2 Corinthians 10:5

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.” Truly, “all things are lawful, but all things are not expedient,” says the apostle: “all things are lawful for me, but all things edify not.” And, “Let no one seek his own advantage, but also that of his neighbour,” so as to be able at once to do and to teach, building and building up. For that “the earth is the Lord’s, and the fulness thereof,” is admitted; but the conscience of the weak is supported. …

4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, “The thought of a man will make confession to Thee, and the rest of the thought shall observe to Thee a festival day.” That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: “If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offence …

I. Read a compendious interpretation of some apostolic words from the same discourse. Let us see, then, what it is that we have endeavoured to say respecting the apostle. For this saying of his, “I was alive without the law once,” refers to the life which was lived in paradise before the law, not without a body, but with a body, by our first parents, as we have shown above; for we lived without concupiscence, being altogether ignorant of its assaults. For not to have a law according to which we ought to live, nor a power of establishing what manner of life we ought to adopt, so that we might justly be approved or blamed, is considered to exempt a person from accusation. Because one cannot lust after those things from which he is not restrained, and even if he lusted after them, he would not be blamed. …

II. But if any one should venture to oppose this statement, and reply, that the apostle teaches that we hate not only the evil which is in thought, but that we do that which we will not, and we hate it even in the very act of doing it, for he says, “The good which I would, I do not; but the evil which I would not, that I do;” if he who says so speaks the truth, let us ask him to explain what was the evil which the apostle hated and willed not to do, but did; and the good which he willed to do, but did not; and conversely, whether as often as he willed to do good, so often he did not do the good which he willed, but did the evil which he willed not? And how he can say, when exhorting us to shake off all manner of sin, “Be ye followers of me, even as I also am of Christ?” Thus he meant the things already mentioned which he willed not to do, not to be done, but only to be thought of. …

When, therefore, both before working miracles, and after, St. Paul appears to have made much use of argument, how can any one dare to pronounce him unskillful whose sermons and disputations were so exceedingly admired by all who heard them? Why did the Lycaonians imagine that he was Hermes? The opinion that he and Barnabas were gods indeed, arose out of the sight of their miracles; but the notion that he was Hermes did not arise from this, but was a consequence of his speech. …

[6.] “He calleth it, however, “Salvation,” you will say; why, that is the cause of his adding, “so as by fire:” since we also used to say, “It is preserved in the fire,” when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word “Captivity” seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, “Bringing into captivity every thought to the obedience of Christ.” ( 2 Cor. x. 5 .) And again, to an evil thing he hath applied a good word, saying, “Sin reigned,” ( Rom. v. 21 .) here surely the term “reigning” is rather of auspicious sound. …

Ver. 5 . “Casting down imaginations.” First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, ‘these weapons,’ he says, ‘confounded every thing that stood up against them; for they cast down imaginations, ‘And every high thing that is exalted against the knowledge of God.’ He persisted in the metaphor that he might make the emphasis greater. ‘For though there should be strongholds,’ he saith, ‘though fortifications, though any other thing soever, they yield and give way before these weapons.

And not only this, but we shall take also “the sword of the Spirit,” and thus not only ward off his missiles, but smite the devil himself. For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and “brought into captivity his devices” ( 2 Cor. x. 5 .); he will cut off and behead the serpent.

“And every transgression and disobedience,” saith he. Not this one and that one, but “every” one. Nothing, he saith, remained unavenged, but “received a just recompense of reward,” instead of [saying] punishment. Why now spake he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he saith, “Bringing into captivity every thought to the obedience of Christ.” ( 2 Cor. x. 5 .) And again he hath put “the recompense” for punishment, as here he calleth punishment “reward.” “If it be a righteous thing,” he saith, “with God to recompense tribulation to them that trouble you, and to you who are troubled rest.” ( 2 Thess. i. …

2. For that divine and celestial grace which co-operates with its ministers, by their appearance and presence, quickly extinguished the kindled flame of evil, and humbled and cast down through them “every high thing that exalted itself against the knowledge of God.”

3. I do not adduce these instances because I have anything in me from which you either can or will learn a lesson, but to show you that your zeal and eagerness to learn, even though you cannot rely on help from me, are in themselves worthy of praise. A mind willing to learn deserves commendation even when it has no teacher. What is of importance to me is not what you find but what you seek to find. Wax is soft and easy to mould even where the hands of craftsman and modeller are wanting to work it. It is already potentially all that it can be made. …

11. I take it as admitted by men of sense, that the first of our advantages is education; and not only this our more noble form of it, which disregards rhetorical ornaments and glory, and holds to salvation, and beauty in the objects of our contemplation: but even that external culture which many Christians ill-judgingly abhor, as treacherous and dangerous, and keeping us afar from God. For as we ought not to neglect the heavens, and earth, and air, and all such things, because some have wrongly seized upon them, and honour God’s works instead of God: but to reap what advantage we can from them for our life and enjoyment, while we avoid their dangers; not raising creation, as foolish men do, in revolt against the Creator, but from the works of nature apprehending the Worker, and, as the divine apostle says, bringing into captivity every thought to Christ: and again, as we know that neith …