A SELECT LIBRARY
OF THE
NICENE AND
POST-NICENE FATHERS
OF
THE CHRISTIAN CHURCH.
EDITED BY
PHILIP SCHAFF, D.D., LL.D.,
PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.
IN CONNECTION WITH A NUMBER OF PATRISTIC SCHOLARS OF EUROPE AND AMERICA.
VOLUME IX
SAINT CHRYSOSTOM:
ON THE PRIESTHOOD; ASCETIC TREATISES; SELECT HOMILIES AND LETTERS; HOMILIES ON THE STATUES
T&T CLARK
EDINBURGH
__________________________________________________
WM. B. EERDMANS PUBLISHING COMPANY
GRAND RAPIDS, MICHIGAN
PREFACE.
__________
With this volume, we begin the Works of St. Chrysostom. It contains a sketch of his life and labors, the book on the priesthood, the letters to Theodore, the catechetical instructions, and a selection of ascetic treatises, special homilies, letters to Olympias and Innocent, and the twenty-one Homilies on the Statues.
The translations are entirely new, or thoroughly revised, by the Rev. W. R. W. Stephens, whose services I was so fortunate as to secure. He has written the best biography of St. Chrysostom and is thoroughly at home in his writings. He has taken great pains, with the aid of two friends, the Rev. T. P. Brandram and Rev. R. Blackburn, and is responsible for the whole volume, with the exception of the Prolegomena, which I wrote myself, to correspond with the Prolegomena to the works of St. Augustin.
The other volumes of St. Chrysostom in this series will be devoted to his exegetical Homilies on the greater part of the New Testament.
Philip Schaff.
New York, March, 1889.
Prolegomena.
__________
The Life and Work of
St. John Chrysostom.
By Philip Schaff.
Chapter I.—Literature.
i. editions of chrysostom’s works.
S. Joannis Chrysostomi, archiepiscopi Constantinopolitani, Opera omnia quæ exstant vel quæ ejus nomine circumferuntur, ad mss. codices Gallicos, Vaticanos, Anglicos, Germanicosque castigata, etc. Opera et studio D.Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex codem sodalitio, monachis. Greek and Latin, Paris, 1718–’38, in 13 vols., fol. This is the best edition, and the result of about twenty years of the patient labor of Montfaucon (d. Dec. 21, 1741, 86 years old), and several assistants of the brotherhood of St. Maur. More than three hundred mss. were made use of, but the eight principal mss., as Field has shown, were not very carefully collated. Montfaucon, who at the date of the completion of his edition was 83 years old, prepared valuable prefaces to every treatise and set of homilies, arranged the works in chronological order, and added in vol. XIII. learned dissertations on the life, doctrine, discipline and heresies of the age of Chrysostom.
The Benedictine edition was reprinted at Venice, 1734–’41, in 13 vols. fol.; at Paris, ed. by F. de Sinner (Gaume), 1834–’39, in 13 vols. (an elegant edition, with some additions); and, with various improvements and corrections, by J. P. Migne, Petit-Montrouge, 1859–’63, in 13 vols. The last is the most complete edition, but inferior in paper and type to that of Gaume. Migne uses the critical text of Field in Matthew and the Pauline Epp. He had previously edited a Latin Version, 1842, in 9 vols.
The edition of Sir Henry Savile (Provost of Eton), Etonæ, 1612, in 8 vols. fol., is less complete than the Benedictine edition, but gives a more correct Greek text (as was shown by F. Dübner from a collation of manuscripts) and valuable notes. Savile personally examined the libraries of Europe and spent £8,000 on his edition. His wife was so jealous of his devotion to Chrysostom that she threatened to burn his manuscripts.
The edition of Fronton le Duc, a French Jesuit, and the two brothers, Frederick and Claude Morel, was published at Paris, 1636, in 12 vols. fol., Greek and Latin.
A selection of Chrysostom’s works (Opera præstantissima) in Greek and Latin, was edited by T. G. Lomler, Rudolphopoli (Rudolstadt), 1840 (unfinished).
The best edition of the Greek text of the Homilies on Matthew, and all the Pauline Epistles is by Dr. Frederick Field, of the Church of England (d. 1883), in the “Bibliotheca Patrum Ecclesiæ Orientalis qui ante Orientis et Occidentis schisma floruerunt.” The Homilies on Matthew appeared at Cambridge, 1839, 3 vols.; the Homilies on the Epistles of Paul and the Hebrews, Oxford, 1839–’62, in 7 vols.
The treatise De Sacerdotio
(περί ἱερωσύνης)
was separately edited by Erasmus in Greek
(Basel, 1525, from the press of Frobenius), by J.
Hughes, in Greek and Latin (Cambridge, 1710), and by J. A. Bengel, the com
ii. translations.—(a) german translations.
The treatise on the Priesthood has been translated by Hasselbach, 1820; Ritter, 1821, and others. The Bibliothek der Kirchenväter (Rom. Cath.), published at Kempten in Bavaria, devotes ten small volumes to St. Chrysostom, including the Priesthood, ascetic Treatises, and Homilies, translated by Joh. Chrysostomus Mitterrutzner, 1869–’84. German translations of selected Homilies by J. A. Cramer (Leipzig, 1748–’51, 10 vols.); Feder (Augsburg, 1786); Ph. Mayer (Nürnberg, 1830); W. Arnoldi (Trier, 1835); Augusti (Predigten der Kirchenväter, vols. I. and II., Leipzig, 1839); Jos. Lutz (Tübingen, 2d ed. 1859); Gust. Leonhardi (Leipzig, 1888, selected sermons and orations, in vol I. of Klassikerbibliothek der Christl. Predigtliteratur).
(b) english translations.
The work on the Priesthood was translated by Hollier (London, 1728); Bunce (London, 1759); Hohler (Cambridge, 1837); Marsh (London, 1844); Harris Cowper (London, 1866); and Stephens (N. York, 1888, prepared for this “Library”).
The Homilies on the Statues and on the New Testament were translated by several scholars for the “Oxford Library of the Fathers,” 1839–’77, 16 vols. The earlier parts (on the First Epistle to the Corinthians, and on the Statues) are based on the text of Montfaucon and Savile, the later parts on the improved text of Field. The Oxford translation has been revised and annotated by American scholars for this “Library,” and new translations of other works of St. Chrysostom have been added, namely, the treatise on the Priesthood, the Exhortation to the fallen Theodore, Letters, Tracts, and Special Homilies (in this first volume).
iii. biographies and essays.
Palladius (a friend of Chrysostom and bishop of Helenopolis in Bithynia, author of the Historia Lausiaca; according to others a different person): Dialogus historicus de vita et conversatione beati Joannis Chrysostomi cum Theodoro ecclesiæ Romanæ diacono (in the Bened. edition of the Opera, tom. xiii. pp. 1–89; in Migne’s ed., tom. i., Pars prior, 5–84, in Greek and Latin). Hieronymus: De viris illustribus, c. 129 (a very brief notice, mentioning only the work De Sacerdotio). Socrates: Hist. Eccl. VI., 3–21. Sozomen: Hist. Eccl. VIII. 2–23. Theodoret: Hist. Eccl. V. 27–36. B. de Montfaucon: Vita Joannis Chrysost. (in his edition of the Opera, tom. xiii. 91–178; in Migne, I.I. 84–264): Testimonia Veterum de S. Joann. Chrys. scriptis, ibid. tom. xiii. 256–292. Tillemont: Mémoires, vol. XI. pp. 1–405, 547–626 (exceedingly minute and accurate from the works of Chrys.). F. Stilting: Acta Sanctorum, Sept. 14 (the day of Chrysostom’s death), tom. iv. pp. 401–709; comp. Stilting’s Compendium chronologicum gestorum et scriptorum S. Joh. Chrys., in Migne, tom. i. 264–272. Alban Butler: Lives of Saints, sub. Jan. 27 (the day of the translation of the remains of Chrys.). W. Cave: Lives of the Fathers, vol. III. p. 237 sqq. J. A. Fabricius: Biblioth Gr., tom. viii. 454 sqq. Schröckh: Kirchengeschichte, vol. X. p. 309 sqq. Gibbon: Decline and Fall, ch. xxxii. (a brilliant and appreciative sketch). Neander: Der heilige Chrysostomus, 1821–’22, in 3 vols., second ed. 1832, third ed. Berlin, 1848, in 2 vols. (English translation of the same by J. C. Stapleton, vol. I., London, 1838, unfinished). The best monograph in the German language. Neander represents Chrysostom as a type of the Johannean tendency among the Fathers, as distinct from Augustin, the strongest type of the Pauline tendency. He gives a full account of the opinions and religious life of Chrysostom, but without a clear picture of his personality. (Hase says: “Neander hat uns das Lebensbild des Chrys. aufgestellt als ein Herzensverwandter, doch nicht ohne einige Abschwächung seiner Kraft und seines Gegensatzes zur Regierung.” K. Gesch. I. 511.) J. Pettersson: Chrys. homileta, Lund, 1833. C. Datt: S. Jean Chrys. comme prédicateur, Strassb., 1837. A. F. Villemain: Tableau de l’éloquence chrétienne au quatrième siècle, Paris, 1849, new ed. 1857. Perthes: Life of Chrysostom, Boston, 1854. P. Albert: St. Jean Chrysostome considéré comme orateur populaire, Paris, 1858. Abbé E. Martin: Saint Jean Chrysostome, ses œuvres et son siècle, Montpellier and Paris, 1861, 3 vols. Abbé Rochet: Histoire de S. Jean Chrysostome, Paris, 1866, 2 vols. Amédée Thierry: St. Chrysostome et l’imperatrice Eudoxie, 2d ed., Paris, 1874 (originally in the “Revue des deux Mondes”). Böhringer: Johann Chrysostomus und Olympias, in “Kirchengesch. in Biogr.,” vol. IX. new ed. 1876. Th. Förster: Chrysostomus in seinem Verhältniss zur Antiochenischen Schule, Gotha, 1869. W. Maggilory: John of the Golden Mouth, Lond. 1871. W. R. W. Stephens: St. John Chrysostom, his Life and Times, London, 1872, 2d ed. 1880, 3rd ed. 1883 (the best biography of Chr.). R. W. Bush, Life and Times of Chrysostom, London, Rel. Tract Soc., 1885.
Canon E. Venables: in
“Smith and Wace,” I. 518–535 (a very good sketch).
C. Burk: in Herzog, 2d ed.,
Chapter II.—Chrysostom’s Youth and Training, a.d. 347–370.
“Almighty God, who hast given us grace at
this time with one accord to make our common supplications unto
Thee; and doest promise, that when two or three are gathered
together in Thy name Thou wilt grant their requests: fulfil now, O
Lord, the desires and petitions of Thy servants, as may be most
expedient for them; granting us in this world knowledge of Thy
truth, and in the world to come life everlasting, Amen.”
See the Greek original of this collect in Chrysostom’s
Liturgy, in Migne’s edition, Tom. xii.
908; Daniel’s Codex Liturgicus,
tom. iv.; Fasc. II. p. 343 (comp. the
foot-note in tom. iii. 358); and Fr.
Procter’s History of the Book of Common Prayer
(11th ed. 1874), p. 245 sq. The precise origin of this prayer is
uncertain. It does not occur in the oldest
mss. of Chrysostom’s Liturgy, but in those of the Liturgy
of St. Basil. It precedes the third anthem in the communion
service, and was used since the ninth century or earlier in the
exarchate of Cæsarea and the patriarchate of Constantinople. In
the Oriental churches the prayer is said silently by the priest.
See Bjerring, The Offices of the
Oriental Church, p. 43. In the Anglican Church, it was placed
at the end of the Litany (by Cranmer), in 1544, and at the close of
the daily Morning and Evening Prayer in 1661. In the English
Homilies (Hom. I.), Chrysostom is called “that godly clerk
and great preacher.”
This beautiful and comprehensive prayer, which is translated from the Liturgy of St. Chrysostom, has made his name a household word wherever the Anglican Liturgy is known and used.
John, surnamed Chrysostom ('Ιω€ννης Χρυσόστομος) is the greatest pulpit orator and commentator of the Greek Church, and still deservedly enjoys the highest honor in the whole Christian world. No one of the Oriental Fathers has left a more spotless reputation; no one is so much read and so often quoted by modern preachers and commentators. An admiring posterity, since the close of the fifth century, has given him the surname Chrysostom (the Golden Mouth), which has entirely superseded his personal name John, and which best expresses the general estimate of his merits.
His life may be divided into five periods: (1) His youth and training till his conversion and baptism, A.D. 347–370. (2) His ascetic and monastic life, 370–381. (3) His public life as priest and preacher at Antioch, 381–398. (4) His episcopate at Constantinople, 398–404. (5) His exile to his death, 404–407.
John (the name by which alone he is known
among contemporary writers and his first biographers) was born in
347,
So Montfaucon,
Tillemont, Neander, Stephens, Venables, and
others. Baur (Vorlesungen über die
Dogmengeschichte, Bd. I. Abthlg. II., p. 50) and others
erroneously state the year 354 or 355,
Villemain assigns the year 344 as that of his
birth.
His father, Secundus, was a distinguished
military officer (magister militum) in the imperial army of
Syria, and died during the infancy of John, without professing
Christianity, as far as we know. His mother, Anthusa, was a rare
woman. Left a widow at the age of twenty, she refused all offers of
marriage, and devoted herself exclusively to the education of her
only son and his older sister. She was probably from principle
averse to a second marriage, according to a prevailing view of the
Fathers. She shines, with Nonna and Monica, among the most pious
mothers of the fourth century, who prove the ennobling influence of
Christianity on the character of woman, and through her on all the
family relations. Anthusa gained general esteem by her exemplary
life. The famous advocate of heathenism, Libanius, on hearing of
her consistency and devotion, felt constrained to exclaim: “Bless
me! what wonderful women there are among the Christians.”
Βαβαὶ, οἷαι παρὰ χριστιανοῖς γυναῖκ™ς
εἰσι. Chrysostom himself relates this of his heathen
teacher (by whom, undoubtedly, we are to understand Libanius),
though, it is true, with immediate reference only to the twenty
years’ widowhood of his mother, and adds: “Such is the praise
and admiration of widowhood not only with us, but even with the
heathen.” Ad viduam juniorem (Opera, Bened. ed.
Tom. i. 340; in Migne’s ed. Tom. i., P.
II., 601).
She gave her son an admirable education, and early planted in his soul the germs of piety, which afterwards bore the richest fruits for himself and the church. By her admonitions and the teachings of the Bible, he was secured against the seductions of heathenism.
Chrysostom received his literary training
chiefly from Libanius, the admirer and friend of Julian the
Apostate, and the first classical scholar and rhetorician of his
age, who after a long career as public teacher at Athens and
Constantinople, returned to his native Antioch and had the
misfortune to outlive the revival of heathenism under Julian and to
lament the triumph of Christianity under his successors. He was
introduced by him into a knowledge of the Greek classics and the
arts of rhetoric, which served him a good purpose for his future
labors in the church. He was his best scholar, and when Libanius,
shortly before his death (about 393), was asked whom he wished for
his successor, he replied: “John, if only the Christians had not
stolen him from us.”
Sozomen, Ch. Hist., VIII.
2.
After the completion of his studies Chrysostom became a rhetorician, and began the profitable practice of law, which opened to him a brilliant political career. The amount of litigation was enormous. The display of talent in the law-courts was the high-road to the dignities of vice-prefect, prefect, and consul. Some of his speeches at the bar excited admiration and were highly commended by Libanius. For some time, as he says, he was “a never-failing attendant at the courts of law, and passionately fond of the theatre.” But he was not satisfied. The temptations of a secular profession in a corrupt state of society discouraged him. To accept a fee for making the worse cause appear the better cause, seemed to him to be taking Satan’s wages.
Chapter III.—His Conversion and Ascetic Life.
The quiet study of the Scriptures, the example
of his pious mother, the acquaintance with Bishop Meletius, and the
influence of his intimate friend Basil, who was of the same age and
devoted to ascetic life, combined to produce a gradual change in
his character.
Socrates and
Kurtz (in the 10th edition of his Kirchengeschichte,
I. 223), confound this Basil with Basil the Great of Cappadocia,
who was eighteen years older than Chrysostom and died in 379.
Chrysostom’s friend was probably (as Baronius and Montfaucon
conjecture) identical with Basil, bishop of Raphanea in Syria, near
Antioch, who attended the Council of Constantinople in 381. Comp.
Stephens, l. c. p. 14; and Venables in Smith & Wace, I.
297.
He entered the class of catechumens, and after the usual period of three years of instruction and probation, he was baptized by Meletius in his twenty-third year (369 or 370). From this time on, says Palladius, “he neither swore, nor defamed any one, nor spoke falsely, nor cursed, nor even tolerated facetious jokes.” His baptism was, as in the case of St. Augustin, the turning point in his life, an entire renunciation of this world and dedication to the service of Christ. The change was radical and permanent.
Meletius, who foresaw the future greatness of the
young lawyer, wished to secure him for
The first inclination of Chrysostom after
baptism was to adopt the monastic life as the safest mode,
according to the prevailing notions of the church in that age, to
escape the temptations and corruptions of the world, to cultivate
holiness and to secure the salvation of the soul. But the earnest
entreaties of his mother prevailed on him to delay the
gratification of his desire. He relates the scene with dramatic
power. She took him to her chamber, and by the bed where she had
given him birth, she adjured him with tears not to forsake her.
“My son,” she said in substance, “my only comfort in the
midst of the miseries of this earthly life is to see thee
constantly, and to behold in thy features the faithful image of my
beloved husband who is no more. This comfort commenced with your
infancy before you could speak. I ask only one favor from you: do
not make me a widow a second time; wait at least till I die;
perhaps I shall soon leave this world. When you have buried me and
joined my ashes with those of your father, nothing will then
prevent you from retiring into monastic life. But as long as I
breathe, support me by your presence, and do not draw down upon you
the wrath of God by bringing such evils upon me who have given you
no offense.”
De Sacerd. I. 5.
These tender, simple and impressive words suggest many heart-rending scenes caused by the ascetic enthusiasm for separation from the sacred ties of the family. It is honorable to Chrysostom that he yielded to the reasonable wishes of his devoted mother. He remained at home, but turned his home into a monastery. He secluded himself from the world and practiced a rigid asceticism. He ate little and seldom, and only the plainest food, slept on the bare floor and frequently rose to prayer. He kept almost unbroken silence to prevent a relapse into the habit of slander.
His former associates at the bar called him
unsociable and morose. But two of his fellow-pupils under Libanius
joined him in his ascetic life, Maximus (afterwards bishop of
Seleucia), and Theodore of Mopsuestia. They studied the Scriptures
under the direction of Diodorus (afterwards bishop of Tarsus), the
founder of the Antiochian school of theology, of which Chrysostom
and Theodore became the chief ornaments.
Socrates and Sozomenus represent Diodor and Karterius as
abbots under whom Chrysostom lived as monk, but
Neander (in the 3d ed. I. 29) thinks it more likely that
Chrysostom was previously instructed by Diodor at
Antioch.
Theodore was warmly attached to a young lady
named Hermione, and resolved to marry and to leave the ascetic
brotherhood. This gave rise to the earliest treatise of
Chrysostom—namely, an exhortation to Theodore, in two letters.
Parænesis ad Theodorum Lapsum, in
Migne’s ed. I., Pars I. 277–319. The second letter is
milder than the first, and was written earlier. It is somewhat
doubtful whether the first refers to the same case. Neander (I. 38 sq.) conjectures that the second
only is addressed to Theodore.
Chapter IV.—Chrysostom Evades Election to a Bishopric, and Writes His Work on the Priesthood.
About this time several bishoprics were vacant in
Syria, and frequent depositions took
The Jesuitical maxim, “the end justifies the
means,” is much older than Jesuitism, and runs through the whole
apocryphal, pseudo-prophetic, pseudo-apostolic, pseudo-Clementine
and pseudo-Isidorian literature of the early centuries. Several of
the best Fathers show a surprising want of a strict sense of
veracity. They introduce a sort of cheat even into their strange
theory of redemption, by supposing that the Devil caused the
crucifixion under the delusion that Christ was a mere man, and thus
lost his claim upon the fallen race. Origen, Chrysostom, and Jerome
explain the offense of the collision between Paul and Peter at
Antioch (
Comp. on the patristic views of accommodation, Neander, Geschichte der Christl. Ethik.,
p. 156 sqq.; and Wuttke, Christl.
Sittenlehre, 3d ed. vol. II., 325 sq. Canon
Venables of Lincoln (in Smith & Wace, I. 519 sq.)
justly condemns Chrysostom’s conduct on this occasion “as
utterly at variance with the principles of truth and
honor.”
The escape from the episcopate was the
occasion for one of the best and most popular works of Chrysostom,
the Six Books On the Priesthood, which he wrote probably
before his ordination (between 375 and 381), or during his
diaconate (between 381 and 386). It is composed in the form of a
Platonic dialogue between Chrysostom and Basil. He first vindicates
by argument and examples his well-meant but untruthful conduct
towards his friend, and the advantages of timely fraud; and then
describes with youthful fervor and eloquence the importance, duties
and trials of the Christian ministry, without distinguishing
between the priestly and the episcopal office. He elevates it above
all other offices. He requires whole-souled consecration to Christ
and love to his flock. He points to the Scriptures (quoting also
from the Apocrypha) as the great weapon of the minister. He
assumes, as may be expected, the then prevailing conception of a
real priesthood and sacrifice, baptismal regeneration, the corporal
presence, the virtue of absolution, prayers for the dead, but is
silent about pope and councils, the orders of the clergy, prayers
to saints, forms of prayer, priestly vestments, incense, crosses
and other doctrines and ceremonies of the Greek and Roman
churches.
This book is the most useful or at least the best known among the works of Chrysostom, and is well calculated to inspire a profound sense of the tremendous responsibilities of the ministry. But it has serious defects, besides the objectionable justification of pious fraud, and cannot satisfy the demands of an evangelical minister. In all that pertains to the proper care of souls it is inferior to the “Reformed Pastor” of Richard Baxter.
Chapter V.—Chrysostom as a Monk. a.d. 374–381.
After the death of his mother, Chrysostom fled
from the seductions and tumults of city life to the monastic
solitude of the mountains south of Antioch, and there spent six
happy years in theological study and sacred meditation and prayer.
Monasticism was to him (as to many other great teachers of the
church, and even to Luther) a profitable school of spiritual
experience and self-government. He embraced this mode of life as
“the true philosophy” from the purest motives, and brought into
it intellect and cultivation enough to make the seclusion available
for moral and spiritual growth.
On the origin and character of early monasticism, see Schaff, Ch. Hist. vol. III., 147
sqq.
He gives us a lively description of the bright side of this monastic life. The monks lived in separate cells or huts (κ€λυβαι), but according to a common rule and under the authority of an abbot. They wore coarse garments of camel’s hair or goat’s hair over their linen tunics. They rose before sunrise, and began the day by singing a hymn of praise and common prayer under the leadership of the abbot. Then they went to their allotted task, some to read, others to write, others to manual labor for the support of the poor. Four hours in each day were devoted to prayer and singing. Their only food was bread and water, except in case of sickness. They slept on straw couches, free from care and anxiety. There was no need of bolts and bars. They held all things in common, and the words of “mine and thine,” which cause innumerable strifes in the world, were unknown among the brethren. If one died, he caused no lamentation, but thanksgiving, and was carried to the grave amidst hymns of praise; for he was not dead, but “perfected,” and permitted to behold the face of Christ. For them to live was Christ, and to die was gain.
Chrysostom was an admirer of active and useful monasticism, and warns against the dangers of idle contemplation. He shows that the words of our Lord, “One thing is needful;” “Take no anxious thought for the morrow;” “Labor not for the meat that perisheth,” do not inculcate total abstinence from work, but only undue anxiety about worldly things, and must be harmonized with the apostolic exhortation to labor and to do good. He defends monastic seclusion on account of the prevailing immorality in the cities, which made it almost impossible to cultivate there a higher Christian life.
In this period, from 374 to 381, Chrysostom
composed his earliest writings in praise of monasticism and
celibacy.
In the first volume, first part, of
Migne’s edition, col. 277–532.
By excessive self-mortifications John undermined his health, and returned to Antioch. There he was immediately ordained deacon by Meletius in 380 or 381, and a few years afterwards presbyter by Flavian (386).
As deacon he had the best opportunity to
become acquainted with the practical needs of the population, the
care of the poor and the sick. After his ordination to the
priesthood he preached in the presence of the bishop his first
sermon to a vast crowd. It abounds in flowery Asiatic eloquence, in
humble confession of his own unworthiness, and exaggerated praise
of Meletius and Flavian.
Migne, III. 693 sqq.
He now entered upon a large field of usefulness, the real work of his life. The pulpit was his throne, and he adorned it as much as any preacher of ancient or modern times.
Antioch was one of the great capitals of the Roman empire along with Alexandria, Constantinople, and Rome. Nature and art combined to make it a delightful residence, though it was often visited by inundations and earthquakes. An abundance of pure water from the river Orontes, a large lake and the surrounding hills, fertile plains, the commerce of the sea, imposing buildings of Asiatic, Greek, and Roman architecture, rich gardens, baths, and colonnaded streets, were among its chief attractions. A broad street of four miles, built by Antiochus Epiphanes, traversed the city from east to west; the spacious colonnades on either side were paved with red granite. Innumerable lanterns illuminated the main thoroughfares at night. The city was supplied with good schools and several churches; the greatest of them, in which Chrysostom preached, was begun by the Emperor Constantine and finished by Constantius. The inhabitants were Syrians, Greeks, Jews, and Romans. The Asiatic element prevailed. The whole population amounted, as Chrysostom states, to 200,000, of whom one half were nominally Christians. Heathenism was therefore still powerful as to numbers, but as a religion it had lost all vitality. This was shown by the failure of the attempt of the Emperor Julian the Apostate to revive the sacrifices to the gods. When he endeavored in 362 to restore the oracle of Apollo Daphneus in the famous cypress grove at Antioch and arranged for a magnificent procession, with libation, dances, and incense, he found in the temple one solitary old priest, and this priest ominously offered in sacrifice—a goose! Julian himself relates this ludicrous farce, and vents his anger at the Antiochians for squandering the rich incomes of the temple upon Christianity and worldly amusements.
Chrysostom gives us in his sermons lively
pictures of the character of the people and the condition of the
church. The prevailing vices even among Christians were avarice,
luxury, sensuality, and excessive love of the circus and the
theatre. “So great,” he says, “is the depravity of the times,
that if a stranger were to compare the precepts of the gospel with
the actual practice of society, he would infer that men were not
the disciples, but the enemies of Christ.” Gibbon thus describes
the morals of Antioch:
Decline and Fall, ch. xxiv.
Chrysostom preached Sunday after Sunday and during Lent, sometimes twice or oftener during the week, even five days in succession, on the duties and responsibilities of Christians, and fearlessly attacked the immorality of the city. He declaimed with special severity against the theatre and the chariot-races; and yet many of his hearers would run from his sermons to the circus to witness those exciting spectacles with the same eagerness as Jews and Gentiles. He exemplified his preaching by a blameless life, and soon acquired great reputation and won the love of the whole congregation. Whenever he preached the church was crowded. He had to warn his hearers against pickpockets, who found an inviting harvest in these dense audiences.
A serious disturbance which took place during his career at Antioch, called forth a remarkable effort of his oratorical powers. The populace of the city, provoked by excessive taxes, rose in revolt against the Emperor Theodosius the Great, broke down his statues and those of his deceased excellent wife Flacilla (d. 385) and his son Arcadius, dragged the fragments through the streets, and committed other acts of violence. The Emperor threatened to destroy the whole city. This caused general consternation and agony, but the city was saved by the intercession of Bishop Flavian, who in his old age proceeded to Constantinople and secured free pardon from the Emperor. Although a man of violent temper, Theodosius had profound reverence for bishops, and on another occasion he submitted to the rebuke of St. Ambrose for the wholesale massacre of the Thessalonians (390).
In this period of public anxiety, which lasted
several months, Chrysostom delivered series of extempore orations,
in which he comforted the people and exhorted them to correct their
vices. These are his twenty-one Homilies on the Statues,
so-called from the overthrow of the imperial statues which gave
rise to them. They were preached during Lent 387.
Montfaucon goes with tedious minuteness into the chronology of
these sermons. The twentieth was delivered ten days before Easter,
the twenty-first on Easter, after the return of Flavian from Rome
with the Emperor’s pardon. The first sermon was preached shortly
before the sedition and has nothing to do with it, but is alluded
to in the second. It is a temperance sermon, based on Paul’s
advice to Timothy,
During the sixteen or seventeen years of his labors
in Antioch Chrysostom wrote the greater part of his Homilies and
Commentaries; a consolatory Epistle to the despondent Stagirius;
the excellent book on the martyr Babylas, which illustrates by a
striking example the divine power of Christianity; a treatise on
Virginity, which he puts above marriage; and an admonition to a
young widow on the glory of widowhood, and the duty of continuing
in it.
Neander (vol. I.) gives large extracts
from these ascetic treatises with many judicious and discriminating
observations.
Chapter VII.—Chrysostom as Patriarch of Constantinople. a.d. 398–404.
After the death of Nectarius (successor to Gregory Nazianzen), towards the end of the year 397, Chrysostom was chosen, entirely without his own agency and even against his remonstrance, archbishop of Constantinople. He was hurried away from Antioch by a military escort, to avoid a commotion in the congregation and to make resistance useless. He was consecrated Feb. 26, 398, by his enemy Theophilus, patriarch of Alexandria, who reluctantly yielded to the command of the Emperor Arcadius or rather his prime minister, the eunuch Eutropius, and nursed his revenge for a more convenient season.
Constantinople, built by Constantine the Great in 330, on the site of Byzantium, assumed as the Eastern capital of the Roman empire the first position among the episcopal sees of the East, and became the centre of court theology, court intrigues, and theological controversies. The second œcumenical council, which was held there in 381, under Theodosius the Great, the last Roman emperor worthy of the name (d. 395), decided the victory of Nicene orthodoxy over the Arian heresy, and gave the bishop of Constantinople a primacy of honor, next in rank to the bishop of old Rome—a position which was afterwards confirmed by the Council of Chalcedon in 451, but disputed by Pope Leo and his successors.
Chrysostom soon gained by his eloquent sermons the admiration of the people, of the weak Emperor Arcadius, and, at first, even of his wife Eudoxia, with whom he afterwards waged a deadly war. He extended his pastoral care to the Goths who were becoming numerous in Constantinople, had a part of the Bible translated for them, often preached to them himself through an interpreter, and sent missionaries to the Gothic and Scythian tribes on the Danube. He continued to direct by correspondence those missionary operations even during his exile. For a short time he enjoyed the height of power and popularity.
But he also made enemies by his denunciations
of the vices and follies of the clergy and aristocracy. He emptied
the episcopal palace of its costly plate and furniture and sold it
for the benefit of the poor and the hospitals. He introduced his
strict ascetic habits and reduced the luxurious household of his
predecessors to the strictest simplicity. He devoted his large
income to benevolence. He refused invitations to banquets, gave no
dinner parties, and ate the simplest fare in his solitary
chamber.
Socrates (VI. 5) says that some justified
this habit by his delicate stomach and weak digestion, others
attributed it to his rigid abstinence. His enemies construed it as
pride, and based upon it a serious accusation.
The occasion was furnished by an unauthorized use of
his episcopal power beyond the lines of his diocese, which was
confined to the city. At the request of the clergy of Ephesus and
the neighboring bishops, he visited that city in January, 401, held
a synod and deposed six bishops convicted of shameful simony.
During his absence of several months he left the
Chapter VIII.—Chrysostom and Theophilus. His First Deposition and Banishment.
At this time Chrysostom became involved in the
Origenistic controversies which are among the most violent and most
useless in ancient church history, and full of personal invective
and calumny.
Schaff, Church History, III.
698 sqq.
Theophilus of Alexandria, an able and vigorous but domineering, contentious and unscrupulous prelate, was at first an admirer of Origen, but afterwards in consequence of a personal quarrel joined the opponents, condemned his memory and banished the Origenistic monks from Egypt. Some fifty of them, including the four “Tall Brethren,” so-called on account of their extraordinary stature, fled to Constantinople and were hospitably received by Chrysostom (401). He had no sympathy with the philosophical speculations of Origen, but appreciated his great merits, and felt that injustice was done to the persecuted monks. He interceded in their behalf with Theophilus, who replied with indignant remonstrance against protecting heretics and interfering in another diocese.
Theophilus, long desirous of overthrowing Chrysostom, whom he had reluctantly consecrated, set every instrument in motion to take revenge. He sent the octogenarian bishop Epiphanius of Salamis, a well-meaning and learned but bigoted zealot for orthodoxy, to Constantinople, as a tool of his hierarchical plans (402); but Epiphanius soon returned and died on the ship (403). Theophilus now traveled himself to Constantinople, accompanied by a body-guard of rough sailors and provided with splendid presents. He appeared at once as accuser and judge, aided by Eudoxia and the disaffected clergy. He held a secret council of thirty-six bishops, all of them Egyptians except seven, in a suburb of Chalcedon on the Asiatic side of the Bosphorus, and procured in this so-called synod at the Oak, the deposition and banishment of Chrysostom, on false charges of immorality and high treason (403). Among the twenty-nine charges were these: that Chrysostom had called the saintly Epiphanius a fool and a demon, that he abused the clergy, that he received females without witnesses, that he ate sumptuously alone and bathed alone, that he had compared the empress to Jezebel.
The innocent bishop refused to appear before a packed synod of his enemies, and appealed to a general council. As the sentence of banishment for life became known, the indignation of the people was immense. A single word from him would have raised an insurrection; but he surrendered himself freely to the imperial officers, who conveyed him in the dark to the harbor and put him on board a ship destined for Hieron at the mouth of the Pontus. Theophilus entered the city in triumph and took vengeance on Chrysostom’s friends.
The people besieged the palace and demanded the
restoration of their bishop. Constantinople was almost in a state
of insurrection. The following night the city was convulsed by an
earthquake, which was felt with peculiar violence in the bedroom of
Eudoxia and frightened her into submission. She implored the
emperor to avert the wrath of God by recalling Chrysostom.
Messengers were despatched with abject apologies to bring him back.
A whole fleet of barks put forth to greet him, the Bosphorus blazed
with torches and resounded with songs of rejoicing. On passing the
gates he was borne aloft by the people to the church, seated in the
episcopal chair and forced to make an address. His triumph was
complete,
Chapter IX.—Chrysostom and Eudoxia. His Second Banishment, a.d. 403.
The restored patriarch and the repentant empress seemed reconciled, and vied with one another in extravagant laudations for two months, when the feud broke out afresh and ended in perpetual exile and death.
Eudoxia was a beautiful, imperious, intriguing and revengeful woman, who despised her husband and indulged her passions. Not content with the virtual rule of the Roman empire, she aspired to semi-divine honors, which used to be paid to the heathen Cæsars. A column of porphyry with her silver statue for public adoration was erected in September, 403, on the forum before the church of St. Sophia, and dedicated amid boisterous and licentious revelry, which disturbed the sacred services.
Chrysostom ascended the pulpit on the
commemoration day of the martyrdom of John the Baptist, and
thundered his righteous indignation against all who shared in these
profane amusements, the people, the prefect, and the haughty woman
on the throne. In the heat of his zeal the imprudent words are said
to have escaped his lips: “Again Herodias is raging, again she is
dancing, again she demands the head of John on a platter.”
According to the report of Socrates,
VI. 18, and Sozomenus, VIII. 20. A homily
which begins with this exordium: π€λιν
̔Ηρωδίας μαίνεται, π€λιν ταρ€σσεται, π€λιν ὀρχεῖται,
π€λιν ἐπὶ πίνακι τὴν κεφαλὴν τοῦ 'Ιω€ννου ξητεῖ
λαβεῖν (comp.
The enemies of Chrysostom flocked like vultures down
to their prey. Theophilus directed the plot from a safe distance.
Arcadius was persuaded to issue an order for the removal of
Chrysostom. He continued to preach and refused to leave the church
over which God had placed him, but had to yield to armed force. He
was dragged by imperial guards from the cathedral on the vigil of
the resurrection in 404, while the sacrament of baptism was being
administered to hundreds of catechumens. “The waters of
regeneration,” says Palladius, “were stained with blood.” The
female candidates, half dressed, were driven by licentious soldiers
into the dark streets. The eucharistic elements were profaned by
pagan hands. The clergy in their priestly robes were ejected and
chased through the city. The horrors of that night were long
afterwards remembered with a shudder. During the greater part of
the Easter week the city was kept in a state of consternation.
Private dwellings were invaded, and
At last on June 5, 404, the timid and long hesitating Arcadius signed the edict of banishment. Chrysostom received it with calm submission, and after a final prayer in the cathedral with some of his faithful bishops, and a tender farewell to his beloved Olympias and her attendant deaconesses, he surrendered himself to the guards and was conveyed at night to the Asiatic shore. He had scarcely left the city, when the cathedral was consumed by fire. The charge of incendiarism was raised against his friends, but neither threats, nor torture and mutilation could elicit a confession of guilt. He refused to acknowledge Arsacius and Atticus as his successors; and this was made a crime punishable with degradation, fine and imprisonment. The clergy who continued faithful to him were deposed and banished. Pope Innocent of Rome was appealed to, pronounced the synod which had condemned Chrysostom irregular, annulled the deposition, and wrote him a letter of sympathy, and urged upon Arcadius the convocation of a general council, but without effect.
Chapter X.—Chrysostom in Exile. His Death. a.d. 404–407.
Chrysostom was conveyed under the scorching heat of July and August over Galatia and Cappadocia, to the lonely mountain village Cucusus, on the borders of Cilicia and Armenia, which the wrath of Eudoxia had selected for his exile. The climate was inclement and variable, the winter severe, the place was exposed to Isaurian brigands. He suffered much from fever and headache, and was more than once brought to the brink of the grave. Nevertheless the bracing mountain air invigorated his feeble constitution, and he was hopeful of returning to his diocese. He was kindly treated by the bishop of Cucusus. He received visits, letters and presents from faithful friends, and by his correspondence exerted a wider influence from that solitude than from the episcopal throne.
His 242 extant letters are nearly all from the
three years of his exile, and breathe a noble Christian spirit, in
a clear, brilliant and persuasive style. They exhibit his faithful
care for all the interests of the church and look calmly and
hopefully to the glories of heaven. They are addressed to Eastern
and Western bishops, presbyters, deacons, deaconesses, monks and
missionaries; they describe the fatigues of his journey, give
advice on a variety of subjects, strengthen and comfort his distant
flock, urge the destruction of heathen temples in Phœnicia, the
extirpation of heresy in Cyprus, and encourage the missions in
Persia and Scythia.
See Tom. iii. of the Bened. ed. (in Migne, III. 529 sqq.)
Comp. on Olympias the Mémoirs of
Tillemont, XI. 416–440; Stephens,
l. c., 280, 367–373; and Venables
in Smith & Wace, IV. 73–75. The letters to Olympias
and Innocent are also published in
Lomler’s selection (pp. 165–252).
The cruel empress, stung by disappointment at the continued power of the banished bishop, forbade all correspondence and ordered his transfer by two brutal guards, first to Arabissus, then to Pityus on the Caucasus, the most inhospitable spots in the empire.
The journey of three months on foot was a slow
martyrdom to the feeble and sickly old man. He did not reach his
destination, but ended his pilgrimage five or six miles from Comana
in Pontus in the chapel of the martyr Basiliscus on the 14th of
September, 407, in his sixtieth year, the tenth of his episcopate.
Clothed in his white baptismal robes, he partook of the
Δόξα τῷ θεῷ π€ντων œνεκεν.
He was buried by the side of Basiliscus in the presence of monks and nuns.
He was revered as a saint by the people. Thirty-one years afterwards, January 27, 438, his body was translated with great pomp to Constantinople and deposited with the emperors and patriarchs beneath the altar of the church of the Holy Apostles. The young Emperor Theodosius II. and his sister Pulcheria met the procession at Chalcedon, kneeled down before the coffin, and in the name of their guilty parents implored the forgiveness of heaven for the grievous injustice done to the greatest and saintliest man that ever graced the pulpit and episcopal chair of Constantinople. The Eastern church of that age shrunk from the bold speculations of Origen, but revered the narrow orthodoxy of Epiphanius and the ascetic piety of Chrysostom.
The personal appearance of the golden-mouthed
orator was not imposing, but dignified and winning. He was of small
stature (like David, Paul, Athanasius, Melanchthon, John Wesley,
Schleiermacher). He had an emaciated frame, a large, bald head, a
lofty, wrinkled forehead, deep-set, bright, piercing eyes, pallid,
hollow cheeks, and a short, gray beard.
See the frontispiece in the edition of
Fronto Ducæus, and in the monograph of
Stephens.
Chapter XI.—His Character.
Chrysostom was one of those rare men who combine greatness and goodness, genius and piety, and continue to exercise by their writings and example a happy influence upon the Christian church. He was a man for his time and for all times. But we must look at the spirit rather than the form of his piety, which bore the stamp of his age.
He took Paul for his model, but had a good deal of the practical spirit of James, and of the fervor and loveliness of John. The Scriptures were his daily food, and he again and again recommended their study to laymen as well as ministers. He was not an ecclesiastical statesman, like St. Ambrose, not a profound divine like St. Augustin, but a pure man, a practical Christian, and a king of preachers. “He carried out in his own life,” says Hase, “as far as mortal man can do it, the ideal of the priesthood which he once described in youthful enthusiasm.” He considered it the duty of every Christian to promote the spiritual welfare of his fellowmen. “Nothing can be more chilling,” he says in the 20th Homily on Acts, “than the sight of a Christian who makes no effort to save others. Neither poverty, nor humble station, nor bodily infirmity can exempt men and women from the obligation of this great duty. To hide our light under pretense of weakness is as great an insult to God as if we were to say that He could not make His sun to shine.”
It is very much to his praise that in an age of narrow orthodoxy and doctrinal intolerance he cherished a catholic and irenical spirit. He by no means disregarded the value of theological soundness, and was in hearty agreement with the Nicene creed, which triumphed over the Arians during his ministry in Antioch; he even refused a church in Constantinople which the Arian Goths claimed. But he took no share in the persecution of heretics, and even sheltered the Origenistic monks against the violence of Theophilus of Alexandria. He hated sin more than error, and placed charity above orthodoxy.
Like all the Nicene Fathers, he was an enthusiast
for ascetic and monastic virtue, which shows itself in seclusion
rather than in transformation of the world and the natural
ordinances of God. He retained as priest and bishop his cloister
habits of simplicity, abstemiousness and unworldliness. He presents
the most favorable aspect of that mode of life, which must be
regarded as a wholesome reaction against the hopeless corruption of
pagan society. He
Luther’s intense aversion to monkery, although he himself
passed through its discipline, must be taken into account in his
unfavorable judgments of Chrysostom, Jerome and other Fathers
except St. Augustin, whom he esteemed very highly. Of Chrysostom he
must have read very little, or he could not have called him a
“rhetorician full of words and empty of matter.” He spoke well,
however, of Theodoret’s commentaries on the Pauline Epistles,
which is an indirect testimony in favor of Chrysostom’s exegesis.
See Schaff, Church Hist. vol. VI.
536.
