neither commends in the same way nor names? What then can one say? Perhaps the Corinthians did not know them; that is why he does not linger over their praises, since they had not yet had experience of them, but says only so much as served to commend them and to avoid evil suspicion. But let us see on what grounds he praises this man as well. On what grounds, then? First he praises him for his preaching, not only that he preached, but that he did so as he ought and with fitting earnestness. For he did not say that he preaches and evangelizes, but, "whose praise is in the gospel." And so as not to seem to flatter him, he brings forward not one or two or three men but whole churches bearing witness to him, saying, "throughout all the churches." Then he makes him worthy of respect from the judgment of those who appointed him as well; and this too is no small thing. For this reason, having said, "whose praise is in the gospel throughout all the churches," he added, "And not only so" [2 Cor 8:19]. What is "And not only so"? He is worthy of respect, he says, not only because he is well approved in preaching and praised by all, but also because "he was appointed by the churches" to travel with us. Hence he seems to me to hint at Barnabas. And he indicates his great dignity; for he shows also for what he had been appointed: "as our traveling companion," he says, "in this grace which is ministered by us." Do you see how many his praises are? He shone in preaching the gospel, and had all the churches bearing witness to him in this; he was appointed by us, and for the same things as Paul, and became his partner everywhere, both in trials and in dangers; for the word "traveling companion" hints at this. And what is "in this grace which is ministered by us"? So as to proclaim the word, he says, and preach the gospel; or so as to serve in the matter of the money as well; or rather, he seems to me to speak of both. Then he adds, "to the glory of the Lord himself, and to show your readiness." What he means is this: we thought it right, he says, that he should be appointed with us and put forward for this work, so as to become steward and minister of the sacred money (for this was no small thing: "Look out from among you seven men of good repute" [Acts 6:3]); and he was appointed by the churches, and there was a vote of the whole people. What is "to the glory of the Lord himself, and to show your readiness"? So that both God may be glorified and you may become readier, since those who receive this money are approved men, and no one can conceive any false suspicion against them. That is why we sought out such men, and did not entrust the whole to one alone, so as to avoid this suspicion too, but sent both Titus and another with him.

Then explaining this very phrase, "to the glory of the Lord and to show your readiness," he added, "avoiding this, that anyone should blame us in this abundance which is ministered by us" [2 Cor 8:20]. What is it he says? Something worthy of Paul's virtue, which shows his great solicitude and his condescension. So that no one may suspect us, he says, or have even the slightest ground of blame against us, as though we were embezzling from the money entrusted to us, for this reason we sent such men, and not one only, but two and three. Do you see how he frees them from all suspicion: not from the gospel, nor from their appointment only, but also from their being approved, and appointed for this very reason, that they might not be suspected? And he did not say, "lest you blame us," but, "lest anyone else." And yet he did this because of them, and he hinted it in saying, "to the glory of the Lord himself, and to show your readiness"; but nevertheless he does not wish to strike them, but says otherwise, "avoiding this"; and he is not content with this, but heals them again by what he adds, saying, "in this abundance which is ministered by us," setting down the heavy word together with praise. For so that they may not be pained or say, "Have you then cause to suspect us, and are we so wretched as to be suspected at all in these things?" he corrects it by saying: the money being sent by you is much, and this abundance, that is, the great quantity of money, is enough to give the wicked ground for suspicion, unless we [take forethought for what is honorable], "not only in the sight of the Lord, but also in the sight of men" [2 Cor 8:21]. What could equal Paul? For he did not say, "Let anyone who wishes to suspect such a thing perish and lament; as long as my conscience does not condemn me, I take no account of those who suspect"; but the weaker they were, the more he condescended. For one ought not to be indignant with the sick, but to help them. And yet from what sin are we as far as he was from such a suspicion? Not even a demon would have suspected that blessed man in this ministry. But nevertheless, though so far removed from evil suspicion, he does and contrives everything so as to leave not even a shadow to those who wished to suspect anything evil in any way; and he flees not only accusations, but blame and the slightest censure and bare suspicion.

"And we have sent with them our brother" [2 Cor 8:22]. See, again he adds another, and this one too with praise, and with his own vote and that of many other witnesses. "Whom we have often tested in many things," he says, "and found earnest, but now much more earnest." Having praised him from his own achievements, he lifts him up from his love for them as well; and what he said of Titus, that "being more earnest he went of his own accord," he says of this man too: "but now much more earnest," laying down beforehand for them the seeds of love toward the Corinthians. And now, since he has displayed their virtue, he entreats the Corinthians too on their behalf, saying, "As for Titus, he is my partner and fellow worker toward you" [2 Cor 8:23]. What is "As for Titus"? If anything must be said about Titus, he says, this is what I have to say: that he is my partner and fellow worker toward you. For either he says this, or, "If you do anything for Titus, you will not be doing it for an ordinary person; for he is my partner." And while seeming to praise him, he exalts them, showing them so disposed toward himself that it is enough to give anyone a claim to honor among them that he appears as his partner. But nevertheless he was not content with this, but added something else, saying, "fellow worker toward you": not simply a fellow worker, but in your affairs, in your progress, in your advance, in your friendship, in his earnestness about you; which more than anything could bind him to them.

