of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love,
Repentance perishes not, because it finds Patience (to welcome it). For by whose teachings but those of Patience is Charity
God counts worthy? "To the point the Apostle Paul speaks, "If I give my body, and have not love, I am sounding brass, and a tinkling cymbal."
above all these gifts, He even taught the apostle that it was the chief commandment,
are "like a sounding pipe, or a tinkling cymbal; "
But all these are blind who speak and hear, like sounding brass or tinkling cymbal, in which there is no perception of those things which are meant by their sound.
"If the trumpet give an uncertain sound, who shall prepare himself for the battle," and that which says that though a man have knowledge of mysteries, or have prophecy but wants love, he is a sounding or a tinkling cymbal.
"Though he gives all his goods to feed the poor, though he remove mountains, though he give his body to be burned,"
and that apart from the love of God, neither knowledge avails anything,
Such were the apostles, in whose case it is said that "faith removed mountains and transplanted trees."
This Gnostic, to speak compendiously, makes up for the absence of the apostles, by the rectitude of his life, the accuracy of his knowledge, by benefiting his relations, by "removing the mountains" of his neighbours, and putting away the irregularities of their soul. Although each of us is his
Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth."
1 Cor. 13:2 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail."
For "though I sell all my goods and give to the poor, and though I yield up my body to the fire, and though I have so great faith that I can remove mountains, and have not charity, I am nothing."
But the dumb and deaf spirit, who was cast out by the Word, must be figuratively understood as the irrational impulses, even towards that which seems to be good, so that, what things any man once did by irrational impulse which seemed to onlookers to be good, he may do no longer irrationally but according to the reason of the teaching of Jesus. Under the inspiration of this Paul also said, "If I have all faith so as to remove mountains; "
his starting-point from this place, says with apostolical authority, "If I have all faith so as to remove mountains,"
And do you imagine that I am thinking of a supper that is to be done away with? "For if," it is said, "I bestow all my goods, and have not love, I am nothing."
But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love," according to the apostle.
was the first to import into Rome from Asia this kind of heretical pravity, a man in other respects of restless disposition, and above all inflated with the pride of confessorship simply and solely because he had to bear for a short time the annoyance of a prison; on which occasion, even "if he had given his body to be burned, it would have profiled him nothing," not having the love of God,
s Christ before men and is baptized in his own blood? And yet even this baptism does not benefit a heretic, although he has confessed Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain.
On which principle also, that heretic who, by confessing Christ's name, is put to death, can subsequently correct nothing, if he should have thought anything erroneously of God or of Christ, although by believing on another God or on another Christ he has deceived himself: he is not a confessor of Christ, but in the name only of Christ; since also the apostle goes on to say, "And if I shall give up my body so that I may be burnt up with fire, but have not love, I profit nothing."
Love beareth all things, is long-suffering in all things.
"And love," according to the apostle, "suffers long, and is kind; envieth not; vaunteth not itself, is not puffed up."
1 Cor. 13:4 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
Prophecies are done away, tongues cease, gifts of healing fail on the earth. But these three abide, Faith, Hope, Love. But the greatest of these is Love."
"Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things."
would avail him, unless he kept the requirements of charity entire and inviolate, added, and said: "Charity, is magnanimous, charity is kind, charity envieth not; "
For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren? For as long as they remained firm and stable, of that which they had done contrary to reason, of this indulgence was accorded them. But when they lapsed, as having carried themselves with ostentation,
Love beareth all things, is long-suffering in all things.
1 Cor. 13:5 - NIV, NAB - in Clement of Alexandria Who is the Rich Man that Shall Be Saved?
XXXVIII. But learn thou the more excellent way, which Paul shows for salvation. "Love seeketh not her own,"
"Care not merely about your own (things), but (about your) neighbour's? "
But since "love seeketh not its own,"
Jesus did not do that which Peter thought good; wherefore He descended from the mountain to those who were not able to ascend to it and behold His transfiguration, that they might behold Him in such form as they were able to see Him. It is, therefore, the part of a righteous man who possesses "the love which seeketh not its own"
) is in truth celestial food, the banquet of reason. "It beareth all things, endureth all things, hopeth all things. Love never faileth."
Although visited with ignominy and exile, and confiscation, and above all, death, he will never be wrenched from his freedom, and signal love to God. "The charity which bears all things, endures all things,"
Love beareth all things, suffereth all things.'
But the perfect man, out of love, "beareth all things, endureth all things,"
For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for "love beareth all things, believeth all things, hopeth all things, endureth all things, love never faileth,"
1 Cor. 13:8 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
For in that first Epistle to the Corinthians, Paul speaks in the following terms of the perfection that is to come: "Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall be destroyed: for we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away."
and we, while upon the earth, as Paul also declares, "know in part, and prophesy in part."
But if any lover of strife contradict what I have said, and also what the apostle affirms, that "we know in part, and prophesy in part,"
For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. "For now," he says, "we know in part, and we prophesy in part, but then face to face."
1 Cor. 13:9 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
And even as Paul, who was sent before me, said of himself, that "he knew in part, and prophesied in part,"
away, for the sake of the glory which surpasseth; as there is need of the knowledge which is in part, which will be done away when that which is perfect comes.
and in these, "When that which is perfect is come, then that which is in part will be done away."
since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when "that which is in part shall be done away."
But it is not difficult, I think, to say to this, that in relation to that which is perfect, on the coming of which "that which is in part shall be done away,"
And the expression, "When I was a child, I thought as a child, I spoke as a child,"
"When I became a man," again Paul says, "I put away childish things."
"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: "
1 Cor. 13:11 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
When one is a child, he thinks as a child, he speaks as a child; but when he becomes a mature man, those things are to be done away which are proper for a child:
For there are, I think, even in sensible foods differences, so that some of them belong to those who "have put away childish things,"
and the men according to the saying, "When I am become a man I have put away childish things."
for we must think that he attains unto a man, and that full-grown, according to the inner man, who has gone through the things of the child, and has reached the stage of the man, and has put away the things of the child, and generally, has perfected the things of the man.
In saying, therefore, "I have given you milk to drink," has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able," may indicate the clear revelation in the future world, like food, face to face. "For now we see as through a glass," the same apostle says, "but then face to face."
Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face."
as the apostle also expresses it, "Now we see through a glass, darkly (or enigmatically), but then face to face."
Through a mirror
as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He hath made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, "then face to face; "
Since we hold that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never say that God is apprehended by any other means than through the intelligence which is formed in His image, though now, in the words of Paul, "we see in a glass obscurely, but then face to face."
Observe also how well the different life of the soul here and hereafter has been recognised by him who says, "Now we see in a glass, obscurely, but then face to face; "
1 Cor. 13:12 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known."
"face to face," and not "darkly" and "in part."
know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know "in part," and as it were "through a glass,"
" What I have said on the text, "They believe the Scripture and the word which Jesus had said unto them," may lead us to understand, after discussing the subject of faith, that the perfection of our faith will be given us at the great resurrection from the dead of the whole body of Jesus which is His Holy Church. For what is said about knowledge, "Now I know in part,"
ich we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure."
For faith, which has respect to our Master, endures
and [he declares] that when all other things have been destroyed, there shall remain "faith, hope, and love; but the greatest of all is love; "
And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad." "Faith, hope, love; but the greatest of these is love."
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