He was not a man of affairs, and knew little of the world. He had the harmlessness of the dove without the wisdom of the serpent. He knew human nature better than individual men. In this respect he resembles Neander, his best biographer. Besides, he was irritable of temper, suspicious of his enemies, and easily deceived and misled by such men as Serapion. He showed these defects in his quarrel with the court and the aristocracy of Constantinople. With a little more worldly wisdom and less ascetic severity he might perhaps have conciliated and converted those whom he repelled by his pulpit fulminations. Fearless denunciation of immorality and vice in high places always commands admiration and respect, especially in a bishop and court preacher who is exposed to the temptations of flattery. But it is unwise to introduce personalities into the pulpit and does more harm than good. His relation to Eudoxia reminds one of the attitude of John Knox to Mary Stuart. The contrast between the pure and holy zeal of the preacher and the reformer and the ambition and vanity of a woman on the throne is very striking and must be judged by higher rules than those of gallantry and courtesy. But after all, the conduct of Christ, the purest of the pure, towards Mary Magdalene and the woman taken in adultery is far more sublime.
The conflict of Chrysostom with Eudoxia imparts to his latter life the interest of a romance, and was over-ruled for his benefit. In his exile his character shines brighter than even in the pulpit of Antioch and Constantinople. His character was perfected by suffering. The gentleness, meekness, patience, endurance and devotion to his friends and his work which he showed during the last three years of his life are the crowning glory of his career. Though he did not die a violent death, he deserves to be numbered among the true martyrs, who are ready for any sacrifice to the cause of virtue and piety.
Chapter XII.—The Writings of Chrysostom.
Chrysostom was the most fruitful author among the Greek Fathers. Suidas makes the extravagant remark that only the omniscient God could recount all his writings. The best have been preserved and have already been noticed in chronological order. They may be divided into five classes: (1) Moral and ascetic treatises, including the work on the Priesthood; (2) About six hundred Homilies and Commentaries; (3) Occasional, festal and panegyrical orations; (4) Letters; (5) Liturgy.
His most important and permanently useful works are his Homilies and Commentaries, which fill eleven of the thirteen folio volumes of the Benedictine edition. They go together; his homilies are expository, and his commentaries are homiletical and practical. Continuous expositions, according to chapter and verse, he wrote only on the first eight chapters of Isaiah, and on the Epistle to the Galatians. All others are arranged in sermons with a moral application at the close. Suidas and Cassiodorus state that he wrote commentaries on the whole Bible. We have from him Homilies on Genesis, the Psalms, the Gospel of Matthew, the Gospel of John, the Acts, the Pauline Epistles including the Hebrews, which he considered Pauline. Besides, he delivered discourses on separate texts of Scripture, on church festivals, eulogies on apostles and martyrs, sermons against the Pagans, against the Jews and Judaizing Christians, against the Arians, and the famous twenty-one orations on the Statues.
He published some of his sermons himself, but most
of them were taken down by short-
ὀξυγρ€φοι,
Socrates, VI. 5. The term occurs also in the Septuagint
(
Of the letters of Chrysostom we have already spoken.
The Liturgy of Chrysostom so-called is an
abridgment and improvement of the Liturgy of St. Basil (d. 379),
and both are descended from the Liturgy of James, which they
superseded. They have undergone gradual changes. It is impossible
to determine the original text, as no two copies precisely agree.
Chrysostom frequently refers to different parts of the divine
service customary in his day, but there is no evidence that he
composed a liturgy, nor is it probable.
The liturgical references in Chrysostom’s works are
carefully collected by Bingham, in Bk. XV.
of his Antiquities. Comp. Stephens,
p. 419 sqq.
Chapter XIII.—His Theology and Exegesis.
Chrysostom belonged to the Antiochian school of theology and exegesis, and is its soundest and most popular representative. It was founded by his teacher Diodor of Tarsus (d. 393), developed by himself and his fellow-student Theodore of Mopsuestia (d. 429), and followed by Theodoret and the Syrian and Nestorian divines. Theodore was the exegete, Chrysostom the homilist, Theodoret the annotator. The school was afterwards condemned for its alleged connection with the Nestorian heresy; but that connection was accidental, not necessary. Chrysostom’s mind was not given to dogmatizing, and too well balanced to run into heresy.
The Antiochian school agreed with the Alexandrian school founded by Origen, in maintaining the divine inspiration and authority of the Scriptures, but differed from it in the method of interpretation, and in a sharper distinction between the Old and the New Testaments, and the divine and human elements in the same.
To Origen belongs the great merit of having
opened the path of biblical science and criticism, but he gave the
widest scope to the allegorizing and mystical method by which the
Bible may be made to say anything that is pious and edifying.
Allegorical interpretation makes the writer say something else than
what he meant, ˆλλο
μšν ‡γορεύει, ˆλλο δš νοει.
The Antiochian school seeks to explain the obvious grammatical and historical sense, which is rich enough for all purposes of instruction and edification. It takes out of the Word what is actually in it, instead of putting into it all sorts of foreign notions and fancies.
Chrysostom recognizes allegorizing in theory, but
seldom uses it in practice, and then more by way of rhetorical
ornament and in deference to custom. He was generally guided by
sound common sense and practical wisdom. He was more free from
arbitrary and absurd interpretations than almost any other
patristic commentator. He pays proper attention to the connection,
and puts himself into the psychological state and historical
situation of the writer. In one word, he comes very near to what we
now call the grammatico-historical exegesis. This is the only solid
and sound foundation for any legitimate use of the Scriptures. The
sacred writers had one definite object in view; they wished to
convey one particular sense by the ordinary use of language, and to
be clearly understood by their readers. At the
On the school of Antioch, see
Schaff, Church Hist. II. 816–818; III. 612, 707,
937; Neander, Chrysost. I. 35 sqq.;
Förster, Chrysostomus in seinem
Verhältniss zur Antioch. Schule (1869); Reuss, Geschichte des N. T., 6th ed.
(1887), secs. 320, 518, 521; Farrar,
History of Interpretation (1886), pp. 210 sqq., 220 sqq. Ruess
pays this tribute to Chrysostom (p. 593): “The Christian people
of ancient times never enjoyed richer instruction out of the Bible
than from the golden mouth of a genuine and thoroughly equipped
biblical preacher.” Farrar calls Chrysostom “The ablest of
Christian homilists and one of the best Christian men,” and
“the bright consummate flower of the school of
Antioch.”
Westcott & Hort, Gr.
Test., II. 141 sqq.; Schaff,
Companion to the Greek Test. (3rd ed.), p. 206.
Ruess, l. c. sec. 320 (p.
359); Holtzmann, Einleitung ins
N.T., ed. II. (1886), p. 171.
The commentaries of Chrysostom are of unequal
merit. We must always remember that he is a homiletical commentator
who aimed at the conversion and edification of his hearers. He
makes frequent digressions and neglects to explain the difficulties
of important texts. Grammatical remarks are rare, but noteworthy on
account of his familiarity with the Greek as his mother tongue,
though by no means coming up to the accuracy of a modern expert in
philology. In the Old Testament he depended altogether on the
Septuagint, being ignorant of Hebrew, and often missed the mark.
The Homilies on the Pauline Epistles are considered his best,
especially those to the Corinthians, where he had to deal with
moral and pastoral questions. The doctrinal topics of Romans and
Galatians were less to his taste, and it cannot be said that he
entered into the depths of Paul’s doctrines of sin and grace, or
ascended the height of his conception of freedom in Christ. His
Homilies on Romans are argumentative; his continuous notes on
Galatians somewhat hasty and superficial. The eighty Homilies on
Matthew from his Antiochian period are very valuable. Thomas
Aquinas declared he would rather possess them than be the master of
all Paris. The eighty-eight Homilies on John, also preached at
Antioch, but to a select audience early in the morning, are more
doctrinal and controversial, being directed against the Anomœans
(Arians).
So called because they taught that the Son is unlike
or dissimilar (‡νόμοιος) to the Father and of a
different substance, in opposition to the Nicene doctrine of
equal substance (ὁμοουσία), and the semi-Arian doctrine of
like, or similar substance (ὁμοιουσία).
The Homilies of Chrysostom were a rich storehouse for the Greek commentators, compilers and epitomizers, such as Theodoret, Oecumenius, Theophylact, and Euthymius Zigabenus, and they are worth consulting to this day for their exegetical as well as their practical value.
The theology of Chrysostom must be gathered chiefly
from his commentaries. He differs from the metaphysical divines of
the Nicene age by his predominantly practical ten
Like all the Greek fathers, he laid great stress on free-will and the cooperation of the human will with divine grace in the work of conversion. Cassian, the founder of Semi-Pelagianism, was his pupil and appealed to his authority. Julian of Eclanum, the ablest opponent of Augustin, quoted Chrysostom against original sin; Augustin tried from several passages to prove the reverse, but could only show that Chrysostom was no Pelagian. We may say that in tendency and spirit he was a catholic Semi-Pelagian or Synergist before Semi-Pelagianism was brought into a system.
His anthropology forms a wholesome contrast and supplement to the anthropology of his younger contemporary, the great bishop of Hippo, the champion of the slavery of the human will and the sovereignty of divine grace.
We look in vain in Chrysostom’s writings for the
Augustinian and Calvinistic doctrines of absolute predestination,
total depravity, hereditary guilt, irresistible grace, perseverance
of saints, or for the Lutheran theory of forensic and solifidian
justification. He teaches that God foreordained all men to holiness
and salvation, and that Christ died for all and is both willing and
able to save all, but not against their will and without their free
consent. The vessels of mercy were prepared by God unto glory, the
vessels of wrath were not intended by God, but fitted by their own
sin, for destruction. The will of man, though injured by the Fall,
has still the power to accept or to reject the offer of salvation.
It must first obey the divine call. “When we have begun,” he
says, in commenting on
Thus Augustinians and Semi-Pelagians, Calvinists and
Arminians, widely as they differ in theory about human freedom and
divine sovereignty, meet in the common feeling of personal
responsibility and absolute dependence on God. With one voice they
disclaim all merit of their own and give all glory to Him who is
the giver of every good and perfect gift and works in us “both to
will and to work, for his good pleasure” (
I add the remarks of Stephens on the
difference between Chrysostom and Augustin (p. 430):
“Unquestionable as the intellectual genius of Chrysostom was, yet
it is rather in the purity of his moral character, his
single-minded boldness of purpose, and the glowing piety which
burns through all his writings, that we find the secret of his
influence. If it was rather the mission of Augustin to mould the
minds of men so as to take a firm grasp of certain great doctrines,
it was the mission of Chrysostom to inflame the whole heart with a
fervent love of God. Rightly has he been called the great teacher
of consummate holiness, as Augustin was the great teacher of
efficient grace; rightly has it been remarked that, like Fénélon,
he is to be ranked among those who may be termed disciples of St.
John, men who seem to have been pious without intermission from
their childhood upwards, and of whose piety the leading
characteristics are ease, cheerfulness and elevation; while
Augustin belongs to the disciples of St. Paul, those who have been
converted from error to truth, or from sin to holiness, and whose
characteristics are gravity , earnestness, depth. If Augustin has
done more valuable service in building up the church at large,
Chrysostom is the more lovable to the individual, and speaks out of
a heart overflowing to God and man, unconstrained by the fetters of
a severe and rigid system. Yet it is precisely on this account that
he has not been so generally appreciated as he deserves. His tone
is too catholic for the Romanist, or for the sectarian partisan of
any denomination. ‘It would be easy to produce abundant instances
of his oratorial abilities; I wish it were in my power to record as
many of his evangelical excellencies.’ Such is the verdict of a
narrow-minded historian [Milner], and the comparative estimation in
which he held St. Augustin and St. Chrysostom may be inferred from
the number of pages in his History given to each: St. Augustin is
favored with 187, Chrysostom with 20. But he whose judgment is not
cramped by the shackles of some harsh and stiff theory of gospel
truth will surely allow that Chrysostom not only preached the
gospel, but lived it. To the last moment of his life he exhibited
that calm, cheerful faith, that patient resignation under
affliction, and untiring perseverance for the good of others, which
are preeminently the marks of a Christian saint. The cause for
which he fought and died in a corrupt age was the cause of
Christian holiness.”
In his comments on
His extravagant laudations of saints and martyrs
promoted that refined form of idolatry which in the Nicene age
began to take the place of the heathen hero-worship. But it is all
the more remarkable that he furnishes no support to Mariolatry,
which soon after his death triumphed in the Greek as well as the
Latin church. He was far from the idea of the sinless perfection
and immaculate conception of the Virgin Mary. He attributes her
conduct at the wedding of Cana (
See his 21st Homily on John, and his 44th Homily on Matthew.
Comp. Stephens, p. 417 sqq.
As to the question of the papacy he considered the
bishop of Rome as the successor of Peter, the prince of the
Apostles, and appealed to him in his exile against the unjust
condemnation of the Council at the Oak. Such appeals furnished the
popes with a welcome opportunity to act as judges in the
controversies of the Eastern church, and greatly strengthened their
claims. But his Epistle to Innocent was addressed also to the
bishops of Milan and Aquileia, and falls far short of the language
of submission to an infallible authority. He conceded to the pope
merely a primacy of honor (προστασία,
‡ρχή), not a supremacy of jurisdiction. He calls the
bishop of Antioch (Ignatius and Flavian) likewise a successor of
Peter, who labored there according to the express testimony of
Paul. In commenting on
See his letter to Innocent I. and his comments on
In one important point Chrysostom approaches the
evangelical theology of the Reformation, his devotion to the Holy
Scriptures as the only rule of faith. “There is no topic on which
he dwells more frequently and earnestly than on the duty of every
Christian man and woman to study the Bible: and what he bade others
do, that he did pre-eminently him
Stephens, p. 422.
Comp. the rich extracts from his writings bearing on the
Bible, in Neander, I.
211–226.
Chapter XIV.—Chrysostom as a Preacher.
The crowning merit of Chrysostom is his
excellency as a preacher. He is generally and justly regarded as
the greatest pulpit orator of the Greek church. Nor has he any
superior or equal among the Latin Fathers. He remains to this day a
model for preachers in large cities. He was trained in the school
of Demosthenes and Libanius, and owed much of his literary culture
to the classics. He praises “the polish of Isocrates, the gravity
of Demosthenes, the dignity of Thucydides, and the sublimity of
Plato.” He assigns to Plato the first rank among the
philosophers, but he places St. Paul far above him, and glories in
the victory of the tent-maker and fishermen over the wisdom of the
Greeks.
De Sacerd., IV. 6.
He was not free from the defects of the degenerate rhetoric of his age, especially a flowery exuberance of style and fulsome extravagance in eulogy of dead martyrs and living men. But the defects are overborne by the virtues: the fulness of Scripture knowledge, the intense earnestness, the fruitfulness of illustration and application, the variation of topics, the command of language, the elegance and rhythmic flow of his Greek style, the dramatic vivacity, the quickness and ingenuity of his turns, and the magnetism of sympathy with his hearers. He knew how to draw in the easiest manner spiritual nourishment and lessons of practical wisdom from the Word of God, and to make it a divine voice of warning and comfort to every hearer. He was a faithful preacher of truth and righteousness and fearlessly told the whole duty of man. If he was too severe at times, he erred on virtue’s side. He preached morals rather than dogmas, Christianity rather than theology, active, practical Christianity that proves itself in holy living and dying. He was a martyr of the pulpit, for it was chiefly his faithful preaching that caused his exile. The effect of his oratory was enhanced by the magnetism of his personality, and is weakened to the reader of a translation or even the Greek original. The living voice and glowing manner are far more powerful than the written and printed letter.
Chrysostom attracted large audiences, and among them many who would rather have gone to the theatre than hear any ordinary preacher. He held them spell-bound to the close. Sometimes they manifested their admiration by noisy applause, and when he rebuked them for it, they would applaud his rebuke. “You praise,” he would tell them, “what I have said, and receive my exhortation with tumults of applause; but show your approbation by obedience; that is the only praise I seek.”
The great mediæval poet assigns to Chrysostom
a place in Paradise between Nathan the prophet and Anselm the
theologian, probably because, like Nathan, he rebuked the sins of
the court, and, like Anselm, he suffered exile for his
conviction.
Paradiso, XII. 136–139: “Natan profeta e il
metropolitano Chrisostomo, ed Anselmo, e quel
Donato, Che alla prim’ arte degnò poner
mano.”
Tableau, etc., p. 154: “Ce sont ces qualités
plus hautes, ou plutot c’est la réunion de tous les attributs
oratoires, le naturel, le pathétique et la grandeur, qui’ ont
fait de saint Jean Chrysostome le plus grande orateur de
l’église primitive, le plus éclatant interprète de cette
mémorable époque.”
“Seine Beredtsamkeit ist asiatisch, bilderreich,
geistvoll und H. Geistes voll, auf gesunder Schriftauslegung, mit
steter Anwendung auf’s Leben, in seinen Forderungen an Andere
sittlich ernst ohne asketische
Ueberspannung.”—Kirchengeschichte, I.
511.
St. Chrysostom, p. 426 sq.
“A power of exposition which unfolded in lucid order, passage by passage, the meaning of the book in hand; a rapid transition from clear exposition, or keen logical argument, to fervid exhortation, or pathetic appeal, or indignant denunciation; the versatile ease with which he could lay hold of any little incident of the moment, such as the lighting of the lamps in the church, and use it to illustrate his discourse; the mixture of plain common sense, simple boldness, and tender affection, with which he would strike home to the hearts and consciences of his hearers—all these are not only general characteristics of the man, but are usually to be found manifested more or less in the compass of each discourse. It is this rare union of powers which constitutes his superiority to almost all other Christian preachers with whom he might be, or has been, compared. Savonarola had all, and more than all, his fire and vehemence, but untempered by his sober, calm good sense, and wanting his rational method of interpretation. Chrysostom was eager and impetuous at times in speech as well as in action, but never fanatical. Jeremy Taylor combines, like Chrysostom, real earnestness of purpose with rhetorical forms of expression and florid imagery; but, on the whole, his style is far more artificial, and is overlaid with a multifarious learning, from which Chrysostom’s was entirely free. Wesley is almost his match in simple, straightforward, practical exhortation, but does not rise into flights of eloquence like his. The great French preachers, again, resemble him in his more ornate and declamatory vein, but they lack that simpler common-sense style of address which equally distinguished him.”
St. Chrysostom:
treatise concerning the christian priesthood
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
INTRODUCTION TO THE TREATISE ON THE PRIESTHOOD.
The events recorded in this celebrated treatise on the Priesthood must have occurred when St. John Chrysostom was about twenty-eight years of age. His father had died when he was a young child; his mother was a devout Christian, but had not destined him for the clerical vocation. The great ability which he showed in early youth seemed to mark him out for distinction in one of the learned professions, and at the age of eighteen he began to attend the school of Libanius, the most celebrated sophist of the day, who had won a great reputation as a professor of philosophy and rhetoric, and as an eloquent opponent of Christianity, not only in his native city, Antioch, but also in Athens, Nicomedia, and Constantinople. The artificial character however of his writings indicates the decadence of literary power; he could skillfully imitate the style of ancient writers but he could not inform himself with their spirit; “his productions” says Gibbon [ch. xxiv], “are for the most part the vain and idle composition of an orator who cultivated the science of words.”
In the school of Libanius Chrysostom no doubt studied the best classical Greek authors, and although he retained little admiration for them in later life and probably read them but rarely, his tenacious memory enabled him to the last to adorn his homilies with quotations from Homer, Plato and the Tragedians. In the school of Libanius also he began to practice his nascent power of eloquence, and a speech which he made in honor of the Emperors is highly commended in an extant letter of his master. Thus the Pagan sophist helped to forge the weapons which were destined to be turned against his own cause. When he was on his death-bed being asked by his friends who was most worthy to succeed him, “it would have been John,” he replied, “if the Christians had not stolen him from us.”
In due time Chrysostom began to practise as a lawyer; and as the profession of the law was reckoned one of the surest avenues to political distinction for a man of talent, and the speeches of Chrysostom excited great admiration, a brilliant and prosperous career seemed to lie before him. But the soul of the young advocate had drunk draughts from a purer well-spring than the school of Libanius could supply, and like many other Christians in that age when society, even Christian society, was deeply tainted by Pagan sentiments and habits of life, especially in a profligate city like Antioch, he recoiled from the contrast between the morality of the world in which he lived, and the standard of holiness which was presented in the Gospel. The chicanery and rapacity also prevalent in the profession which he had adopted became especially repugnant to his conscience. And these feelings were strengthened by the influence of his intimate friend Basil who had been a fellow pupil with him at the school of Libanius.
The first book of the treatise on the Priesthood
opens with a description of his friendship with Basil; how they
studied the same subjects together under the same teachers, and how
entirely harmonious they were in all their tastes, and inclinations
[ci and ii.] Nevertheless when Basil decided to follow what
Chrysostom calls the “true philosophy,” by which he means a
life of religious seclusion and study, Chrysostom could not
immediately make up his mind to follow his example. The balance he
says was no longer even between them; the
There can be no doubt that Baptism, from whatever cause delayed, must have come home to the recipient at last with all the more solemnity of meaning. It was often a decisive turning point in the life, the beginning of a definite renunciation of the world, and dedication of the whole man to God. To Chrysostom it evidently was this. For a time he became an enthusiastic ascetic; and then settled down into that more tranquil, but intense glow of piety which burned with unabated force to the close of his life. His baptism and the relinquishment of his secular calling are probably alluded to in the following treatise c. 3. where he speaks of “emerging a little from the flood of worldliness” in which he had been involved. His friend Basil who received him with open arms does not seem to have joined any monastic community, but merely to have been living in retirement and practising some of the usual monastic austerities. The two friends now formed a plan for withdrawing together to some quiet retreat, there to support one another in habits of study, meditation, and prayer. c. 4. The execution of the project was delayed for a time by the passionate entreaties of Chrysostom’s mother that he would not deprive her of his companionship and protection. c. 5. He must have been a poor companion however, for we learn (vi. c. 12) that he rarely went outside the house, maintained an almost perpetual silence, and was constantly absorbed in study and prayer. He and Basil in fact formed with a few other friends a voluntary association of youthful ascetics who lived under a strict rule. We might compare it with the association or club formed by John Wesley and his brother at Oxford which first earned for them the nickname of “Methodists.” Chrysostom and his friends placed the general regulation of their studies and religious life under Diodorus and Carterius, the presidents of the two principal monastic communities in the neighborhood of Antioch. Diodorus was a man of learning and ability, opposed to those mystical and allegorical interpretations of Holy Scripture which often disguised rather than elucidated the real meaning of the sacred text, so that to his training probably we are largely indebted for that clear, sensible practical method of exposition in which Chrysostom so remarkably excels nearly all the ancient father of the Church.
Not long after the two friends had adopted this
course of life, probably about the year 374, they were agitated by
a report that they were likely to be advanced to the Episcopate (c.
6.) By a custom which was then common in the Church they were
liable if elected by the clergy and people to be forcibly seized
and ordained however unwilling they might be to accept the dignity
[see notes to chapters 6 and 7]. Basil entreated his friend that in
this crisis of their lives they might act as in former times in
concert, and together accept, or
The remaining books on the Priesthood treat of the pre-eminent dignity, and sanctity of the priestly office and the peculiar difficulties and perils which beset it. They abound with wise and weighty observations instructive for all times, but they are also interesting from the light which they throw upon the condition of the Church and of society in the age when Chrysostom lived. It is to be noted that he is speaking of the priesthood generally and that it is not always easy to say in any given passage which of the first two orders in the ministry he has in his mind. In many instances perhaps he was not thinking of one more than the other. Where, as was very commonly the case, the jurisdiction of a bishop did not extend very far beyond the limits of the city in which his See was placed, his functions would more nearly resemble those which in our day are discharged by the incumbent of a large town parish than those which are performed by the modern Bishop of a large diocese. He was the chief pastor of the people, as well as the overseer of the clergy. Chrysostom’s friend Basil has been confused by some with the great Basil, Bishop of Cæsarea in Cappadocia, who was fifteen years older than Chrysostom, by others with Basil Bishop of Seleucia, who was many years younger. Nothing in fact is known about him beyond what is recorded in this treatise, but he has been conjecturally identified with Basil Bishop of Raphnea in Syria, not far from Antioch, who attended the Council of Constantinople in 381.
treatise on the priesthood.
————————————
Book I.
1. I had many genuine
and true friends, men who understood the laws of friendship, and
faithfully observed them; but out of this large number there was
one who excelled all the rest in his attachment to me, striving to
outstrip them as much as they themselves outstripped ordinary
acquaintance. He was one of those who were constantly at my side;
for we were engaged in the same studies, and employed the same
teachers.
Androgathius in philosophy, Libanius in rhetoric.
2. And in addition to these, there were other things also which preserved and maintained this concord unbroken and secure. For as regarded the greatness of our fatherland neither had one cause to vaunt himself over the other, nor was I burdened with riches, and he pinched by poverty, but our means corresponded as closely as our tastes. Our families also were of equal rank, and thus everything concurred with our disposition.
3. But when it became our duty to pursue the
blessed life of monks, and the true philosophy,
An expression frequently employed by St. Chrysostom in the sense of
a life of religious contemplation and study.
4. Being a good man, however, and placing a high
value on my friendship, he separated himself from all the rest (of
the brethren), and spent the whole of his time with me, which he
had desired to do before, but had been prevented as I was saying by
my frivolity. For it was impossible for a man who attended the
law-courts, and was in a flutter of excitement
5. But the continual lamentations of my mother
hindered me from granting him the favor, or rather from receiving
this boon at his hands. For when she perceived that I was
meditating this step, she took me into her own private chamber,
and, sitting near me on the bed where she had given birth to me,
she shed torrents of tears, to which she added words yet more
pitiable than her weeping, in the following lamentable strain: My
child, it was not the will of Heaven that I should long enjoy the
benefit of thy father’s virtue. For his death soon followed the
pangs which I endured at thy birth, leaving thee an orphan and me a
widow before my time to face all the horrors of widowhood, which
only those who have experienced them can fairly understand. For no
words are adequate to describe the tempest-tossed condition of a
young woman who, having but lately left her paternal home, and
being inexperienced in business, is suddenly racked by an
overwhelming sorrow, and compelled to support a load of care too
great for her age and sex. For she has to correct the laziness of
servants, and to be on the watch for their rogueries, to repel the
designs of relations, to bear bravely the threats of those who
collect the public taxes,
For an account of the oppressive way in which the public taxes were
collected, see Gibbon’s History (Milman’s edition), vol. iii.
78.
The iron furnace was a Hebrew proverbial expression signifying a
“furnace hot enough to melt iron,” and so a condition of
peculiar trial. See
On this account, even when thou wast an
infant, and hadst not yet learned to speak, a time when children
are the greatest delight to their parents, thou didst afford me
much comfort. Nor indeed can you complain that, although I bore my
widowhood bravely, I diminished thy patrimony, which I know has
been the fate of many who have had the misfortune to be orphans.
For, besides keeping the whole of it intact, I spared no expense
which was needful to give you an honorable position, spending for
this purpose some of my own fortune, and of my marriage dowry. Yet
do not think that I say these things by way of reproaching you;
only in return for all these benefits I beg one favor: do not
plunge me into a second widowhood; nor revive the grief which is
now laid to rest: wait for my death: it may be in a little while I
shall depart. The young indeed look forward to a distant old age;
but we who have grown old
This must be regarded as a kind of rhetorical expression, as we
learn from Chrysostom’s “Letter to a young widow” (see page
122) that his mother was not much past 40 at this time.
6. These words, and more, my mother spake to me, and
I related them to that noble youth. But he, so far from being
disheartened by these speeches, was the more urgent in making the
same request as before. Now while we were thus situated, he
continually entreating, and I refusing my assent, we were both of
us disturbed by a report suddenly reaching us that we were about to
be advanced to the dignity of
ἐπισκοπῆς is the reading of most mss but four have ίερωσύνης,
“the priesthood,” which Bengel adopts, thinking that neither
Basil nor Chrysostom could have been elected for the higher order
at so early an age, but see below, p. 4, note 1.
Forcible ordinations were not uncommon in the Church at this time.
St. Augustin was dragged weeping by the people before the Bishop,
and his ordination demanded. St. Martin of Tours was torn from his
cell, and conveyed to ordination under a guard. Possid. Vita Aug.
4; Sulp. Severus, Vit. St. Martin, i. 224. The affectation of
reluctance to be consecrated became a fashion in the Coptic Church.
The patriarch elect of Alexandria is still brought to Cairo loaded
with chains, as if to prevent his escape. Stanley, Eastern Church,
vii. p.226.
7. And when he had a little recovered from this
agitation of mind, he began: If you have rejected the part allotted
to you, and have no further regard for me (I know not indeed for
what cause), you ought at least to consider your own reputation;
but as it is you have opened the mouths of all, and the world is
saying that you have declined this ministry through love of
vainglory, and there is no one who will deliver you from this
accusation. As for me, I cannot bear to go into the market place;
there are so many who come up to me and reproach me every day. For,
when they see me anywhere in the city, all my intimate friends take
me aside, and cast the greater part of the blame upon me. Knowing
his intention, they say, for none of his affairs could be kept
secret from you, you should not have concealed it, but ought to
have communicated it to us, and we should have been at no loss to
devise some plan for capturing him. But I am too much ashamed and
abashed to tell them that I did not know you had long been plotting
this trick, lest they should say that our friendship was a mere
pretence. For even if it is so, as indeed it is—nor would you
yourself deny it after what you have done to me—yet it is well to
hide our misfortune from the outside world, and persons who
entertain but a moderate opinion of us. I shrink from telling them
the truth, and how things really stand with us, and I am compelled
in future to keep silence, and look down on the ground, and turn
away to avoid those whom I meet. For if I escape the condemnation
on the former charge, I am forced to undergo judgment for speaking
falsehood. For they will never believe me when I say that you
ranged Basil amongst those who are not permitted to know your
secret affairs. Of this, however, I will not take much account,
since it has seemed agreeable to you, but how shall we endure the
future disgrace? for some accuse you of arrogance, others of
vainglory: while those
Chrysostom was about 28 at this time. The Council of Neo Cæsarea
(about 320) fixed 30 as the age at which men were eligible for the
priesthood, and the same age at least must have been required for a
bishop, yet Remigius was consecrated to the See of Reims at the age
of 22, A.D. 457; and there are many other instances of bishops,
under the prescribed age.
For I do not demand any account for the wrongs
which I have sustained at your hands, nor for the deceit or
treachery you have practised, nor for the advantage which you have
derived from me in the past. For I placed my very life, so to say,
in your hands, yet you have treated me with as much guile as if it
had been your business to guard yourself against an enemy. Yet if
you knew this decision of ours to be profitable, you ought not to
have avoided the gain: if on the contrary injurious, you should
have saved me also from the loss, as you always said that you
esteemed me before every one else. But you have done everything to
make me fall into the snare: and you had no need of guile and
hypocrisy in dealing with one who was wont to display the utmost
sincerity and candor in speech and action towards thee.
Nevertheless, as I said, I do not now accuse you of any of these
things, or reproach you for the lonely position in which you have
placed me by breaking off those conferences from which we often
derived no small pleasure and profit; but all these things I pass
by, and bear in silence and meekness, not that thou hast acted
meekly in transgressing against me, but because from the day that I
cherished thy friendship I laid it down as a rule for myself, that
whatever sorrow you might cause me I would never force you to the
necessity of an apology. For you know yourself that you have
inflicted no small loss on me if at least you remember what we were
always saying ourselves, and the outside world also said concerning
us, that it was a great gain for us to be of one mind and be
guarded by each other’s friendship. Every one said, indeed, that
our concord would bring no small advantage to many besides
ourselves; I never perceived, however, so far as I am concerned,
how it could be of advantage to others: but I did say that we
should at least derive this benefit from it: that those who wished
to contend with us would find us difficult to master. And I never
ceased reminding you of these things: saying the age is a cruel
one, and designing men are many, genuine love is no more, and the
deadly pest of envy has crept into its place: we walk in the midst
of snares, and on the edge of battlements;
A metaphorical expression to denote a perilous position, as those
who walked on the edge of the walls would be exposed to the
missiles of the enemy.
8. Chrysostom: Be of good cheer, I replied, for I am not only ready to answer for myself in these matters, but I will also endeavor as well as I am able to render an account of those for which you have not held me answerable. Indeed, if you wish it, I will make them the starting-point of my defence. For it would be a strange piece of stupidity on my part if, thinking only of praise from the outside public, and doing my best to silence their accusations, I were unable to convince my dearest of all friends that I am not wronging him, and were to treat him with indifference greater than the zeal which he has displayed on my behalf, treating me with such forbearance as even to refrain from accusing me of the wrongs which he says he has suffered from me, and putting his own interests out of the question in consideration for mine.
What is the wrong that I have done thee, since
I have determined to embark from this point upon the sea of
apology? Is it that I misled you and concealed my purpose? Yet I
did it for the benefit of thyself who wast deceived, and of those
to whom I surrendered you by means of this deceit. For if the evil
of deception is absolute, and it is never right to make use of it,
I am prepared to pay any penalty you please: or rather, as you will
never endure to inflict punishment upon me, I shall subject myself
to the same condemnation which is pronounced by judges on
evil-doers when their accusers have convicted them. But if the
thing is not always harmful, but becomes good or bad according to
the intention of those who practise it, you must desist from
complaining of deceit, and prove that it has been devised against
you for a bad purpose; and as long as this proof is wanting it
would only be fair for those who wish to conduct themselves
prudently, not only to abstain from reproaches and accusation, but
even to give a friendly reception to the deceiver. For a well-timed
deception, undertaken with an upright intention, has such
advantages, that many persons have often had to undergo punishment
for abstaining from fraud. And if you investigate the history of
generals who have enjoyed the highest reputation from the earliest
ages, you will find that most of their triumphs were achieved by
stratagem, and that such are more highly commended than those who
conquer in open fight. For the latter conduct their campaigns with
greater expenditure of money and men, so that they gain nothing by
the victory, but suffer just as much distress as those who have
been defeated, both in the sacrifice of troops and the exhaustion
of funds. But, besides this, they are not even permitted to enjoy
all the glory which pertains to the victory; for no small part of
it is reaped by those who have fallen, because in spirit they were
victorious, their defeat was only a bodily one: so that had it been
possible for them not to fall when they were wounded, and death had
not come and put the finishing stroke to their labors, there would
have been no end of their prowess. But one who has been able to
gain the victory by stratagem involves the enemy in ridicule as
well as disaster. Again, in the other case both sides equally carry
off the honors bestowed upon valor, whereas in this case they do
not equally obtain those which are bestowed on wisdom, but the
prize falls entirely to the victors, and, another point no less
important is that they preserve the joy of the victory for the
state unalloyed; for abundance of resources and multitudes of men
are not like mental powers: the former indeed if continually used
in war necessarily become exhausted, and fail those who possess
them, whereas it is the nature of wisdom to increase the more it is
exercised. And not in war only, but also in peace the need of
deceit may be found, not merely in reference to the affairs of the
state, but also in private life, in the dealings of husband with
wife and wife with husband, son with father, friend with friend,
and also children with a parent. For the daughter of Saul would not
have been able to rescue her husband out of Saul’s hands
Basil: But none of these cases apply to me: for I am not an enemy, nor one of those who are striving to injure thee, but quite the contrary. For I entrusted all my interests to your judgment, and always followed it whenever you bid me.
Chrysostom: But, my
admirable and excellent Sir, this is the very reason why I took the
precaution of saying that it was a good thing to employ this kind
of deceit, not only in war, and in dealing with enemies, but also
Literally, “sons of physicians.” Compare the expression “sons
of the prophets” in the Old Testament.
Clement of Alexandria (Stromata vii.) illustrates the same doctrine
of allowable deceit for a useful purpose by a similar reference to
the practice of physicians.
1. That it is possible then to make use of deceit for a good purpose, or rather that in such a case it ought not to be called deceit, but a kind of good management worthy of all admiration, might be proved at greater length; but since what has already been said suffices for demonstration, it would be irksome and tedious to lengthen out my discourse upon the subject. And now it will remain for you to prove whether I have not employed this art to your advantage.
Basil: And what kind of advantage have I derived from this piece of good management, or wise policy, or whatever you may please to call it, so as to persuade me that I have not been deceived by you?
Chrysostom: What
advantage, pray, could be greater than to be seen doing those
things which Christ with his own lips declared to be proofs of love
to Himself?
2. Will you, then, still contend that you were
not rightly deceived, when you are about to superintend the things
which belong to God, and are doing that which when Peter did the
Lord said he should be able to surpass the rest of the apostles,
for His words were, “Peter, lovest thou me more than these?”
In some editions the words “tend my sheep” are added here.
4. What then is one to do? For if you deal too
gently with him who needs a severe application of the knife, and do
not strike deep into one who requires such treatment, you remove
one part of the sore but leave the other: and if on the other hand
you make the requisite incision unsparingly, the patient, driven to
desperation by his sufferings, will often fling everything away at
once, both the remedy and the bandage, and throw himself down
headlong, “breaking the yoke and bursting the band.”
Conf.
Basil: But thou thyself—dost thou not love Christ?
Chrysostom: Yea, I love Him, and shall never cease loving Him; but I fear lest I should provoke Him whom I love.
Basil: But what riddle can there be more obscure than this—Christ has commanded him who loves Him to tend His sheep, and yet you say that you decline to tend them because you love Him who gave this command?
Chrysostom: My saying is no riddle, but very intelligible and simple, for if I were well qualified to administer this office, as Christ desired it, and then shunned it, my remark might be open to doubt, but since the infirmity of my spirit renders me useless for this ministry, why does my saying deserve to be called in question? For I fear lest if I took the flock in hand when it was in good condition and well nourished, and then wasted it through my unskilfulness, I should provoke against myself the God who so loved the flock as to give Himself up for their salvation and ransom.
Basil: You speak in jest: for if you were in earnest I know not how you would have proved me to be justly grieved otherwise than by means of these very words whereby you have endeavored to dispel my dejection. I knew indeed before that you had deceived and betrayed me, but much more now, when you have undertaken to clear yourself of my accusations, do I plainly perceive and understand the extent of the evils into which you have led me. For if you withdrew yourself from this ministry because you were conscious that your spirit was not equal to the burden of the task, I ought to have been rescued from it before you, even if I had chanced to have a great desire for it, to say nothing of having confided to you the entire decision of these matters: but as it is, you have looked solely to your own interest and neglected mine. Would indeed you had entirely neglected them; then I should have been well content: but you plotted to facilitate my capture by those who wished to seize me. For you cannot take shelter in the argument that public opinion deceived you and induced you to imagine great and wonderful things concerning me. For I was none of your wonderful and distinguished men, nor, had this been the case, ought you to have preferred public opinion to truth. For if I had never permitted you to enjoy my society, you might have seemed to have a reasonable pretext for being guided in your vote by public report; but if there is no one who has such thorough knowledge of my affairs, if you are acquainted with my character better than my parents and those who brought me up, what argument can you employ which will be convincing enough to persuade your hearers that you did not purposely thrust me into this danger: say, what answer shall I make to your accusers?
Chrysostom: Nay! I
will not proceed to those questions until I have resolved such as
concern yourself alone, if you were to ask me ten thousand times to
dispose of these charges. You said indeed that ignorance would
bring me forgiveness, and that I should have been free from all
accusation if I had brought you into your present position not
knowing anything about you, but that as I did not betray you in
ignorance, but was intimately acquainted with your affairs, I was
deprived of all reasonable pretext and excuse. But I say precisely
the reverse: for in such matters there is need of careful scrutiny,
and he who is going to present any one as qualified for the
priesthood ought not to be content with public report only, but
should also himself, above all and before all, investigate the
man’s character. For when the blessed Paul says, “He must also
have a good report of them which are without,”
Basil: Nay this is the very reason why you could not escape, if any one chose to indite you. Do you not remember hearing from me, and often learning from my actual conduct, the feebleness of my character? Were you not perpetually taunting me for my pusillanimity, because I was so easily dejected by ordinary cares?
5. Chrysostom: I do
indeed remember often hearing such things said by you; I would not
deny it. But if I ever taunted you, I did it in sport and not in
serious truth. However, I do not now dispute about these matters,
and I claim the same degree of forbearance from you while I wish to
make mention of some of the good qualities which you possess. For
if you attempt to convict me of saying what is untrue, I shall not
spare you, but shall prove that you say these things rather by way
of self-depreciation than with a view to truth, and I will employ
no evidence but your own words and deeds to demonstrate the truth
of my assertion. And now the first question I wish to ask of you is
this: do you know how great the power of love is? For omitting all
the miracles which were to be wrought by the apostles, Christ said,
“Hereby shall men know that ye are my disciples if ye love one
another,”
Basil: I acknowledge indeed that the matter is one of deep concern to me, and that I endeavor most earnestly to keep this commandment, but that I have not even half succeeded in so doing, even you yourself would bear me witness if you would leave off talking out of partiality, and simply respect the truth.
6. Chrysostom: Well,
then, I shall betake myself to my evidences, and shall now do what
I threatened, proving that you wish to disparage yourself rather
than to speak the truth. But I will mention a fact which has only
just occurred, that no one may suspect me of attempting to obscure
the truth by the great lapse of time in relating events long past,
as oblivion would then prevent any objection being made to the
things which I might say with a view to gratification.
The passage is awkwardly expressed in the original. What Chrysostom
says is that he will mention an event which has recently occurred
as an evidence of Basil’s character, because if he referred to
events which were no longer fresh in people’s recollection, the
accuracy of his statements could not be tested, and he might be
suspected of partiality.
Basil: Do you then suppose that love is sufficient for the correction of one’s fellowmen?
Chrysostom: Certainly it would contribute in a great measure to this end. But if you wish me to produce evidence of your practical wisdom also, I will proceed to do so, and will prove that your understanding exceeds your lovingkindness.
At these remarks he blushed scarlet and said, “Let my character be now dismissed: for it was not about this that I originally demanded an explanation; but if you have any just answer to make to those who are without, I would gladly hear what you have to say. Wherefore, abandoning this vain contest, tell me what defence I shall make, both to those who have honored you and to those who are distressed on their account, considering them to be insulted.
7. Chrysostom: This
is just the point to which I am finally hastening, for as my
ex
And do not be surprised at the paradoxical nature of my remark, for I shall supply a speedy solution of it.
8. For had I accepted the office, I do not say
all men, but those who take pleasure in speaking evil, might have
suspected and said many things concerning myself who had been
elected and concerning them, the electors: for instance, that they
regarded wealth, and admired splendor of rank, or had been induced
by flattery to promote me to this honor: indeed I cannot say
whether some one might not have suspected that they were bribed by
money. Moreover, they would have said, “Christ called fishermen,
tentmakers, and publicans to this dignity, whereas these men reject
those who support themselves by daily labor: but if there be any
one who devotes himself to secular learning, and is brought up in
idleness, him they receive and admire. For why, pray, have they
passed by men who have undergone innumerable toils in the service
of the Church, and suddenly dragged into this dignity one who has
never experienced any labors of this kind, but has spent all his
youth in the vain study of secular learning.” These things and
more they might have said had I accepted the office: but not so
now. For every pretext for maligning is now cut away from them, and
they can neither accuse me of flattery, nor the others of receiving
bribes, unless some choose to act like mere madmen. For how could
one who used flattery and expended money in order to obtain the
dignity, have abandoned it to others when he might have obtained
it? For this would be just as if a man who had bestowed much labor
upon the ground in order that the corn field might be laden with
abundant produce, and the presses overflow with wine, after
innumerable toils and great expenditure of money were to surrender
the fruits to others just when it was time to reap his corn and
gather in his vintage. Do you see that although what was said might
be far from the truth, nevertheless those who wished to calumniate
the electors would then have had a pretext for alleging that the
choice was made without fair judgment and consideration. But as it
is I have prevented them from being open mouthed, or even uttering
a single word on the subject. Such then and more would have been
their remarks at the outset. But after undertaking the ministry I
should not have been able day by day to defend myself against
accusers, even if I had done everything faultlessly, to say nothing
of the many mistakes which I must have made owing to my youth and
inexperience. But now I have saved the electors from this kind of
accusation also, whereas in the other case I should have involved
them in innumerable reproaches. For what would not the world have
said? “They have committed affairs of such vast interest and
importance to thoughtless youths, they have defiled the flock of
God, and Christian affairs have become a jest and a
laughing-stock.” But now “all iniquity shall stop her
mouth.”
