PAUL AND THE RHETORIC OF REVERSAL: KERYGMATIC ...

For the more perfect things remain in the future. 75
Desiring then to take away their pride [καθελεῖν τὸν τῦφον], and to show that
these things are not only no basis for pride [οὐ καλλωπίζεσθαι], but also that they
are a cause for shame, he firstly makes fun of them, saying, “Without us you
have begun to reign”. “What I mean is that for me”, he says, “the present time is
not for honour or glory, which you are enjoying, but for persecution and insult,
which we are suffering”. 76
And why am I speaking of present things? For, doubtless, on that day, these
things will not be said [that the greedy are better off than the poor], when both
will appear naked. 77
For those who seek rewards from God for labours in the present, and pursue
virtue for the sake of present reward, have diminished their reward. 78
The Problem of Human Autonomy
For Chrysostom, this present-focused, wealth-absorbed pride effectively places humans in
the position of glory, rather than God. This theme is especially present in the homilies on
1 Corinthians 1–4:
These latter people made the cross vain, while the former proclaimed God’s
power. The latter, besides failing to find the things they needed, also set things
75 Homily 12; PG 61.98.
76 Homily 13; PG 61.107.
77 Homily 15; PG 61.127. Cf. 61.130, in which Chrysostom concludes the homily by
urging his hearers to await true wealth from God rather than to expect it all in the present.
78 Homily 20; PG 61.170. Chrysostom understands the problem of idol-meat to involve
the Corinthians’ assumption that they have arrived at perfection in terms of knowledge.
Chrysostom points out, rather, that they have not yet reached the destination: Homily 23;
PG 61.189.
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