"Or our brothers." Or if you wish to hear anything about the others, he says, these too have the strongest claims to be commended to you. For they too, he says, are "our brothers, and apostles of the churches," that is, sent by churches. Then the greatest of all: "the glory of Christ." For whatever is done for them is referred to him. Whether, then, you wish to receive them as brothers, or as apostles of the churches, or as doing it for the glory of Christ, you have many grounds for goodwill toward them. For of Titus I can say that he is both my partner and your lover; of these, that they are brothers, that they are apostles of churches, that they are the glory of Christ. Do you see that it is plain from this too that they were among those unknown to them? For he would have adorned them too with the same praise as Titus, I mean their love for the Corinthians. But since they were not yet known, he says, "Receive them as brothers, as apostles of the churches, as doing it for the glory of Christ." That is why he adds: "Show them, therefore, in the face of the churches, the proof of your love and of our boasting about you" [2 Cor 8:24]. Show now, he says, how you love us, and how we do not boast in you idly or at random; and you will show this if you show love to them. Then he makes his word more awe-inspiring, saying, "in the face of the churches." To the glory of the churches, he says, you have honored them, to the churches. For the honor passes not only to them, but also to those who sent them, who appointed them, and before them, to the glory of God. For when we honor those who minister to him, the praise passes to him.

"In the face of the churches." This too is no small thing; for great is the power of the assembly, that is, of the churches. Consider how great the power of the assembly was. The prayer of the church loosed Peter from his chains [Acts 12:5] and opened the mouth of Paul [Eph 6:19]; their vote, and not lightly, adorns those who come to spiritual offices. For this reason the one who is about to ordain also calls for their prayers at that time, and they add their vote and cry out what the initiated know; for it is not lawful to uncover everything before the uninitiated. And there are times when the priest does not differ at all from the one under his rule: for instance, when we are to partake of the awesome mysteries; for we are all alike counted worthy of the same things. It is not as in the Old Covenant, when the priest ate some things and the one under rule others, and it was not lawful for the people to partake of what the priest partook of. But not now; rather, one body is set before all, and one cup. And in the prayers too one may see the people contributing much. For on behalf of the possessed and on behalf of those in penance, the prayers are made in common both by the priest and by them, and all say one prayer, a prayer full of mercy. Again, when we have shut out from the sacred precincts those who cannot partake of the holy table, another prayer must be made, and all alike lie on the ground, and all alike rise up; and when we must give and receive peace, we all alike embrace one another. Again, at the most awesome mysteries themselves, the priest prays for the people, and the people pray for the priest; for "And with your spirit" means nothing else than this. The thanksgiving again is common; for he does not give thanks alone, but the whole people too. For having first taken their voice, then, when they assent that it is "fitting and right" to do this, he then begins the thanksgiving. And why do you wonder if the people somewhere speak with the priest, when indeed they send up those sacred hymns in common even with the cherubim themselves and the powers above? Now I have said all this so that each one of those under rule may be sober as well, so that we may learn that we are all one body, having as much difference from one another as member from member; and so that we may not cast everything upon the priests, but may ourselves too care for the whole church as for a common body. For this secures both greater safety and greater progress in virtue for us.

Hear, at any rate, how in the time of the apostles they took those under their rule as partners in their counsel in other places too. For when they appointed the seven, they first consulted the people [Acts 6:2–6]; and when Peter appointed Matthias, he consulted all who were present then, both men and women [Acts 1:15–26]. For here there is no pride of rulers nor servility of the ruled, but a spiritual rule, whose preeminence lies above all in taking on the greater share of labors and of care for you, not in seeking greater honors. For the church ought to dwell as one house; all ought to be disposed as one body; just as there is one baptism, and one table, and one fountain, and one creation, and one Father. Why then are we divided, when so many things bring us together? Why are we torn apart? For we are forced again to lament the same things I have often mourned. The present state of things deserves grief: so greatly are we torn away from one another, when we ought to imitate the unity of one body. For so the greater will be able to gain even from the lesser. For if Moses learned something useful from his father-in-law which he himself had not perceived [Exod 18:13–24], much more could this happen in the church. And why did the unbeliever perceive what the spiritual man did not perceive? So that all the people of that time might learn that he was a man, and that even if he divides the sea, even if he splits the rock, he needs the help of God; and that those deeds were not of human nature, but of the power of God. And now, if so-and-so does not say what is useful, let another stand up and say it. Even if he is of lower rank, if he says something useful, confirm his opinion; even if he is among the very lowest, do not despise him. For none of these is as far from his neighbors as Moses's father-in-law was from Moses; yet Moses did not disdain to listen, but accepted the advice, was persuaded, had it written down, and was not ashamed to hand these things down in the history, pulling down the pride of the many. That is why he wrote it and left it to life as on a pillar; for he knew the story would be useful to many. Let us not, then, overlook those who give the counsel that is needed, even if one is among the ruled, even if among the lowly; and let us not insist that whatever we ourselves propose must by all means prevail, but whatever appears useful, let that be confirmed by all. For many with dim sight have perceived many things better than the sharp-sighted, because of their earnestness and their attention. And do not say, "Why do you call me to counsel, if you do not listen to what I say?" These complaints are not those of a counselor, but of a tyrant. For a counselor is entitled only to say what he thinks; but if something else appears more profitable and he wants his own view to be acted on, he is no longer a counselor but a tyrant, as I said. Let us not do so, then, but freeing the soul from all pride and arrogance, let us consider not only how our own views may stand, but how the useful opinion may prevail, even if it is not brought forward by us. For we shall gain no small thing, even if we do not find what is needed, by accepting what has been brought to light by others; and we shall receive a great reward from God, and so above all we shall enjoy glory as well. For as the one who said what was useful is wise, so we, by accepting it, shall also reap the praise of understanding and good sense. So houses and cities, so the church too when it is governed thus, will receive greater increase; so we too, having governed the present life well, shall obtain the good things to come; which may we all attain, and so on, by the grace and lovingkindness.