1. Chrysostom: As
regards the insult to those who have done me honor, what I have
already said might be sufficient to prove that in avoiding this
office I had no desire to put them to shame; but I will now
endeavor to make it evident, to the best of my ability, that I was
not puffed up by arrogance of any kind. For if the choice of a
generalship or a kingdom had been submitted to me, and I had then
formed this resolution, any one might naturally have suspected me
of this fault, or rather I should have been found guilty by all
men, not of arrogance, but of senseless folly. But when the
priesthood is offered to me, which exceeds a kingdom as much as the
spirit differs from the flesh, will any one dare to accuse me of
disdain? And is it not preposterous to charge with folly those who
reject small things, but when any do this in matters of pre-eminent
importance, to exempt such persons from accusations of mental
derangement, and yet subject them to the charge of pride? It is
just as if one were to accuse, not of pride, but of insanity, a man
who looked with contempt on a herd of oxen and refused to be a
herdsman, and yet were to say that a man who declined the empire of
the world, and the command of all the armies of the earth, was not
mad, but inflated with pride. But this assuredly is not the case;
and they who say such things do not injure me more than they injure
themselves. For merely to imagine it possible for human nature to
despise this dignity is an evidence against those who bring this
charge of the estimate which they have formed of the office. For if
they did not consider it to be an ordinary thing of no great
account, such a suspicion as this would never have entered their
heads. For why is it that no one has ever dared to entertain such a
suspicion with reference to the dignity of the angels, and to say
that arrogance is the reason why human nature would not aspire to
the rank of the angelic nature? It is because we imagine great
things concerning those powers, and this does not suffer us to
believe that a man can conceive anything greater than that honor.
Wherefore one might with more justice indite those persons of
arrogance who accuse me of it. For they would never have suspected
this of others if they had not previously depreciated the matter as
being of no account. But if they say that I have done this with a
view to glory, they will be convicted of fighting openly against
themselves and falling into their own snare; for I do not
know
2. For if this desire had ever entered my mind, I ought to have accepted the office rather than avoided it. Why? because it would have brought me much glory. For the fact that one of my age, who had so recently abandoned secular pursuits, should suddenly be deemed by all worthy of such admiration as to be advanced to honor before those who have spent all their life in labors of this kind, and to obtain more votes than all of them, might have persuaded all men to anticipate great and marvellous things of me. But, as it is, the greater part of the Church does not know me even by name: so that even my refusal of the office will not be manifest to all, but only to a few, and I am not sure that all even of these know it for certain; but probably many of them either imagine that I was not elected at all, or that I was rejected after the election, being considered unsuitable, not that I avoided the office of my own accord.
3. Basil: But those who do know the truth will be surprised.
Chrysostom: And lo! these are they who, according to you, falsely accuse me of vainglory and pride. Whence then am I to hope for praise? From the many? They do not know the actual fact. From the few? Here again the matter is perverted to my disadvantage. For the only reason why you have come here now is to learn what answer ought to be given to them. And what shall I now certainly say on account of these things? For wait a little, and you will clearly perceive that even if all know the truth they ought not to condemn me for pride and love of glory. And in addition to this there is another consideration: that not only those who make this venture, if there be any such (which for my part I do not believe), but also those who suspect it of others, will be involved in no small danger.
4. For the priestly office is indeed
discharged on earth, but it ranks amongst heavenly ordinances; and
very naturally so: for neither man, nor angel, nor archangel, nor
any other created power, but the Paraclete Himself, instituted this
vocation, and persuaded men while still abiding in the flesh to
represent the ministry of angels. Wherefore the consecrated priest
ought to be as pure as if he were standing in the heavens
themselves in the midst of those powers. Fearful, indeed, and of
most awful import, were the things which were used before the
dispensation of grace, as the bells, the pomegranates, the stones
on the breastplate and on the ephod, the girdle, the mitre, the
long robe, the plate of gold, the holy of holies, the deep silence
within.
The Holy Eucharist is
frequently called by St. Chrysostom and other Greek Fathers the
Sacrifice, sometimes the “unbloody Sacrifice,” partly as being
an offering of praise and thanksgiving, partly as being a
commemoration or representation of the sacrifice of Christ. We must
bear in mind that no controversy had then arisen about this
Sacrament, and that writers could freely use expressions which in
later times would have been liable to objection or
misconstruction. The passage before us must be read in
the light of other passages in Chrysostom’s works; but one of
these is sufficient to indicate the sense in which it is to be
understood. In Homily xvii. c. 3. on the Epistle to the Hebrews,
after contrasting the many and ineffectual sacrifices of the Jews
with the one perfect and efficient sacrifice of Christ, he
proceeds, “What then? do we not make an offering every day? We
do, certainly, but by making a memorial of His death; and this
memorial is one, not many. How one, not many? Because the sacrifice
was offered once for all, as that great sacrifice was in the Holy
of Holies. This is a figure of that great sacrifice, as that was of
this: for we do not offer one victim to-day and another to-morrow,
but always the same: wherefore the sacrifice is one. Well, then, as
He is offered in many places, are there many Christs? No, by no
means, but everywhere one Christ, complete both in this world and
in the other, one body. As then, though offered in many places, He
is but one body, so is there but one sacrifice. Our High Priest is
He who offers the sacrifice which cleanses us. We offer that now
which was offered then: which is indeed inconsumable. This takes
place now, for a memorial of what took place then. ‘Do this,’
said He, ‘for my memorial.’ We do not then offer a different
sacrifice, as the high priest formerly did, but always the same; or
rather we celebrate a memorial of a sacrifice.”
This may be only a rhetorical expression, but perhaps there is an
allusion to a custom which prevailed in some churches, that the
worshippers after receiving the cup applied the finger to the
moistened lip, and then touched their breast, eyes and ears.
The caution mentioned just now in note 3 must be repeated
here. A comparison of passages in the writings of Chrysostom and
his contemporaries proves clearly enough that they did not hold
that the elements of bread and wine were transmuted into the body
and blood of Christ in such a sense as to cease to be bread and
wine. The authenticity of the letter of Chrysostom to Cæsarius is
doubtful, but whoever the writer may have been, he is clearly
representing the current orthodox belief of the Church in his day.
He maintains, in opposition to the Apollinarian or perhaps the
Eutychian heresy, that there are two complete natures in the one
person of God the Son Incarnate, and illustrates it by the
following reference to the holy elements in the Eucharist: “Just
as the bread before consecration is called bread, but when the
Divine Grace sanctifies it through the agency of the priest it is
released from the appellation of bread, and is deemed worthy of the
appellation of the ‘Lord’s Body,’ although the nature of
bread remains in it, and we speak not of two bodies, but one
body of the Son: so here the Divine nature being seated in the
human body, the two together make up but one Son—one
Person.”
Some mss. omit the word πίστεως “of faith,” having in its
place τότε “at that
time.”
Would you also learn from another miracle the
exceeding sanctity of this office? Picture Elijah and the vast
multitude standing around him, and the sacrifice laid upon the
altar of stones, and all the rest of the people hushed into a deep
silence while the prophet alone offers up prayer: then the sudden
rush of fire from Heaven upon the sacrifice:—these are marvellous
things, charged with terror. Now then pass from this scene to the
rites which are celebrated in the present day; they are not only
marvellous to behold, but transcendent in terror. There stands the
priest, not bringing down fire from Heaven, but the Holy Spirit:
and he makes prolonged supplication,
In the Liturgy which bears the name of St. Chrysostom, the
following invocation of the Holy Spirit occurs: “Grant that we
may find grace in thy sight that our sacrifice may become
acceptable to Thee, and that the Good Spirit of thy grace may rest
upon us, and upon these gifts spread before Thee, and upon all Thy
people,” and presently the deacon bids the people, “Let us pray
on behalf of the precious gifts (i.e., the bread and wine)
which have been provided, that the merciful God who has received
them upon His holy spiritual altar beyond the heavens may in return
send down upon us the divine grace and the fellowship of the Holy
Ghost.”
5. For if any one will consider how great a
thing it is for one, being a man, and compassed with flesh and
blood, to be enabled to draw nigh to that blessed and pure nature,
he will then clearly see what great honor the grace of the Spirit
has vouchsafed to priests; since by their agency these rites are
celebrated, and others nowise inferior to these both in respect of
our dignity and our salvation. For they who inhabit the earth and
make their abode there are entrusted with the administration of
things which are in Heaven, and have received an authority which
God has not given to angels or archangels. For it has not been said
to them, “Whatsoever ye shall bind on earth shall be bound in
Heaven, and whatsoever ye shall loose on earth shall be loosed in
Heaven.”
6. These verily are they who are entrusted with the
pangs of spiritual travail and the birth which comes through
baptism: by their means we put on Christ, and are buried with the
Son of God, and become members of that blessed Head. Wherefore they
might not only be more justly feared by us than rulers and kings,
but also be more honored than parents; since these begat us of
blood and the will of the flesh, but the others are the authors of
our birth from God, even that blessed regeneration which is the
true freedom and the sonship according to grace. The Jewish priests
had authority to release the body from leprosy, or, rather, not to
release it but only to examine those who were already released, and
you know how much the office of priest
Well! after this will any one venture to condemn me for arrogance? For my part, after what has been said, I imagine such religious fear will possess the souls of the hearers that they will no longer condemn those who avoid the office for arrogance and temerity, but rather those who voluntarily come forward and are eager to obtain this dignity for themselves. For if they who have been entrusted with the command of cities, should they chance to be wanting in discretion and vigilance, have sometimes destroyed the cities and ruined themselves in addition, how much power think you both in himself and from above must he need, to avoid sinning, whose business it is to beautify the Bride of Christ?
7. No man loved Christ more than Paul: no man
exhibited greater zeal, no man was counted worthy of more grace:
nevertheless, after all these great advantages, he still has fears
and tremblings concerning this government and those who were
governed by him. “I fear,” he says, “lest by any means, as
the serpent beguiled Eve through his subtlety, so your minds should
be corrupted from the simplicity which is in Christ.”
Moreover, if any one in charge of a full-sized merchant ship, full of rowers, and laden with a costly freight, were to station me at the helm and bid me cross the Ægean or the Tyrrhene sea, I should recoil from the proposal at once: and if any one asked me why? I should say, “Lest I should sink the ship.” Well, where the loss concerns material wealth, and the danger extends only to bodily death, no one will blame those who exercise great prudence; but where the shipwrecked are destined to fall, not into the ocean, but into the abyss of fire, and the death which awaits them is not that which severs the soul from the body, but one which together with this dismisses it to eternal punishment, shall I incur your wrath and hate because I did not plunge headlong into so great an evil?
8. Do not thus, I pray and beseech you. I know my own soul, how feeble and puny it is: I know the magnitude of this ministry, and the great difficulty of the work; for more stormy billows vex the soul of the priest than the gales which disturb the sea.
9. And first of all is that most terrible rock of vainglory, more dangerous than that of the Sirens, of which the fable-mongers tell such marvellous tales: for many were able to sail past that and escape unscathed; but this is to me so dangerous that even now, when no necessity of any kind impels me into that abyss, I am unable to keep clear of the snare: but if any one were to commit this charge to me, it would be all the same as if he tied my hands behind my back, and delivered me to the wild beasts dwelling on that rock to rend me in pieces day by day. Do you ask what those wild beasts are? They are wrath, despondency, envy, strife, slanders, accusations, falsehood, hypocrisy, intrigues, anger against those who have done no harm, pleasure at the indecorous acts of fellow ministers, sorrow at their prosperity, love of praise, desire of honor (which indeed most of all drives the human soul headlong to perdition), doctrines devised to please, servile flatteries, ignoble fawning, contempt of the poor, paying court to the rich, senseless and mischievous honors, favors attended with danger both to those who offer and those who accept them, sordid fear suited only to the basest of slaves, the abolition of plain speaking, a great affectation of humility, but banishment of truth, the suppression of convictions and reproofs, or rather the excessive use of them against the poor, while against those who are invested with power no one dare open his lips.
For all these wild beasts, and more than
these, are bred upon that rock of which I have spoken, and those
whom they have once captured are inevitably dragged down into such
a depth of servitude that even to please women they often do many
things which it is well not to mention. The divine law indeed has
excluded women from the ministry, but they endeavor to thrust
themselves into it; and since they can effect nothing of
themselves, they do all through the agency of others; and they have
become invested with so much power that they can appoint or eject
priests at their will: Chrysostom himself experienced the truth of this,
for it was through the influence of Eudoxia, the wife of the
Emperor Arcadius, that he was deposed from the See of
Constantinople and banished.
10. And let not any one suppose that I subject all
to the aforesaid charges: for there are some, yea many, who are
superior to these entanglements, and exceed in number those who
have been caught by them. Nor would I indeed make the priesthood
responsible for these evils: far be such madness from me. For men
of understanding do not say that the sword is to blame for murder,
nor wine for drunkenness, nor strength for outrage, nor courage for
foolhardiness, but they lay the blame on those who make an improper
use of the gifts which have been bestowed upon them by God, and
punish them accordingly. Certainly, at least, the priesthood may
justly accuse us Possibly the building, not the body of Christians
is here signified: for in the contest between Damasus and Ursicinus
for the See of Rome, A.D. 367, which Chrysostom probably had in his
mind, 137 persons are said to have been slain in one of the
Churches in a single day. According to another reading the passage must be
rendered, “shun the burden at the outset.”
11. But no one will always endure the strain;
for fearful, truly fearful is the eager desire after this honor.
And in saying this I am not in opposition to the blessed Paul, but
in complete harmony with his words. For what says he? “If any man
desireth the office of a bishop, he desireth a good work.”
It behoves us, then, to be on the watch on all
sides, and to make a careful search lest any
12. This single motive then is no slight one: and even taken by itself it would have sufficed to deter me from this dignity: but, as it is, another must be added not less than the former. And what is this? A priest ought to be sober minded, and penetrating in discernment, and possessed of innumerable eyes in every direction, as one who lives not for himself alone but for so great a multitude. But that I am sluggish and slack, and scarcely able to bring about my own salvation, even you yourself would admit, who out of love to me art especially eager to conceal my faults. Talk not to me in this connexion of fasting, and watching, or sleeping on the ground, and other hard discipline of the body: for you know how defective I am in these matters: and even if they had been carefully practised by me they could not with my present sluggishness have been of any service to me with a view to this post of authority. Such things might be of great service to a man who was shut up in a cell, and caring only for his own concerns: but when a man is divided among so great a multitude, and enters separately into the private cares of those who are under his direction, what appreciable help can be given to their improvement unless he possesses a robust and exceedingly vigorous character?
13. And do not be surprised if, in connexion
with such endurance, I seek another test of fortitude in the soul.
For to be indifferent to food and drink and a soft bed, we see is
to many no hard task, especially at least to such as are of a rough
habit of life and have been brought up in this way from early
youth, and to many others also; bodily discipline and custom
softening the severity of these laborious practices: but insult,
and abuse, and coarse language, and gibes from inferiors, whether
wantonly or justly uttered, and rebukes vainly and idly spoken both
by rulers and the ruled—this is what few can bear, in fact only
one or two here and there; and one may see men, who are strong in
the former exercises, so completely upset by these things, as to
become more furious than the most savage beasts. Now such men
especially we should exclude from the precincts of the priesthood.
For if a prelate did not loathe food, or go barefoot, no harm would
be done to the common interests of the Church; but a furious temper
causes great disasters both to him who possesses it, and to his
neighbours. And there is no divine threat against those who fail to
do the things referred to, but hell and hell-fire are threatened
against those who are angry without a cause.
14. For nothing clouds the purity of the
reason, and the perspicuity of the mental vision so much as
undisciplined wrath, rushing along with violent impetuosity. “For
wrath,” says one, “destroys even the prudent.”
Basil: I will not endure this irony of yours any longer: for who knows not how far removed you are from this infirmity?
The souls therefore of men elected to the
priesthood ought to be endued with such power as the grace of God
bestowed on the bodies of those saints who were cast into the
Babylonian furnace.
Are you then for sending me forth into so
great a warfare? and did you think that my soul would be equal to a
contest so various in character and shape? Whence did you learn
this, and from whom? If God certified this to you, show me the
oracle, and I obey; but if you cannot, and form your judgment from
human opinion only, please to set yourself free from this delusion.
For in what concerns my own affairs it is fairer to trust me than
others; inasmuch as “no man knoweth the things of a man, save the
spirit of man which is in him.”
15. Would you like me to show you yet another
phase of this strife, charged with innumerable dangers? Come, then,
and take a peep at the public festivals when it is generally the
custom for elections to be made to ecclesiastical dignities, and
you will then see the priest assailed with accusations as numerous
as the people whom he rules. For all who have the privilege of
conferring the honor are then split into many parties; and one can
never find the council of elders It is not possible to say precisely who the
electors to bishoprics were at this time, but probably a mixed body
of the clergy and leading laymen of the diocese. Chrysostom calls
the electors “fathers,” i. ch. 6, and “great men,” ch. 7,
and here he speaks of a “council of elders,” which may mean the
whole body of clergy of the second order, or a select body of
laymen, or possibly the two combined. In one way or other, during
the first five centuries, the people certainly had a considerable
voice in the election of bishops. Socrates, the historian, vi. c.
2, says that Chrysostom himself was chosen for the See of
Constantinople “by the common vote of all, clergy and people.”
Pope Leo (A.D. 440–461) lays down the rule that “when the
election of a bishop is handled he is to be preferred who is
demanded by the unanimous consent of clergy and people.” Epist.
84. A law of the Emperor Justinian restricted the right of election
to the clergy and the “optimates” or people of chief rank. A narrow strait between the island of Eubœa and
the mainland of Greece, in which the tide was very rapid. Hence the
“condition of Euripus” became a proverbial expression
indicative of agitation and fluctuation.
Now formerly I used to deride secular rulers, because in the distribution of their honors they are not guided by considerations of moral excellence, but of wealth, and seniority, and human distinction; but when I heard that this kind of folly had forced its way into our affairs also, I no longer regarded their conduct as so atrocious. For what wonder is it that worldly men, who love the praise of the multitude, and do everything for the sake of gain, should commit these sins, when those who affect at least to be free from all these influences are in no wise better disposed than they, but although engaged in a contest for heavenly things, act as if the question submitted for decision was one which concerned acres of land, or something else of that kind? for they take commonplace men off-hand, and set them to preside over those things, for the sake of which the only begotten Son of God did not refuse to empty Himself of His glory and become man, and take the form of a servant, and be spat upon, and buffeted, and die a death of reproach in the flesh. Nor do they stop even here, but add to these offences others still more monstrous; for not only do they elect unworthy men, but actually expel those who are well qualified. As if it were necessary to ruin the safety of the Church on both sides, or as if the former provocation were not sufficient to kindle the wrath of God, they have contrived yet another not less pernicious. For I consider it as atrocious to expel the useful men as to force in the useless. And this in fact takes place, so that the flock of Christ is unable to find consolation in any direction, or draw its breath freely. Now do not such deeds deserve to be punished by ten thousand thunder-bolts, and a hell-fire hotter than that with which we are threatened [in Holy Scripture]? Yet these monstrous evils are borne with by Him who willeth not the death of a sinner, that he may be converted and live. And how can one sufficiently marvel at His lovingkindness, and be amazed at His mercy? They who belong to Christ destroy the property of Christ more than enemies and adversaries, yet the good Lord still deals gently with them, and calls them to repentance. Glory be to Thee, O Lord! Glory to Thee! How vast is the depth of Thy lovingkindness! how great the riches of Thy forbearance! Men who on account of Thy name have risen from insignificance and obscurity to positions of honor and distinction, use the honor they enjoy against Him who has bestowed it, do deeds of outrageous audacity, and insult holy things, rejecting and expelling men of zeal in order that the wicked may ruin everything at their pleasure in much security, and with the utmost fearlessness. And if you would know the causes of this dreadful evil, you will find that they are similar to those which were mentioned before; for they have one root and mother, so to say—namely, envy; but this is manifested in several different forms. For one we are told is to be struck out of the list of candidates, because he is young; another because he does not know how to flatter; a third because he has offended such and such a person; a fourth lest such and such a man should be pained at seeing one whom he has presented rejected, and this man elected; a fifth because he is kind and gentle; a sixth because he is formidable to the sinful; a seventh for some other like reason; for they are at no loss to find as many pretexts as they want, and can even make the abundance of a man’s wealth an objection when they have no other. Indeed they would be capable of discovering other reasons, as many as they wish, why a man ought not to be brought suddenly to this honor, but gently and gradually. And here I should like to ask the question, “What, then, is the prelate to do, who has to contend with such blasts? How shall he hold his ground against such billows? How shall he repel all these assaults?”
For if he manages the business i.e., the business of elections. Chrysostom
seems to have passed on from the elections of bishops to the
consideration of elections to clerical offices over which the
bishop had to preside.
16. Consider, then, what kind of man he ought to be who is to hold out against such a tempest, and to manage skillfully such great hindrances to the common welfare; for he ought to be dignified yet free from arrogance, formidable yet kind, apt to command yet sociable, impartial yet courteous, humble yet not servile, strong yet gentle, in order that he may contend successfully against all these difficulties. And he ought to bring forward with great authority the man who is properly qualified for the office, even if all should oppose him, and with the same authority to reject the man who is not so qualified, even if all should conspire in his favor, and to keep one aim only in view, the building up of the Church, in nothing actuated either by enmity or favor. Well, do you now think that I acted reasonably in declining the ministry of this office? But I have not even yet gone through all my reasons with you; for I have some others still to mention. And do not grow impatient of listening to a friendly and sincere man, who wishes to clear himself from your accusations; for these statements are not only serviceable for the defence which you have to make on my behalf, but they will also prove of no small help for the due administration of the office. For it is necessary for one who is going to enter upon this path of life to investigate all matters thoroughly well, before he sets his hand to the ministry. Do you ask why? Because one who knows all things clearly will have this advantage, if no other, that he will not feel strange when these things befall him. Would you like me then to approach the question of superintending widows, first of all, or of the care of virgins, or the difficulty of the judicial function. For in each of these cases there is a different kind of anxiety, and the fear is greater than the anxiety.
Now in the first place, to start from that
subject which seems to be simpler than the others, the charge of
widows appears to cause anxiety to those who take care of them only
so far as the expenditure of money is concerned; but the case is
otherwise, and here also a careful scrutiny is needed, when they
have to be enrolled, That is, “put upon the Church-roll.” From
apostolic times as we know from
But the superintendent of these persons ought not only to be gentle and forbearing, but also skillful in the management of property; for if this qualification is wanting, the affairs of the poor are again involved in the same distress. One who was entrusted not long ago with this ministry, and got together a large hoard of money, neither consumed it himself, nor expended it with a few exceptions upon those who needed it, but kept the greater part of it buried in the earth until a season of distress occurred, when it was all surrendered into the hands of the enemy. Much forethought, therefore, is needed, that the resources of the Church should be neither over abundant, nor deficient, but that all the supplies which are provided should be quickly distributed among those who require them, and the treasures of the Church stored up in the hearts of those who are under her rule.
Moreover, in the reception of strangers, and the care of the sick, consider how great an expenditure of money is needed, and how much exactness and discernment on the part of those who preside over these matters. For it is often necessary that this expenditure should be even larger than that of which I spoke just now, and that he who presides over it should combine prudence and wisdom with skill in the art of supply, so as to dispose the affluent to be emulous and ungrudging in their gifts, lest while providing for the relief of the sick, he should vex the souls of those who supply their wants. But earnestness and zeal need to be displayed here in a far higher degree; for the sick are difficult creatures to please, and prone to languor; and unless great accuracy and care are used, even a slight oversight is enough to do the patient great mischief.
17. But in the care of virgins, the fear is greater
in proportion as the possession is more precious, and this flock is
of a nobler character
i.e., a life of religious contemplation,
not, however, as a member of a monastic community, for Chrysostom,
throughout this section, appears to be speaking of the canonical or
ecclesiastical virgins who were consecrated to a religious life,
yet remained at home under the care of their parents (if living) or
of the Church. The first notices of separate houses for women who
had taken the vow of virginity occur in the middle of the 4th
century. St. Ambrose mentions one at Bologna. De Virg. i. 10. St.
Basil is said to have founded some (see St. Greg. Naz. Orat.
47).
Again, the judicial department of the bishop’s office involves innumerable vexations, great consumption of time, and difficulties exceeding those experienced by men who sit to judge secular affairs; for it is a labor to discover exact justice, and when it is found, it is difficult to avoid destroying it. And not only loss of time and difficulty are incurred, but also no small danger. For ere now, some of the weaker brethren having plunged into business, because they have not obtained patronage have made shipwreck concerning the faith. For many of those who have suffered wrong, no less than those who have inflicted wrong, hate those who do not assist them, and they will not take into account either the intricacy of the matters in question, or the difficulty of the times, or the limits of sacerdotal authority, or anything of that kind; but they are merciless judges, recognizing only one kind of defence—release from the evils which oppress them. And he who is unable to furnish this, although he may allege innumerable excuses, will never escape their condemnation.
And talking of patronage, let me disclose another pretext for fault-finding. For if the bishop does not pay a round of visits every day, more even than the idle men about town, unspeakable offence ensues. For not only the sick, but also the whole, desire to be looked after, not that piety prompts them to this, but rather that in most cases they pretend claims to honor and distinction. And if he should ever happen to visit more constantly one of the richer and more powerful men, under the pressure of some necessity, with a view to the common benefit of the Church, he is immediately stigmatized with a character for fawning and flattery. But why do I speak of patronage and visiting? For merely from their mode of accosting persons, bishops have to endure such a load of reproaches as to be often oppressed and overwhelmed by despondency; in fact, they have also to undergo a scrutiny of the way in which they use their eyes. For the public rigorously criticize their simplest actions, taking note of the tone of their voice, the cast of their countenance, and the degree of their laughter. He laughed heartily to such a man, one will say, and accosted him with a beaming face, and a clear voice, whereas to me he addressed only a slight and passing remark. And in a large assembly, if he does not turn his eyes in every direction when he is conversing, the majority declare that his conduct is insulting.
Who, then, unless he is exceedingly strong, could cope with so many accusers, so as either to avoid being indited altogether, or, if he is indited, to escape? For he must either be without any accusers, or, if this is impossible, purge himself of the accusations which are brought against him; and if this again is not an easy matter, as some men delight in making vain and wanton charges, he must make a brave stand against the dejection produced by these complaints. He, indeed, who is justly accused, may easily tolerate the accuser, for there is no bitterer accuser than conscience; wherefore, if we are caught first by this most terrible adversary, we can readily endure the milder ones who are external to us. But he who has no evil thing upon his conscience, when he is subjected to an empty charge, is speedily excited to wrath, and easily sinks into dejection, unless he happens to have practised beforehand how to put up with the follies of the multitude. For it is utterly impossible for one who is falsely accused without cause, and condemned, to avoid feeling some vexation and annoyance at such great injustice.
And how can one speak of the distress which
bishops undergo, whenever it is necessary to cut some one off from
the full communion of the Church? Would indeed that the evil went
no further than distress! but in fact the mischief is not trifling.
For there is a fear lest the man, if he has been punished beyond
what he deserves, should experience that which was spoken of by the
blessed Paul and “be swallowed up by overmuch sorrow.”
Basil heard this, and after a little pause thus replied:
If thou wert thyself ambitious of obtaining
this office, thy fear would have been reasonable; for in being
ambitious of undertaking it, a man confesses himself to be
qualified for its administration, and if he fail therein, after it
has been entrusted to him, he cannot take refuge in the plea of
inexperience, for he has deprived himself of this excuse
beforehand, προλαβῶν γὰρ αὐτὸς
›αυτοῦ
ταύτην
‡φείλετο
τὴν
‡πολογίαν.
Chrysostom: At this I shook
my head and smiled a little, admiring the simple-mindedness of the
man, and thus addressed him: I could wish indeed that matters were
as thou sayest, most excellent of men, but not in order that I
might be able to accept that office from which I lately fled. For
if, indeed, no chastisement were to await me for undertaking the
care of the flock of Christ without consideration and experience,
yet to me it would be worse than all punishment, after being
entrusted with so great a charge, to have seemed so base towards
Him who entrusted me with it. For what reason, then, did I wish
that thou wert not mistaken in this opinion of thine? truly for the
sake of those wretched and unhappy beings (for so must I call them,
who have not found out how to discharge the duties of this office
well, though thou wert to say ten thousand times
But what am I to do for thee? It is not as
thou sayest; no, by no means. And if thou wilt, I will give thee a
proof of what I maintain, from the case of a kingdom, which is not
of such account with God as the priesthood. Saul, that son of Kish,
was not himself at all ambitious of becoming a king, but was going
in quest of his asses, and came to ask the prophet about them. The
prophet, however, proceeded to speak to him of the kingdom, but not
even then did he run greedily after it, though he heard about it
from a prophet, but drew back and deprecated it, saying, “Who am
I, and what is my father’s house.”
For (to leave the kingdom and to come to the
priesthood, which is the more immediate subject of our discourse)
neither was Eli ambitious of obtaining his high office, yet what
advantage was this to him when he sinned therein? But why do I say
obtain it? not even had he wished could he have avoided it, because
he was under a legal necessity to accept it. For he was of the
tribe of Levi, and was bound to undertake that high office which
descended to him from his forefathers, notwithstanding which even
he paid no small penalty for the lawlessness παρανομίας. If
παροινίας be read, then
“excesses” must be understood:—the word meaning, 1st, excess
in drink; and 2d, excess of any kind. Aaron. i.e., because he had been chosen an
apostle.
Basil: Tell me of what nature is that? since, as for me, I am at present scarce master of myself, thou hast reduced me to such a state of fear and trembling by what thou hast said.
Chrysostom: Do not, I
beseech and implore thee, do not be so downcast. For while there is
safety for us who are weak, namely, in not undertaking this office
at all, there is safety for you too who are strong, and this
consists in making your hopes of salvation depend, next to the
grace of God, on avoiding every act unworthy of this gift, and of
God who gave it. For they certainly would be deserving of the
greatest punishment who, after obtaining this dignity through their
own ambition, should then either on account of sloth, or
wickedness, or even inexperience, abuse the office. Not that we are
to gather from this that there is pardon in store for those who
have not been thus ambitious. Yea, even they too are deprived of
all excuse. For in my judgment, if ten thousand were to entreat and
urge, a man should pay them no attention, but should first of all
search his own heart, and examine the whole matter carefully before
yielding to their importunities. Now no one would venture to
undertake the building of a house were he not an architect, nor
will any one attempt the cure of sick bodies who is not a skilled
physician; but even though many urge him, will beg off, and will
not be ashamed to own his ignorance; and shall he who is going to
have the care of so many souls entrusted to him, not examine
himself beforehand? will he accept this ministry even though he be
the most inexperienced of men, because this one commands him, or
that man constrains him, or for fear of offending a third? And if
so, how will he escape casting himself together with them into
manifest misery. Had he continued as he was, it were possible for
him to be saved, but now he involves others in his own destruction.
For whence can he hope for salvation? whence
2. For as it is not enough for those who are chosen to say in excuse for themselves, “I did not summon myself to this office, nor could I avoid what I did not see beforehand;” so neither will it be a sufficient plea for those who ordain them to say that they did not know him who was ordained. The charge against them becomes greater on account of their ignorance of him whom they brought forward, and what seems to excuse them only serves to accuse them the more. For how absurd a thing, is it not? that they who want to buy a slave, show him to the physician, and require sureties for the sale, and information about him from their neighbours, and after all this do not yet venture on his purchase without asking for some time for a trial of him; while they who are going to admit any one to so great an office as this, give their testimonial and their sanction loosely and carelessly, without further investigation, just because some one wishes it, or to court the favor, or to avoid the displeasure of some one else. Who shall then successfully intercede for us in that day, when they who ought to defend us stand themselves in need of defenders? He who is going to ordain, therefore, ought to make diligent inquiry, and much more he who is to be ordained. For though they who ordain him share his punishment, for any sins which he may commit in his office, yet so far from escaping vengeance he will even pay a greater penalty than they—save only if they who chose him acted from some worldly motive contrary to what seemed justifiable to themselves. For if they should be detected so doing, and knowing a man to be unworthy have brought him forward on some pretext or other, the amount of their punishment shall be equivalent to his, nay perhaps the punishment shall be even greater for them who appointed the unfit man. For he who gives authority to any one who is minded to destroy the Church, would be certainly to blame for the outrages which that person commits. But if he is guilty of no such thing, and says that he has been misled by the opinions of others, even then he shall not altogether remain unpunished, but his punishment shall be a little lighter than his who has been ordained. What then? It is possible that they who elect may come to the election deceived by a false report. But he who is elected could not say, “I am ignorant of myself,” as others were of him. As one who will receive therefore a sorer punishment than they who put him forward, so should he make his scrutiny of himself more careful than that which they make of him; and if they in ignorance drag him on, he ought to come forward and instruct them carefully about any matters whereby he may stop their being misled; and so having shown himself unworthy of trial may escape the burden of so high an office.
For what is the reason why, in the arts of
war, and merchandize, 'Εμπορίας, restricted here to commerce carried
on by sea, as the context shows. See
But my accusers are unwilling to consider any
of these things. For otherwise they would cease to blame a person
who is unwilling to perish without cause. It is not the management
of corn and barley, oxen or sheep, that is now under our
consideration, nor any such like matters, but the very Body of
Jesus. For the Church of Christ, according to St. Paul, is
Christ’s Body, Παιδοτριβῶν,
literally, those who teach boys wrestling.
3. Pray, art thou not aware that that body is
subject to more diseases and assaults than this flesh of ours, is
more quickly corrupted, and more slow to recover? and by those who
have the healing of these bodies, divers medicines have been
discovered, and an apparatus of different instruments, and diet
suitable for the sick; and often the condition of the atmosphere is
of itself enough for the recovery of a sick man; and there are
instances of seasonable sleep having saved the physician all
further labor. But in the case before us, it is impossible to take
any of these things into consideration; nay there is but one method
and way of healing appointed, after we have gone wrong, and that
is, the powerful application of the Word. This is the one
instrument, the only diet, the finest atmosphere. This takes the
place of physic, cautery and cutting, and if it be needful to sear
and amputate, this is the means which we must use, and if this be
of no avail, all else is wasted; with this we both rouse the soul
when it sleeps, and reduce it when it is inflamed; with this we cut
off excesses, and fill up defects, and perform all manner of other
operations which are requisite for the soul’s health. Now as
regards the ordering of our daily life for the best, it is true
that the life of another may provoke us to emulation. But in the
matter of spurious doctrine, when any soul is diseased thereby,
then there is great need of the Word, not only in view of the
safety of our own people, but in view of the enemy without. If,
indeed, one had the sword of the spirit, and the shield of faith,
4. Wherefore it should be our ambition that
the Word of Christ dwell in us richly. The followers of Manes, or Manichæus, who was born
about 240 A.D. He taught that God was the cause of good, and matter
the cause of evil. This theory about matter led him to hold that
the body of Jesus was an incorporeal phantom. He eliminated the Old
Testament from the Scriptures, and held himself at liberty also to
reject such passages in the New Testament as were opposed to his
own opinions. See Robertson: Hist. of the Christian Church, vol. i.
139–145. “οἱ την
›ιμαρμν™ην ἐισ€γοντες,” sc. The Stoics. They were
still a numerous body, and St. Chrysostom himself wrote six
Homilies against them. Marcion and Valentinus (A.D. 140) were each
founders of a form of Gnosticism. Each held that the God of the Old
Testament was morally contrary to the God of the New: while the
system of Valentinus represented the imaginative and speculative
side of Gnosticism, that of Marcion represented its practical side,
and was rather religious than theological. The sect of the
Valentinians lasted as late as the 5th century; and Marcionism was
not extinct till the 6th. Sc. Jews and Marcionites. Sabellius was condemned in a Council held in Rome,
A.D. 263, for holding that there is but one person in the Godhead,
and that the Word and Holy Spirit are only virtues or emanations of
the Deity. Arius held that our Lord Jesus Christ existed before His
Incarnation, that by Him as by an instrument the Supreme God made
the worlds, and that as being the most ancient and the highest of
created beings, He is to be worshipped; but that He had a beginning
of existence, and so is not God’s co-eternally begotten Son, nor
of the very substance of the Supreme God. See Liddon, Bampton
Lectures, i. p. 25. The heresy of Arius was condemned at the
Council of Nicæa, A.D. 325. Sc. The Arians. Paul of Samosata was appointed Bishop of Antioch
about 260 A.D. The Humanitarian movement culminated in his
teaching, which maintained that the Word was only in the Father, as
reason is in man; that Jesus was a mere man, and that he is called
Son of God as having, in a certain sense, become such through the
influence of the Divine Word which dwelt in him, but without any
personal union. i.e., while he maintained the Unity of the
Godhead against the Arians there was danger of slipping into the
Sabellian error of “confounding the Persons.” i.e., while he divided the Persons against
the Sabellians he had to guard against the Arian error of
“dividing the substance” also.
5. Why should any one describe the silly
chatter of our own people? For these are not less than the attacks
upon us from without, while they give the teacher even more
trouble. Some out of an idle curiosity are rashly bent upon busying
themselves about matters which are neither possible for them to
know, nor of any advantage to them if they could know them. Others
again demand from God an account of his judgments, and force
themselves to sound the depth of that abyss which is unfathomable.
“For thy judgments,” saith the Scriptures, “are a great
deep,”
6. Basil: “Why,
then, was not St. Paul ambitious of becoming perfect in this art?
He makes no secret of his poverty of speech, but distinctly
confesses himself to be unskilled, even telling the Corinthians
so,
Chrysostom: This is the very thing which has ruined many and made them remiss in the study of true doctrine. For while they failed to fathom the depths of the apostle’s mind, and to understand the meaning of his words, they passed all their time slumbering and yawning, and paying respect not to that ignorance which St. Paul acknowledges, but to a kind from which he was as free as any man ever was in the world.
But leaving this subject to await our consideration,
I say this much in the meantime. Granting that St. Paul was in this
respect as unskilled as they would have him to be, what has that to
do with the men of to-day? For he had a greater power by far than
power of speech, power which brought about greater results too;
which was that his bare presence, even though he was silent, was
terrible to the
Yet, all unawares, I have been led to do this
man an injury. For his exploits are beyond all powers of
description, and beyond mine in particular, just as the masters of
eloquence surpass me. Nevertheless, since that holy apostle will
judge us, not by the issue, but by the motive, I shall not forbear
till I have stated one more circumstance which surpasses anything
yet mentioned, as much as he himself surpasses all his fellow men.
And what is this? After so many exploits, after such a multitude of
victories, he prayed that he might go into hell, and be handed over
to eternal punishment, if so be that those Jews, who had often
stoned him, and done what they could to make away with him, might
be saved, and come over to Christ.
Now, that he was not so unskilled, as some
count him to be, I shall try to show in what follows. The unskilled
person in men’s estimation is not only one who is unpracticed in
the tricks of profane oratory, τερθρείαν, from
τ™ρθρον, literally, a
sail-rope. The man who condescends to catching the ear by mere
rhetorical artifice being like the mountebank on the trapeze,
fascinating the spectators in a circus by his performances.
7. For how was it, tell me, that he confounded
the Jews which dwelt at Damascus, See
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
8. Hear also what he says in his charge to his
disciple:
9. But when a dispute arises concerning matters of doctrine, and all take their weapons from the same Scriptures, of what weight will any one’s life be able to prove? What then will be the good of his many austerities, when after such painful exercises, any one from the Priest’s great unskillfulness in argument fall into heresy, and be cut off from the body of the Church, a misfortune which I have myself seen many suffering. Of what profit then will his patience be to him? None; no more than there will be in a sound faith if the life is corrupt. Wherefore, for this reason more than for all others, it concerns him whose office it is to teach others, to be experienced in disputations of this kind. For though he himself stands safely, and is unhurt by the gainsayers, yet the simple multitude under his direction, when they see their leader defeated, and without any answer for the gainsayers, will be apt to lay the blame of his discomfiture not on his own weakness, but on the doctrines themselves, as though they were faulty; and so by reason of the inexperience of one, great numbers are brought to extreme ruin; for though they do not entirely go over to the adversary, yet they are forced to doubt about matters in which formerly they firmly believed, and those whom they used to approach with unswerving confidence, they are unable to hold to any longer steadfastly, but in consequence of their leader’s defeat, so great a storm settles down upon their souls, that the mischief ends in their shipwreck altogether. But how dire is the destruction, and how terrible the fire which such a leader brings upon his own wretched head for every soul which is thus lost, thou wilt not need to learn from me, as thou knowest all this perfectly. Is this then pride, is this vainglory in me, to be unwilling to be the cause of the destruction of so many souls? and of procuring for myself greater punishment in the world to come, than that which now awaits me there? Who would say so? surely no one, unless he should wish to find fault where there is none, and to moralize over other men’s calamities.
1. How great is the
skill required for the teacher in contending earnestly for the
truth, has been sufficiently set forth by us. But I have to mention
one more matter beside this, which is a cause of numberless
dangers, though for my own part I should rather say that the thing
itself is not the cause, but they who know not how to use it
rightly, since it is of itself a help to salvation and to much good
besides, whenever thou findest that earnest and good men have the
management of it. What then, do I mean by this? The expenditure of
great labor upon the preparation of discourses to be delivered in
public. For to begin with, the majority of those who are under the
preachers’ charge are not minded to behave towards them as
towards teachers, but disdaining the part of learners, they assume
instead the attitude of those who sit and look on at the public
games; and just as the multitude there is separated into parties,
and some attach themselves to one, and some to another, so here
also men are divided, and become the partisans now of this teacher,
now of that, listening to them with a view to favor or spite. And
not only is there this hardship, but another quite as great. For if
it has occurred to any preacher to weave into his sermons any part
of other men’s works, he is exposed to greater disgrace than
those who steal money. Nay, often where he has not even borrowed
anything from any one, but is only suspected, he has suffered the
fate of a thief. And why do I speak of the works of others when it
is not permitted to him to use his own resources without variety?
For the public are accustomed to listen not for profit, but for
pleasure, sitting like critics of tragedies, and of musical
entertainments, and that facility of speech against which we
declaimed just now, in this case becomes desirable, even more than
in the case of barristers, where they are obliged to contend one
against the other. A preacher then should have loftiness of mind,
far exceeding my own littleness of spirit, that he may correct this
disorderly and unprofitable pleasure on the part of the multitude,
and be able to lead them over to a more useful way of hearing, that
his people may follow and yield to him, and that he may not be led
away by their own humors, and this it is not possible to arrive at,
except by two means: indifference to their praise, and the power of
preaching well. Chrysostom’s own sermons were often interrupted
by applause, which he always severely reprimanded.
2. For if either of these be lacking, the remaining
one becomes useless, owing to its divorce from the other, for if a
preacher be indifferent to praise, and yet cannot produce the
doctrine
3. The best kind of Bishop must, therefore, be
strong in both these points, so that neither may supplant the
other. For if when he stands up in the congregation and speaks
words calculated to make the careless wince, ἐπιστύψαι, literally, to purse up the
mouth, as at the taste of what is tart or sour.
4. To what else ought he then to be
indifferent? Slander and envy. Unseasonable evil speaking, κακηγορία—if
κατηγορία be read,
“accusation” will be the meaning.
5. For though the preacher may have great ability
(and this one would only find in a few), not even in this case is
he released from perpetual toil. For since preaching does not come
by nature, but by study, suppose a man to reach a high standard of
it, this will then forsake him if he does not cultivate his power
by constant application and exercise. So that there is greater
labor for the wiser than for the
Sc. The unlearned.
εἰλικρινῆ—literally, so that the sunlight fails to
discern a flaw in them.
6. Thou seest, my excellent friend, that the
man who is powerful in preaching has peculiar need of greater study
than others; and besides study, of forbearance also greater than
what is needed by all those whom I have already mentioned. For thus
are many constantly springing up against him, in a vain and
senseless spirit, and having no fault to find with him, but that he
is generally approved of, hate him; and he must bear their bitter
malice nobly, for as they are not able to hide this cursed hatred,
which they so unreasonably entertain, they both revile, and
censure, and slander in private, and defame in public, and the mind
which has begun to be pained and exasperated, on every one of these
occasions, will not escape being corrupted by grief. For they will
not only revenge themselves upon him by their own acts, but will
try to do so by means of others, and often having chosen some one
of those who are unable to speak a word, will extol him with their
praises and admire him beyond his worth. Some do this through
ignorance alone, Another reading is
μανί‹, infatuation.
7. For let the best artificer be himself the critic
of his own designs, and let his performances be determined to be
good or poor, according as the mind which designed them gives
sentence upon them. But let him not even consider the opinion, so
erroneous and inartistic, of the outside world. Let, therefore, the
man who undertakes the strain of
8. For if he be first carried away with the
desire for indiscriminate praise, he will reap no advantage from
his labors, or from his power in preaching, for the mind being
unable to bear the senseless censures of the multitude is
dispirited, and casts aside all earnestness about preaching.
Therefore it is especially necessary to be trained to be
indifferent to all kinds of praise. For to know how to preach is
not enough for the preservation of that power, if this be not
added: and if any one would examine accurately the man who is
destitute of this art, he will find that he needs to be indifferent
to praise no less than the other, i.e., The skillful preacher.
1. Our condition here,
indeed, is such as thou hast heard. But our condition hereafter how
shall we endure, when we are compelled to give our account for each
of those who have been entrusted to us? For our penalty is not
limited to shame, but everlasting chastisement awaits us as well.
As for the passage, “Obey them that have the rule over you, and
submit to them, for they watch in behalf of your souls as they that
shall give account;”
2. Cease then to urge us on to a penalty so
inevitable; for our discourse is not about an army, or a kingdom;
but about an office which needs the virtues of an angel. For the
soul of the Priest ought to be purer than the very sunbeams, in
order that the Holy Spirit may not leave him desolate, in order
that he may be able to say, “Now I live; and yet no longer I, but
Christ liveth in me.”
3. For ere now some men who have escaped these snares, have been caught by others widely differing from these. For even a neglected appearance, unkempt hair, squalid dress, and an unpainted face, simple behavior, and homely language, unstudied gait, and unaffected voice, a life of poverty, a despised, unpatronized and lonely condition, have first drawn on the beholder to pity, and next to utter ruin; and many who have escaped the former nets, in the way of gold ornaments and perfumes, and apparel, and all the rest, of which I have spoken as connected with them, have easily fallen into these so widely differing from them, and have perished. When then both by poverty and by riches, both by the adornment and the neglect of the personal appearance, both by studied and unaffected manners, in short by all those means which I have enumerated, war is kindled in the soul of the beholder, and its artifices surround him on every side, how will he be able to breathe freely while so many snares encompass him? and what hiding-place will he be able to find—I do not say so as to avoid being forcibly seized by them (for this is not altogether difficult)—but so as to keep his own soul undisturbed by polluting thoughts?
And I pass by honors, which are the cause of
countless evils. For those which come from the hands of women are
ruinous to the vigor of self-restraint, and often overthrow it when
a man does not know how to watch constantly against such designs;
while those which come from the hands of men, unless a man receive
them with much nobleness of mind, he is seized with two contrary
emotions, servile flattery and senseless pride. To those who
patronize him, he is obliged to cringe; and towards his inferiors
he is puffed up, on account of the honors which the others confer,
and is driven into the gulf of arrogance. We have mentioned these
matters indeed, but how harmful they actually are, no one could
well learn without experience. For not only these snares, but
greater and more delusive than these, he must needs encounter, who
has his conversation in the world. But he who is content with
solitude, has freedom from all this, and if at any time a strange
thought creates a representation of this kind, the image is weak,
and capable of being speedily subdued, because there is no fuel
added to the flame from without, arising from actual sight. For the
recluse has but himself to fear for; or should he be forced to have
the care of others they are easily counted: and if they be many,
yet they are less than those in our Churches, and they give him who
is set over them much lighter anxiety about them, not only on
account of their fewness, but because they are all free from
worldly concerns, and have neither wife nor children, nor any such
thing to care about; and this makes them very deferential to their
rulers, and allows them to share the same abode with them, so that
they are able to take in their failings accurately at a glance and
correct them, seeing that the constant
4. But of those who are subject to the Priest, the greater number are hampered with the cares of this life, and this makes them the slower in the performance of spiritual duties. Whence it is necessary for the teacher to sow every day (so to speak), in order that by its frequency at least, the word of doctrine may be able to be grasped by those who hear. For excessive wealth, and an abundance of power, and sloth the offspring of luxury, and many other things beside these, choke the seeds which have been let fall. Often too the thick growth of thorns does not suffer the seed to drop even upon the surface of the soil. Again, excess of trouble, stress of poverty, constant insults, and other such things, the reverse of the foregoing, take the mind away from anxiety about things divine; and of their people’s sins, not even the smallest part can become apparent; for how should it, in the case of those the majority of whom they do not know even by sight?
The Priest’s relations with his people
involve thus much difficulty. But if any inquire about his
relations with God, he will find the others to be as nothing, since
these require a greater and more thorough earnestness. For he who
acts as an ambassador on behalf of the whole city—but why do I
say the city? on behalf of the whole world indeed—prays that God
would be merciful to the sins of all, not only of the living, but
also of the departed. All the ancient Liturgies contained prayers for the
departed. St. Cyril of Jerusalem (Catech. Mystag., v. n. vi.),
speaking of the prayer after consecration, says: “and then we
pray for our holy fathers and bishops, and for all that have fallen
asleep before us, believing that it will be a very great benefit to
their souls to have supplication offered for them whilst the holy
and most awful sacrifice is lying upon the altar,” but the
practice was not based upon anything like the later Roman doctrine
of purgatory. It was the natural expression of a devout belief in
the “communion of saints.” See Bingham’s Antiquities, Book
xv.
And whenever he invokes the Holy Spirit, and
offers the most dread sacrifice, and constantly handles the common
Lord of all, tell me what rank shall we give him? What great purity
and what real piety must we demand of him? For consider what manner
of hands they ought to be which minister in these things, and of
what kind his tongue which utters such words, “And we pray and beseech Thee, send down thy Holy
Ghost upon us and upon these gifts here outspread, and make this
bread to be the precious body of thy Christ, and that which is in
the cup the precious blood of Christ, having so changed them by thy
Holy Spirit that to us who partake of them they may be for the
cleansing of our souls, the remission of sins, the communion of the
Holy Spirit.” (Liturgy of St. Chrysostom.)
5. Great is the conflict which recluses
undergo, and much their toil. The following descriptions of monastic life were no
doubt drawn from the habits of the monks in the neighbourhood of
Antioch, who dwelt on the mountainous heights of Silpius and
Casius, south of the city. They lived in separate huts or cabins,
but were subject to an abbot and a common rule, probably very
similar to that which Pachomius had recently established in Egypt,
and which became very generally adopted in the East. There are
frequent allusions to the habits of these monks in Chrysostom’s
Homilies. See especially St. Matt. Hom. LXVIII. c. 3, and LXIX. c.
3; also Life of St. Chrysostom by the translator, pp. 59–68, 3d
ed.
6. But as in the case of wonder-workers, a large apparatus is required, both wheels and ropes and daggers; while the philosopher has the whole of his art stored up in his mind, not requiring any external appliances: So accordingly in the case before us. The recluse requires both a good condition of body, and a place suitable for his course of life, in order that such may not be settled too far from intercourse with their fellow men, and may have the tranquillity which belongs to desert places, and yet further, may not fail to enjoy the most favorable climate. For nothing is so unbearable to a body worn with fastings as a climate which is not equable. And what trouble they are compelled to take in the preparation of their clothing and daily food, as they are themselves ambitious of doing all with their own hands, I need not speak of now. But the Priest will require none of these things to supply his wants, but is unconcerned about them, and participates in all things which are harmless, while he has all his skill stored up in the treasure-house of his mind. But if any one admire a solitary life, and retirement from the society of the multitude, I should say myself that such a life was a token of patience, but not a sufficient proof of entire fortitude of soul. For the man who sits at the helm in harbor, does not yet give any certain proof of his art. But if one is able to guide his ship safely in the midst of the sea, no one would deny him to be an excellent steersman.
7. It would be, therefore, in no wise excessively
surprising to us, that the recluse, living as he does by himself,
is undisturbed and does not commit many and great sins. For he does
not meet with things which irritate and excite his mind. But if any
one who has devoted himself to whole multitudes, and has been
compelled to bear the sins of many, has remained steadfast and
firm, guiding his soul in the midst of the storm as if he were in a
calm, he is the man to be justly applauded and admired of all, for
he has shown sufficient proof of personal manliness. Do not thou,
therefore, for thy part wonder if I, who avoid the market-place and
the haunts of the multitude, have not many to accuse me. For I
ought not to wonder, if I sinned not when asleep, nor fell when I
did not wrestle, nor was hit if I did not fight. For who, tell me,
who will be able to speak against me, and reveal my depravity? Can
this roof or cell? Nay, they would not be able to give tongue?
Would my mother, who best of all knows my affairs? Well, certainly
with her I am neither in communication, nor have we ever come to a
quarrel, and if this had happened, no mother is so heartless and
wanting in affection for her child as to revile and accuse before
all him whom she travailed with, and brought forth, and reared, if
there were no reason to constrain her, nor any person to urge her
to such an act. Nevertheless, if any one desires to make a careful
inspection of my mind, he will discover much which is corrupt
there. Nor art thou unaware of this who art specially wont to extol
me with
8. Basil: What then? shall we set over the administration of the Church those who move in society, and who are careful about the concerns of this world, who are adepts at wrangling and vituperation, are full of countless artifices, and versed in luxurious ways?
Chrysostom: Hush,
dear friend that thou art! Thou shouldest never entertain in thy
thoughts such men as these, when the Priesthood is under
discussion, but only such as are able after mixing and associating
with all, to keep their purity undefiled, and their unworldliness,
their holiness, constancy and sobriety unshaken, and to possess all
other virtues which belong to recluses, in a greater degree than
they. He who has many defects, but is able to hide them, by means
of his seclusion, and to make them ineffectual, because he does not
associate with any one, when he comes into society will gain
nothing, but the position of a laughing-stock, and will run greater
risks still, which I was very nearly experiencing myself, had not
the providence of God quickly warded off such fire from my head.
For it is not possible for one in such a position to escape notice
when he is so conspicuously placed, but everything then is
detected, and as the fire tests the material of metals, so too the
trial of the clerical office searches the souls of mortal men; and
if any one be passionate or mean, or ambitious of fame, if he be
boastful, or anything else of the kind, it unveils all; and
speedily lays bare his defects, and not only lays them bare, but
increases their painfulness and strength. For the wounds of the
body, if they are galled, become harder to heal, and the emotions
of the mind when chafed and irritated, are naturally more
exasperated, and those who possess them are driven to commit
greater sins. For they excite him who does not restrain them, to
love of glory, and to boastfulness, and to desire for this
world’s goods, and draw him downwards, both to luxury and laxity
of life, and to laziness, and, little by little, to evils worse
than these which result from them. For many are the circumstances
in society which have the power to upset the balance of the mind,
and to hinder its straightforward course; Another reading gives its “career towards
God.”
9. Why should any one speak of the injuries
that result from grief, According to a different reading, τὰς λσιπὰς βχ€βας, “The injuries which
remain.”
10. Basil: And now, art thou free from toils? hast thou no cares while thou livest by thyself?
Chrysostom: I have indeed even now. For how is it possible for one who is a man, and who is living this toilsome life of ours, to be free from cares and conflict? But it is not quite the same thing for man to plunge into a boundless ocean and to cross a river, so great is the difference between these cares and those. For now, indeed, if I were able to become serviceable to others, I should wish it myself, and this would be a matter of prayer with me. But if it is not possible to help another, yet if it be practicable to save and rescue myself from the waves, I shall be contented.
Basil: Dost thou then think this to be a great thing? and dost thou fancy that thou wilt be saved when thou art not profitable to any other?
Chrysostom: Thou hast
spoken well and nobly, for I am not myself able to believe that it
is possible for one who has not labored for the salvation of his
fellow to be saved, nor did it at all profit the wretched man in
the Gospel that he had not diminished his talent; but he perished
through not increasing it and bringing it doubled to his master.
11. For this very cause God accuses the
Israelites more vehemently, and shows that they were worthy of
greater chastisement, because they sinned after so many honors had
come to them from Him, saying in one place: “But you only have I
known of all the families of the earth, therefore will I punish you
for your iniquities,”
12. Do we then seem to thee to entertain a reasonable fear? for in addition to what has been said, although much toil is needful on my part, so that I should not be completely overwhelmed by the passions of my soul, yet I endure the toil, and I do not shun the conflict. For even now I am taken captive by vainglory, but I often recover myself, and I see at a glance that I have been taken, and there are times when I rebuke my soul, which has been enslaved; outrageous desires even now come over me, but they kindle only a languid flame, since my bodily eyes cannot fasten upon any fuel to feed the fire. From speaking ill of any, or from hearing any one evil spoken of, I am utterly removed, since I have no one to talk with; for surely these walls would never give tongue; yet it is not altogether in like manner possible to avoid anger, although there be none to provoke it. For often when the recollection of outrageous men has come over me, and of the deeds done by them, it makes my heart swell. But not permanently, for I quickly subdue its kindling, and persuade it to be quiet, saying that it is very inexpedient and extremely despicable to leave one’s own fault alone, and to busy one’s self about the faults of one’s neighbors. But were I to come among the multitude, and to be involved in countless excitements, I should not be able to have the benefit of this warning, nor to experience reflections which take me thus to task. But just as they who are driven over precipices by a torrent, or in some other way, are able to foresee the destruction to which they are finally going, and are unable to think of any means of help, so I, when I have fallen into the great tumult of my passions, shall be able to see at a glance my chastisement daily increasing. But to be master of myself as I am now, and to rebuke diseases of this sort raging on every side, would not be equally easy for me as it was before. For my soul is weak and puny, and easily mastered, not only by these passions, but by envy, which is bitterer than all of them. Neither does it know how to bear insults or honors temperately. But these do exceedingly elate it, while those depress it. As, then, savage wild beasts, when they are in good condition, and in full vigor, overcome those that fight with them, particularly, too, if they be feeble and unskillful; but if any one were to weaken them by starvation, he will put their rage to sleep, and will extinguish most of their strength; so that one, not over valiant, might take up the conflict and battle with them: so also with the passions of the soul. He who makes them weak, places them in subjection to right reason; but he who nourishes them carefully, makes his battle with them harder, and renders them so formidable that he passes all his time in bondage and fear.
What then is the food of these wild beasts? Of
vainglory, indeed, it is honors and applause; of pride, abundance
of authority and power;
But we cannot yet persuade thee. Accordingly the time is now come that I should utter to thee the only thing which I have left unspoken. Perhaps it may seem to many to be incredible, but even so I shall not be ashamed to bring it before the world, for though what is said is proof of an evil conscience and of many sins, yet, since God, who is about to judge us, knows all accurately, what gain will result to us from the ignorance of men? What then is this, which is yet unspoken? From that day on which thou didst impart to me the suspicion of the bishopric, my whole system has often been in danger of being completely unhinged, such was the fear, such the despondency which seized my soul; for on considering the glory of the Bride of Christ, the holiness, the spiritual beauty and wisdom, and comeliness, and then reckoning up my own faults, I used not to cease bewailing both her and myself, and amidst continual distress and perplexity, I kept saying—who then made such a suggestion as this? why has the Church of God made so great a mistake? why has she so provoked her Master, as to be delivered over to me, the unworthiest of all men, and to undergo such great disgrace? Considering these things often by myself, and being unable to bear the thought of so monstrous a thing, I used to be like thunderstruck people, speechless, and unable either to see or hear. And when this condition of great helplessness left me, for there were times when it passed off, tears and despondency succeeded to it, and after the flood of tears, then fear again, entered in their stead, disturbing, confusing and agitating my mind. In such a tempest I used to pass the time that is gone; but thou wast ignorant of it, and thoughtest that I was spending my time in a perfect tranquillity, but I will now try and unveil to thee the storm of my soul, for it may be thou wilt henceforth pardon me, abandoning your accusations. How then shall I unveil this to thee? For if thou wouldest see this clearly, it is not otherwise possible than by laying bare my own heart; but as this is impossible, I will try and show you as well as I can, by a certain faint illustration, the gloom of my despondency, and from this image please to infer my condition.
Let us suppose that the daughter of the King of all the earth under the sun is the betrothed of a certain man, and that this damsel has matchless beauty, transcending that of human nature, and that in this respect she outstrips by a long distance the whole race of women; also that she has virtues of the soul, so great as to distance by a long way the whole generation of men that have been, or that shall be; and that the grace of her manners transcends all standards of art, and that the loveliness of her person is eclipsed by the beauty of her countenance; and that her betrothed, not only for the sake of these things, is enamored of the maiden, but apart from these things has an affection for her, and by his ardor throws into the shade the most passionate of lovers that ever were. Then let us suppose, whilst he is burning with love, he hears from some quarter that some mean, abject man, low born, and crippled in body, in fact a thoroughly bad fellow, was about to wed this wondrous, well-beloved maiden. Have we then presented to thee some small portion of our grief? and is it enough to stay my illustration at this point? So far as my despondency is concerned, I think it is enough; for this was the only purpose for which I introduced the comparison, but that I may show you the measure of my fear, and my terror, let me proceed to another description.
Let there be an armament composed of infantry,
cavalry, and marines, and let a number of triremes cover the sea,
and phalanxes of foot and horse cover most of the plains, and the
ridges of the mountains, and let the metal of their armor reflect
the sunshine, and the glitter of the helmets and shields be
reflected by the beams which are emitted from them; let the
clashing of spears and the neighing of horses be borne up to the
very heavens, and let neither sea nor land appear, but only brass
and iron in every direction. Let the enemy be drawn up in battle
array opposite to these, fierce and savage men, and let the time of
the engagement be now at hand. Then let some one suddenly seize
some young lad, one of
Dost thou really think that this lad would be equal to more than the mere description, and would not, at the very first glance, lose heart?
13. Do not think that I have exaggerated the matter
by my account, nor suppose that because we are shut up in this
body, as in some prison house, and are unable to see anything of
the invisible world, that what has been said is overstated. For
thou wouldest see a far greater and more formidable conflict than
this, couldest thou ever behold, with these eyes of thine, the
devil’s most gloomy battle array, and his frantic onset. For
there is no brass or iron there. No horses, or chariots or wheels,
no fire and darts. These are visible things. But there are other
much more fearful engines than these. One does not need against
these enemies breastplate or shield, sword and spear, yet the sight
only of this accursed array is enough to paralyze the soul, unless
it happen to be very noble, and to enjoy in a high degree as a
protection to its own courage the providential care of God. And if
it were possible by putting off this body, or still keeping it, to
see clearly and fearlessly with the naked eye the whole of his
battle array, and his warfare against us, thou wouldest see no
torrents of blood, nor dead bodies, but so many fallen souls, and
such disastrous wounds that the whole of that description of
warfare which I just now detailed to thee thou wouldest think to be
mere child’s sport and pastime rather than war: so many are there
smitten every day, and the wounds in the two cases do not bring
about the same death, but as great as is the difference between the
soul from the body, so great is the difference between that death
and this. For when the soul receives a wound, and falls, it does
not lie as a lifeless body, but it is thenceforth tormented, being
gnawed by an evil conscience; and after its removal hence, at the
time of judgment, it is delivered over to eternal punishment; and
if any one be without grief in regard to the wounds given by the
devil, his danger becomes the greater for his insensibility. For
whoever is not pained by the first wound, will readily receive a
second, and after that a third. For the unclean spirit will not
cease assaulting to the last breath, whenever he finds a soul
supine and indifferent to his first wounds; and if thou wouldest
inquire into the method of attack, thou wouldest find this much
more severe and varied. For no one ever knew so many forms of craft
and deceit as that unclean spirit. By this indeed, he has acquired
the greater part of his power, nor can any one have so implacable a
hatred against his worst enemies as the evil one against the human
race. And if any one inquire into the vehemence with which he
fights, here again it would be ludicrous to bring men into
comparison with him. But if any one choose out the fiercest and
most savage of beasts, and is minded to set their fury against his,
he will find that they were meek and quiet in comparison, such rage
does he breathe forth when he attacks our souls; and the period of
the war
And that he is not seen by us, and suddenly assails us, which things are a source of countless evils to those who are not always on the watch, proves this kind of war to be harder than the other. Couldest thou wish us, then, in such a case to command the soldiers of Christ? yea, this were to command them for the devil’s service, for whenever he who ought to marshal and order others is the most inexperienced and feeble of all men, by betraying through this inexperience those who have been entrusted to his charge, he commands them in the devil’s interests rather than in Christ’s.
But why dost thou sigh? why weep? For my ease does not now call for wailing, but for joy and gladness.
Basil: But not my
case, yea this calls for countless lamentations. For I am hardly
able yet to understand to what degree of evil thou hast brought me.
For I came to thee wanting to learn what excuse I should make on
thy behalf to those who find fault with thee; but thou sendest me
back after putting another case in the place of that I had. For I
am no longer concerned about the excuses I shall give them on thy
behalf, but what excuse I shall make to God for myself and my own
faults. But I beseech thee, and implore thee, if my welfare is at
all regarded by thee, if there be any consolation in Christ, if any
comfort of love, if any bowels, and mercies,
Chrysostom: But I smiled, and said, how shall I be able to help, how to profit thee under so great a burden of office? But since this is pleasant to thee, take courage, dear soul, for at any time at which it is possible for thee to have leisure amid thine own cares, I will come and will comfort thee, and nothing shall be wanting of what is in my power.
On this, he weeping yet more, rose up. But I, having embraced him and kissed his head, led him forth, exhorting him to bear his lot bravely. For I believe, said I, that through Christ who has called thee, and set thee over his own sheep, thou wilt obtain such assurance from this ministry as to receive me also, if I am in danger at the last day, into thine everlasting tabernacle.
St. Chrysostom:
an exhortation to theodore after his fall
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester, and rector of woolbeding, sussex.
INTRODUCTION TO THE LETTERS TO THEODORE.
These two letters, which are the earliest of
Chrysostom’s extant works, are addressed to a friend who had been
a member of the little ascetic brotherhood which Chrysostom and
Basil formed, soon after they had abandoned secular life, as
described in the first book of the Treatise on the Priesthood.
Theodore, like Maximus, afterwards Bishop of Isaurian Seleucia, who
was another member of the same fraternity, had been a fellow
student with Chrysostom and Basil in the school of Libanius, See introduction to the “Treatise on the
Priesthood.”
Tillemont was of opinion that of the two letters of
Chrysostom the second only was addressed to Theodore, who was
afterwards Bishop of Mopsuestia. Montfaucon, however, Dupin, and
Savile, maintain that both were addressed to him, and their view is
confirmed by the fact that Leontius of Byzantium (in Nest. et.
Eutych. lib. iii. c. 7) and Isidore of Seville (de Script.
an exhortation to theodore after his fall.
————————————
Letter I.
“Oh! that my head
were water, and mine eyes a fountain of tears!” See
2. For the reason why the devil plunges us
into thoughts of despair is that he may cut off the hope which is
towards God, the safe anchor, the foundation of our life, the guide
of the way which leads to heaven, the salvation of perishing souls.
“For by hope” it is said, “we are saved.” μύλος ὀνικός,
lit. the mill-stone turned by an ass, as being heavier than the
common hand-mill. So in
3. Now if any should attempt to divert me from
mourning, I shall reply to them in the words of the prophet, saying
“Let me alone, I will weep bitterly; labour not to comfort
me.”
4. And speak not to me of those who have committed
small sins, but suppose the case of one who is filled full of all
wickedness, and let him practice everything which excludes him from
the kingdom, and let us suppose that this man is not one of those
who were unbelievers from the beginning, but formerly belonged to
the believers, and such as were well pleasing to God, but
afterwards has become a fornicator, adulterer, effeminate, a thief,
a drunkard, a sodomite, a reviler, and everything else of this
kind; I will not approve even of this man despairing of himself,
although he may have gone on to extreme old age in the practice of
this great and unspeakable wickedness. For if the wrath of God were
a passion, one might well despair as being unable to quench the
flame which he had kindled by so many evil doings; but since the
Divine nature is passionless, even if He punishes, even if He takes
vengeance, he does this not with wrath, but with tender care, and
much loving-kindness; wherefore it behoves us to be of much good
courage, and to trust in the power of repentance. For even those
who have sinned against Him He is not wont to visit with punishment
for His own sake; for no harm can traverse that divine nature; but
He acts with a view to our advantage, and to prevent our
perverseness becoming worse by our making a practice of despising
and neglecting Him. For even as one who places himself outside the
light inflicts no loss on the light, but the greatest upon himself
being shut up in darkness; even so he who has become accustomed to
despise that almighty power, does no injury to the power, but
inflicts the greatest possible injury upon himself. And for this
reason God threatens us with punishments, and often inflicts them,
not as avenging Himself, but by way of attracting us to Himself.
For a physician also is not distressed or vexed at the insults of
those who are out of their minds, but yet does and contrives
everything for the purpose of stopping those who do such unseemly
acts, not looking to his own interests but to their profit; and if
they manifest some small degree of self-control and sobriety he
rejoices and is glad, and applies his remedies much more earnestly,
not as revenging himself upon them for their former conduct, but as
wishing to increase their advantage, and to bring them back to a
purely sound state of health. Even so God when we fall into the
very extremity of madness, says and does everything, not by way of
avenging Himself on account of our former deeds; but because He
wishes to release us from our disorder; and by means of
5. Now if any one should dispute with us
concerning these things we will confirm them out of the divine
oracles. For who, I ask, became more depraved than the king of the
Babylonians, who after having received such great experience of
God’s power as to make obeisance to His prophet, and command
offerings and incense to be sacrificed to Him was again carried
away to his former pride, and cast bound into the furnace those who
did not honour himself before God. Nevertheless this man who was so
cruel and impious, and rather a beast than a human being, God
invited to repentance, and granted him several opportunities of
conversion, first of all the miracle which took place in the
furnace, and after that the vision which the king saw but which
Daniel interpreted, a vision sufficient to bend even a heart of
stone; and in addition to these things after the exhortation
derived from events the prophet also himself advised him, saying
“Therefore, O king, let my counsel please thee, and redeem thy
sins by alms, and thy iniquities by showing mercy to the poor; it
may be that long suffering will be shown to thy offence.”
6. For such is the loving-kindness of God; He
never turns his face away from a sincere repentance, but if any one
has pushed on to the very extremity of wickedness, and chooses to
return thence towards the path of virtue, God accepts and welcomes,
and does everything so as to restore him to his former position.
And He does what is yet more merciful; for even should any one not
manifest complete repentance, he does not pass by one which is
small and insignificant, but assigns a great reward even to this;
which is evident from what Esaias the prophet says concerning the
people of the Jews, speaking on this wise: “On account of his sin
I put him to pain for a little while, and smote him, and turned my
face away from him, and he was pained, and walked sorrowfully, and
then I healed him, and comforted him.”
7. Wherefore we have need of zeal in every
direction, and much preparation of mind: and if we so order our
conscience as to hate our former wickedness, and choose the
contrary path with as much energy as God desires and commands, we
shall not have anything less on account of the short space of time:
many at least who were last have far outstripped those who were
first. For to have fallen is not a grievous thing, but to remain
prostrate after falling, and not to get up again; and, playing the
coward and the sluggard, to conceal feebleness of moral purpose
under the reasoning of despair. To whom also the prophet spoke in
perplexity saying “Doth he who falleth not rise
8. Having then such great examples, let us not
continue in evil, nor despair of reconciliation, but let us say
also ourselves “I will go to my Father,” and let us draw nigh
to God. For He Himself never turns away from us, but it is we who
put ourselves far off: for “I am a God” we read “at hand and
not a God afar off.”
But now hear how this has actually occurred in
real instances. Amongst the Corinthians some man of mark committed
a sin such as was not named even among the Gentiles. This man was a
believer and belonged to the household of Christ; and some say that
he was actually a member of the priesthood. What then? Did Paul cut
him off from the communion of those who were in the way of
salvation. By no means: for he himself it is who rebukes the
Corinthians countless times, backwards and forwards, because they
did not bring the man to a state of repentance: but, desiring to
prove to us that there is no sin which cannot be healed, he said
again concerning the man who had transgressed more grievously than
the Gentiles: “Deliver such an one to Satan for destruction of
the flesh that his spirit may be saved in the day of the Lord Jesus
Christ.”
9. Let us then turn to Him, my beloved friend,
and execute the will of God. For He created us and brought us into
being, that He might make us partakers of eternal blessings, that
He might offer us the kingdom of Heaven, not that He might cast us
into Hell and deliver us to the fire; for this was made not for us,
but for the devil: but for us the kingdom has been destined and
made ready of old time. And by way of indicating both these truths
He saith to those on the right hand, “Come ye blessed of my
Father inherit the kingdom prepared for you from the foundation of
the world:” but to those on the left “Depart from me, ye
cursed, into fire everlasting prepared” (he no longer says “for
you” but) “for the devil and his angels.”
10. For when you hear of fire, do not suppose the
fire in that world to be like this: for fire in this world burns up
and makes away with anything which it takes hold of; but that fire
is continually burning those who have once been seized by it, and
never ceases: therefore also is it called unquenchable. For those
also who have sinned must put on immortality, not for honour, but
to have a constant supply of material for that punishment to work
upon; and how terrible this is, speech could never depict, but from
the experience of little things it is possible to form some slight
notion of these great ones. For if you should ever be in a bath
which has been heated more than it ought to be, think then, I pray
you, on the fire of hell: or again if you are ever inflamed by some
severe fever transfer your thoughts to that flame, and then you
will be able clearly to discern the difference. For if a bath and a
fever so afflict and distress us, what will our condition be when
we have fallen into that river of fire which winds in front of the
terrible judgment-seat. Then we shall gnash our teeth under the
suffering of our labours and intolerable pains: but there will be
no one to succour us: yea we shall groan mightily, as the flame is
applied more severely to us, but we shall see no one save those who
are being punished with us, and great desolation. And how should
any one describe the terrors arising to our souls from the
darkness? for just as that fire has no consuming power so neither
has it any power of giving light: for otherwise there would not be
darkness. The dismay produced in us then by this, and the trembling
and the great astonishment can be sufficiently realized in that day
only. For in that world many and various kinds of torment and
torrents of punishment are poured in upon the soul from every side.
And if any one should ask, “and how can the soul bear up against
such a multitude of punishments and continue being chastised
through interminable ages,” let him consider what happens in this
world, how many have often borne up against a long and severe
disease. And if they have died, this has happened not because the
soul was consumed but because the body was exhausted, so that had
the latter not broken down, the soul would not have ceased being
tormented. When then we have received an incorruptible and
inconsumable body there is nothing to prevent the punishment being
in
11. For consider I pray the condition of the
other life, so far as it is possible to consider it; for no words
will suffice for an adequate description: but from the things which
are told us, as if by means of certain riddles, let us try and get
some indistinct vision of it. “Pain and sorrow and sighing,” we
read “have fled away.”
And to prove that these words are no empty
vaunt let us journey in thought to the mountain where Christ was
transfigured: let us behold him shining as He shone there; and yet
even then He did not display to us all the splendour of the world
to come. For that the vision was accommodated to human eyes, and
not an exact manifestation of the reality is plain from the very
words of the Evangelist. For what saith he? “He did shine as the
Sun.”
12. The majority it is true of those who are not
very sensibly minded propose to be content with escaping hell; but
I say that a far more severe punishment than hell is exclusion from
the glory of the other world, and I think that one who has failed
to reach it ought not to sorrow so much over the miseries of hell,
as over his rejection from heaven, for this alone is more dreadful
than all other things in respect of punishment. But frequently now
when we see a king, attended by a large bodyguard, enter the
palace, we count those happy who are near him, and have a share in
his speech and mind, and partake of all the rest of his glory; and
even if we have countless blessings, we have no perception of any
of them, and deem ourselves miserable when we look at the glory of
those who are round about him, although we know that such splendour
is slippery and insecure, both on account of wars, and plots, and
envy, and because apart from these things it is not in itself
worthy of any
There is a variation from the LXX. here. The LXX. has
θυμωθήσεται, “shall be made
wroth.” I have not succeeded in finding the source of this
quotation. Comp.
13. Now these are things which will happen in
that day: but the things which will follow, after these, what
language can describe to us—the pleasure, the profit, the joy of
being in the company of Christ? For when the soul has returned to
the proper condition of nobility, and is able henceforth with much
boldness to behold its Master it is impossible to say what great
pleasure it derives therefrom, what great gain, rejoicing not only
in the good things actually in hand, but in the persuasion that
these things will never come to an end. All that gladness then
cannot be described in words, nor grasped by the understanding: but
in a dim kind of way, as one indicates great things by means of
small ones, I will endeavour to make it manifest. For let us
scrutinize those who enjoy the good things of the world in this
present life, I mean wealth and power, and glory, how, exulting
with delight, they reckon themselves as no longer being upon the
earth, and this although the things which they are enjoying are
acknowledged not to be really good, and do not abide with them, but
take to flight more quickly than a dream: and even if they should
even last for a little time, their favour is displayed within the
limits of this present life, and cannot accompany us further. Now
if these things uplift those who possess them to such a pitch of
joy, what do you suppose is the condition of those souls which are
invited to enjoy the countless blessings in Heaven which are always
securely fixed and stable? And not only this, but also in their
quantity and quality they excel present things to such an extent as
never entered even the heart of man.
For if, even as it is, when we have not this power
in ourselves, we make violent efforts, and give ourselves up to
shadow painting, and because we cannot in reality produce bodily
beauty, cunningly devise imitations by means of paints, and dyes,
and dressing of hair, and arrangement of garments, and pencilling
of eyebrows, and many other contrivances: what leisure should we
have set apart for the soul
14. I know that thou art now admiring the grace of
Hermione, and thou judgest that there is nothing in the world to be
compared to her comeliness; but if you choose, O friend, you shall
yourself exceed her in comeliness and gracefulness, as much as
golden statues surpass those which are made of clay. For if beauty,
when it occurs in the body, so fascinates and excites the minds of
most men, when the soul is refulgent with it what can match beauty
and grace of this kind? For the groundwork of this corporeal beauty
is nothing else but phlegm, and blood, and humor, and bile, and the
fluid of masticated food. For by these things both eyes and cheeks,
and all the other features, are supplied with moisture; and if they
do not receive that moisture, daily skin becoming unduly withered,
and the eyes
15. For not only the bodily wounds work death,
if they are neglected, but also those of the soul; and yet we have
arrived at such a pitch of folly as to take the greatest care of
the former, and to overlook the latter; and although in the case of
the body it naturally often happens that many wounds are incurable,
yet we do not abandon hope, but even when we hear the physicians
constantly declaring, that it is not possible to get rid of this
suffering by medicines, we still persist in exhorting them to
devise at least some slight alleviation; but in the case of souls,
where there is no incurable malady; for it is not subject to the
necessity of nature; here, as if the infirmities were strange we
are negligent and despairing; and where the nature of the disorder
might naturally plunge us into despair, we take as much pains as if
there were great hope of restoration to health; but where there is
no occasion to renounce hope, we desist from efforts, and become as
heedless as if matters were desperate; so much more account do we
take of the body than of the soul. And this is the reason why we
are not able to save even the body. For he who neglects the leading
element, and manifests all his zeal about inferior matters destroys
and loses both; whereas he who observes the right order, and
preserves and cherishes the more commanding element, even if he
neglects the secondary element yet preserves it by means of saving
the primary one. Which also Christ signified to us when He said,
“Fear not them which kill the body, but are not able to kill the
soul; but rather fear Him who is able to destroy both soul and body
in Hell.”
Well, do I convince you, that one ought never
to despair of the disorders of the soul as incurable? or must I
again set other arguments in motion? For even if thou shouldst
despair of thyself ten thousand times, I will never despair of
thee, and I will never myself be guilty of that for which I
reproach others; and yet it is not the same thing for a man to
renounce hope of himself, as for another to renounce hope of him.
For he who has this suspicion concerning another may readily obtain
pardon; but he who has it of himself will not. Why so pray? Because
the one has no controlling power over the zeal and repentance of
the other, but over his own zeal and repentance a man has sole
authority. Nevertheless even so I will not despair of you; though
you should any number of times be affected in this way; for it may
be, that there will be some return to virtue, and to restoration to
thy former manner of life. And now hear what follows: The Ninevites
when they heard the prophet vehemently declaring, and plainly
threatening; “yet three days and Nineveh shall be
overthrown,”
16. For this reason also the devil, knowing that
they who have committed great evils, when they have begun to
repent, do this with much zeal, inasmuch as they are conscious of
their offences, fears and trembles lest they should make a
beginning of the work; for after they have made it they are no
longer capable of being checked, and, kindling like fire under the
influence of repentance, they render their souls purer than pure
gold, being impelled by their conscience, and the memory of their
former sins, as by some strong gale, towards the haven of virtue.
And this is the point in
17. But I will tell thee also of events which have
happened in our own time, and of which thou mayest thyself have
been witness. You know probably that young Phœnician, the son of
Urbanus, who was untimely left an orphan, but possessed of much
money, and many slaves and lands. This man, having in the first
place bidden complete farewell to his studies in the schools, and
having laid aside the gay clothing which he formerly wore, and all
his worldly grandeur, suddenly arraying himself in a shabby cloak,
and retreating to the solitude of the mountains, exhibited a high
degree of Christian philosophy not merely in proportion to his age,
but such as any great and wonderful man might have displayed. And
after this, having been deemed worthy of initiation into the sacred
mysteries, he made still greater advances in virtue. And all were
rejoicing, and glorifying God, that one nurtured in wealth, and
having illustrious ancestors, and being still a mere youth, should
have suddenly trodden all the pomps of this life under foot, and
have ascended to the true height. Now which he
i.e., the life of monastic seclusion.
This man indeed fell and rose again while he was
still young; but another man, after enduring great toils during his
sojourn in the deserts, with only a single companion, and leading
an angelic life, and being now on the way to old age, afforded I
know not how a little loophole to the evil one, through some
Satanic condition of mind, and carelessness; and although he had
never seen a woman since he transferred himself to the monastic
life, he fell into a passionate desire for intercourse with women.
And first of all he besought his companion to supply him with meat
and wine, and threatened, if he did not receive it, that he would
go down into the marketplace. And this he said, not so much out of
a longing for meat, as because he wished to get some handle and
pretext for returning into the city. The other being perplexed at
these things, and fearing, that if he hindered this he might drive
him into some great evil, suffered him to have his fill of this
craving. But when his companion perceived that this was a stale
device, he openly threw off shame, and unmasked his pretence, and
said that he must positively himself go down to the city, and as
the other had not power to prevent him, he desisted at last from
his efforts, and following him at a distance, watched to see what
the meaning of this return could possibly be. And having seen him
enter a brothel, and knowing that he had intercourse with a harlot
there, he waited until he had satiated that foul desire, and then,
when he came out, he received him with uplifted hands, and having
embraced and fervently kissed him, without uttering any rebuke on
account of what had happened he only besought him, seeing that he
had satiated his desire, to return again to his dwelling in the
wilderness. And the other, put to shame by his great clemency, was
immediately smitten at the heart of compunction for the deed which
he had perpetrated, followed him to the mountain; and there he
begged the man to shut him up in another hut, and, having closed
the doors of the dwelling, to supply him with bread and water on
certain days, and to inform those who enquired for him that he was
laid to rest. And when he had said this, and persuaded him, he shut
himself up, and was there continually, with fastings and prayers
and tears, wiping off from his soul the defilement of his sin. And
not long after when a drought had
The story is told by Clement of Alexandria in his
treatise entitled “Who is the rich man that is saved?” and has
been inserted by Eusebius in his History, iii. 23.
18. Moreover also the blessed Paul not only
welcomes Onesimus the unprofitable runaway thief, because he was
converted, but also asks his master to treat him who had repented,
on equal terms of honour with his teacher, thus saying: “I
beseech thee for my son Onesimus, whom I have begotten in my bonds,
who was aforetime unprofitable to thee, but now is profitable to
thee and to me, whom I have sent back to thee; thou therefore
receive him, that is my very heart, whom I would fain have kept
with me, that in thy behalf he might minister unto me in the bonds
of the Gospel; but without thy mind I would do nothing that thy
goodness should not be as of necessity, but of free will. For
perhaps he was therefore parted from thee for a season that thou
shouldest have him back for ever; no longer as a servant, but above
a servant, a brother beloved, specially unto me; but how much
rather to thee both in the flesh and in the Lord? If then thou
holdest me as a partner, receive him as myself.”
19. Do not then merely set forth thy sins
being thy own accuser, but as one who ought to be justified by the
method of repentance; for thus thou wilt be able to put thy soul,
which makes its confession, to shame, so that it falls no more into
the same sins. For to accuse ourselves vehemently and call
ourselves sinners is common, so to say, to unbelievers also. Many
at least of those who belong to the stage, both men and women, who
habitually practise the greatest shamelessness, call themselves
miserable, but not with the proper aim. Wherefore I would not even
call this confession; for the publication of their sins is not
accompanied with compunction of soul, nor with bitter tears, nor
with conversion of life, but in fact some of them make it in quest
of a reputation for the hearers for candor of speech. For offences
do not seem so grievous when some other person announces them as
when the perpetrator himself reports them. And they who under the
influence of strong despair have lapsed into a state of
insensibility, and treat the opinion of their fellowmen with
contempt proclaim their own evil deeds with much effrontery, as if
they were the doings of others. But I do not wish thee to be any of
these, nor to be brought out of despair to confession, but with a
good expectation, after cutting away the whole root of despair, to
manifest zeal in the contrary direction. And what is the root and
mother of this despair? It is indolence; or rather one would not
call it the root only, but also the nurse and mother. For as in the
case of wool decay breeds moths, and is in turn increased by them;
so here also indolence breeds despair, and is itself nourished in
turn by despair; and thus supplying each other with this accursed
exchange, they acquire no small additional power. If any one then
cuts one of these off, and hews it in pieces, he will easily be
able to get the better of the remaining one. For on the one hand he
who is not indolent will never fall into despair, and on the other
he who is supported by good hopes, and does not despair of himself,
will not be able to fall into indolence. Pray then, wrench this
pair asunder, and break the yoke in pieces, by which I mean a
variable and yet depressing habit of thought; for that which holds
these two things together is not uniform, but manifold in shame and
character. And what is this? It happens that one who has repented
has done many great and good deeds, but meanwhile he has committed
some sin equivalent to those good deeds, and this especially is
sufficient to plunge him into despair, as if the buildings which
had been set up were all pulled down, and all the labor which he
had bestowed upon them had been vain and come to naught. But this
must be taken into account, and such reasoning must be repelled,
because, if we do not store up in good time a measure of good deeds
equivalent to the sins which are committed after them, nothing can
hinder us from sinking grievously and completely. But as it is,
(right action These words seem to be understood, although they
are not expressed in the original.
Letter II.
1. If it were possible
to express tears and groans by means of writing I would have filled
the letter, which I now send to you, with them. Now I weep not
because you are anxious concerning your patrimony, but because you
have blotted out your name from the list of the brethren, because
you have trampled upon the covenant which you had made with Christ.
This is the reason why I shudder, this is the cause of my distress.
On this account do I fear and tremble, knowing that the rejection
of this covenant will bring great condemnation upon those who have
enlisted for this noble warfare, and owing to indolence have
deserted their proper rank. And that the punishment for such is
heavier than for others is manifest for this reason. For no one
would indite a private individual for shunning military service;
but when once a man has become a soldier, if he be caught deserting
the ranks, he runs a risk of suffering the most extreme penalty.
There is nothing strange, beloved Theodore, in a wrestler falling,
but in his remaining in a fallen condition; neither is it a
grievous thing for the warrior to be wounded, but to despair after
the blow has been struck, and to neglect the wound. No merchant,
having once suffered shipwreck, and lost his freight, desists from
sailing, but again crosses the sea and the billows, and the broad
ocean, and recovers his former wealth. We see athletes also who
after many falls have gained the wreath of victory; and often,
before now, a soldier who has once ran away has turned out a
champion, and prevailed over the enemy. Many also of those who have
denied
2. For human nature is a slippery thing, quick
to be cheated, but quick also to recover from deceit and as it
speedily falls, so also does it readily rise. For even that blessed
man, I mean David the chosen king and prophet, after he had
accomplished many good deeds, betrayed himself to be a man, for
once he fell in love with a strange woman, nor did he stop there
but he committed adultery on account of his passion, and he
committed murder on account of his adultery; but he did not try to
inflict a third blow upon himself because he had already received
two such heavy ones, but immediately hastened to the physician, and
applied the remedies, fasting, tears, lamentation, constant prayer,
frequent confession of the sin; and so by these means he
propitiated God, insomuch that he was restored to his former
position, insomuch that after adultery and murder the memory of the
father was able to shield the idolatry of the son. For the son of
this David, Solomon by name, was caught by the same snare as his
father, and out of complaisance to women fell away from the God of
his fathers.
Now if thy zeal had been concerned with worldly
eloquence, and then thou hadst given it up in despair, I should
have reminded thee of the law courts and the judgment seat and the
victories achieved there and the former
3. Which of all things in the world seems to
you most desirable and enviable? No doubt you will say government,
and wealth, and public reputation. And yet what is more wretched
than these things when they are compared with the liberty of
Christians. For the ruler is subjected to the wrath of the populace
and to the irrational impulses of the multitude, and to the fear of
higher rulers, and to anxieties on behalf of those who are ruled,
and the ruler of yesterday becomes a private citizen to-day; for
this present life in no wise differs from a stage, but just as
there, one man fills the position of a king, a second of a general,
and a third of a soldier, but when evening has come on the king is
no king, the ruler no ruler, and the general no general, even so
also in that day each man will receive his due reward not according
to the outward part which he has played but according to his works.
Well! is glory a precious thing which perishes like the power of
grass? or wealth, the possessors of which are pronounced unhappy?
“For woe” we read, “to the rich;”
“Marriage is right,” you say; I also
assent to this. For “marriage,” we read, “is honourable and
the bed undefiled; but fornicators and adulterers God will
judge;”
Tell me, what is there stable in this world?
Wealth which often does not last even to the evening? Or glory?
Hear what a certain righteous man says: “My life is swifter than
a runner.” Homer Il. ix. 401.
4. Thou hast by the grace of God many and
great men who sympathize with thy trouble, who encourage you to the
fight, who tremble for thy soul,—Valerius the holy man of God,
Florentius who is in every respect his brother, Porphyrius who is
wise with the wisdom of Christ, and many others. These are daily
mourning, and praying for you without ceasing; and they would have
obtained what they asked for, long ago, if only thou hadst been
willing to withdraw thyself a little space out of the hands of the
enemy. Now then is it not strange that, whilst others do not even
now despair of thy salvation, but are continually praying that they
may have their member restored to them, thou thyself, having once
fallen, art unwilling to get up again, and remainest prostrate, all
but crying aloud to the enemy: “Slay me, smite me, spare not?”
“Does he who falls not rise up again?” i.e., schools of Pagan philosophy: probably
those over which Libanius presided in Antioch.
5. Would you have me speak of the domestic
cares of wife, and children and slaves? It is an evil thing to wed
a very poor wife, or a very rich one; for the former is injurious
to the husband’s means, the latter to his authority and
independence. It is a grievous thing to have children, still more
grievous not to have any; for in the latter case marriage has been
to no purpose, in the former a bitter bondage has to be undergone.
If a child is sick, it is the occasion of no small fear; if he dies
an untimely death, there is inconsolable grief; and at every stage
of growth there are various anxieties on their account, and many
fears and toils. And what is one to say to the rascalities of
domestic slaves? Is this then life, Theodore, when one’s soul is
distracted in so many directions, when a man has to serve so many,
to live for so many, and never for himself? Now amongst us, O
friend, none of these things happen, I appeal to yourself as a
witness. For during that short time when you were willing to lift
your head above the waves of this world, you know what great
cheerfulness and gladness you enjoyed. For there is no man free,
save only he who lives for Christ. He stands superior to all
troubles, and if he does not choose to injure himself no one else
will be able to do this, but he is impregnable; he is not stung by
the loss of wealth; for he has learned that we “brought nothing
into this world, neither can we carry anything out;”
Be always thinking of these things, and break in
pieces the sharp sword of the Evil One, by means of which he
destroys many. And this is despair, which cuts off from hope those
who have been overthrown. This is the strong weapon of the enemy,
and the only way in which he holds down those who have been made
captives is by binding them with this chain, which, if we choose,
we shall speedily be able to break by the grace of God. I know that
I have exceeded the due measure of a
This seems to imply a previous letter.
letter to a young widow
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
INTRODUCTION TO THE LETTER TO A YOUNG WIDOW.
The date of the following letter can be determined within very narrow limits. It contains a reference (c. 5) to the defeat and death of the Emperor Valens in the battle with the Goths at Hadrianople, in a.d. 378, as a recent event. The Emperor who is described as having incessantly engaged in war ever since his accession (c. 4) must be Theodosius, who succeeded Valens, and as the Goths are said to be still overrunning large regions with impunity, and insolently mocking the timidity of the imperial troops (ib.) the letter must have been written prior to the crushing defeat which Theodosius inflicted on them in 382. The whole epistle is deeply tinged with that profound sense of the unhappiness and instability of human life which the moral corruption of society and recent calamities of the empire impressed with peculiar force on the minds of men; producing too often amongst Pagans either a cynical gloom or reckless indifference, but leading Christians to cling more closely and earnestly to the hopes and consolations of the Gospel.
letter to a young widow.
————————————
1. That you have
sustained a severe blow, and that the weapon directed from above
has been planted in a vital part all will readily admit, and none
even of the most rigid moralists will deny it; but since they who
are stricken with sorrow ought not to spend their whole time in
mourning and tears, but to make good provision also for the healing
of their wounds, lest, if they be neglected their tears should
aggravate the wound, and the fire of their sorrow become inflamed,
it is a good thing to listen to words of consolation, and
restraining for a brief season at least the fountain of thy tears
to surrender thyself to those who endeavour to console thee. On
this account I abstained from troubling you when your sorrow was at
its height, and the thunderbolt had only just fallen upon you; but
having waited an interval and permitted you to take your fill of
mourning, now that you are able to look out a little through the
mist, and to open your ears to those who attempt to comfort you, I
also would second the words of your handmaids by some contributions
of my own. For whilst the tempest is still severe, and a full gale
of sorrow is blowing, he who exhorts another to desist from grief
would only provoke him to increased lamentations and having
incurred his hatred would add fuel to the flame by such speeches
besides being regarded himself as an unkind and foolish person. But
when the troubled water has begun to subside, and God has allayed
the fury of the waves, then we may freely spread the sails of our
discourse. For in a moderate storm skill may perhaps play its part;
but when the onslaught of the wind is irresistible experience is of
no avail. For these reasons I have hitherto held my peace, and even
now have only just ventured to break silence because I have heard
from thy uncle that one may begin to take courage, as some of your
more esteemed handmaids are now venturing to discourse at length
upon these matters, women also outside your own household, who are
your kinsfolk, or are otherwise qualified for this office. Now if
you allow them to talk to you I have the greatest hope and
confidence that you will not disdain my words but do your best to
give them a calm and quiet hearing. Under any circumstances indeed
the female sex is the more apt to be sensitive to suffering; but
when in addition there is youth, and untimely widowhood, and
inexperience in business, and a great crowd of cares, while the
whole life previously has been nurtured in the midst of luxury, and
cheerfulness and wealth, the evil is increased many fold, and if
she who is subjected to it does not obtain help from on high even
an accidental thought will be able to unhinge her. Now I hold this
to be the foremost and greatest evidence of God’s care concerning
thee; for that thou hast not been overwhelmed by grief, nor driven
out of thy natural condition of mind when such great troubles
suddenly concurred to afflict thee was not due to any human
assistance but to the almighty hand the understanding of which
there is no measure, the wisdom which is past finding out, the
“Father of mercies and the God of all comfort.”
For as long as that blessed husband of thine
was with thee, thou didst enjoy honour, and care and zealous
attention; in fact you enjoyed such as you might expect to enjoy
from a husband; but since God took him to Himself He has supplied
his place to thee. And this is not my saying but that of the
blessed prophet David for he says “He will take up the fatherless
and the widow,”
2. But lest the continual repetition of this
name of widow should upset thy soul, and disconcert thy reason,
having been inflicted on thee in the very flower of thy age, I wish
first of all to discourse on this point, and to prove to you that
this name of widow is not a title of calamity but of honour, aye
the greatest honour. For do not quote the erroneous opinion of the
world as a testimony, but the admonition of the blessed Paul, or
rather of Christ. For in his utterances Christ was speaking through
him as he himself said “If ye seek a proof of Christ who is
speaking in me?” Libanius.
3. Now if it is not the name of widow which
distresses you, but the loss of such a husband I grant you that all
the world over amongst men engaged in secular affairs there have
been few like him, so affectionate, so gentle, so humble, so
sincere, so understanding, so devout. And certainly if he had
altogether perished, and utterly ceased to be, it would be right to
be distressed, and sorrowful; but if he has only sailed into the
tranquil haven, and taken his journey to Him who is really his
king, one ought not to mourn but to rejoice on these accounts. For
this death is not death, but only a kind of emigration and
translation from the worse to the better, from earth to heaven,
from men to angels, and archangels, and Him who is the Lord of
angels and archangels. For here on earth whilst he was serving the
emperor there were dangers to be expected and many plots arising
from men who bore ill-will, for in proportion as his reputation
increased did the designs also of enemies abound; but now that he
has departed to the other world none of these things can be
suspected. Wherefore in proportion as you grieve that God has taken
away one who was so good and worthy you ought to rejoice that he
has departed in much safety and honour, and being released from the
trouble which besets this present season of danger, is in great
peace and tranquillity. For is it not out of place to acknowledge
that heaven is far better than earth, and yet to mourn those who
are translated from this world to the other? For if that blessed
husband of thine had been one of those who lived a shameful life
contrary to what God approved it would have been right to bewail
and lament for him not only when he had departed, but whilst he was
still living; but inasmuch as he was one of those who are the
friends of God we should take pleasure in him not only whilst
living, but also when he has been laid to rest. And that we ought
to act thus thou hast surely heard the words of the blessed Paul
“to depart and to be with Christ which is far better.”
For such is the power of love, it embraces, and
unites, and fastens together not only those who are present, and
near, and visible but also those who are far distant; and neither
length of time, nor separation in space, nor anything else of that
kind can break up and sunder in pieces the affection of the soul.
But if you wish to behold him face to face (for this I know is what
you specially long for) keep thy bed in his honour sacred from the
touch of any other man, and do thy best to manifest a life like
his, and then assuredly thou shalt depart one day to join the same
company with him, not to dwell with him for five years as thou
didst here, nor for 20, or 100, nor for a thousand or twice that
number but for infinite and endless ages. For it is not any
physical relation, but a correspondence in the way of living which
qualifies for the inheritance of those regions of rest. For if it
was identity of moral constitution which brought Lazarus although a
stranger to Abraham into the same heavenly bosom with him, and
qualifies many from east and west to sit down with him, the place
of rest will receive thee also with the good Therasius, if thou
wilt exhibit the same manner of life as his, and then thou shalt
receive him back again no longer in that corporeal beauty which he
had when he departed, but in lustre of another kind, and splendour
outshining the rays of the sun. For this body, even if it reaches a
very high standard of beauty is nevertheless perishable; but the
bodies of those who have been well pleasing to God, will be
invested with such glory as these eyes cannot even look upon. And
God has furnished us with certain tokens, and obscure indications
of these things both in the Old and in the New
4. But since you mourn also over the loss of
security which you formerly enjoyed on his account, and perhaps
also for the sake of those great hopes of distinction which were
dawning (for I used to hear that he would speedily arrive at the
dignity of præfect, and this, I fancy, it is which more especially
upsets and distresses thy soul) consider I pray the case of those
who have been in a higher official position than his, and yet have
brought their life to a very pitiable end. Let me recall them to
your memory: you probably know Theodore of Sicily by reputation: According to Ammianus Marcellinus, B. xxxiv., this
Theodore was a native of Gaul. He is probably called Theodore of
Sicily by Chrysostom because he attempted to make himself a tyrant
in that island. He was executed for treason in the year 371. I have not been able to discover any further
information concerning Artemisia or her husband.
Now passing over ancient times, of those who
have reigned in our own generation, nine in all, only two have
ended their life by a natural death; and of the others one was
slain by a usurper, Constans by Magnentius. Constantine the younger. Jovian: there were several other versions of his
death. See Gibbon, iv. 221 (Milman’s edition). Chrysostom repeats
this story in Homily XV., ad Philipp. Gallus Cæsar (who never became Augustus) by
Constantius. Widow of Jovian, whose son Varronianus had been
deprived of one eye (see Gibbon as above). Doubtful, possibly first wife of Valentinian I.,
divorced from him and sent into exile. Constantia, wife of Gratian. Flacilla, wife of Theodosius. The two emperors who
died natural deaths were Constantine the Great, and his son
Constantius. Compare this mournful list with the celebrated passage
in Shakespeare’s Richard II., act III. sc. 2. “For Heaven’s sake let’s sit
upon the ground And tell sad stories of the death of
kings,” etc. See Introduction.
5. And since I have made mention of this war, a great crowd of widows has occurred to me, who in past times derived very great lustre from the honour enjoyed by their husbands, but now are all arrayed in a dark mourning robe and spend their whole time in lamentation. For they had not the advantage which was enjoyed by thy dear self. For thou, my excellent friend, didst see that goodly husband of thine lying on his bed, and didst hear his last words, and receive his instructions as to what should be done about the affairs of the family, and learn how by the provisions of his will they were guarded against every kind of encroachment on the part of rapacious and designing men. And not only this, but also when he was yet lying dead thou didst often fling thyself upon the body, and kiss his eyes, and embrace him, and wail over him, and thou didst see him conducted to burial with much honour, and didst everything necessary for his obsequies, as was fitting, and from frequent visits to his grave thou hast no slight consolation of thy sorrow. But these women have been deprived of all these things, having all sent out their husbands to war in the hope of receiving them back again, instead of which it has been their lot to receive the bitter tidings of their death. Neither has any one come back to them with the bodies of their slain, or bringing anything save a message describing the manner of their death. And some there are who have not even been vouchsafed this record, or been enabled to learn how their husbands fell, as they were buried beneath a heap of slain in the thick of battle.
And what wonder if most of the generals
perished thus, when even the Emperor himself having been blockaded
in a certain village with a few soldiers did not dare to go out and
oppose the assailants, but remained inside and when the enemy had
set fire to the building was burnt to death together with all that
were therein, not men only, but horses, beams and walls, so that
the whole was turned into a heap of ashes? And this was the tale
which they who departed to war with the Emperor brought back to his
wife in place of the Emperor himself. The best account of the destruction of the Emperor
Valens and his army in the battle of Hadrianople A.D. 378, is to be
found in Hodgkin’s “Italy and her Invaders,” vol. i. pp.
120–6 (Clarendon Press, Oxford).
6. Tell me then dost thou lament this that God hath reserved thee from such a cruel bondage, and that He has barred every avenue against these pestilential diseases? For whilst thy husband was living they ceased not continually assaulting the thoughts of thy heart, but since his death they have no starting point whence they can lay hold of thy understanding. This then is a discipline which ought to be practised in future—to abstain from lamenting the withdrawal of these evils, and from hankering after the bitter tyranny which they exercise. For where they blow a heavy blast they upset all things from the foundation and shatter them to pieces; and just as many prostitutes, although by nature ill favoured and ugly, do yet by means of enamels and pigments excite the feelings of the youthful whilst they are still tender, and when they have got them under their control treat them more insolently than any slave; so also do these passions, vainglory and arrogance, defile the souls of men more than any other kind of pollution.
On this account also wealth has seemed to the
majority of men to be a good thing; at least when it is stripped of
this passion of vainglory it will no longer seem desirable. At any
rate those who have been permitted to obtain in the midst of their
poverty popular glory have no longer preferred wealth, but rather
have despised much gold when it was bestowed upon them. And you
have no need to learn from me who these men were, for you know them
better than I do, Epaminondas, Socrates, Aristeides, Diogenes,
Krates who turned his own land into a sheep walk. Krates was a cynic philosopher, a disciple of
Diogenes. He flourished about 330 B.C. He was heir to a large
fortune, but bestowed the whole of it upon his native city Thebes.
Diogenes Laertius relates many curious stories about him.
7. Now, once for all, if you wish your property to abide with you in security and yet further to increase I will show thee the plan, and the place where none of those who have designs upon it will be allowed to enter. What then is the place? It is Heaven. Send away thy possessions to that good husband of thine and neither thief, nor schemer, nor any other destructive thing will be able to pounce upon them. If you deposit these goods in the other world, you will find much profit arising from them. For all things which we plant in Heaven yield a large and abundant crop, such as might naturally be expected from things which have their roots in Heaven. And if you do this, see what blessings you will enjoy, in the first place eternal life and the things promised to those who love God, “which eye hath not seen, nor ear heard, neither have they entered into the heart of man,” and in the second place perpetual intercourse with thy good husband; and you will relieve yourself from the cares and fears, and dangers, and designs, and enmity and hatred which beset you here. For as long as you are surrounded with this property there will probably be some to make attempts upon it; but if you transfer it to Heaven, you will lead a life of security and safety, and much tranquillity, enjoying independence combined with godliness. For it is very irrational, when one wishes to buy land, and is seeking for productive ground, if, Heaven being proposed to him instead of earth, and the possibility presented of obtaining an estate there he abides still on earth, and puts up with the toils that are connected with it; for it often disappoints our hopes.
But since thy soul is grievously upset and
vexed on account of the expectation often entertained that thy
husband would attain the rank of prefect, and the thought that he
was untimely snatched away from that dignity consider first of all
this fact, that even if this hope was a very well grounded one
nevertheless it was only a human hope, which often falls to the
ground; and we see many things of this kind happening in life,
those which were confidently expected having remained unfulfilled,
whereas those which never even entered the mind have frequently
come to pass, and this we constantly see occurring everywhere in
cases of governments and kingdoms, and inheritances, and marriages.
Wherefore even if the opportunity were very near at hand, yet as
the proverb says “between the cup and the lip there is many a
slip” and the Scripture saith “from the morning until the
evening the time is changed.”
So also a king who is here to-day is dead
tomorrow; and again this same wise man illustrating the reversal of
men’s hopes says “many tyrants have sat down upon the ground,
and one that was never thought of has worn the crown.”
homilies on s. ignatius and s. babylas
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester, and rector of woolbeding, sussex.
assisted by
rev. t. p. brandram, m.a.,
rector of rumboldswhyke, chichester.
INTRODUCTION TO THE HOMILIES ON S. IGNATIUS AND S. BABYLAS.
The following have been selected out of a large number delivered by Chrysostom on the festivals of saints and martyrs, not only because they are good samples of his discourses on such occasions, but also on account of the celebrity of the two saints in whose honour they were spoken. There is really very little known about Ignatius beyond the fact that he was Bishop of Antioch, and suffered martyrdom at Rome in the reign of Trajan about the year 110 a.d.: being torn to death by wild beasts in the colossal amphitheatre erected for the display of such inhuman sports by the emperors of the Flavian dynasty. The tradition that he was a disciple of St. John does not rest on any trustworthy evidence, but on the other hand there is nothing inherently impossible or even improbable in the supposition.
According to a tradition which cannot be traced back earlier than the latter part of the fourth century the reliques were translated from Rome to Antioch and deposited in the Christian cemetery outside the gates called the Daphnitic gate, because it led from the city to the famous suburb of Daphne, on which we shall have more to say presently. It is clear from the following eulogy that Chrysostom accepted this tradition, and his repeated invitation to his hearers to “come hither” to enjoy the beneficent influence of the saint seems to imply that his discourse was delivered in the “martyr,” that is the chapel erected to contain the martyr’s remains, not in the “Great Church” of Antioch where he commonly preached. In the next generation the reliques of the saint were again translated by the Emperor, the younger Theodosius, to the building which had been the temple of the “Fortune of Antioch,” and then the illustrious Christian martyr was substituted for the mythical goddess on the tutelary genius of the city.
The fame of S. Babylas rivalled and for a time almost threatened
to overshadow that of S. Ignatius. He had been Bishop of Antioch
about 237 to 250. The heroic courage with which he had once
repulsed the Emperor Philip from the church until he should have
submitted to penance for some offence committed, and his martyrdom
in the persecution under Decius were his original claims to popular
veneration. But some later events shed a fresh lustre on his name.
In the year 351 the Cæsar Gallus, brother of Julian, being
resident in Antioch, transferred the reliques of Babylas from their
resting place within the city to the beautiful suburb the garden or
grove of Daphne. “In the history of this spot we have a singular
instance of the way in which Grecian legend was transplanted into
foreign soil. Daphne the daughter of the river-god Ladon were
according to the Syrian version of the myth, overtaken by her lover
Apollo near Antioch. Here it was, on the banks not of the Peneus
but of the Oronete, that the maiden prayed to her mother earth to
open her arms and shelter her from the pursuit of the amorous god,
and that the laurel plant sprang out of the spot where she vanished
from the eyes of her disappointed lover. The house of Seleucus
Nicator, founder of the Syrian monarchy was said to have struck his
hoof upon one of the arrows dropped by Apollo in the hurry of his
pursuit; in consequence of which the king dedicated the place to
the god. A temple was erected in his honour, ample in its
proportions, sumptuous in its adornments; the internal walls were
resplendent with polished marbles, the
Gibbon, vol. iv. p. 111. Milman’s ed. Life of St. John Chrysostom, by W. R. W. Stephens,
pp. 101–3, 3d ed.
The remains of Babylas were not brought back to Daphne, but removed from the city to a magnificent church built to receive them on the other side of Orontes. Near the close of his discourse Chrysostom refers to the erection of this church and to the zeal of the Bishop Meletius in promoting it, who actually took part in the work with his own hands, as we are told that Hugh did in the building of the Minster at Lincoln. But although the body of the martyr rested elsewhere, his spirit and influence were supposed to inhabit in a special manner the spot where he had put the heathen deity to silence and shame, and to confer blessings on the pilgrims who resorted in crowds to his martyr in Daphne. The ruined and deserted temple indeed, and the well preserved Christian church thronged with worshippers, standing as they did side by side, formed a striking emblem of the two religions to which they were devoted—the one destined to crumble and vanish away, the other to endure and conquer.
homilies on s. ignatius and s. babylas.
————————————
eulogy.
On the holy martyr Saint Ignatius, the
god-bearer, “Theophoros.” This was probably only a second
name assumed by Ignatius, perhaps at the time of his conversion or
baptism. Legendary interpretations of it afterwards arose, which
varied according as it was understood in an active or passive
sense, the “god-bearer” or the “god-borne.” See Bishop
Lightfoot’s Apostolic Fathers, vol. i., part ii., p. 25–28.
1. Sumptuous and
splendid entertainers give frequent and constant entertainments,
alike to display their own wealth, and to show good-will to their
acquaintance. So also the grace of the Spirit, affording us a proof
of his own power, and displaying much good-will towards the friends
of God, sets before us successively and constantly the tables of
the martyrs. Lately, for instance, a maiden quite young, and
unmarried, the blessed martyr Pelagia, entertained us, with much
joy. To-day again, this blessed and noble martyr Ignatius has
succeeded to her feast. The persons are different: The table is
one. The wrestlings are varied: The crown is one. The contests are
manifold: The prize is the same. For in the case of the heathen
contests, since the tasks are bodily, men alone are, with reason,
admitted. But here, since the contest is wholly concerning the
soul, the lists are open to each sex, for each kind the theatre is
arranged. Neither do men alone disrobe, in order that the women may
not take refuge in the weakness of their nature, and seem to have a
plausible excuse, nor have women only quitted themselves like men,
lest the race of men be put to shame; but on this side and on that
many are proclaimed conquerors, and are crowned, in order that thou
mayest learn by means of the exploits themselves that in Christ
Jesus neither male nor female,
He held true converse with the apostles and drank of spiritual fountains. What kind of person then is it likely that he was who had been reared, and who had everywhere held converse with them, and had shared with them truths both lawful and unlawful to utter, and who seemed to them worthy of so great a dignity? The time again came on, which demanded courage; and a soul which despised all things present, glowed with Divine love, and valued things unseen before the things which are seen; and he lay aside the flesh with as much ease as one would put off a garment. What then shall we speak of first? The teaching of the apostles which he gave proof of throughout, or his indifference to this present life, or the strictness of his virtue, with which he administered his rule over the Church; which shall we first call to mind? The martyr or the bishop or the apostle. For the grace of the spirit having woven a threefold crown, thus bound it on his holy head, yea rather a manifold crown. For if any one will consider them carefully, he will find each of the crowns, blossoming with other crowns for us.
2. And if you will, let us come first to the
praise of his episcopate. Does this seem to be one crown alone?
come, then, let us unfold it in speech, and you will see both two,
and three, and more produced from it. For I do not wonder at the
man alone that he seemed to be worthy of so great an office, but
that he obtained this office from those saints, and that the hands
of the blessed apostles touched his sacred head. For not even is
this a slight thing to be said in his praise, nor because he won
greater grace from above, nor only because they caused more
abundant energy of the Spirit to come upon him, but because they
bore witness that every virtue possessed by man was in him. Now how
this is, I tell you. Paul writing to Titus once on a time—and
when I say Paul, I do not speak of him alone, but also of Peter and
James and John, and the whole band of them; for as in one lyre, the
strings are different strings, but the harmony is one, so also in
the band of the apostles the persons are different, but the
teaching is one, since the artificer is one, I mean the Holy
Spirit, who moves their souls, and Paul showing this said,
“Whether therefore they, or I, so we preach.”
Boldly, therefore, would I say that Ignatius
took an accurate impression of the whole of this, in his own soul;
and was blameless and without reproach, and neither self-willed,
nor soon angry, nor given to wine, nor a striker, but gentle, not
contentious, no lover of money, just, holy, temperate, holding to
the faithful word which is according to the teaching, sober,
sober-minded, orderly, and all the rest which Paul demanded. “And
what is the proof of this?” says one. They who said these things
ordained him, and they who suggest to others with so great
strictness to make proof of those who are about to mount to the
throne of this office, would not themselves have done this
negligently. But had they not seen all this virtue planted in the
soul of this martyr would not have entrusted him with this office.
For they knew accurately how great danger besets those who bring
about such ordinations, carelessly and hap-hazard. And Paul again,
when showing this very thing to the same Timothy wrote and says,
“Lay hands suddenly on no man, neither be partaker of other
men’s sins.”
3. Do you wish that I should also reveal to
you another crown springing from this very matter? Let us consider
the time at which he obtained this dignity. For it is not the same
thing to administer the Church now as then, just as it is not the
same thing to travel along a road well trodden, and prepared, after
many wayfarers; and along one about to be cut for the first time,
and containing ruts, and stones, and full of wild beasts, and which
has never yet, received any traveller. For now, by the grace of
God, there is no danger for bishops, but deep peace on all sides,
and we all enjoy a calm, since the Word of piety has been extended
to the ends of the world, and our rulers keep the faith with
strictness. But then there was nothing of this, but wherever any
one might look, precipices and pitfalls, and wars, and fightings,
and dangers; both rulers, and kings, and people and cities and
nations, and men at home and abroad, laid snares for the faithful.
And this was not the only serious thing, but also the fact that
many of the believers themselves, inasmuch as they tasted for the
first time strange doctrines, stood in need of great indulgence,
and were still in a somewhat feeble condition and were often upset.
And this was a thing which used to grieve the teachers, no less
than the fightings without, nay rather much more. For the fightings
without, and the plottings, afforded much pleasure to them on
account of the hope of the rewards awaiting them. On this account
the apostles returned from the presence of the Sanhedrin rejoicing
because they had been beaten;
4. And I will speak of a fourth crown, arising for
us out of this episcopate. What then is this? The fact that he was
entrusted with our own native city. For it is a laborious thing
indeed to have the oversight of a hundred men, and of fifty alone.
But to have on one’s hands so great a city, and a population
extending to two hundred thousand, of how great virtue and wisdom
dost thou think there is a proof? For as in the care of armies, the
wiser of the generals have on their hands the more leading and more
numerous regiments, so, accordingly, in the care of cities. The
more able of the rulers are entrusted with the larger and more
populous. And at any rate this city was of much account to God, as
indeed He manifested by the very deeds which He did. At all events
the master of the whole world, Peter, to whose hands He committed
the keys of heaven, whom He commanded to do and to bear all, He
bade tarry here for a long period. Thus in His sight our city was
equivalent to the whole world. But since I have mentioned Peter, I
have perceived a fifth crown woven from him, and this is that this
man succeeded to the office after him. For just as any one taking a
great stone from a foundation hastens by all means to introduce an
equivalent to it, lest he should shake the whole building, and make
it more unsound, so, accordingly, when Peter was about to depart
from here, the grace of the Spirit introduced another teacher
equivalent to Peter, so that the building already completed should
not be made more unsound by the insignificance of the successor. We
have reckoned up then five crowns, from the importance of the
office, from the dignity of those who ordained to it, from the
difficulty of the time, from the size of the city, from the virtue
of him who transmitted the episcopate to him. Having woven all
these, it was lawful to speak of a sixth, and seventh, and more
than these; but in order that we may not, by spending the whole
time on the consideration of the episcopate, miss the details about
the martyr, come from this point, let us pass to that conflict. At
one time a grievous warfare was rekindled against the Church, and
as though a most grievous tyranny overspread the earth, all were
carried off from the midst of the market-place. Not indeed charged
with anything monstrous, but because being freed from error, they
hastened to piety; because they abstained from the service of
demons, because they recognized the true God, and worshipped his
only begotten Son, and for things for which they ought to have been
crowned, and admired and honoured, for these they were punished and
encountered countless tortures, all who embraced the faith, and
much more they who had the oversight of the churches. For the
devil, being crafty, and apt to contrive plots of this kind,
expected that if he took away the shepherds, he would easily be
able to scatter the flocks. But He who takes the wise in their
craftiness, wishing to show him that men do not govern His church,
but that it is He himself who everywhere tends those who believe on
Him, agreed that this should be, that he might see, when they were
taken away, that the cause of piety was not defeated, nor the word
of preaching quenched, but rather increased; that by these very
works he might learn both himself, and all those who minister to
him, that our affairs are not of men, but that the subject of our
teaching has its root on high, from the heavens; and that it is God
who everywhere leads the Church, and that it is not possible for
him who fights against God, ever to win the day. But the Devil did
not only work this evil, but another also not less than this. For
not only in the cities over which they presided, did he suffer the
Bishops to be slaughtered; but he took them into foreign territory
and slew them; and he did this, in anxiety at once to take them
when destitute of friends, and hoping to render them weaker with
the toil of their journey, which accordingly he did with this
saint. For he called him away from our city to Rome, making the
course twice as long, expecting to depress his mind both by the
length of the way and the number of the days, and not knowing that
having Jesus with him, as a fellow traveller, and fellow exile on
so long a journey, he rather became the stronger, and afforded more
proof of the power that was with him, and to a greater degree knit
the Churches together. For the cities which were on the road
running together from all sides, encouraged the athlete, and sped
him on his way with many supplies, sharing in his conflict
5. In order then that all who dwell in Rome
might learn that these things are a reality, God allowed that there
the saint should be perfected, Sc., suffer a martyr’s death. Quoted from Epistle of Ignatius to the Romans, c.
v.
Not only to-day, therefore, but every day let
us go forth to him, plucking spiritual fruits from him. For it is,
it is possible for him who comes hither with faith to gather the
fruit of many good things. For not the bodies only, but the very
sepulchres of the saints have been filled with spiritual grace. For
if in the case of Elisha this happened, and a corpse when it
touched the sepulchre, burst the bands of death and returned to
life again,
1. I was anxious
to-day to pay the debt which I promised you when I was lately here.
But what am I to do? In the meanwhile, the blessed Babylas has
appeared, and has called me to himself, uttering no voice, but
attracting our attention by the brightness of his countenance. Be
ye not, therefore, displeased at the delay in my payment; at all
events, the longer the time is, the more the interest will
increase. For we will deposit this money with interest.
How, indeed, he presided over the Church which is among us, and saved that sacred ship, in storm, and in wave, and billow; and what a bold front he showed to the emperor, and how he lay down his life for the sheep and underwent that blessed slaughter; these things and such as these, we will leave to the elder among our teachers, and to our common father, to speak of. For the more remote matters, the aged can relate to you but as many things as happened lately, and within our lifetime, these, I a young man will relate to you, I mean those after death, those after the burial of the martyr, those which happened while he remained in the suburbs of the city. And I know indeed that the Greeks will laugh at my promise, if I promise to speak of the noble deeds after death and burial of one who was buried, and had crumbled to dust. We shall not assuredly on this account keep silence, but on this very account shall especially speak, in order that by showing this marvel truly, we may turn their laughter upon their own head. For of an ordinary man there would be no noble deeds after death. But of a martyr, many and great deeds, not in order that he might become more illustrious (for he has no need of glory from the multitude), but that thou, the unbeliever mayest learn that the death of the martyrs is not death, but the beginning of a better life, and the prelude of a more spiritual conversation, and a change from the worse to the better. Do not then look at the fact, that the mere body of the martyr lies destitute of energy of soul; but observe this, that a greater power takes its place by the side of it, different from the soul itself—I mean the grace of the Holy Spirit, which pleads to all on behalf of the resurrection, by means of the wonders which it works. For if God has granted greater power to bodies dead and crumbled to dust, than to all living, much more will he grant to them a better life than the former, and a longer, at the time of the bestowal of his crowns; what then are this saint’s noble deeds? But be not disturbed, if we take our discourse a little further back. For they who wish to display their portraits to advantage, do not uncover them until they have placed the spectators a little way off from the picture, making the view clearer by the distance. Do you then also have patience with me while I direct my discourse into the past.
For when Julian who surpassed all in impiety,
ascended the imperial throne, and grasped the despotic sceptre,
straightway he lifted up his hands against the God who created him,
and ignored his benefactor, and looking from the earth beneath to
the heavens, howled after the manner of mad dogs, who alike bay at
those who do not feed them and those who do feed them. But he
rather was mad with a more savage madness than theirs. For they
indeed turn from, and hate their friends and strangers alike. But
this man used to fawn upon demons, strangers to his salvation, and
used to worship them with every mode of worship. But his
benefactor, and Saviour, and him who spared not the only Begotten,
for his sake, he turned from and used to hate, and made havoc of
the cross, the very thing which uplifted the whole world when it
was lying prostrate, and drave away the darkness on all sides, and
brought in light more brilliant than the sunbeams; nor yet even
then did he desist from his frenzy, but promised that he would tear
the nation of the Galilæans, out of the midst of the world; for
thus he was wont to call us; and yet if he thought the names of the
Christians an abomination, and Christianity itself to be full of
much shame, for what reason did he not desire to put us to shame by
that means, but with a strange name? Yea because he knew clearly,
that to be called by what belongs to Christ, is a great ornament
not only to men, but to angels, and to the powers above. On this
account he set everything in motion, so as to strip us of this
ornament, and put a stop to the preaching of it. But this was
impossible, O wretched and miserable man! as it was impossible to
destroy the heaven and to quench the sun, and to shake and cast
down the foundations of the earth, and those things
Well, thou dost not submit to Christ’s words; accept therefore the utterance which thus his deeds give. For I indeed having been privileged to know what the declaration of God is, how strong, how invincible a thing, have believed that is more trustworthy than the order of nature, and than experience in all matters. But do thou still creeping on the ground, and agitated with the investigations of human reasoning, receive the witness of the deeds. I gainsay nothing. I strive not.
2. What then do the deeds say? Christ said
that it was easier for heaven and earth to be destroyed, than for
any of his words to fail.
What then was the return for this worship? The overturning of cities, the bitterest famine of all famines. For ye know doubtless, and remember, how empty indeed the market place was of wares, and the workshops full of confusion, when everyone strove to snatch up what came first and to depart. And why do I speak of famine, when the very fountains of waters were failing, fountains which by the abundance of their stream, used to eclipse the rivers. But since I have mentioned the fountains, come, forthwith, let us go up to Daphne, and conduct our discourse to the noble deeds of the martyr. Although you desire me still to parade the indecencies of the Greeks, although I too desire this, let us abstain; for wherever the commemoration of a martyr is, there certainly also is the shame of the Greeks. This emperor then, going up to Daphne used to weary Apollo, praying, supplicating, entreating, so that the events of the future might be foretold to him. What then did the prophet, the great God of the Greeks? “The dead prevent me from uttering,” saith he, “but break open the graves, dig up the bones, move the dead.” What could be more impious than these commands? The Demon of grave-robbing, introduces strange laws and devises new methods of expelling strangers. Who ever heard of the dead being driven forth? who ever saw lifeless bodies ordered to be moved as he commanded, overturning from their foundations the common laws of nature. For the laws of nature are common to all men, that he who departs this life should be hidden in the earth, and delivered over for burial, and be covered up in the bosom of the earth the mother of all; and these laws, neither Greek, barbarian, Scythian, nor if there be any more savage than they, ever changed, but all reverence them, and keep them, and thus they are sacred and venerated by all. But the Demon raises his mask, and with bare head, resists the common laws of nature. For the dead, he says, are a pollution. The dead are not a pollution, a most wicked demon, but a wicked intention is an abomination. But if one must say something startling, the bodies of the living full of evil, are more polluting than those of the dead. For the one minister to the behests of the mind, but the other lie unmoved. Now that which is unmoved, and destitute of all perception would be free from all accusation. Not that I even would say that the bodies of the living are by nature polluting; but that everywhere a wicked and perverted intention is open to accusations from all.
The dead body then is not a pollution O
Apollo, but to persecute a maiden who wishes to be modest, and to
outrage the dignity of a virgin, and to lament at the failure of
the shameless deed, this is worthy of accusation, and punishment.
There were at all events, many wonderful and great prophets among
ourselves, who spake also many things concerning the future, and
they in no case used to bid those who asked them to dig up the
bones of the departed. Yea Ezekiel standing near the bones
themselves was not only not hindered by them, but added flesh, and
nerves and skin to them, and brought them back to life again.
3. The martyr then was moved, but the demon
not even then enjoyed freedom from fear, but straightway learned
that it is possible to move the bones of a martyr, but not to
escape his hands. For as soon as the coffin was drawn into the
city, a thunderbolt came from above upon the head of his image, and
burnt it all up. And yet, if not before, then at least there was
likelihood that the impious emperor would be angry, and that he
would send forth his anger against the testimony of the martyr. But
not even then did he dare, so great fear possessed him. But
although he saw that the burning was intolerable, and knew the
cause accurately; he kept quiet. And this is not only wonderful
that he did not destroy the testimony, but that he not even dared
to put the roof on to the temple again. For he knew, he knew, that
the stroke was divinely sent, and he feared lest by forming any
further plan, he should call down that fire upon his own head. On
this account he endured to see the shrine of Apollo brought to so
great desolation; For there was no other cause, on account of which
he did not rectify that which had happened, but fear alone. For
which reason he unwillingly kept quiet, and knowing this left as
much reproach to the demon, as distinction to the martyr. For the
walls are now standing, instead of trophies, uttering a voice
clearer than a trumpet. To those in Daphne, to those in the city,
to those who arrive from far off, to those who are with us, to
those men which shall be hereafter, they declare everything by
their appearance, the wrestling, the struggle, the victory of the
martyr. For it is likely that he who dwells far off from the
suburb, when he sees the chapel of the saint deprived of a shrine,
and the temple of Apollo deprived of its roof would ask the reason
of each of these things; and then after learning the whole history
would depart hence. Such are the noble deeds of the martyr after
death, wherefore I count your city blessed, that ye have shown much
zeal about this holy man. For then, when he returned from Daphne,
all our city poured forth into the road, and the market places were
empty of men, and the houses were empty of women, and the
bedchambers were destitute of maidens. Thus also every age and each
sex passed forth from the city, as if to receive a father long
absent who was returning from sojourn far away. And you indeed gave
him back to the band of fellow enthusiasts. But the grace of God
did not suffer him to remain there for good, but again removed him
beyond the river, Viz., to the church built on the other side of the
Orontes, where the reliques of the saint finally remained. Meletius, Bishop of Antioch, a man of very saintly
life who died in 379 and was buried by the side of St. Babylas in
the church which he had been active in erecting, mentioned in the
preceding note.
St. Chrysostom:
Homily concerning lowliness of mind; and commentary on philippians I. 18.
translated by
r. blackburn, m.a.,
rector of selham, sussex, and late fellow of brasenose college, oxford.
concerning lowliness of mind.
————————————
HOMILY.
Against those who improperly use the apostolic
declaration which says, “Whether in pretence, or in sincerity,
Christ is preached:” (
Introduction.
There is an allusion at the beginning of this Homily to some remarks recently made on the parable of the Pharisee and the Publican. These occur in Chrysostom’s fifth Homily against the Anomœans, one of a set of Homilies which, from internal evidence, may be assigned to the close of the year 386, or beginning of 387. The following homily therefore was delivered at Antioch, probably just before Christmas 386. There were some persons who explained the words of St. Paul cited in the title as signifying that provided Christ was preached it mattered not whether the actual doctrines taught were true or heretical. The main object of the homily is to vindicate the language of the Apostle from this erroneous and mischievous interpretation.
1. When lately we made mention
of the Pharisee and the publican, and hypothetically yoked two
chariots out of virtue and vice; Chrysostom is referring to his Homily “on the
incomprehensible: against the Anomœans,” v. 6, 7. ῞Αρματα δύο
πόιησον τῷ λόγῳ, κ.τ.λ.,” the Pharisee’s pair of
horses being Righteousness and Pride; the publican’s, Sin and
Humility. 'Επὶ τῆς ψυχῆς The
fibres spreading and entwining over it. Παρῆλθεν. The
word used at Athens of orators rising to speak. Παρελθών δ™ žλεξε τοι€δε Thucyd. ii. 59. Fox said in parliament, “I cannot draw an
indictment against humanity.” This must be the sense; though there is some little
difficulty in the original.
2. Knowing therefore these things, beloved
even if we should have mounted to the very pinnacle of virtue, let
us consider ourselves last of all; having learned that pride is
able to cast down even from the heavens themselves him who takes
not heed, and humbleness of mind to bear up on high from the very
abyss of sins him who knows how to be sober. For this it was that
placed the publican before the Pharisee; whereas that, pride I mean
and an overweening spirit, surpassed even an incorporeal power,
that of the devil; while humbleness of mind and the acknowledgment
of his own sins committed brought the robber into Paradise before
the Apostles. Now if the confidence which they who confess their
own sins effect for themselves is so great, they who are conscious
to themselves of many good qualities, yet humble their own souls,
how great crowns will they not win. ἐπιτεύξονται, Lit. light upon: as on
the treasure of the parable, “hid in a field.” Its race being ended; the goal won. That is on whatever foundation, other than that
which may have been laid. Οἰκοδομὴν
τεθεῖσαν. “'@Οὶ περι Δωδώνην
δυσχ™ιμερον: οἰκι žθεντο.” Iliad. B.
750.
Παραλαμβ€νωμεν. Take her to dwell with us. Comp.
Chrysostom’s expression, συζῆν
‡ρετῇ.
3. But the things belonging to humbleness of
mind have been sufficiently spoken of; not for the value of the
virtue;
Κατόρθωμα. The highest form of duty; Perfectum
officium quod Græci,
κατόρθωμα. Cic. De Off. i. 3. ‡λήθεια here is that of Aristotle’s
Ethics: sincerity. ̔Απλῶς. without reference to circumstances. τουτο
ποιεῖν, i.e., to be in that state. Ποιεῖν is not seldom used where παθεῖν might be expected. ̔Απλῶς. Without reference to the truth of their
doctrine.
4. What ever then is what is meant? I wish to
narrate to you the whole history from a point a little earlier; As from a fountain, lying higher, ˆνωθεν; ab origine. Προκοπήν,
removal, clearing away, of obstacles to its advance. Τοὺς πλείονας.
In the Greek of that day =
πλ™ιονας: like Lat., plures, modified and
weakened comparative. ̔Υφαιρόυμενος, lit. secretly taking for
himself. Lat. surripio, So, steal, stealth. Comp. Cic. in Verr. 11, 1, 3, non
adulterum, sed expugnatorem pudicitiæ. Πόθῳ,
desiderio: absence being a test of love. ̔Υπ™ρ.
As Lat. super. Multa super Priamo ragitans, super Hectore
multa. Virg. Æn. i. 750.
5. For do not tell me that this or that man is
a runaway slave, or a robber or thief, or laden with countless
faults, or that he is a mendicant and abject, or of low value and
worthy of no account; but consider that for his sake the Christ
died; and this sufficeth thee for a ground for all solicitude.
Consider what sort of person he must be, whom Christ valued
at so high a price as not to have spared even his own blood. For
neither, if a king had chosen to sacrifice himself on any one’s
behalf, should we have sought out another demonstration of his
being some one great and of deep interest to the King—I fancy
not—for his death would suffice to show the love of him who had
died towards him. But as it is not man, not angel, not archangel;
but the Lord of the heavens himself, the only-begotten Son of God
himself having clothed himself with flesh, freely gave himself on
our behalf. Shall we not do everything, and take every trouble, so
that the men who have been thus valued may enjoy every solicitude
at our hands? And what kind of defence shall we have? what
allowance? This at least is the very thing by way of declaring
which Paul also said, “Do not by thy meat destroy him for whose
sake Christ died.” 'Αντὶ. It may mean, as an equivalent, in the
balance; comprehending and out-weighing all other
considerations.
Sitting then in the prison he wrote the letter
to the Philippians from that so great distance. For such as this is
the love that is according to God: ̔Ηκατὰ Θεὸν
‡γ€πη, “Ó γὰρ κ‹τὰ Θεὸν λύπη μετ€νοιαν εἰς σωτηρίαν
ἐργ€ζεται.”
'Εκ τῶν οὐρανῶν. Chrysostom seems to use ἐκ and not
ἐν, in reference to
ˆνωθεν preceding. This
is the Greek idiom; ‡υτου ἐνὶ Τροίη, Il. B. 237, but ˆυτόθεν ἐξ
œδρης, T. 77.
6. And that the disciples too were bound up
with Paul with all perfectness; 'Ακριβ™ιας. As a chain accurately and closely
linked so as not to be severed asunder. Συνίστημι. Lit.
establish, vouch for her. ῞Ητις, answering to Lat. quæ with
subjunctive, expressing the cause. Προστ€τις,
patroness: a relation well-known in Greece. i.e.,
μόνον; a common ellipsis in Chrysostom. From trouble, “ˆνεσιν.” Comp.
7. And then therefore being in bonds he writes
to the Philippians, saying, “Now I desire that ye should know,
brethren,” Τοὺς πλεἰονας
again, plures, complures, a good many. 'Ακολουθίαν. Comp. Xen Exped. Cyri.
ii. iv. 19. ὡς ὀυκ
‡κόλουθα žιη; the two things were incompatible. Φησίν. This
word, so constantly used by Chrysostom, is sometimes almost
redundant; the nominative to it, if any, being uncertain. It may be
redundant here or it may be equivalent to λ™γει; he means. He does not say it.
8. Who ever saw, who ever heard of, the
scholars taking greater encouragement in the dangers of their
teachers? How was it that they feared not? how was it that they
were not terrified? how was it that they did not say to Paul,
“Physician, heal thyself,” Διαλ€μπη. In
Attic Greek the optative would be used to express past time. But it
may be noticed that Chrysostom nearly always has the subjunctive, a
usage probably of the Alexandrian period of Greek literature. ̔Υπεσκ™λισε.
Lit. tripped up, causing a fall. 'Απανθοῦσαν. This properly is, dropping its
flowers as a plant, withering, defloresco. I strongly
suspect that ἐπανθοῦσαν should be read; which not
only is just what is wanted, but gives a satisfactory government to
‡υτ‚ις, which now it has not. 'Εσφιγμ™νας. Comp. the chaining of Prometheus
“'Αρ€σσε μ‚λλον σφίγγε.”
Lat. stringo, constrictus. Σωφροσύνῃς.
Not in its ethical, but in its etymological sense, σῶοι τῄν φρ™να, sound in mind. The
antithesis is doubtless intentional.
9. Then therefore, when matters were in this
state, some of the enemies of Paul, desiring to fan up the war to
greater vehemence, and to make the hatred of the tyrant, which was
felt towards him greater, pretended that they themselves also
preached; (and they did preach the right and sound faith,) for the
sake of the doctrine advancing more rapidly: and this they did, not
with the desire to disseminate the faith; but in order that Nero,
having learnt that the preaching was increasing and the doctrine
advancing, might the sooner have Paul led away to execution. Τὀ
Β€ραθρον. The Athenian place and mode of execution.
It cannot be literally rendered. The Tarpeian rock may be meant.
Dejicere a saxo cives, Hor. Serm. This sentence proves
“‡λήθεια” to be, not
truth, but sincerity. They preached “@ορθὴν καὶ ὑγιῆ
πίστιν.” That is, heartily. Κεῖμαι. Perhaps
lit. “I am lying”—here in prison. μὴ ποιοῦντες
δš. Referring to ἐποίησαν, just used. But the Greeks
(as Aristophanes) sometimes use
ποιῶ in these cases, whatever word precedes; as in
English. They generally repeat the same word, e.g.,
“μανθ€νεις; Οὐ
μανθ‡νω,” Aristoph. Here, then,
taken in either way, it comes to the same. Μὴ, because hypothetical, “if they did not
make.” Πρόφασιν. But
it was not their pretext, but their real motive: v. 17. Any one
conversant with Greek authors cannot fail to notice that, with some
mental process of their own, they at times use expressions
naturally suggesting the very contrary to what they must mean.
10. He therefore does not say this—that they
were bringing in heresies; but that it was not from a right motive,
nor through piety Εὐλ€βειαν,
Lit. carefulness in handling anything holy—reverence. Αὐτὀ,
i.e., the change:
žγκλημα, involved in
ἐγκαλει. 'Εκεῖνοι, Lat isti, “the
men.” Κακουργία, “παρα τ€υτας
γὰρ κακουργεὶ,” of the
sophist Arist. Rhet. iii. 2, 7. Κήρυγμα. In its
proper sense, the thing preached, the Gospel. But it more commonly
is = κηρυξις, which word is
scarcely used at all.
11. These things therefore, all of them,
remember with exactness in order that you may be able with all
wisdom to correct those who use the Scriptures without reference to
circumstances ̔Απλῶς. ̓Εκτενῶς.
Like a racer, with every muscle “stretched out.” Antilochus
exclaims to his horses in the chariot race, ̓Ειμβητον, κὰι σφῶι τιταινετον.
Il. xxiii. 403. Comp.
Παρˆμεινον. Wait, as it were, at the door; παρ‡, until answered.
Αποστρεφόμενος. The Pagans adopted the expression
literally, Diva solo fixos oculos aversa tenebat, Virg.
Æn. i. 482. Here we have
ποιουσι, as in English, after
κατ™χειν. See previous note. It might be κατ™χουσι, repeated. Περιδρομῆς,
running about for votes and favour. Lat.
ambitio. “Non ego…Grammaticas ambire tribus
et pulpita dignor.” Hor. Epist. i. 19, 40. To understand this description we have to
bear in mind that, at Rome at least, legal advocates could claim no
fees. They were forbidden, at least before the Imperial age, by the
Cincian law. Turpe reos emptâ miseros defendere linguâ.
Ov. Amor. i. 10, 39. Hence, the obtaining the services of an
eminent lawyer required interest and entreaty. So the Sicilians
begged Cicero to undertake the prosecution of Verres. Cic. in
Verr. Div. c. 12.
12. But thou art unworthy. Become worthy by thy
assiduity. For that it both is possible that the unworthy should
become worthy from his assiduity; and that God assents more when
called on by ourselves than by others; and
̓Εκπεμψαι, i.e. from the hall, as it
were, of audience. ̓Εκτεν™ιας,
as above. φησίν, the parable says.
An instance, however, of its redundancy before noticed. 'Ελ™ησον depends not
on it, but on βοῶσα. Κυναρίοις. In
Greek, as in Latin and German, the diminutive sometimes expresses
contempt. Ταύτη = αὐτῆ. Διακρούσηται,
as with rude violence. Lit. knock to a distance from himself, as
with a hard blow. 'Εσιγα. Not
literally, for Christ had answered, “It is not meet to take the
children’s bread.” But that was silence, as far as returning
any favorable answer went. Τὴν ‡νδρ™ιαν τῆς
γυναικὸς. Lit the woman’s manliness; a courage above her
sex. The antithesis is doubtless intentional. “Ε'ν€ντια παρ€λληλα μ‚λλον γνώριμα,
Arist. Rhet. 'Ανδρ™ia = Lat. virtus. Gibbon,
using this is the general sense, has the expression, “manly
virtue,” in reference to
‡ρετῆς 'Ανδρ™να, Hom. Odys. xvii. 322. Φησὶν again: with no
nominative. Certainly not Christ—the disciples said it. We might
expect φ€σιν; but this,
I believe, Chrysostom never uses in these cases. “It says,”
i.e., the history, or “he,” the Evangelist.
Sometimes τις is
understood.
13. Having therefore learned all these things,
even if we be in sins, and unworthy of receiving, let us not
despair; knowing, that by assiduity of soul we shall be able to
become worthy of the request. Even if we be unaided by advocate and
destitute, let us not faint; knowing that it is a strong
advocacy—the coming to God one’s self by one’s self with much
eagerness. Even if he delay and defer with respect to the giving,
let us not be dispirited; having learned that the putting it off
and delay is a sure proof of caring and love for mankind. If we
have thus persuaded ourselves; and with a soul deeply pained and
fervent, and thoroughly roused purpose; and such as that with which
the woman of Chanaan approached, we too come to him, even if we be
dogs; even if we have done anything whatever dreadful; we shall
both rebut 'Αποκρουσόμεθα. Rebut the charges brought against
us. “Κακὰ,” comp. the
double sense of the Lat. crimen. Παρρησίαν.
Here, liberty to address the Court. So King Agrippa says, “Paul,
thou art permitted to speak for thyself.” Θυγατριον.
Here a diminutive of endearment, “filiola.” Ω῏ Σωκρατιδιον φιλτατον, Arist.
Nub. 736. As the Greeks said, ὑποκοριστικῶς. Καιρον, “μ™ρος
χρονου,” Aristotle, A critical moment.
Εὐκολίας. Effect for cause; contentedness for that
which creates it; ease. Comp. “O Melibæe, Deus nobis hæc
otia fecit,” Virg. Ecl. i. 6. 'Εκει. The
Greek euphemism for the other world. Aristophanes speaks of the
kindliness and contentedness of Sophocles in both states of being,
̔Ο
δ' ἐύκολος μ™ν ἐνθ€δ žυκαλος δ' ἐκει Ranæ, 82. See last note. Perhaps this common phrase, “ages
(consisting) of ages,” is in contrast to ages of years. Comp.
“magnus annus-menses. Magnus ab integro sæclorum
nascitur ordo.” Vir. Eccl. IV. 5.
St. Chrysostom:
instructions to catechumens.
translated with introduction, and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester, and rector of woolbeding, sussex.
assisted by
rev t. p. brandram, m.a.,
rector of rumboldswhyke, chichester.
instructions to catechumens.
————————————
first instruction.
To those about to be illuminated; I.e., to be baptized. A common name for
Baptism was “illumination,” partly with reference to the
instructions which preceded it, as Justin Martyr says; “The laver
is called illumination because the minds of those who learn these
things are enlightened:” partly also (perhaps rather) because
baptism was regarded as a translation from the kingdom of darkness
into the kingdom of light, the recipient becoming a child of God,
and as such entitled to the grace of the illuminating Spirit.
Catechumens were divided into four classes according to the stages
of their preparation. It is to those who were in the final stage,
the competentes or elect as they were called, that the following
instructions are addressed.
1. How delightful and
lovable is our band of young brethren! For brethren I call you,
even now before you have been brought forth, and before your birth
I welcome this relationship with you: For I know, I know clearly,
to how great an honour you are about to be led, and to how great a
dignity; and those who are about to receive dignity, all are wont
to honor, even before the dignity is conferred, laying up for
themselves beforehand by their attention good will for the future.
And this also I myself now do. For ye are not about to be led to an
empty dignity, but to an actual kingdom: and not simply to a
kingdom, but to the kingdom of the Heavens itself. Wherefore I
beseech and entreat you that you remember me when you come into
that kingdom, and as Joseph said to the chief butler “Remember me
when it shall be well with thee,”
Wherefore, I count you blessed already before those sacred nuptials, and I do not only count you blessed, but I praise your prudence in that you have not come to your illumination as the most slothful among men, at your last breath, but already, like prudent servants, prepared with much goodwill to obey your master, have brought the neck of your soul with much meekness and readiness beneath the bands of Christ, and have received His easy yoke, and have taken His light burden. For if the grace bestowed be the same both for you and for those who are initiated at their last hour, yet the matter of the intention is not the same, nor yet the matter of the preparation for the rite. For they indeed receive it on their bed, but you in the bosom of the Church, which is the common mother of us all; they indeed with lamentation and weeping, but you rejoicing, and exceeding glad: they sighing, you giving thanks; they indeed lethargic with much fever, you filled with much spiritual pleasure; wherefore in your case all things are in harmony with the gift, but in theirs all are adverse to it. For there is wailing and much lamentation on the part of the initiated, and children stand around crying, wife tearing her cheeks, and dejected friends and tearful servants; the whole aspect of the house resembles some wintry and gloomy day. And if thou shalt open the heart of him who is lying there, thou wilt find it more downcast than are these. For as winds meeting one another with many a contrary blast, break up the sea into many parts, so too the thought of the terrors preying upon him assail the soul of the sick man, and distract his mind with many anxieties. Whenever he sees his children, he thinks of their fatherless condition; whenever he looks from them to his wife, he considers her widowhood; when he sees the servants, he beholds the desolation of the whole house; when he comes back to himself, he calls to mind his own present life, and being about to be torn from it, experiences a great cloud of despondency. Of such a kind is the soul of him who is about to be initiated. Then in the midst of its tumult and confusion, the Priest enters, more formidable than the fever itself, and more distressing than death to the relatives of the sick man. For the entrance of the Presbyter is thought to be a greater reason for despair than the voice of the physician despairing of his life, and that which suggests eternal life seems to be a symbol of death. But I have not yet put the finishing stroke to these ills. For in the midst of relatives raising a tumult and making preparations, the soul has often taken its flight, leaving the body desolate; and in many cases, while it was present it was useless, for when it neither recognizes those who are present, nor hears their voice, nor is able to answer those words by which it will make that blessed covenant with the common master of us all, but is as a useless log, or a stone, and he who is about to be illuminated lies there differing nothing from a corpse, what is the profit of initiation in a case of such insensibility?
2. For he who is about to approach these holy
and dread mysteries must be awake and alert, must be clean from all
cares of this life, full of much self-restraint, much readiness; he
must banish from his mind every thought foreign to the mysteries,
and on all sides cleanse and prepare his home, as if about to
receive the king himself. Such is the preparation of your mind:
such are your thoughts; such the purpose of your soul. Await
therefore a return worthy of this most excellent decision from God,
who overpowers with His recompense those who show forth obedience
to Him. But since it is necessary for his fellow servants to
contribute of their own, then we will contribute of our own; yea
rather not even are these things our own, but these too are our
Master’s. “For what hast thou,” saith He, “that thou didst
not receive? but if thou didst receive it, why dost thou glory, as
if thou hadst not received it?”
But, if you will, let us discourse about the name
which this mystic cleansing bears: for its name is not one, but
very many and various. For this purification is called the laver of
regeneration. “He saved us,” he saith, “through the laver of
regeneration, and renewing of the
3. Such is the defilement from which the laver
of the Jews cleansed. But the laver of grace, not such, but the
real uncleanness which has introduced defilement into the soul as
well as into the body. For it does not make those who have touched
dead bodies clean, but those who have set their hand to dead works:
and if any man be effeminate, or a fornicator, or an idolator, or a
doer of whatever ill you please, or if he be full of all the
wickedness there is among men: should he fall into this pool of
waters, he comes up again from the divine fountain purer than the
sun’s rays. And in order that thou mayest not think that what is
said is mere vain boasting, hear Paul speaking of the power of the
laver, “Be not deceived: neither idolators, nor fornicators, nor
adulterers, nor effeminate, nor abusers of themselves with men, nor
covetous, not drunkards, not revilers, not extortioners shall
inherit the kingdom of God.”
4. And speaking darkly of this crushing, and
this mystic cleansing, the prophet of old said, “Thou shalt dash
them in pieces like a potter’s vessel.”
5. But in order that we may not by saying everything
at once to-day, confuse your minds, we put before you one custom,
namely, about the avoidance of oaths, saying this much by way of
preface, and speaking plainly—that if you do not avoid oaths, I
say not perjury merely, but those too which happen in the cause of
justice, we shall not further discourse upon any other subject. For
it is monstrous that teachers of letters should not give a second
lesson to their children until they see the former one fixed well
in their memory, but that we, without being able to express our
first lessons clearly, should inculcate others before the first are
completed. For this is nothing else than to pour into a perforated
jar. Give great care, then, that ye silence not our mouth. For this
error is grave, and it is exceedingly grave because it does not
seem to be grave, and on this account I fear it, because no one
fears it. On this account the disease is incurable, because it does
not seem to be a disease; but just as simple speech is not a crime,
so neither does this seem to be a crime, but with much boldness
this transgression is committed: and if any one call it in
question, straightway laughter follows, and much ridicule, not of
those who are called in question for their oaths, but of those who
wish to rectify the disease. On this account I largely extend my
discourse about these matters. For I wish to pull up a deep root,
and to wipe out a long-standing evil: I speak not of perjury alone,
but even of oaths in good faith. But so and so, says one, a
forbearing man, consecrated to the priesthood, living in much
self-control and piety, takes an oath. Do not speak to me of this
forbearing person, this
To those about to be illuminated; and concerning women who adorn themselves with plaiting of hair, and gold, and concerning those who have used omens, and amulets, and incantations, all which are foreign to Christianity.
1. I have come to ask
first of all for some fruit in return for the words lately said out
of brotherly love to you. For we do not speak in order that ye
should hear simply, but in order that ye should remember what has
been said, and may afford us evidence of this, by your works. Yea,
rather, not us, but, God, who knows the secrets of the heart. On
this account indeed instruction is so called, in order that even
when we are absent, our discourse may instruct your hearts. Catechism, or oral instruction, “Catechesis,”
in Greek is called by that name. Chrysostom says, a word derived
from ἠχἠ, a
sound, in order that it may “resound” in your minds ἐνηχῆ. It is
impossible to preserve the play upon words in the translation
consistently with an exact rendering. This is the Septuagint word for Uz, the situation
of which is a matter of great uncertainty. A curious note at the
end of the book of Job in the Septuagint states that it was on the
borders of the Euphrates.
This too he has bidden thee do according to thy
power, with what has been entrusted to thee, to extend the holiness
which thou hast received, and to make the righteousness which comes
from the laver brighter, and the gift of grace more radiant; even
as therefore Paul did, increasing all the good things which he
2. Let us not therefore remain craving after
the things of this life, neither after the luxury of the table, or
costliness of raiment. For thou hast the most excellent of raiment,
thou hast a spiritual table thou hast the glory from on high, and
Christ is become to thee all things, thy table, thy raiment, thy
home, thy head, thy stem. “For as many of you as were baptized
into Christ, did put on Christ.”
3. In order, therefore, that we return not to
our former vomit, let us henceforward discipline ourselves. For
that we must repent beforehand, and desist from our former evil,
and so come forward for grace, hear what John says, and what the
leader of the apostles says to those who are about to be baptized.
For the one says, “Bring forth fruit worthy of repentance, and
begin not to say within yourselves, we have Abraham to our
Father;” Alluding to the vow of renunciation made by
converts at baptism. A specimen of this vow may be read in the
so-called Apostolic Constitutions, vii. c. 42. “I renounce Satan
and his works, and his pomps, and his service, and his angels, and
his inventions, and all things that belong or are subject to
him.” This vow of renunciation was uttered by the catechumens in
the porch or ante-chamber of the baptistery with outstretched
hands, and faces turned westwards. See below in Chapter V. The illustration is that of a portrait-painter
making a likeness of the emperor, and there seems to be an allusion
also to the divine image in which man was originally made.
4. And not only is this the wonderful thing
that he remits our sins, but that he not even reveals them nor
makes them manifest and patent, nor compels us to come forward into
the midst, and to tell out our errors, but bids us make our defense
to him alone, and to confess ourselves to him. And yet among
secular judges, if any tell any of the robbers or grave-riflers,
when they are arrested, to tell their errors and be quit of their
punishment, they would accede to this with all readiness, despising
the shame through desire of safety. But in this case there is
nothing of this kind, but he both remits the sins, nor compels us
to marshal them in array before any spectators. But one thing alone
he seeks, that he who enjoys this remission should learn the
greatness of the gift. How is it not, therefore, absurd that in
case where he does us service, he should be content with our
testimony only, but in those where we serve him we seek for others
as witnesses, and do a thing for ostentation’s sake? While we
wonder then at his kindliness, let us show forth our doings, and
before all others let us curb the vehemence of our tongue, and not
always be giving utterance. “For in the multitude of words there
wanteth not transgression.” Alluding probably to the stones of the building in
which he was speaking.
Dost thou wish to adorn thy face? Do so not
with pearls, but with modesty, and dignity. So thy countenance will
be more full of grace in the eyes of thy husband. For the other
kind of adorning is wont to plunge him into a suspicion of
jealousy, and into enmity, quarrelsomeness and strife, for nothing
is more annoying than a face which is suspected. But the ornament
of compassion and modesty casts out all evil suspicion, and will
draw thy partner to thee more strongly than any bond. For natural
beauty does not impart such comeliness to the face as does the
disposition of him who beholds it, and nothing is so wont to
produce that disposition as modesty and dignity; so that if any
woman be comely, and her husband be ill affected towards her, she
appears to him the most worthless of all women; and if she do not
happen to be fair of face, but her husband be well affected towards
her, she appears more comely than all. For sentence is given not
according to the nature of what is beheld, but according to the
disposition of the beholders. Adorn thy face then with modesty,
dignity, pity, lovingkindness, charity, affection for thy husband,
forbearance, meekness, endurance of ill. These are the tints of
virtue. By means of these thou wilt attract angels not human beings
to be thy lovers. By means of these thou hast God to commend thee,
and when God receives thee, he will certainly win over thy husband
for thee. For if the wisdom of a man illuminates his countenance,
How then wilt thou laugh this fancy to scorn? If thou wilt remember that word, which thou sentest forth when thou wert initiated, I renounce thee, Satan, and thy pomp, and thy service. For the frenzy about pearls is a pomp of Satan. For thou didst receive gold not in order that thou mightest bind it on to thy body, but in order that thou mightest release and nourish the poor. Say therefore constantly, I renounce thee, Satan. Nothing is more safe than this word if we shall prove it by our deeds.
5. This I think it right that you who are
about to be initiated should learn. For this word is a covenant
with the Master. And just as we, when we buy slaves, first ask
those who are being sold if they are willing to be our servants: So
also does Christ. When He is about to receive thee into service, He
first asks if thou wishest to leave that cruel and relentless
tyrant, and He receives covenants from thee. For his service is not
forced upon thee. And see the lovingkindness of God. For we, before
we put down the price, ask those who are being sold, and when we
have learned that they are willing, then we put down the price. But
Christ not so, but He even put down the price for us all; his
precious blood. For, He says, ye were bought with a price.
“And what are omens?” says one. Often when
going forth from his own house he has seen a one-eyed or lame man,
and has shunned him as an omen. This is a pomp of Satan. For
meeting the man does not make the day turn out ill, but to live in
sin. When thou goest forth, then, beware of one thing—that sin
does not meet thee. For this it is which trips us up. And without
this the devil will be able to do us no harm. What sayest thou?
Thou seest a man, and shunnest him as an omen, and dost not see the
snare of the devil, how he sets thee at war with him who has done
thee no wrong, how he makes thee the enemy of thy brother on no
just pretext; but God has bidden us love our enemies; but thou art
turned away from him who did thee no wrong, having nothing to
charge him with, and dost thou not consider how great is the
absurdity, how great the shame, rather how great is the danger? Can
I speak of anything more absurd? I am ashamed, indeed, and I blush:
But for your salvation’s sake, I am, I am compelled to speak of
it. If a virgin meet him he says the day becomes unsuccessful; but
if a harlot meet him, it is propitious, and profitable, and full of
much business; are you ashamed? and do you smite your foreheads,
and bend to the ground? But do not this on account of the words
which I have spoken, but of the deeds which have been done. See
then, in this case, how the devil hid his snare, in order that we
might turn away from the modest, but salute and be friendly to the
unchaste. For since he has heard Christ saying that “He who
looketh on a woman to desire her, has already committed adultery
with her,”
And what is one to say about them who use charms and
amulets, and encircle their heads and feet with golden coins of
Alexander I.e., baptism. So called because of
the covenant then made with God. So Tertullian calls it the
signaculum fidei, the signature of the Christian faith as
circumcision was of the Jewish faith.
St. Chrysostom:
Homily i
against those who say that demons govern human affairs.
homilies ii and iii
on the power of man to resist the devil.
translated by
t. p. brandram, m.a.,
rector of rumboldswhyke, chichester.
three homilies concerning the power of demons.
————————————
introduction by rev. w. r. w. stephens.
The three following Homilies are closely connected in subject, and the opening sentence of the third clearly proves that it was delivered two days after the second; but it is impossible to say whether that which is placed first was really delivered before the other two. It must however have been spoken at Antioch, since Chrysostom refers at the beginning of it to his sermons “on the obscurity of prophecies” in which passages occur which clearly imply that he was not then a Bishop. The second of the three homilies here translated was delivered in the presence of a Bishop, as is clearly indicated by the commencement, and as the third was as already mentioned delivered two days after the second we may safely affirm that they were all spoken at Antioch when Chrysostom was a presbyter there under the Episcopate of Flavian.
They deal with errors against which Chrysostom
throughout his life most strenuously contended. In an age of great
depravity there seem to have been many who tried to excuse the weak
resistance which they made to evil, both in themselves, and in
others, by maintaining that the world was abandoned to the dominion
of devils, or to the irresistible course of fate. To counteract the
disastrous effects of such philosophy, which surrendered man to the
current of his passions, it was necessary to insist very boldly and
resolutely on the essential freedom of the will, on moral
responsibility, and the duty of vigorous exertion in resisting
temptation. And Chrysostom did this to an extent which some thought
carried him perilously near the errors of the Pelagian heresy. No
one however has described in more forcible language the powerful
hold of sin upon human nature, and the insufficiency of man to
shake it off without the assistance of divine grace. What he does
most earnestly combat, both in the following homilies and very many
others, is the doctrine that evil was an original integral part of
our nature: he maintains that it is not a substantial inherent
force (δύναμις ἐνυπόστατος).
If evil was a part of our nature in this sense it would be no more
reprehensible than natural appetites and affections. We do not try
to alter that which is by nature (φύσει): sin therefore is not by nature, because
by means of education, laws, and punishments we do seek to alter
that. Sin comes through defect in the moral purpose (προαίρεσις). Our first parents fell
through indolence of moral purpose (ῥ‹θυμία) and this is the principal
cause of sin now. They marked out a path which has been trodden
ever since: the force of will has been weakened in all their
posterity: so that though evil is not an inherent part of man’s
nature yet he is readily inclined to it (ὀξυρῥεπὴς πρὸς
κακι€ν); and this tendency must be perpetually
counteracted by vigorous exertion, and a bracing up of the moral
purpose, with the aid of divine grace. Profoundly convinced
therefore on the one hand of a strong and universal tendency to
sin, but on the other of an essential freedom of the will,
Chrysostom sounds alternately the note of warning and
encouragement,—warning against
Homily I.
Against those who say that demons govern human affairs, and who are displeased at the chastisement of God, and are offended at the prosperity of the wicked and the hardships of the just.
I indeed was hoping,
that from the continuance of my discourse, you would have had a
surfeit of my words: but I see that the contrary is happening: that
no surfeit is taking place from this continuance, but that your
desire is increased, that an addition is made not to your satiety
but to your pleasure, that the same thing is happening which the
winebibbers at heathen drinking-bouts experience; for they, the
more they pour down unmixed wine, so much the rather they kindle
their thirst, and in your case the more teaching we inculcate, so
much the rather do we kindle your desire, we make your longing
greater, your love for it the stronger. On this account, although I
am conscious of extreme poverty, I do not cease to imitate the
ostentatious among entertainers, both setting before you my table
continuously, and placing on it the cup of my teaching, filled
full: for I see that after having drunk it all, you retire again
thirsting. And this indeed has become evident during the whole
time, but especially since the last Lord’s Day: For that ye
partake of the divine oracles insatiably, that day particularly
shewed: whereon I discoursed about the unlawfulness of speaking ill
one of another, when I furnished you with a sure subject for self
accusation, suggesting that you should speak ill of your own sins,
but should not busy yourselves about those of other people: when I
brought forward the Saints as accusing themselves indeed, but
sparing others: Paul saying I am the chief of sinners, and that God
had compassion on him who was a blasphemer, and a persecutor, and
injurious,
But since it happens that there are in so great a congregation, certain weak ones, unable to follow the length of the discourse, I wish to suggest this to them, that they should hear and receive, as much as they can, and having received enough should retire: There is no one who forbids, or compels them to remain beyond their natural strength. Let them not however necessitate the abridgement of the discourse before the time and the proper hours. Thou art replete, but thy brother still hungers. Thou art drunk with the multitude of the things spoken, but thy brother is still thirsty. Let him then not distress thy weakness, compelling thee to receive more than thine own power allows: nor do thou vex his zeal by preventing him from receiving all that he can take in.
2. This also happens at secular feasts. Some indeed are more quickly satisfied, some more tardily, and neither do these blame those, nor do they condemn these. But there indeed to withdraw more quickly is praiseworthy, but here to withdraw more quickly is not praiseworthy, but excusable. There to leave off more slowly, is culpable and faulty, here to withdraw more tardily, brings the greatest commendation, and good report. Pray why is this? Because there indeed the tardiness arises from greediness, but here the endurance, and patience are made up of spiritual desire and divine longing.
But enough of preamble. And we will proceed hereupon to that business which remained over to us from that day. What then was that which was then spoken? that all men had one speech, just as also they had one nature, and no one was different in speech, or in tongue. Whence then comes so great a distinction in speech? From the carelessness of those who received the gift—of both of which matters we then spoke, shewing both the lovingkindness of the Master through this unity of speech, and the senselessness of the servants through their distinction of speech. For he indeed foreseeing that we should waste the gift nevertheless gave it: and they to whom it was entrusted, waxed evil over their charge. This is then one way of explanation, not that God wrested the gift from us but that we wasted what had been given. Then next after that, that we received afterwards gifts greater than those lost. In place of temporal toil he honoured us with eternal life. In place of thorns and thistles he prepared the fruit of the Spirit to grow in our souls. Nothing was more insignificant than man, and nothing became more honoured than man. He was the last item of the reasonable creation. But the feet became the head, and by means of the first-fruits, were raised to the royal throne. For just as some generous and opulent man who has seen some one escape from shipwreck and only able to save his bare body from the waves, cradles him in his hands, and casts about him a bright garment, and conducts him to the highest honours; so also God has done in the case of our nature. Man cast aside all that he had, his right to speak freely, his communion with God, his sojourn in Paradise, his unclouded life, and as from a shipwreck, went forth bare. But God received him and straightway clothed him, and taking him by the hand gradually conducted him to heaven. And yet the shipwreck was quite unpardonable. For this tempest was due entirely not to the force of the winds, but to the carelessness of the sailor.
And yet God did not look at this, but had
compassion for the magnitude of the calamity, and him who had
suffered shipwreck in harbour, he received as lovingly as if he had
undergone this in the midst of the open sea. For to fall in
Paradise is to undergo shipwreck in harbour. Why so? Because when
no sadness, or care, or labours, or toil, or countless waves of
desire assaulted our nature, it was upset and it fell. And as the
miscreants who sail the sea, often bore through the ship with a
small iron tool, and let in the whole sea to the ship from below;
so accordingly then, when the Devil saw the ship of Adam, that is
his soul, full of many good things, he came and bored it through
with his mere voice, as with some small iron tool, and emptied him
of all his wealth and sank the ship itself. But God made the gain
greater than the loss, and brought our nature to the royal throne.
Wherefore Paul cries out and says, “He raised us up with him, and
made us to sit with him, on his right hand in the heavenly places,
that in the ages to come he might shew the exceeding riches of his
grace in kindness towards us.”
3. But look, with me, too, at the wisdom of
Paul, how many expressions he seeks for, so as to present to us the
lovingkindness of God. For he did not speak merely the word grace,
nor riches, but what did he say? “The exceeding riches of his
grace in kindness.”
But, as I was saying, these two ways of explanation are found in the meantime: one indeed that God has not wrested the gift that we have lost; and next, that the good things which have been given to us are even greater than those which we have lost. And I wish also to mention a third too. What then is the third? That even if he had not given the things after these, which were greater than those we had lost, but had only taken away what had been given to us, as we furnished the reason why, (for let this be added); even this is enough of itself to shew his tender care towards us. For not only to give, but also to take away what was given, is a mark of the greatest lovingkindness, and, if you will, let us lay bare the matter, in the case of Paradise. He gave Paradise. This of his own tender care. We were seen to be unworthy of the gift. This of our own senselessness. He took away the gift from those who became unworthy of it. This came of his own goodness. And what kind of goodness is it, says one, to take away the gift? Wait, and thou shalt fully hear. For think, what Cain would have been, dwelling in Paradise after his bloodguiltiness. For if, when he was expelled from that abode, if when condemned to toil and labour, and beholding the threat of death hanging over his head, if seeing the calamity of his father before his eyes, and holding the traces of the wrath of God still in his hands, and encompassed with so great horrors, he lashed out into such great wickedness, as to ignore nature, and to forget one born from the same birth pangs, and to slay him who had done him no wrong, to lay hold on his brother’s person, and to dye his right hand with blood, and when God wanted him to be still, to refuse submission and to affront his maker, to dishonour his parents; if this man had continued to dwell in Paradise—look, into how great evil he would have rushed. For if when so many restraints were laid upon him, he leapt with fatal leaps; and if these walls were set at nought, whither would he not have precipitated himself?
Wouldest thou learn too from the mother of
this man, what a good result the expulsion from the life of
Paradise had, compare what Eve was before this, and what she became
afterwards. Before this indeed, she considered that deceiving
Devil, that wicked Demon to be more worth believing than the
commandments of God, and at the mere sight of the tree, she
trampled under foot the law which had been laid down by Him. But
when the expulsion from Paradise came, consider how much better and
wiser she grew. For when she bare a son, she says “I have gotten
a man through the Lord.”
4. This argument therefore let us maintain
throughout, and let us apply it to the case of the subject lying
before us. God gave a speech common to all. This is part of his
loving kindness to men. They did not use the gift rightly, but they
lapsed to utter folly. He took away again that which had been
given. For if when they had one speech, they fell into so great
folly, as to wish to build a tower to heaven: had they not
immediately been chastised would they not have desired to lay hold
on the height of heaven itself? For why? If indeed that were
impossible for them, yet notwithstanding their impious thoughts are
made out from their plan. All which things God foresaw, and since
they did not use their oneness of speech rightly, he rightly
divided them by difference of speech. And see with me, his
lovingkindness. “Behold,” saith he “they all have one speech,
and this they have begun to do.”
For what reason did he not at once proceed to
the division of tongues, but first of all defend himself, as if
about to be judged in a lawcourt? And yet at least no one can say
to him why hast thou thus done? yea he is at liberty to do all
things as he wills. But still as one about to give account, he thus
sets up a defence, teaching us to be gentle and loving. For if the
master defends himself to his servants, even when they have done
him this wrong; much more ought we to defend ourselves to one
another, even if we are wronged to the highest degree. See at least
how he defends himself. “Behold they have all one mouth and one
speech” saith he, “and this they have begun to do,” as if he
said let no one accuse me of this when he sees the division of
tongues. Let no one consider that this difference of speech was
made over to men from the beginning. “Behold they all have one
mouth, and one speech.” But they did not use the gift aright. And
in order that thou mayest understand that he does not chastise for
what has taken place so much as he provides for improvement in the
future, hear the sequel “and now none of all the things will fail
them, which they set on foot to do.”
5. There is then evil, which is really evil;
fornication, adultery, covetousness, and the countless dreadful
things, which are worthy of the utmost reproach and punishment.
Again there is evil, which rather is not evil, but is called so,
famine, pestilence, death, disease, and others of a like kind. For
these would not be evils. On this account I said they are called so
only. Why then? Because, were they evils, they would not have
become the sources of good to us, chastening our pride, goading our
sloth, and leading us on to zeal, making us more attentive. “For
when,” saith one, “he slew them, then they sought him, and they
returned, and came early to God.”
Thus too the judges do. They do not honour, or crown
those only who dwell in cities, nor do they provide gifts alone,
but they also
6. Fearing these things for them who reproach
God, I speak now, in order that they may not kick against the
pricks, and cover their own feet with blood, that they may not
throw stones to heaven, and receive wounds on their own head. But I
have somewhat else far beyond this to say. For omitting to ask (I
say this by way of concession) if God took from us to our profit, I
only say this; that if He took what had been given, not even thus,
could anyone be able to reproach Him. For He was Lord of his own.
Among men indeed, when they entrust us with money, and lend us
silver, we give them our thanks for the time during which they lent
it, we are not indignant at the time at which they take back their
own. And shall we reproach God who wishes to take back his own?
Indeed now is this not the extreme of folly? yea the great and
noble Job did not act thus. For not only when he received, but even
when he was deprived, he gives the greatest thanks to God saying,
“The Lord gave, the Lord hath taken away; may the name of the
Lord be blessed for ever.”
Not so manifest is the Sun, as the providence
of God is clear. But nevertheless some dare to say that Demons
administer our affairs. What can I do? Thou hast a loving Master.
He chooses rather to be blasphemed by thee through these words,
than to commit thine affairs to the Demons and persuade thee by the
reality how Demons administer. For then thou wouldest know their
wickedness well by the experience of it. But rather indeed now it
is possible to set it before you as it were by a certain small
example. Certain men possessed of Demons coming forth out of the
tombs met Christ, and the Demons kept beseeching him to suffer them
to enter the herd of swine. And he suffered them, and they went
away, and straightway precipitated them all headlong.
7. And what is the use of all this, says one, when
the heaven indeed, and sun, and moon, and the band of stars, and
all the rest keep much good order, but our affairs are full of
confusion and disorder. What kind of confusion, O man, and
disorder? A certain one, says he, is rich, and overbearing, He is
rapacious and covetous, he drains the substance of the poor day by
day, and suffers no terrible affliction. Another lives in
forbearance, self-restraint, and uprightness, and is adorned with
all other good qualities, and is chastened with poverty and
disease, and extremely terrible afflictions. Are these then the
matters which offend thee? Yes, these, says he. If then thou seest
both of the rapacious, many chastened, and of those living
virtuously, yea some even enjoying countless goods, why dost thou
not abandon thine opinion, and be content with the Almighty?
Because it is this very thing which offends me more. For why when
there are two evil men, is one chastened, and another gets off, and
escapes; and when there are two good men, one is honoured, and the
other continues under punishment? And this very thing is a very
great work of God’s providence. For if he were to chasten all the
evil men, here; and were to honour here all the good men, a day of
judgment were superfluous. Again if he were to chasten no wicked
man, nor were to honour any of the good, then the base would become
baser and worse, as being more careless than the excellent, and
they who were minded to blaspheme would accuse God all the more,
and say that our affairs were altogether deprived of his
providence. For if when certain evil men are chastened, and certain
good men punished, they likewise say that human affairs are subject
to no providence; if even this did not happen what would they not
say? and what words would they not send forth? On this account some
of the wicked he chastens, and some he does not chasten and some of
the good he honours and some he does not honour. He does not
chasten all, in order that he may persuade thee, that there is a
Resurrection. But he chastens some in order that he may make the
more careless, through fear by means of the punishment of the
others, more in earnest. Again he honours certain of the good, in
order that he may lead on others by his honours to emulate their
virtue. But he does not honour all, in order that thou mayest learn
that there is another season for rendering to all their recompense.
For if indeed all were to receive their deserts here, they would
disbelieve the account of the Resurrection. But if no one were to
receive his desert here, the majority would become more careless.
On this account some he chastens, and others he does not chasten,
profiting both those who are chastened, and those who are not
chastened. For he separates their wickedness from those, and he
makes the others by their punishment, more self-restrained. And
this is manifest from what Christ himself said. For when they
announced to him that a tower had been brought to the ground, and
had buried certain men, he saith to them “What think ye? that
Dost thou see how those perished on account of
their sin, and the rest did not escape on account of their
righteousness, but in order that they might become better by the
punishment of the others? Were not then the chastened unjustly
dealt with says one? For they could without being chastened
themselves become better by the punishment of others. But if He had
known that they would become better from penitence God would not
have chastened them. For if when he foresaw that many would profit
nothing from his longsuffering, he nevertheless bears with them,
with much tolerance, fulfilling his own part, and affording them an
opportunity of coming out of their own senselessness to their sober
senses one day; how could he deprive those who were about to become
better from the punishment of others, of the benefit of repentance?
So that they are in no way unjustly treated, both their evil being
cut off by their punishment, and their chastening is to be lighter
there, because they suffered here beforehand. Again, they who were
not chastened are in no way unjustly treated; for it was possible
for them, had they wished, to have used the longsuffering of God,
to accomplish a most excellent change, and wondering at his
tolerance, to have become ashamed at his exceeding forbearance, and
one day to have gone over to virtue, and to have gained their own
salvation by the punishment of others. But if they remain in
wickedness, God is not to blame, who on this account was
longsuffering, that he might recover them, but they are unworthy of
pardon, who did not rightly use the longsuffering of God: and it is
not only possible to use this argument as a reason why all the
wicked are not chastened here, but another also not less than this.
Of what kind then is this? That if God brought upon all, the
chastenings which their sins deserved, our race would have been
carried off, and would have failed to come down to posterity. And
in order that thou mayest learn that this is true, hear the prophet
saying “If Thou observedst iniquity O Lord, who shall stand?”
8. Taking this then into thy mind, cease
charging the master; learning that it is not by way of deserting
him does God let such an one suffer ill, but through desire to
crown him, and make him more distinguished. And if thou seest a
sinner punished, remember the paralytic who passed thirty eight
years on his bed. For that that man was delivered over then to that
disease through sin, hear Christ saying “Behold thou art made
whole; sin no more lest a worse thing happen to thee.”
Homily II.
Against those who object because the devil has not been put out of the world: and to prove that his wickedness does no harm to us—if we take heed: and concerning repentance.
1. When Isaac, in old
time, was desirous to eat a meal at the hands of his son, he sent
his son forth from the house to the chace. But when this Isaac was
desirous to accept a meal at my hands he did not send me forth from
the house, but himself ran to our table. What could be more
tenderly affectionate than he? What more humble? who thought fit to
shew his warm love thus, and deigned to descend so far. On this
account surely, we also having spent the tones of our voice, and
the strength of our feet over the morning discourse, when we saw
his fatherly face, forgot our weakness, lay aside our fatigue, were
uplifted with pleasure; we saw his illustrious hoary head, and our
soul was filled with light. On this account too, we set out our
table with readiness, in order that he should eat and bless us.
There is no fraud and guile, here, as there was then, there. One
indeed was commanded to bring the meal—but another brought it.
But I was commanded to bring it, and brought it too. Bless
me then, O my father, with spiritual blessing, which we all also
pray ever to receive, and
But it is time to proceed to set out our
table; what then is this? The remains of what was lately said with
a view to our love of you. For still—still—we renew our
discourse concerning the Devil, which we started two days ago,
which we also addressed to the initiated, this morning when we
discoursed to them about renunciation, and covenant. And we do
this, not because our discourse about the Devil is sweet to us, but
because the doctrine about him is full of security for you. For he
is an enemy and a foe, and it is a great security to know clearly,
the tactics of your enemies. We have said lately, that he does not
overcome by force, nor by tyranny, nor through compulsion, nor
through violence. Since were this so, he would have destroyed all
men. And in testimony of this we brought forward the swine, against
which the Demons were unable to venture anything, before the
permission of the Master.
2. Perhaps ye have not yet understood what has been said. Therefore it is necessary that I should say it again more clearly. Let there be one antagonist. But let there be also two athletes about to wrestle against him, and of these two athletes let one be consumed with gluttony, unprepared, void of strength, nerveless; but the other diligent, of good habit, passing his time in the wrestling school, in many gymnastic exercises, and exhibiting all the practice which bears upon the contest. If then thou takest away the antagonist, which of these two hast thou injured? The slothful, pray, and unprepared, or the earnest one who has toiled so much? It is quite clear that it is the earnest one: For the one indeed is wronged by the slothful, after the antagonist has been taken away. But the slothful, while he remains, is no longer injured on account of the earnest. For he has fallen, owing to his own slothfulness.
I will state another solution of this
question, in order that thou mayest learn, that the Devil does not
injure, but their own slothfulness everywhere overthrows those who
do not take heed. Let the Devil be allowed to be exceeding wicked,
not by nature, but by choice and conviction. For that the Devil is
not by nature wicked, learn from his very names. For the Devil, the
slanderer that is, is called so from slandering; for he slandered
man to God saying “Doth Job reverence thee for nought? but put
out thine hand, and touch what he hath, see if he will not
blaspheme thee to thy face.”
3. The Devil then is acknowledged, as I said,
to be evil by all. What shall we say about this beautiful and
wondrous creation? Pray is the creation too, wicked? and who is so
corrupt, who so dull, and demented as to accuse the creation? what
then shall we say about this? For it is not wicked, but is both
beautiful and a token of the wisdom and power and lovingkindness of
God. Hear at least how the prophet marvels at it, saying, “How
are thy works magnified O Lord! in wisdom Thou hast made them
all.”
And why do I speak about the creation? Let us come
to our own members. For even these we shall find to be a cause of
destruction if we do not take heed, not because of their own
nature, but because of our sloth. And look; an eye was given, in
order that thou mayest behold the creation and glorify the Master.
But if thou dost not use the eye well, it becomes to thee the
minister of adultery. A tongue has been given, in order that thou
mayest speak well, in order that thou mayest praise the Creator.
But if thou givest not excellent heed, it becomes a cause of
blasphemy to thee. And hands were given thee that thou mayest
stretch them forth unto prayer. But if thou are not wary, thou
stretchest them out unto covetousness. Feet were given in order
that thou mayest run unto good works, but if thou art careless thou
wilt cause wicked works by means of them: Dost thou see that all
things hurt the weak man? Dost thou see that even the medicines of
salvation inflict death upon the weak, not because of their own
nature but because of his weakness? God made the heaven in order
that thou mayest wonder at the work, and worship the master. But
others leaving the creator alone, have worshipped the heaven; and
this from their own carelessness and senselessness. But
4. Dost thou wish that we should exercise the
argument in the case of Jesus Christ? What is equal to that
salvation? what more profitable than that presence? But this very
saving presence, so profitable, became an additional means of
chastening to many. “For for judgment” saith he “came I into
this world, that they which see not may see, and that they which
see may become blind.”
5. All these things have been now said by me, not in
order that I may discharge the Devil from blame, but that I may
free you from slothfulness. For he wishes extremely to attribute
the cause of our sins to himself, in order that we being nourished
by these hopes, and entering on all kinds of evil, may increase the
chastening in our own case, and may meet with no pardon from having
transferred the cause to him. Just as Eve met with none. But let us
not do this. But let us know ourselves. Let us know our wounds. For
thus shall we be able to apply the medicines. For he who does not
know his disease, will give no care to his weakness. We have sinned
much: I know this well. For we are all liable for penalties. But we
are not deprived of pardon; nor shall we fall away from repentance
for we still stand in the arena, and are in the struggles of
repentance. Art thou old, and hast thou come to the last outlet of
life? Do not consider even thus that thou hast fallen from
repentance, nor despair of thine own salvation, but consider the
robber who was freed on the cross. For what was briefer than that
hour in which he was crowned? Yet notwithstanding even this was
enough for him, for salvation. Art
6. Do you wish that I shall speak of the ways
of repentance? They are many, and various, and different, and all
lead to heaven. The first way of repentance is condemnation of
sins. “Declare thou first thy sins that thou mayest be
justified.”
That evil comes of sloth, and virtue from diligence, and that neither wicked men, nor the devil himself, are able to do the wary man any harm. The proof of this from many passages, and amongst others from those which relate to Adam and to Job.
1. The day before
yesterday we set on foot our sermon concerning the Devil, out of
our love for you. But others, the day before yesterday while these
matters were being set on foot here, took their places in the
theatre, and were looking on at the Devil’s show. They were
taking part in lascivious songs; ye were having a share in
spiritual music. They were eating of the Devil’s garbage: ye were
feeding on spiritual unguents. Who pray decoyed them? Who pray
separated them from the sacred flock? Did the Devil pray deceive
them? How did he not deceive you? you and they are men alike; I
mean as regards your nature. You and they have the same soul, you
have the same desires, so far as nature is concerned. How is it
then that you and they were not in the same place? Because you and
they have not the same purpose. On this account they indeed are
under deception, but you beyond deception. I do not say these
things again as discharging the Devil from accusation, but as
desiring earnestly to free you from sins. The Devil is wicked; I
grant this indeed, but he is wicked for himself not towards us if
we are wary. For the nature of wickedness is of this kind. It is
destructive to those alone who hold to it. Virtue is the contrary.
It is not only able to profit those who hold to it, but those
nearest at hand too. And in order that thou mayest learn that evil
is evil in itself, but good is also good to others, I provide thee
with proverbial evidence: “My son” saith he “if thou art
become evil, thou shall bear thine evils alone, but if wise, for
thyself and thy neighbour.”
They were deceived in the theatre, but ye were
not deceived. This is the greatest proof of things, a clear
testimony, and unquestionable reasoning, that in every case, the
purpose is master. Do thou accordingly use this method of proof,
and if thou seest a man living in wickedness, and exhibiting all
kinds of evil; then blaming the providence of God, and saying that
by the necessity of fortune and fate and through tyranny of Demons
He gave us our nature, and on all sides shifting the cause from
himself indeed, and transferring it to the creator who provides for
all; silence his speech not by word, but by deed, shewing him
another fellow servant living in virtue and forbearance. There is
no need of long speeches, no need of a complex plan, nor even of
syllogisms. By means of deeds the proof is brought about. He said
to him: thou art a servant, and he is a servant; thou art a man and
he is a man. Thou livest in the same world: thou art nourished with
the same nourishment under the same heaven: How is it that thou art
living in wickedness, he in virtue? on this account God allowed the
wicked to be mingled with the good; and did not give one law to the
wicked indeed, and appointed another world as a colony for the
good, but mixed these and those; conferring great benefit. For the
good appear more thoroughly approved when they are in the midst of
those who try to hinder them from living rightly, and who entice
them to evil, and yet keep hold of virtue. “For there must” he
saith “be also heresies among you that they which are approved
may be made manifest among you.”
Therefore also on this account he has left the
wicked to be in the world, in order that the good may shine the
brighter. Dost thou see how great is the gain? But the gain is not
owing to the wicked, but owing to the courage of the good. On this
account also we admire Noe, not because he was righteous nor yet
because he was perfect alone, but because in that perverse and
wicked generation he preserved his virtue, when he had no pattern
of virtue, when all men invited him to wickedness; and he went his
whole way contrary to them, like some traveller, pursuing his way
while the great multitude is being borne along vehemently. On this
account he did not simply say “Noe was just, perfect,” but
added “in his generation”
2. Let our argument also about the Devil be
the same. For on this account He hath left him also to be here, in
order that he might render thee the stronger, in order that he may
make the athlete more illustrious, in order that the contests may
be greater. When therefore any one says, why has God left the Devil
here? say these words to him, because he not only does no harm to
the wary and the heedful, but even profits them, not owing to his
own purpose (for that is wicked), but owing to their courage who
have used that wickedness aright. Since he even fixed upon Job not
on this account that he might make him more illustrious, but in
order that he might upset him. On this account he is wicked both
because of such an opinion and such a purpose. But notwithstanding
he did no harm to the righteous man, but he rather rejoiced in the
conflict as we accordingly shewed. Both the Demon shewed his
wickedness and the righteous man his courage. But he does upset
many says one: owing to their weakness, not owing to his own
strength: for this too has been already proved by many examples.
Direct thine own intention aright then, and thou shalt never
receive harm from any, but shall get the greatest gain, not only
from the good but even from the wicked. For on this account, as I
have before said, God has suffered men to be with one another, and
especially the wicked with the good, in order that they may bring
them over to their own virtue. Hear at least what Christ saith to
his disciples, “The Kingdom of heaven is like unto a woman who
took leaven and hid it in three measures of meal.”
Remember these things. With these stop the
mouths of the indolent, the dissolute, the slothful, the indisposed
towards the labours of virtue, those who accuse their common
Master. “Thou hast sinned” he saith “be still.”
3. On this account God places together
servants and servants in order that the one set may judge the
other, and that some being judged by the others may not be able for
the future to accuse the master. On this account, he saith “The
Son of Man cometh in the glory of his Father.”
How then was the end not the same? Because the
purpose did not permit it. For this alone made the difference. On
this account the one set went to Gehenna, but the other to the
Kingdom. But if the Devil were the cause to them of their sins,
these would not be destined to be chastened, when another sinned
and drove them on. Dost thou see here both those who sin, and those
who do good works? Dost thou see how on seeing their
fellow-servants they were silenced? Come and let us bring our
discourse to another example for thy benefit. There were ten
virgins he says. i.e., the Devil. i.e., Job’s wife. i.e., Job.
4. See what an evil it is to commit ourselves
rashly to our enemies, and to conspirators against us. On this
account Christ used to say, “Give not holy things to the dogs,
neither cast ye your pearls before the swine, lest they turn and
rend you.”
Give me your attention on this point, that the woman
was able to understand the deceit. For he immediately announced his
enmity, and his warfare against God, he immediately contradicted
Him. Let it be so. Before this thou declaredst the judgment to one
who wished to learn it. After this why didst thou follow one who
said the opposite? God said “ye shall die the death.” The Devil
made answer to this and said “ye shall not die the death.” What
could be clearer than this warfare? From what other quarter ought
one to learn the enemy and the foe, than from his answer returned
to God? She ought then immediately to have fled from the bait, she
ought to have started back from the snare. “Ye shall not die the
death,” saith he “for God knoweth, that on the day on which ye
eat, your eyes shall be opened, and ye shall be as Gods. In hope of
a greater promise she cast away the goods in her hand. He promised
that he would make them Gods, and cast them down into the tyranny
of death. Whence then O woman didst thou believe the Devil? What
good didst thou discern? Was not the trustworthiness of the
lawgiver sufficient to prove that the one was God, both creator and
framer of the world, and the other the Devil and an enemy? And I do
not say the Devil. Thou thoughtest that he was a mere serpent.
Ought a serpent to claim such equality that thou shouldest tell him
the Master’s judgment? Thou seest that it was possible to
perceive the deceit, but she would not, and yet God gave many
proofs of his own beneficence and shewed forth his care of his
works. For he formed man, who had not existed before; and breathed
a soul into him, and made him according to his image, making him
ruler of all things upon the earth, and granted him a helpmate,
planted Paradise, and having committed to him the use of the rest
of the trees, refused him the taste of one only: and this very
prohibition he made for man’s advantage. But the Devil manifested
no good things by his deed, whether little, or great: but exciting
the woman with mere words and puffing her up with vain hopes, thus
he deceived her. But nevertheless she considered the Devil to be
more worthy of credit than God, although God shewed forth his good
will by his works. The woman believed in one who professed mere
words, and nothing else. Dost thou see how, from folly alone and
sloth, and not from force, the deceit happened? and in order that
thou mayest learn it more clearly hear how the scripture accuses
the woman: For it does not say, being deceived, but “seeing the
tree that it was fair, she ate.” So that the blame belongs to her
uncontrolled vision, not to the deceit alone which comes from the
Devil. For she was defeated by yielding to her own desire, not by
the wickedness. of the Demon. On this account she did not have the
benefit of pardon, but though she said, “the serpent deceived
me,” she paid the uttermost penalty. For it was in her power not
to have fallen. And in
5. On both sides, beloved, reap the utmost gain, and
avoid the imitation of Adam knowing how many ills are begotten of
indolence: and imitate the piety of Job, learning how many glorious
things spring from earnestness. Consider him, the conqueror
throughout, and thou shalt have much consolation in all pain and
peril. For as it were in the common theatre of the world that
blessed and noble man stands forth, and by means of the sufferings
which happened to him discourses to all to bear all things which
befal them nobly, and never give in to the troubles which come upon
them. For verily, there is no human suffering which cannot receive
consolation from thence. For the sufferings which are scattered
over the whole world, these came together, and bore down upon one
body, even his. What pardon then shall there be for him who is
unable to bear with thankfulness his share of the troubles which
are brought upon him? Since he appears not bearing a part only, but
the entire ills of all men, and in order that thou mayest not
condemn the extravagance of my words, come, and let us take in hand
severally the ills that came upon him, and bring forward this
fulfilment of them. And if thou wishest, let us first bring forward
that which seems to be the most unendurable of all, I mean poverty,
and the pain which arises from it. For everywhere all men bewail
this. What was poorer then than Job, who was poorer than the
outcasts at the baths, and those who sleep in the ashes of the
furnace, poorer in fact than all men? For these indeed have one
ragged garment, but he sat naked, and had only the garment which
nature supplies, the clothing of the flesh, and this the Devil
destroyed on all sides, with a distressing kind of decay. Again
these poor folk are at least under the roof of the porches at the
baths, and are covered with a shelter. But he continued always to
pass his nights in the open air, not having even the consolation of
a bare roof. And, what is still greater, the fact that these are
conscious of many terrible evils within themselves, but he was
conscious of nothing against himself. For this is to be noticed in
each of the things which happened to him, a thing which caused him
greater pain, and produced more perplexity; the ignorance of the
reason of what took place. These persons then, as I said, would
have many things with which to reproach themselves. And this
contributes no little to consolation in calamity; to be conscious
in oneself of being punished justly. But he was deprived of this
consolation, and while exhibiting a conversation full of virtue,
endured the fate of those who had dared to do extreme wickedness.
And these folk who are with us, are poor from the outset, and from
the beginning are versed in calamity. But he endured calamity in
which he was unversed, experiencing the immense change from wealth.
As then the knowledge of the cause of what takes place, is the
greatest consolation; so it is not less than this, to have been
versed in poverty from the beginning, and so to continue in it. Of
both these consolations that man was deprived, and not even then,
did he fall away. Dost thou see him indeed come to extreme poverty,
even in comparison with which it is impossible to find a fellow?
For what could be poorer than the naked who has not even a roof
over him? Yea rather not even was it in his power to enjoy the bare
ground, but he sat upon the dunghill. Therefore whenever thou seest
thyself come to poverty, consider the suffering of the just one,
and straightway thou shalt rise up, and shake off every thought of
despondency. This one calamity therefore seems to men to be the
groundwork of all sufferings together. And the second after it, yea
rather before it, is the affliction of the body. Who then was even
so disabled? Who endured such disease? Who received or saw any one
else receive so great an affliction? No one. Little by little his
body was wasted, and a stream of worms on every side issued from
his limbs, the running was constant, and the evil smell which
surrounded him was
6. But if thou thinkest that this is sufficient for consolation, thou wilt thyself also be able to experience this comfort. And even if thou dost not suffer any of these misfortunes at the hands of God but owing to the insolence of men; and yet givest thanks and dost not blaspheme him who is able to prevent them indeed, but who permits them for the sake of testing thee: just as they who suffer at the hands of God are crowned, so also thou shalt obtain the same reward, because thou hast borne nobly the calamities which were brought upon thee from men, and didst give thanks to him who was able indeed to hinder them, but not willing.
Behold then! thou hast seen poverty and
disease, and both in the extremest degree brought upon this just
man. Dost thou wish that I should shew thee the warfare at
nature’s hands, in such excessive degree waged then against this
noble man? He lost ten children, the ten at one fell swoop, the ten
in the very bloom of youth, ten who displayed much virtue, and that
not by the common law of nature, but by a violent and pitiable
death. Who could be able to recount so great a calamity? No one.
Whenever therefore thou losest son and daughter together, have
recourse to this just man, and thou shalt find altogether much
comfort for thyself. Were these then the only misfortunes which
happened to him? The desertion and treachery of his friends, and
the gibes, and raillery, and the mockery and derision, and the
tearing in pieces by all, was something intolerable. For the
character of calamities is not of such a kind, that they who
reproach us about our calamities are wont to vex our soul. Not only
was there no one to soothe him but many even on many sides beset
him with taunts. And thou seest him lamenting this bitterly, and
saying “but even you too fell upon me.”
7. Let the sufferings of that man then be the
medicines for our ills, and his grievous surging sea the harbour of
our sufferings, and in each of the accidents which befal us, let us
consider this saint, and seeing one person ex
St. Chrysostom:
Homily
on the passage (
translated by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
against marcionists and manichæans.
————————————
On the passage “Father if it be possible let this cup pass from me, nevertheless not as I will but as thou wilt:” and against Marcionists and Manichæans: also, that we ought not to rush into danger, but to prefer the will of God before every other will.
1. I lately inflicted
a severe stroke upon those who are grasping and wish to overreach
others; This was such a very common topic with Chrysostom
that it affords no clue to the date of the Homily.
In order then to build a wall against their attack and to relieve those who are in perplexity from bewilderment and confusion, let us take in hand the words which have been cited, and dwell upon the passage, and dive into the depths of its meanings. For reading does not suffice unless knowledge also be added to it. Even as the eunuch of Candace read, but until one came who instructed him in the meaning of what he was reading he derived no great benefit from it. In order therefore that you may not be in the same condition attend to what is said, exert your understanding, let me have your mind disengaged from other thoughts, let your eye be quick-sighted, your intention earnest: let your soul be set free from worldly cares, that we may not sow our words upon the thorns, or upon the rock, or by the way side, but that we may till a deep and rich field, and so reap an abundant harvest. For if you thus attend to what is said you will render my labour lighter and facilitate the discovery of that which you are seeking.
What then is the meaning of the passage which has
been read “Father if it be possible let this cup pass from me?”
What does the saying mean? For we ought to unlock the passage by
first giving a clear interpretation of the words. What then does
the saying mean? “Father if it be possible take away the
cross.” How sayest thou? is he ignorant whether this be possible
or impossible? Who would venture to say this? Yet the words are
those of one who is ignorant: for the addition of the word
“if,” is indicative of doubt: but as I said we must not attend
to the words merely, but turn our attention to the sense, and learn
the aim of the speaker, and the cause and the occasion, and by
putting all these things together turn out the hidden meaning. The
unspeakable Wisdom then, who knoweth the Father even as the Father
knoweth the Son, how should he have been ignorant of this?
Hear at least how variously all announce the
cross. First of all the patriarch Jacob: for directing his
discourse to Him he says “Out of a tender shoot didst thou spring
up:”
2. Now observe I pray how each one of these
writers speaks as if concerning things already past, signifying by
the use of this tense the absolute inevitable certainty of the
event. So also David, describing this tribunal, said, “Why did
the heathen rage and the people imagine vain things? The Kings of
the earth stood up, and the rulers were gathered together against
the Lord and against his Christ.”
3. He then who calls the thing glory, and
rebukes the disciple because he was trying to hinder Him, and
proves that what constitutes the good shepherd is his sacrificing
himself on behalf of the sheep, and declares that he earnestly
longs for this thing, and willingly goes to meet it, how is it that
He beseeches it may not come to pass? And if He did not wish it
what difficulty was there in hindering those who came for that
purpose? But in fact you behold Him hastening towards the deed. At
least when they came upon Him He said “Whom seek ye?” and they
replied “Jesus.” Then He saith to them “Lo! I am He: and they
went backward and fell to the ground.”
4. But these proofs alone did not suffice, but
even when He had come, lest what had taken place should be deemed
an illusion, He warranted the fact not only by the sight but by
duration of time and by passing through all the phases incident to
man. For He did not enter once for all into a man matured and
completely developed, but into a virgin’s womb, so as to undergo
the process of gestation and birth and suckling and growth, and by
the length of the time and the variety of the stages of growth to
give assurance of what had come to pass. And not even here were the
proofs concluded, but even when bearing about the body of flesh He
suffered it to experience the infirmities of human nature and to be
hungry, and thirsty, and to sleep and feel fatigue; finally also
when He came to the cross He suffered it to undergo the pains of
the flesh. For this reason also streams of sweat flowed down from
it and an angel was discovered strengthening it, and He was sad and
down-cast: for before He uttered these words He said “my soul is
troubled, and exceeding sorrowful ever unto death.”
This is one consideration, but there is another no
less important. And what is this? Christ having come to earth
wished to instruct men in all virtue: now the instructor teaches
not only by word, but also by deed: for this is the teacher’s
best method of teaching. A pilot for instance when he makes the
apprentice sit by his side shows him how he handles the rudder, but
he also joins speech to action, and does not depend upon words
alone or example
St. Chrysostom:
Homily
on the paralytic let down through the roof: and concerning the equality of the divine father and the son.
translated by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
homily on the paralytic let down through the roof.
————————————
1. Having lately come
across the incident of the paralytic The allusion is most probably to Homily XII.
against the Anomœans, in which Chrysostom proves the equality of
the Divine Son with God the Father by a reference to the cure of
the paralytic by the pool of Bethesda. This Homily against the
Anomœans was delivered at Constantinople, A.D. 398.
This wealth we found in great abundance stored in
the soul of the paralytic. And you are witnesses who with great
zeal drew up draughts of this treasure yet without exhausting it.
For such is the nature of spiritual wealth; it resembles fountains
of water, or rather exceeds their plenteousness, being most
abundant when it has many to draw upon it. For when it enters into
any man’s soul it is not divided, not diminished, but coming in
its entireness to each remains continually unconsumed, being
incapable of ever failing: which was just what took place at that
time. For although so many have applied to the treasure, and all
are drawing upon it as much as they can—but why do I speak of
you, seeing that it has made countless persons rich from that time
to the present day, and yet abides in its original perfection? Let
us not then grow weary in having recourse to this source of
spiritual wealth: but as far as possible let us now also draw forth
draughts from it, and let us gaze upon our merciful Lord, gaze upon
His patient servant. He had been thirty and eight years struggling
with an incurable infirmity and was perpetually plagued by it, yet
he did not repine, he did not utter a blasphemous word, he did not
accuse his Maker, but endured his calamity bravely and with much
meekness. And whence is this manifest? you say: for Scripture has
not told us anything clearly concerning his former life, but only
that he had been thirty-eight years in his infirmity; it has not
added a word to prove that he did not show discontent, or anger or
petulance. And yet it has made this plain also, if any one will pay
careful attention to it, not looking at it curiously and
carelessly. For when you hear that on the approach of Christ who
was a stranger to him, and regarded merely as a man, he spoke to
him with such great meekness, you may be able to perceive his
former wisdom. For when Jesus said to him “Wilt thou be made
whole?” he did not make the natural reply “thou seest me who
have been this long time lying sick of the palsy, and dost thou ask
We must suppose that Chrysostom considered such
words to be implied in the answer actually given. They are not in
the text of
Considering these things then let us imitate the patience of our fellow-servant: for his paralysis is sufficient to brace up our souls: for no one can be so supine and indolent after having observed the magnitude of that calamity as not to endure bravely all evils which may befall him, even if they are more intolerable than all that were ever known. For not only his soundness but also his sickness has become a cause of the greatest benefit to us: for his cure has stimulated the souls of the hearers to speak the praise of the Lord, and his sickness and infirmity has encouraged you to patience, and urged you to match his zeal; or rather it has exhibited to you the lovingkindness of God. For the actual deliverance of the man to such a malady, and the protracted duration of his infirmity is a sign of the greatest care for his welfare. For as a gold refiner having cast a piece of gold into the furnace suffers it to be proved by the fire until such time as he sees it has become purer: even so God permits the souls of men to be tested by troubles until they become pure and transparent and have reaped much profit from this process of sifting: wherefore this is the greatest species of benefit.
2. Let us not then be disturbed, neither dismayed, when trials befall us. For if the gold refiner sees how long he ought to leave the piece of gold in the furnace, and when he ought to draw it out, and does not allow it to remain in the fire until it is destroyed and burnt up: much more does God understand this, and when He sees that we have become more pure, He releases us from our trials so that we may not be overthrown and cast down by the multiplication of our evils. Let us then not be repining, or faint-hearted, when some unexpected thing befalls us; but let us suffer Him who knows these things accurately, to prove our hearts by fire as long as He pleases: for He does this for a useful purpose and with a view to the profit of those who are tried.
On this account a certain wise man admonishes
us saying “My Son, if thou come to serve the Lord prepare thy
soul for temptation, set thy heart aright and constantly endure and
make not haste in time of trouble;”
3. Moreover it is possible to discern His
forethought and consideration not only from this, but also from
that which seems to be a rebuke. For He did not make a public
exposure of his sins, but yet He told him that he suffered what he
did suffer on account of his sins, but what those sins were He did
not disclose; nor did He say “thou hast sinned” or “thou hast
transgressed,” but He indicated the fact by one simple utterance
“sin no more;” and having said so much as just to remind him of
it He put him more on the alert against future events, and at the
same time He made manifest to us all his patience and courage and
wisdom, having reduced him to the necessity of publicly lamenting
his calamity, and having displayed his own earnestness on the
man’s behalf, “for while I am coming,” he says, “another
steppeth down before me:”
And now since we have derived so much profit
from the account of the former paralytic let us turn to the other
who is presented to us in St. Matthew’s Gospel. For in the case
of mines where any one happens to find a piece of gold he makes a
further excavation again in the same place: and I know that many of
those who read without care imagine that one and the same paralytic
is presented by the four evangelists: but it is not so. Therefore
you must be on the alert, and pay careful attention to the matter.
For the question is not concerned with ordinary matters, and this
discourse when it has received its proper solution will be
serviceable against both Greeks and Jews and many of the heretics.
For thus all find fault with the evangelists as being at strife and
variance: yet this is not the fact, Heaven forbid! but although the
outward appearance is different, the grace of the Spirit which
works upon the soul of each is one, and where the grace of the
Spirit is, there is love, joy, and peace; and there war and
disputation, strife and contention are not. How then shall we make
it clear that this paralytic is not the same as the other, but a
different man? By many tokens, both of place and time, and season,
and day, and from the manner of the cure, and the coming of the
physician and the loneliness of the man who was healed. And what of
this? some one will say: for have not many of the evangelists given
diverse accounts of other signs? Yes, but it is one thing to make
statements which are diverse, and another, statements which are
contradictory; for the former causes no discord or strife: but that
which is now presented to us is a strong case of contradiction
unless it be proved that the paralytic at the pool was a different
man from him who is described by the other three evangelists. Now
that you may understand what is the difference between statements
which are diverse and contradictory, one of the evangelists has
stated that Christ carried the cross,
4. And it is possible to collect many other
instances of this kind from the Gospels, which seem to have a
suspicion of contradiction, where there is no real contradiction,
the truth being that some incidents have been related by this
writer, others by that; or if not occurring at the same hour one
author has related the earlier event, another the later; but in the
present case there is nothing of this kind, but the multitude of
the evidences which I have mentioned proves to those who pay any
attention whatever to the matter, that the paralytic was not the
same man in both instances. And this would be no slight proof to
demonstrate that the evangelists were in harmony with each
Well then let me now state the actual reasons why I affirm that this man is not the same as that. What are they? The one is cured in Jerusalem, the other in Capernaum; the one by the pool of water, the other in some house; there is the evidence from place: the former during the festival: there is the evidence from the special season: the former had been thirty and eight years suffering from infirmity: concerning the other the evangelist relates nothing of that kind: there is the evidence from time: the former was cured on the Sabbath: there is the evidence from the day: for had this man also been cured on the Sabbath Matthew would not have passed by the fact in silence nor would the Jews who were present have held their peace: for they who found fault for some other reason even when a man was not cured on the Sabbath would have been yet more violent in their accusation against Christ if they had got an additional handle from the argument of the special day. Moreover this man was brought to Christ: to the other Christ Himself came, and there was no man to assist him. “Lord,” said he, “I have no man:” whereas this man had many who came to his aid, who also let him down through the roof. And He healed the body of the other man before his soul: for after he had cured the paralysis He then said “Behold thou art made whole, sin no more:” but not so in this case, but after He had healed his soul, for He said to him “Son be of good cheer thy sins be forgiven thee,” He then cured his paralysis. That this man then is not the same as the other has been clearly demonstrated by these proofs, but it now remains for us to turn to the beginning of the narrative and see how Christ cured the one and the other, and why differently in each case: why the one on the Sabbath and the other not on the Sabbath, why He came Himself to the one but waited for the other to be brought to Him, why He healed the body of the one and the soul of the other first. For He does not these things without consideration and purpose seeing that He is wise and prudent. Let us then give our attention and observe Him as He performs the cure. For if in the case of physicians when they use the knife or cautery or operate in any other way upon a maimed and crippled patient, and cut off a limb, many persons crowd round the invalid and the physician who is doing these things, much more ought we to act thus in this case, in proportion as the physician is greater and the malady more severe, being one which cannot be corrected by human art, but only by divine grace. And in the former case we have to see the skin being cut, and matter discharging, and gore set in motion, and to endure much discomfort produced by the spectacle, and great pain and sorrow not merely from the sight of the wounds, but also from the suffering undergone by those who are subjected to this burning or cutting: for no one is so stony-hearted as to stand by those who are suffering these things, and hear them shrieking, without being himself overcome and agitated, and experiencing much depression of spirit; but yet we undergo all this owing to our desire to witness the operation. But in this case nothing of that kind has to be seen, no application of fire, no plunging in of an instrument, no flowing of blood, no pain or shrieking of the patient; and the reason of this is, the wisdom of the healer, which needs none of these external aids, but is absolutely self-sufficient. For it is enough that He merely utters a command and all distress ceases. And the wonder is not only that He effects the cure with so much ease, but also without pain, causing no trouble to those who are being healed.
Seeing then that the marvel is greater and the
cure more important, and the pleasure afforded to the spectators
unalloyed by any kind of sorrow, let us now carefully contemplate
Christ in the act of healing. “And He entered into a boat and
crossed over and came into His own city: and behold they brought to
him a man sick of the palsy lying on a bed: and Jesus seeing their
faith said unto the sick of the palsy “Son! be of good cheer: thy
sins are forgiven.”
5. There are indeed some who say that this man
was healed merely because they who brought him believed; but this
is not the fact. For “when He saw their faith” refers not
merely to those who brought the man but also to the man who was
brought. Why so? “Is not one man healed,” you say, “because
another has believed?” For my part I do not think so unless owing
to immaturity of age or excessive infirmity he is in some way
incapable of believing. How then was it you say that in the case of
the woman of Canaan the mother believed but the daughter was cured?
and how was it that the servant of the centurion who believed rose
from the bed of sickness and was preserved. Because the sick
persons themselves were not able to believe. Hear then what the
woman of Canaan says: “My daughter is grievously vexed with a
devil These words occur in the description of the lunatic
lad in The allusion is to
6. Paul also demonstrated this: for when he
was reproaching the Corinthians with a certain sin he said, “For
this cause many are weak and sickly among you.” Therefore also
Christ first removes the cause of the evil, and having said “Son!
be of good cheer, thy sins are forgiven thee,” He uplifts the
spirit and rouses the downcast soul: for the speech became an
efficient cause and having entered into the conscience it laid hold
of the soul itself and cast out of it all distress. For nothing
creates pleasure and affords confidence so much as freedom from
self-reproach. For where remission of sins is there is sonship.
Even so at least we are not able to call God Father until we have
washed away our sins in the pool of the sacred water. It is when we
have come up from thence, having put off that evil load, that we
say “Our Father which art in Heaven.” But in the case of the
man who was infirm thirty and eight years why did He not act thus,
but cured his body first of all? Because by that long period of
time his sins had been exhausted: for the magnitude of a trial can
lighten the load of sins; as indeed we read was the case with
Lazarus, that he received his evil things in full, and thereupon
was comforted: and again in another place we read, “Comfort ye my
people, say ye to the heart of Jerusalem, that she hath received of
the Lord’s hand double for her sins.”
7. See moreover He makes a second proof of His power of forgiving sins. For to forgive sins is a very much greater act than to heal the body, greater in proportion as the soul is greater than the body. For as paralysis is a disease of the body, even so sin is a disease of the soul: but although this is the greater it is not palpable: whereas the other although it be less is manifest. Since then He is about to use the less for a demonstration of the greater proving that He acted thus on account of their weakness, and by way of condescension to their feeble condition He says “whether is easier? to say thy sins are forgiven thee or to say arise and walk?” For what reason then should He address Himself to the lesser act on their account? Because that which is manifest presents the proof in a more distinct form. Therefore He did not enable the man to rise until He had said to them “But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy) arise and walk:” as if He had said: forgiveness of sins is indeed a greater sign: but for your sakes I add the less also since this seems to you to be a proof of the other. For as in another case when He praised the centurion for saying “speak the word only and my servant shall be healed: for I also say to this man go and he goeth and to the other come and he cometh,” He confirmed his opinion by the eulogy which He pronounced: and again when He reproved the Jews for finding fault with Him on the Sabbath day saying that He transgressed the law, He proved that He had authority to alter laws: even so in this instance also when some said “He maketh Himself equal with God by promising that which belongs only to the Father,” He having upbraided and accused them and proved by His deeds that He did not blaspheme supplied us with indisputable evidence that He could do the same things as the Father who begat Him. Observe at least the manner in which He pleases to establish the fact that what belongs to the Father only, belongs also to Himself: for He did not simply enable the paralytic to get up, but also said “but that ye may know that the Son of man hath power on earth to forgive sins:” thus it was his endeavour and earnest desire to prove above all things that He had the same authority as the Father.
8. Let us then carefully hold fast all these
things, both those which were spoken yesterday and the day before
that, and let us beseech God that they may abide immoveably in our
heart, and let us contribute zeal on our side, and constantly meet
in this place. For in this way we shall preserve the truths which
have been formerly spoken, and we shall add others to our store;
and if any of them slip from our memory through the lapse of time
we shall easily be able to recover them by the aid of continual
teaching. And not only will the doctrines abide sound and uncorrupt
but our course of life will have the benefit of much diligent care
and we shall be able to pass through this present state of
existence with pleasure and cheerfulness. For whatever kind of
suffering is oppressing our soul when we come here will easily be
got rid of: seeing that now also Christ is present, and he who
approaches Him with faith will readily receive healing from Him.
Suppose some one is struggling with perpetual poverty, and at a
loss for necessary food, and often goes to bed hungry, if he has
come in here, and heard Paul saying that he passed his time in
hunger and thirst and nakedness, and that he experienced this not
on one or two or three days, but constantly (this at least is what
he indicates when he says “up to the present hour we both hunger
and thirst and are naked”),
Another perhaps has lost a little daughter or
a son, or one of his kinsfolk, and he also having come here listens
to Paul groaning over this present life and longing to see that
which is to come, and oppressed by his sojourn in this world, and
he will go away with a sufficient remedy for his grief when he has
heard him say “Now concerning them that are asleep I would not
have you ignorant brethren that ye sorrow not even as others who
have no hope.”
And not only from the New Testament but from
the Old also it is possible to receive abundant consolation. For
when you hear of Job after the loss of his property, after the
destruction of his herds, after the loss not of one, or two, or
three, but of a whole troop of sons in the very flower of their
age, after the great excellence of soul which he displayed, even if
thou art the weakest of men, thou wilt easily be able to repent and
regain thy courage. For thou, O man, hast constantly attended thy
sick son, and hast seen him laid upon the bed, and hast heard him
uttering his last words, and stood beside him whilst he was drawing
his last breath and hast closed his eyes, and shut his mouth: but
he was not present at the death struggle of his sons, he did not
see them breathing their last gasp, but the house became the common
grave of them all, and on the same table brains and blood were
poured forth, and pieces of wood and tiles, and dust, and fragments
of flesh, and all these things were mingled together in like
manner. Nevertheless after such great calamities of this kind he
was not petulant, but what does he say—“The Lord gave, the Lord
hath taken away; as it seemed good unto the Lord even so has it
come to pass, blessed be the name of the Lord for ever.”
Homily
to those who had not attended the assembly: and on the apostolic saying, “if thine enemy hunger, feed him, etc. (rom. xii. 20), and concerning resentment of injuries.
translated by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
to those who had not attended the assembly.
————————————
To those who had not attended the assembly; on the apostolic saying, “If thy enemy hunger feed him,” and concerning resentment of injuries.
1. I did no good as it
seems by the prolonged discourse which I lately addressed to you
with a view to kindling your zeal for the assemblies here: The date of this Homily cannot be determined, but
the allusions which it contains to the Imperial palace and guard,
and some other points of internal evidence prove that it was
delivered at Constantinople.
And observe I pray how easy the commands of the
Master are: for men indeed make those who lend out capital sums at
interest answera
I have been anxious at any rate to know clearly, whether you continue to exhort your brethren, and if they remain all the time in the same condition of indolence: otherwise I would never have given you any trouble: as it is, I have fears that they may remain uncorrected in consequence of your neglect and indifference. For it is impossible that a man who continually has the benefit of exhortation and instruction should not become better and more diligent. The proverb which I am about to cite is certainly a common one, nevertheless it confirms this very truth. For “a perpetual dropping of water” it says, “wears a rock,” yet what is softer than water? and what is harder than a rock? Nevertheless perpetual action conquers nature: and if it conquers nature much more will it be able to prevail over the human will. Christianity is no child’s play, my beloved: no matter of secondary importance. I am continually saying these things, and yet I effect nothing.
2. How am I distressed, think you, when I call
to mind that on the festival days the multitudes assembled resemble
the broad expanse of the sea, but now not even the smallest part of
that multitude is gathered together here? Where are they now who
oppress us with their presence on the feast days? I look for them,
and am grieved on their account when I mark what a multitude are
perishing of those who are in the way of salvation, τῶν σωζομ™νων, this
signifies “members of the Church,” merely, who, as such, are
heirs of salvation, or as the English catechism expresses it, are
in a “state of salvation,” although they may forfeit their
inheritance. Comp. Implied in
3. Now these remarks of mine are not so much directed to them, as to you who do not bring them forward, do not rouse them from their indolence, and draw them to this table of salvation. Household slaves indeed when they have to discharge some service in common, summon their fellow slaves, but you when you are going to meet for this spiritual ministry suffer your fellow servants to be deprived of the advantage by your neglect. “But what if they do not desire it?” you say. Make them desire it by your continual importunity: for if they see you insisting upon it they certainly will desire it. Nay these things are a mere excuse and pretence. How many fathers at any rate are there here who have not their sons standing with them? Was it so difficult for thee to bring hither some of thy children? Whence it is clear that the absence of all the others who remain outside is due not only to their own indolence, but also to your neglect. But now at least, if never before, rouse yourselves up, and let each person enter the Church accompanied by a member of his family: let them incite and urge one another to the assembly here, the father his son, the son his father, the husbands their wives, and the wives their husbands, the master his slave, brother his brother, friend his friend: or rather let us not summon friends only but also enemies to this common treasury of good things. If thy enemy sees thy care for his welfare, he will undoubtedly relinquish his hatred.
Say to him: “art thou not ashamed and dost thou
not blush before the Jews who keep their sabbath with such great
strictness, and from the evening of it abstain from all work? And
if they see the sun verging towards setting on the day of the
Preparation they break off business, and cut short their traffic:
and if
4. Perhaps many of those who hear these things are grieved. But such is not the sentiment of the indolent: else they would put away their carelessness, like ourselves, who are daily anxious about your affairs. And what gain do you make by your secular transactions in proportion to the damage you sustain? It is impossible to depart from any other assembly, or gathering, in the possession of so much gain as you receive from the time spent here, whether it be the law court, or council-chamber, or even the palace itself. For we do not commit the administration of nations or cities nor the command of armies to those who enter here, but another kind of government more dignified than that of the empire itself; or rather we do not ourselves commit it, but the grace of the spirit.
What then is the government, more dignified than
that of the empire, which they who enter here receive? They are
trained to master untoward passions, to rule wicked lusts, to
command anger, to regulate ill-will, to subdue vainglory. The
emperor, seated on the imperial throne, and wearing his diadem, is
not so dignified as the man who has elevated his own inward right
reason to the throne of government over base passions, and by his
dominion over them has bound as it were a glorious diadem upon his
brow. For what profit is there, pray, in purple, and raiment
wrought with gold, and a jewelled crown, when the soul is in
captivity to the passions? What gain is there in outward freedom
when the ruling element within us is reduced to a state of
disgraceful and pitiable servitude. For just as when a fever
penetrates deep, and inflames all the inward parts, there is no
benefit to be got from the outward surface of the body, although it
is not affected in the same way: even so when our soul is violently
carried away by the passion within, no outward government, not
i.e., the care of their brethren. That this
is the meaning appears from what follows.
Therefore that you may not assemble here in
vain I shall not cease beseeching you with all earnestness, as I
have often besought you before, “conduct your brethren to us,
exhort the wanderers, counsel them not by word only but also by
deed.” This is the more powerful teaching—that which comes
through our manners and behaviour—Even if you do not utter a
word, but yet, after you have gone out of this assembly, by your
mien, and your look, and your voice and all the rest of your
demeanour you exhibit to the men who have been left behind the gain
which you have brought away with you, this is sufficient for
exhortation and advice. For we ought to go out from this place as
it were from some sacred shrine, as men who have descended from
heaven itself, who have become sedate, and philosophical, who do
and say everything in proper measure: and when a wife sees her
husband returning from the assembly, and a father his son, and a
friend his friend, and an enemy his enemy, let them all receive an
impression of the benefit which you have derived from coming here:
and they will receive it, if they perceive that you have become
milder, more philosophical, more devout. Consider what privileges
you enjoy who hast been initiated into the mysteries, i.e., admitted to Holy Communion, which
catechumens were not permitted to witness.
5. Bear in mind then the things which are said
here, that when you have gone out and the devil lays hold of you
either by means of anger or vainglory, or any other passion, you
may call to remembrance the teaching which you have received here
and may be able easily to shake off the grasp of the evil one. Do
you not see the wrestling-masters in the practising grounds, who,
after countless contests having obtained exemption from wrestling
on account of their age, sit outside the lines by the side of the
dust and shout to those who are wrestling inside, telling one to
grasp a hand, or drag a leg, or seize upon the back, and by many
other directions of that kind, saying, “if you do so and so you
will easily throw your antagonist,” they are of the greatest
service to their pupils? Even so do thou look to thy training
master, the blessed Paul, who after countless victories is now
sitting outside the boundary, I mean this present life, and cries
aloud to us who are wrestling, shouting out by means of his
Epistles, when he sees us overcome by wrath and resentment of
injuries, and choked by passion; “if thy enemy hunger feed him,
if he thirst give him drink;”
That great and noble-minded man was well aware of
the fact that to be reconciled quickly with an enemy is a grievous
and difficult thing; grievous and difficult, not on account of its
own nature, but of our moral indolence. But he commanded us not
only to be reconciled with our enemy, but also to feed him; which
was far more grievous than the former. For if some are infuriated
by the mere sight of those who have annoyed them, how would they be
willing to feed them when they were hungry? And why do I speak of
the sight infuriating them? If any one makes mention of the
persons, and merely introduces their name in society, it revives
the wound in our imagination, and increases the heat of passion.
Paul then being aware of all these things and wishing to make what
was hard and difficult of correction smooth and easy, and to
persuade one who could not endure to see his enemy, to be ready to
confer that benefit already mentioned upon him, added the words
about coals of fire, in order that a man prompted by the hope of
vengeance might hasten to do this service to one who had annoyed
him. And just as the fisherman surrounding the hook on all sides
with the bait presents it to the fishes in order that one of them
hastening to its accustomed food may be captured by means of it and
easily held fast: even so Paul also wishing to lead on the man who
has been wronged to bestow a benefit on the man who has
6. Thus then did he encourage the man who has been wronged; but observe also how he unites again the man who has done the wrong to him who has been provoked. First of all by the very manner of the benefit: (for there is no one so degraded and unfeeling as to be unwilling, when he receives meat and drink, to become the servant and friend of him who does this for him): and in the second place through the dread of vengeance. For the passage, “by so doing thou shalt heap coals of fire on his head” seems indeed to be addressed to the person who gives the food; but it more especially touches him who has caused the annoyance, in order that through fear of this punishment he may be deterred from remaining continually in a state of enmity, and being aware that the reception of food and drink might do him the greatest mischief if he constantly retains his animosity, may suppress his anger. For thus he will be able to quench the coals of fire. Wherefore the proposed punishment and vengeance both induces the one who has been wronged to benefit him who has annoyed him, and it deters and checks him who has given the provocation, and impels him to reconciliation with the man who gives him meat and drink. Paul therefore linked the two persons by a twofold bond, the one depending on a benefit, the other on an act of vengeance. For the difficulty is to make a beginning and to find an opening for the reconciliation: but when that has once been cleared in whatever way it may be, all which follows will be smooth and easy. For even if at first the man who has been annoyed feeds his enemy in the hope of punishing him, yet becoming his friend by the act of giving him food he will be able to expel the desire of vengeance. For when he has become a friend he will no longer feed the man who has been reconciled to him, with an expectation of this kind. Again he who has given the provocation, when he sees the man who has been wronged electing to give him meat and drink, casts out all his animosity, both on account of this deed, and also of his fear of the punishment which is in store for him, even if he be excessively hard and harsh and stony hearted, being put to shame by the benevolence of him who gives him food, and dreading the punishment reserved for him, if he continues to be an enemy after accepting the food.
For this reason Paul did not stop even here in his
exhortation, but when he has emptied each side of wrath he proceeds
to correct their disposition, saying, “be not overcome of
evil.” “For if,” he says, “you continue to bear resentment
and to seek revenge you seem indeed to conquer your enemy, but in
reality you are being conquered by evil, that is, by wrath: so that
if you wish to conquer, be reconciled, and do not make an attack
upon your adversary;” for a brilliant victory is that in which by
means of good, that is to say by forbearance, you overcome evil,
expelling wrath and resentment. But the injured man, when inflamed
with passion would not have borne these words. Therefore when he
had satisfied his wrath he proceeded to conduct him to the best
reason for reconciliation, and did not permit him to remain
permanently animated by the wicked hope of vengeance. Dost thou
perceive the wisdom of the lawgiver? And that you may learn that he
introduced this law only on account of the weakness of those who
would not otherwise be content to make terms amongst themselves,
hear how Christ, when He ordained a law on this same subject did
not pro
Well! did the captain who then counselled and
urged him to the deed, Abishai.
7. Nevertheless David did not act even thus, but found a novel and strange form of moral wisdom: and neither the remembrance of things past, nor the fear of things to come, nor the instigation of the captain, nor the solitude of the place, nor the facility for slaying, nor anything else incited him to kill; but he spared the man who was his enemy, and had given him pain just as if he was some benefactor, and had done him much good. What kind of indulgence then shall we have, if we are mindful of past transgressions, and avenge ourselves on those who have given us pain, whereas that innocent man who had undergone such great sufferings and expected more and worse evils to befall him in consequence of saving his enemy, is seen to spare him, so as to prefer incurring danger himself and to live in fear and trembling, rather than put to a just death the man who would cause him endless troubles?
His moral wisdom then we may perceive, not
only from the fact that he did not slay Saul, when there was so
strong a compulsion, but also that he did not utter an irreverent
word against him, although he who was insulted would not have heard
him. Yet we often speak evil of friends when they are absent, he on
the contrary not even of the enemy who had done him such great
wrong. His moral wisdom then we may perceive from these things: but
his lovingkindness and tender care from what he did after these
things. For when he had cut off the fringe of Saul’s garment, and
had taken away the bottle of water he withdrew afar off and stood
and shouted, and exhibited these things to him whose life he had
preserved, doing so not with a view to display and ostentation, but
desiring to convince him by his deeds that he suspected him without
a cause as his enemy, and aiming therefore at winning him into
friendship. Nevertheless when he had even thus failed to persuade
him, and could have laid hands on him, he again chose rather to be
an exile from his country and to sojourn in a strange land, and
suffer distress every day, in procuring necessary food than to
remain at home and vex his adversary. What spirit could be kinder
than his? He was indeed justified in saying “Lord remember David
and all his meekness.”
Homily
against publishing the errors of the brethren, and uttering imprecations upon enemies.
translated by
r. blackburn, m.a.,
rector of selham, sussex, and late fellow of brasenose college, oxford.
against publishing the errors of the brethren.
————————————
HOMILY.
Upon the not publishing the errors of the Brethren, nor uttering imprecations upon enemies.
1. I account you happy
for the zeal, beloved, with which you flock into the Father’s
house. For from this zeal I have ground for feeling confidence
about your health also with respect to the soul; for indeed the
school of the Church is an admirable surgery—a surgery, not for
bodies, but for souls. For it is spiritual, and sets right, not
fleshly wounds, but errors of the mind, διανοίας. In
Chrysostom equivalent to the νοῦς of St.
Paul (
2. It is not as absolutely bringing an
accusation against those who are wealthy that I say all this; nor
as praising the poor without reference to circumstances: for
neither is wealth an evil, but the having made a bad use of wealth;
nor is poverty a virtue, but the having made a virtuous use of
poverty. That rich man who was in the time of Lazarus was
punished, ἐκολ€ζετο. The imperfect denotes the
continuous character of the punishment. So ἐπηνειτο
“had lasting praise.” “ἡ ‡ρετὴ œξις ἐπαινετή.
Aristotle Eth.
For of things—(now attend carefully to this saying; for it will avail to put into you sufficient religious knowledge, and to cast out all unsound reasoning, and to bring about your having your judgment right concerning the truth of things)—well, of things some are by nature morally good, and others the contrary; and others neither good nor evil, but they occupy the intermediate position. A good thing piety is by nature, impiety an evil thing; a good thing virtue, an evil thing wickedness; but wealth and poverty in themselves are neither the one nor the other; but from the will of those who use them they become either the one or the other. For if thou hast used thy wealth for purposes of philanthropy, the thing becomes to thee a foundation of good; but if for rapine and grasping and insolence, thou hast turned the use of it to the direct opposite; but for this wealth is not chargeable, but he who has used his wealth for insolence. So also we may say of poverty: if thou have borne it nobly by giving thanks to the Master, what has been done becomes to thee a cause and ground for receiving crowns; but if on account of this thou blaspheme thy Creator, and accuse Him for His providence, thou hast again used the thing to an evil purpose. But just as in that case it is not wealth that is responsible for the avarice, but the person who has made a bad use of wealth, so also here we are not to lay the blame of the blasphemy on poverty, but on him who did not choose to bear the thing in a sober spirit. For in every case both the praise and the blame belong to our own will and choice. Good is wealth, yet not absolutely, but to him only to whom it is not sin; and again poverty is wicked, but not absolutely, but only in the mouth of the impious, because he is discontented, because he blasphemes, because he is indignant, because he accuses Him who has made him.
3. Let us not therefore accuse riches, nor
revile poverty absolutely, but those who do not will 'Εθ™λοντας. In its theological sense. “Θ™λημα σαρκός.” Not a classical,
but an ecclesiastical word (
4. You at all events heard yesterday how I extolled
the power of prayer, how I reproached those who pray with
listlessness; without having publicly exposed one of them. Those
then who were conscious to themselves of earnestness, accepted that
commendation of prayer,
οἱ πολλόι, as
opposed to οἱ
χαρι™ντες, those of culture and refinement. Arist.
Eth. A common sense of
μανθανω. “Μανθ€νεις;
οὐ μανθ€νω. Aristophanes; who
was a favorite author with Chrysostom. The article here has this universal force.
5. We discoursed to you yesterday about the
power which is in prayer. I pointed out ̓Εδειξα 'Ενδειξις. Lat. index (digitus) the
fore-finger. The idea seems to be that of making the accused
entirely forget the defence, such as used to be written for him by
some Attic orator. žντευξις, an Aristotelic term. “τῆς πρὸς τούς πολλούς ἐντεύξεως,
the way of addressing a large body. Still continuing the simile of a wind.
6. Prayer is a strong piece of armour and a
great security. You heard yesterday how the three children,
fettered as they were, destroyed the power of the fire; how they
trampled down the blaze; how they overcame the furnace, and
conquered the operation of the element. Hear to-day again how the
noble and great Isaac overcame the nature itself of bodies through
prayer. They destroyed
κατ™λυσαν, de-struo, to take to pieces, pull
down, a building. ἐδεετο. Denotes continuance in prayer. Comp.
ἐπιλαβ™σθαι, as in wrestling.
7. Well, 'Αλλ€. This adverb is not always
adversative. It is sometimes, as here, connective; denoting a
transition in treating the subject. Comp. Aristophanes
Acharn. 377–383.
For the being born from the womb is common in
respect to us, but the being born without marriage is a thing
greater than on a level with us. And the gestation and conception
in the belly belongs to human nature; but that the pregnancy should
take place without sexual intercourse is too august for human
nature. 'Αυτὴ. The use of
‡υτὸς in the
nominative in this sense; ille, not ipse, seems to
have been introduced in the Alexandrian period of Greek literature.
“'Αυτόι γὰρ ὀυκ ἐισι θεοὶ,” LXX.
8. And pray consider the wisdom of all that
was done. Neither did the pre-eminence injure the likeness and
kinship to us, nor did the kinship to us dim the pre-eminence; but
both were displayed by all the circumstances; and the one had our
condition in its entirety, and the other what was diverse compared
with us. But just as I was saying, on this account the barren ones
went before, in order that the Virgin’s child-birth might be
believed, that she 'Αυτὴ. The use of
‡υτὸς in the
nominative in this sense; ille, not ipse, seems to
have been introduced in the Alexandrian period of Greek literature.
“'Αυτόι γὰρ ὀυκ ἐισι θεοὶ,” LXX. The constant signification of δύναμις in the Gospels. Προοιμίων, lit.
the prelude, overture. Οἴμας Μοῦσ
ἐδίδαξε φίλησε δš φῦλον ‡οιδῶν, Hom.
Od. 481. 'Αυτῆς, lege δš αῦτήν.
9. I did desire to say more, and to teach you other reasons for which Rebecca, and Rachel, were barren; but the time does not permit; urging on the discourse to the power of prayer. For on this account indeed I have mooted all these points, that ye might understand how the prayer of Isaac unbound the barrenness of his wife; and that prayer for so long a time. “Isaac,” it says, “continually prayed about Rebecca his wife, and God listened to him.” For do not suppose that he invoked God and had immediately been listened to; for he had spent much time in praying to God. And if you desire to learn how much, I will tell you this too with exactness. He had spent the number of twenty years in praying to God. Whence is this manifest? from the sequence itself. For the Scripture, desiring to point out the faith and the endurance and the love of wisdom of that righteous man, did not break off and leave untold even the time, but made it also clear to us, covertly indeed, so as to rouse up our indolence; but nevertheless did not allow it to be uncertain. Hear then how it covertly indicated to us the time. “Now Isaac was forty years old when he took Rebecca, a daughter of Bethuel the Syrian.” You hear how many years old he was when he brought home his wife: “Forty years old,” it says, “he was when he took Rebecca.” But since we have learnt how many years old he was when he married his wife, let us learn also when he after all became a father, and how many years old he was then, when he begat Jacob; and we shall be able to see how long a time his wife had remained barren; and that during all that time he continued to pray to God. How many years old then was he when he begat Jacob? “Jacob,” it says, “came forth laying hold with his right hand of his brother’s heel: on this account he called him Jacob, and him Esau. Now Isaac was sixty years old when he begat them.” If therefore when he brought Rebecca home he was forty years old, and when he begat the sons sixty, it is very plain that his wife had remained barren for twenty years between, and during all this time Isaac continued to pray to God.
10. After this do we not feel shame, and hide
our faces, at seeing that righteous man for twenty years
persevering Παραμ™νοντα,
waiting; as it were, like a beggar at the door. π‡ρῥησίαν, a phrase of
courtly ceremonial; sometimes coupled with προσαγωγη, the antecedent ceremony of
introduction to a king’s presence. Xenphon, Cyrop. vii. 5,
45. Both occur in Virg. Æn. i. 520. “Postquam
introgressi, et coram data copia fandi.” The literal
translation of
παῤῥησἴα: coram = παρ€ “in the presence.” Comp. Chrysost.
Hom. II. in 2 Cor. of the catechumens standing outside the holy
rails, and not allowed to take part in the Lord’s Prayer.
“ὀυδ™πω
γὰρ παῤῥησίαν
κ™κτηνται.” Literally “from below.” Comp. Virgil
Æn. i. 37; imoqœ trahens de pectore vocem.
11. But it is also worth hearing the very
words of their prayer, and how the words are of a puerile mind; of
how infantile a soul. I am ashamed in truth when about to repeat
them; but it is absolutely necessary to repeat them, and to imitate
that coarse tongue. What then are the words? “Avenge me of my
enemies, show them that I too have God (on my side).” They do not
then learn, man, that we have God, when we are indignant and angry
and impatient; but when we are gentle and meek and subdued, and
practise all love of wisdom. So also God said, “Let your light
shine before men, that they may see your good works, and glorify
your Father who is in the heavens.” To strike any one within “the precincts of the
court” even has been made a capital offence.
12. Now do thou consider in how much more
unfeeling and insensible in a way thou hast acted even than he,
praying against thine enemies. He did not beg his master to demand,
but he himself demanded, the hundred pence; whereas thou even
callest on the Master for this shameless and forbidden demand. And
he seized his fellow-servant’s throat not before his lord’s
eyes, but outside; while thou in the very moment of prayer,
standing in the King’s presence, doest this. And if he, for doing
this without either having urged his master to the demand, and
after going forth, met with no forgiveness; thou, both stirring up
the Master to (exacting) this forbidden payment, and doing this
before his eyes, what sort of penalty will thou have to pay? tell
me. But thy mind is inflamed by the memory of the enmity, and
swells, and thy heart rises, Possibly “stomach.” Comp. Thuc.
ii. 49, ὁπότε ἐς τὴν καρδίαν οτηρίξαι. Lat.
stomachor. A medical sense, and the metaphor here is medical
throughout. So “cardiacus.” Juvenal. Because it is filled with better thoughts. No room
for him.
two Homilies on eutropius
i. when he had taken refuge in the church. ii. when he had quitted the asylum of the church, and had been taken captive.
translated by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
INTRODUCTION TO THE TWO HOMILIES ON EUTROPIUS.
The interest of the two following discourses depends not only on their intrinsic value as specimens of Chrysostom’s eloquence, but also on the singular and dramatic character of the incidents which gave occasion to them.
Arcadius the Emperor of the East like his
brother Honorius the Emperor of the West was a man of feeble
intellect. The history of the Empire under his reign is a
melancholy record of imbecility on the part of the nominal rulers:
of faithlessness and unscrupulous ambition on the part of their
ministers. The chief administrator of affairs in the beginning of
the reign of Arcadius was Rufinus, an Aquitanian Gaul; the very
model of an accomplished adventurer. His intrigues, his arrogance,
his rapacious avarice excited the indignation of the people, and he
was at last assassinated by the troops to whom he was making an
oration in the presence of the Emperor. His place in the favour and
confidence of Arcadius was soon occupied by the eunuch Eutropius.
The career of this person was a strange one. Born a slave, in the
region of Mesopotamia, he had passed in boyhood and youth through
the hands of many owners, performing the most menial offices
incident to his position. At length Arnithus, an old military
officer who had become his master, presented him to his daughter on
her marriage; and in the words of the poet Claudian, “the future
consul of the East was made over as part of a marriage dowry.” In Eutrop. i. 104, 105. In Eutrop. ii. 39, 136. Hom. i. 2. Hom. i. 3. Hom. ii. 1.
Eutropius remained for some days within the
precincts of the Church and then suddenly departed. Whether he
mistrusted the security of his shelter and hoped to make his escape
in disguise, or whether he surrendered himself on the understanding
that exile would be substituted for capital punishment cannot be
certainly known. Chrysostom declared that if he had not abandoned
the Church, the Church would never have given him up. Hom. ii. i. For a fuller account of all these events, see Life
of St. John Chrysostom by W. R. W. Stephens (pp. 298–356, 3d
edition).
eutropius, patrician and consul.
————————————
Homily I.
On Eutropius, the eunuch, Patrician and Consul.
1. “Vanity of
vanities, all is vanity”—it is always seasonable to utter this
but more especially at the present time. Where are now the
brilliant surroundings of thy consulship? where are the gleaming
torches? Where is the dancing, and the noise of dancers’ feet,
and the banquets and the festivals? where are the garlands and the
curtains of the theatre? where is the applause which greeted thee
in the city, where the acclamation in the hippodrome and the
flatteries of spectators? They are gone—all gone: a wind has
blown upon the tree shattering down all its leaves, and showing it
to us quite bare, and shaken from its very root; for so great has
been the violence of the blast, that it has given a shock to all
these fibres of the tree and threatens to tear it up from the
roots. Where now are your feigned friends? where are your drinking
parties, and your suppers? where is the swarm of parasites, and the
wine which used to be poured forth all day long, and the manifold
dainties invented by your cooks? where are they who courted your
power and did and said everything to win your favour? They were all
mere visions of the night, and dreams which have vanished with the
dawn of day: they were spring flowers, and when the spring was over
they all withered: they were a shadow which has passed away—they
were a smoke which has dispersed, bubbles which have burst, cobwebs
which have been rent in pieces. Therefore we chant continually this
spiritual song—“Vanity of vanities, all is vanity.” For this
saying ought to be continually written on our walls, and garments,
in the market place, and in the house, on the streets, and on the
doors and entrances, and above all on the conscience of each one,
and to be a perpetual theme for meditation. And inasmuch as
deceitful things, and maskings and pretence seem to many to be
realities it behoves each one every day both at supper and at
breakfast, and in social assemblies to say to his neighbour and to
hear his neighbour say in return “vanity of vanities, all is
vanity.” Was I not continually telling thee that wealth was a
runaway? But you would not heed me. Did I not tell thee that it was
an unthankful servant? But you would not be persuaded. Behold
actual experience has now proved that it is not only a runaway, and
ungrateful servant, but also a murderous one, for it is this which
has caused thee now to fear and tremble. Did I not say to thee when
you continually rebuked me for speaking the truth, “I love thee
better than they do who flatter thee?” “I who reprove thee care
more for thee than they who pay thee court?” Did I not add to
these words by saying that the wounds of friends were more to be
relied upon than the voluntary kisses of enemies.
2. And I say these things now not as trampling
upon one who is prostrate, but from a desire to make those who are
still standing more secure; not by way of irritating the sores of
one who has been wounded, but rather to preserve those who have not
yet been wounded in sound health; not by way of sinking one who is
tossed by the waves, but as instructing those who are sailing with
a favourable breeze, so that they may not become overwhelmed. And
how may this be effected? by observing the vicissitudes of human
affairs. For even this man had he stood in fear of vicissitude
would not have experienced it; but whereas neither his own
conscience, nor the counsels of others wrought any improvement in
him, do ye at least who plume yourselves on your riches profit by
his calamity: for nothing is weaker than human affairs. Whatever
term therefore one may employ to express their insignificance it
will fall short of the reality; whether he calls them smoke, or
grass, or a dream or spring flowers, or by any other name; so
perishable are they, and more naught than nonentities; τῶν οὐδεν ὀντων
οὐδαμινώτερα. Holy vessels would be the literal
rendering of the word (σκ™υεσι), but it is clear from what follows
that the altar is intended.
3. Now I say these things not by way of reproaching him, or insulting his misfortune, but from a desire to soften your minds towards him, and to induce you to compassion, and to persuade you to be contented with the punishment which has already been inflicted. For since there are many inhuman persons amongst us who are inclined, perhaps, to find fault with me for having admitted him to the sanctuary, I parade his sufferings from a desire to soften their hardheartedness by my narrative.
For tell me, beloved brother, wherefore art
thou indignant with me? You say it is because he who continually
made war upon the Church has taken refuge within it. Yet surely we
ought in the highest degree to glorify God, for permitting him to
be placed in such a great strait as to experience both the power
and the lovingkindness of the Church:—her power in that he has
suffered this great vicissitude in consequence of the attacks which
he made upon her: her lovingkindness in that she whom he attacked
now casts her shield in front of him and has received him under her
wings, and placed him in all security not resenting any of her
former injuries, but most lovingly opening her bosom to him. For
this is more glorious than any kind of trophy, this is a brilliant
victory, this puts both Gentiles and Jews to shame, this displays
the bright aspect of the Church: in that having received her enemy
as a captive, she spares him, and when all have despised him in his
desolation, she alone like an affectionate mother has concealed him
under her cloak, Possibly an allusion to the curtain which in
Eastern Churches, was drawn in front of the altar.
4. Such is the force of this calamity: it has
made one who was illustrious and conspicuous appear the most
insignificant of men. And if a rich man should enter the assembly
he derives much profit from the sight: for when he beholds the man
who was shaking the whole world, now dragged down from so high a
pinnacle of power, cowering with fright, more terrified than a hare
or a frog, nailed fast to yonder pillar, without bonds, his fear
serving instead of a chain, panic-stricken and trembling, he abates
his haughtiness, he puts down his pride, and having acquired the
kind of wisdom concerning human affairs which it concerns him to
have he departs instructed by example in the lesson which Holy
Scripture teaches by precept:—“All flesh is grass and all the
glory of man as the flower of grass: the grass withereth and the
flower faileth”
5. Moreover let me add some arguments which
concern ourselves. For what pardon could you deserve, if the
Emperor bears no resentment when he has been insulted, but ye who
have experienced nothing of this kind display so much wrath? and
how after this assembly has been dissolved will ye handle the holy
mysteries, and repeat that prayer by which we are commanded to say
“forgive us as we also forgive our debtors”
Homily II.
After Eutropius having been found outside the Church had been taken captive.
1. Delectable indeed
are the meadow, and the garden, but far more delectable the study
of the divine writings. For there indeed are flowers which fade,
but here are thoughts which abide in full bloom; there is the
breeze of the zephyr, but here the breath of the Spirit: there is
the hedge of thorns, but here is the guarding providence of God;
there is the song of cicadæ, but here the melody of the prophets:
there is the pleasure which comes from sight, but here the profit
which comes from study. The garden is confined to one place, but
the Scriptures are in all parts of the world; the garden is subject
to the necessities of the seasons, but the Scriptures are rich in
foliage, and laden with fruit alike in winter and in summer. Let us
then give diligent heed to the study of the Scriptures: for if thou
doest this the Scripture will expel thy despondency, and engender
pleasure, extirpate vice, and make virtue take root, and in the
tumult of life it will save thee from suffering like those who are
tossed by troubled waves. The sea rages but thou sailest on with
calm weather; for thou hast the study of the Scriptures for thy
pilot; for this is the cable which the trials of life do not break
asunder. Now that I lie not events themselves bear witness. A few
days ago the Church was besieged: an army came, and fire issued
from their eyes, yet it did not scorch the olive tree; swords were
unsheathed, yet no one received a wound; the imperial gates were in
distress, but the Church was in security. And yet the tide
of ὀυ
τόπον μὀνον ‡λλὰ καὶ τρόπον.
Do not tell me that the man having been
surrendered was surrendered by the Church; if he had not abandoned
the Church he would not have been surrendered. Do not say that he
fled here for refuge and then was given up: the Church did not
abandon him but he abandoned the Church. He was not surrendered
from within the Church but outside its walls. Wherefore did he
forsake the Church? Didst thou desire to save thyself? Thou
shouldst have held fast to the altar. There were no walls here, but
there was the guarding providence of God. Wast thou a sinner? God
does not reject thee: for “He came not to call the righteous but
sinners to repentance.” See Introduction.
2. Now I say these things in order that ye too
may follow my example. But wherefore was I not dismayed? Because I
do not fear any present terrors. For what is terrible? Death? nay
this is not terrible: for we speedily reach the unruffled haven. Or
spoliation of goods? “Naked came I out of my mother’s womb, and
naked shall I depart;”
3. Have ye seen the insignificance of human
affairs? have ye seen the frailty of power? Have ye seen the wealth
which I always called a runaway and not a runaway only, but also a
murderer. For it not only deserts those who possess it, but also
slaughters them; for when any one pays court to it then most of all
does it betray him. Why dost thou pay court to wealth which to-day
is for thee, and to-morrow for another? Why dost thou court wealth
which can never be held fast? Dost thou desire to court it? dost
thou desire to hold it fast? Do not bury it but give it into the
hands of the poor. For wealth is a wild beast: if it be tightly
held it runs away: if it be let loose it remains where it is;
“For,” it is said, “he hath dispersed abroad and given to the
poor; his righteousness remaineth forever.”
4. So then I fear not an enemy’s plots: one thing
only do I fear, which is sin. If no one convicts me of sin, then
let the whole world make war upon me. For this kind of war only
renders me more prosperous. Thus also do I wish to teach you a
lesson. Fear not the devices of a potentate, but fear the power of
sin. No man will do thee harm, if thou dost not deal a blow to
thyself. If thou hast not sin, ten thousand swords may threaten
thee, but God will snatch thee away out of their reach: but if thou
hast sin, even shouldest thou be in paradise thou wilt be cast out.
Adam was in paradise yet he fell; Job was on a dung hill, yet he
was crowned victorious. What profit was paradise to the one? or
what injury was the dung hill to the other? No man laid snares for
the one, yet was he overthrown: the devil laid snares for the
other, and yet he was crowned. Did not the devil take
5. But I am not like this: I was the subject
of his plots, yet I became his protector. I suffered countless
troubles at his hands, yet I did not retaliate. For I copy the
example of my Master, who said on the cross, “Forgive them, for
they know not what they do.” Now I say these things that you may
not be perverted by the suspicion of wicked men. Now many changes
have taken place, since I had the oversight of the city, and yet no
one learns self-control? But when I say no one, I do not condemn
all, God forbid. For it is impossible that this rich soil when it
has received seed, should not produce one ear of corn: but I am
insatiable, I do not wish many to be saved but all. And if but one
be left in a perishing condition, I perish also, and deem that the
Shepherd should be imitated who had ninety-nine sheep, and yet
hastened after the one which had gone astray.
Dost thou not know that the present life is a
sojourn in a far country? for art thou a citizen? Nay thou art a
wayfarer. Understandest thou what I say? Thou art not a citizen,
but thou art a wayfarer, and a traveller. Say not: I have this city
and that. No one has a city. The city is above. Present life is but
a journey. We are journeying on every day, while nature is running
its course. Some there are who store up goods on the way: some who
bury jewellery on the road. Now when you enter an inn do you
beautify the inn? not so, but you eat and drink and hasten to
depart. The present life is an inn: we have entered it, and we
bring present life to a close: let us be eager to depart with a
good hope, let us leave nothing here, that we may not lose it
there. When you enter the inn, what do you say to the servant? Take
care where you put away our things, that you do not leave anything
behind here, that nothing may be lost, not even what is small and
trifling, in order that we may carry everything back to our home.
Thou art a wayfarer and traveller, and indeed more insignificant
than the wayfarer. How so? I will tell you. The wayfarer knows when
he is going into the inn, and when he is going out; for the egress
as well as the regress is in his own power: but when I enter the
inn, that is to say this present life, I know not when I shall go
out: and it may be that I am providing myself with sustenance for a
long time when the Master suddenly summons me saying “Thou fool,
for whom shall those things be which thou hast prepared? for on
this very night thy soul is being taken from thee.”
6. I say these things, and shall not cease saying
them, causing continual pain, and dressing the wounds; and this not
for the sake of the fallen, but of those who are still standing.
For they have departed, and their career is
Do not hold aloof from the Church; for nothing
is stronger than the Church. The Church is thy hope, thy salvation,
thy refuge. It is higher than the heaven, it is wider than the
earth. It never waxes old, but is always in full vigour. Wherefore
as significant of its solidity and stability Holy Scripture calls
it a mountain: or of its purity a virgin, or of its magnificence a
queen; or of its relationship to God a daughter; and to express its
productiveness it calls her barren who has borne seven: in fact it
employs countless names to represent its nobleness. For as the
master of the Church has many names: being called the Father, and
the way, Perhaps
Perhaps
7. Let the heretic who inquires curiously into
the nature of heavenly generation saying “how did the Father
beget the Son?” interpret this single fact, ask him how did the
Church, being an harlot, become a virgin? and how did she having
brought forth children remain a virgin? “For I am jealous over
you,” saith Paul, “with a godly jealousy, for I espoused you to
one husband that I might present you as a pure virgin to
Christ.”
8. Dost thou understand what I have said?
Attend carefully my beloved. There are divine names, and there are
human names. God has received from me, and He Himself hath given to
me. Give me thine, and take mine He says. Thou hast need of mine: I
have no need of thine, but thou hast of mine inasmuch as my nature
is unmixed, but thou art a human being encompassed with a body,
seeking also corporeal terms in order that, by borrowing
expressions which are familiar to thee, thou who art thus
encompassed with a body, mayest be able to think on thoughts which
transcend thy understanding. What kind of names hath He received
from me, and what kind hath He given to me? He Himself is God, and
He hath called me God; with Him is the essential nature as an
actual fact, with me only the honour of the name: “I have said ye
are gods, and ye are all children of the most highest.”
9. For observe the Church, how, as I was
saying, she is sometimes a bride, sometimes a daughter, sometimes a
virgin, sometimes a bondmaid, sometimes a queen, sometimes a barren
woman, sometimes a mountain, sometimes a garden, sometimes fruitful
in children, sometimes a lily, sometimes a fountain: She is all
things. Therefore having heard these things, think not I pray you
that they are corporeal; but stretch thy thought further: for such
things cannot be corporeal. For example: the mountain is not the
maid: the maid is not the bride: the queen is not the bond-maid:
yet the Church is all these things. Wherefore? because the element
in which they exist is not corporeal but spiritual. For in a
corporeal sphere these things are confined within narrow limits:
but in a spiritual sphere they have a wide field of operation.
“The queen stood on thy right hand.”
10. Make an effort, and do not grow weary of
my prolonged discourse. For as when He manifests Himself, He is not
manifested as He really is, nor is His bare essence manifested (for
no man hath seen God in His real nature; for when He is but
partially revealed the Cherubim tremble—the mountains smoke, the
sea is dried up, the heaven is shaken, and if the revelation were
not partial who could endure it?) as then, I say, He does not
manifest Himself as He really is, but only as the beholder is able
to see Him, therefore doth He appear sometimes in the form of old
age, sometimes of youth, sometimes in fire, sometimes in air,
sometimes in water, sometimes in armour, not altering his essential
nature, but fashioning His appearance to suit the various condition
of those who are affected by it. In like manner also when any one
wishes to say anything concerning Him he employs human
illustrations. For instance I say: “He went up into the mountain
and He was transfigured before them, and His countenance shone as
the sun, and His raiment became white as snow.”
11. Tell me then, O evangelist, did He shine more brightly than the sun, and yet dost thou say, “as the sun?” Yea: wishing to make that light known to thee, I know not any other greater luminary, I have no other comparison which holds a royal place amongst luminaries. I have said these things that thou mayest not rest contentedly in the poverty of the language used: I have pointed out to thee the fall of the disciples: they fell to the earth, and were stupified and overwhelmed with slumber. “Arise” He said, and lifted them up, and yet they were oppressed. For they could not endure the excessive brightness of that shining, but heavy sleep took possession of their eyes: so far did the light which was manifested exceed the light of the sun. Yet the evangelist said “as the sun,” because that luminary is familiar to us and surpasses all the rest.
But as I was saying, He who was thus great and
powerful desired an harlot. I speak of our human nature under that
name. If a man indeed desire an harlot he is condemned, and doth
God desire one? Yea verily. Again a
12. Hast thou seen a treasure more brilliant
than royal treasures? For what can the pearl of a king do like that
which the words of an Apostle effected? Set crowns innumerable upon
dead men, and they will not be raised: but one word went forth from
an Apostle, and it brought back revoked nature, and restored it to
its ancient condition. “But we have this treasure.” O treasure
which not only is preserved, but also preserves the house where it
is stored up. Dost thou understand what I have said? The kings of
the earth, and rulers when they have treasures, prepare large
houses, having strong walls, bars, doors, guards, and bolts in
order that the treasure may be preserved: but Christ did the
contrary: He placed the treasure not in a stone vessel but in an
earthen one. If the treasure is great wherefore is the vessel weak?
But the reason why the vessel is weak is not because the treasure
is great; for this is not preserved by the vessel, but itself
preserves the vessel. I deposit the treasure: who is able
henceforth to steal it? The devil has come, the world has come,
multitudes have come, and yet they have not stolen the treasure:
the vessel has been scourged, yet the treasure was not betrayed; it
has been drowned in the sea, yet the treasure was not shipwrecked:
it has died yet the treasure survives. He gave therefore the
earnest of the Spirit. Where are they who blaspheme the Spirit’s
majesty? Give ye heed. “He that establisheth us with you in
Christ is God who also hath given the earnest of the Spirit.”
13. Observe, this is the reason why He speaks
beforehand with reference to this dowry; He warranted to me in the
dowry the resurrection of the body,—immortality. For immortality
does not always follow resurrection, but the two are distinct. For
many have risen, and been again laid low, like Lazarus and the
bodies of the saints.
14. All these things we were. But “the
earnest” filled the whole world. And when I say the whole I mean
all which the sun shines upon, sea, islands, mountains, valleys,
and hills. Paul went hither and thither, like some winged creature,
with one mouth only contending against the enemy, he the tentmaker,
who handled the workman’s knife and sewed skins together: and yet
this his craft was no hindrance to his virtue, but the tentmaker
was stronger than demons, the uneloquent man was wiser than the
wise. Whence was this? He received the earnest, he bore the signet
ring and carried it about. All men saw that the King had espoused
our nature: the demon saw it and retreated, he saw the earnest, and
trembled and withdrew: he saw but the Apostle’s garments Strictly speaking, the name of the Egyptian desert
in the neighborhood of Thebes; but here it must be used in a
general sense, to denote any wild country. The whole passage is
highly rhetorical. He probably means Sergius Paulus.
15. Inasmuch then as our Master knew that if
He carved out only one road for us, many must shrink from it, He
carved out divers roads. Thou canst not enter the kingdom it may be
by the way of virginity. Enter it then by the way of single
marriage. Canst thou not enter it by one marriage? Perchance thou
mayest by means of a second marriage. Thou canst not enter by the
way of continence: enter then by the way of almsgiving: or thou
canst not enter by the way of almsgiving? then try the way of
fasting. If thou canst not use this way, take that—or if not
that, then take this. Therefore the prophet spoke not of a garment
of gold, but of one woven with gold. It is of silk, or purple, or
gold. Thou canst not be a golden part? then be a silken one. I
accept thee, if only thou art clothed in my raiment. Therefore also
Paul saith “If any man builds upon this foundation, gold, silver,
precious stones.” i.e., the Church. The statement is grounded on a mistaken etymology.
There is also an allusion to the proverbial blindness of love.
16. Understand what is said, lest ye lose it:
I am labouring to enable you to perceive it. The dowry of the bride
then was divided into two portions consisting of things present and
things to come; things seen and things heard, things given and
things taken on trust, things experienced, and things to be enjoyed
hereafter; things belonging to present life, and things to come
after the resurrection. The former things you see, the latter you
hear. Observe then what He says to her that you may not suppose
that she received the former things only, though they be great and
ineffable, and surpassing all understanding. “Hearken O daughter
and behold;” hear the latter things and behold the former that
thou mayest not say “am I again to depend on hope, again on
faith, again on the future?” See now: I give some things, and I
promise others: the latter indeed depend on hope, but do thou
receive the others as pledges, as an earnest, as a proof of the
remainder. I promise thee a kingdom: and let present things be the
ground of thy trust, thy trust in me. Dost thou promise me a
kingdom? Yea. I have given thee the greater part, even the Lord of
the kingdom, for “he who spared not his own son, but gave him up
for us all, how shall He not with Him also freely give us all
things?”
Now exert your minds I pray: for whether one hears, or forbears to hear I shall dig and till the soil. “Hearken O daughter, and behold, forget also thy own people, and thy father’s house, and the king shall desire thy beauty.” By beauty in this passage the Jew understands sensible beauty; not spiritual but corporeal.
17. Attend, and let us learn what corporeal,
and what spiritual beauty are. There is soul and body: they are two
substances: there is a beauty of body, and there is a beauty of
soul. What is beauty of body? an extended eyebrow, a merry glance,
a blushing cheek, ruddy lips, a straight neck, long wavy hair,
tapering fingers, upright stature, a fair blooming complexion. Does
this bodily beauty come from nature, or from choice? Confessedly it
comes from nature. Attend that thou mayest learn the conception of
philosophers. This beauty whether of the countenance, of the eye,
of the hair, of the brow, does it come from nature, or from choice?
It is obvious that it comes from nature. For the ungraceful woman,
even if she cultivate beauty in countless ways, cannot become
graceful in body: for natural conditions are fixed, and confined by
limits which they cannot pass over. Therefore the beautiful woman
is always beautiful, even if she has no taste for beauty: and the
ungraceful cannot make herself graceful, nor the graceful
ungraceful. Wherefore? because these things come from nature. Well!
thou hast seen corporeal beauty. Now let us turn inwards to the
soul: let the handmaid approach the mistress! let us turn I say to
the soul. Look upon that beauty, or rather listen to it: for thou
canst not see it since it is invisible—Listen to that beauty.
What then is beauty of soul? Temperance, mildness, almsgiving,
love, brotherly kindness, tender affection, obedience to God, the
fulfilment of the law, righteousness, contrition of heart. These
things are the beauty of the soul. These things then are not the
results of nature, but of moral disposition. And he who does not
possess these things is able to receive them, and he who has them,
if he becomes careless, loses them. For as in the case of the body
I was saying that she who is ungraceful cannot become graceful; so
in the case of the soul I say the contrary that the graceless soul
can become full of grace. For what was more graceless than the soul
of Paul when he was a blasphemer and insulter: what more full of
grace when he said “I have fought the good fight, I have finished
the course, I have kept the faith.”
St. Chrysostom:
a treatise
to prove that no one can harm the man who does not injure himself.
translated by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
INTRODUCTION TO THE TREATISE THAT NO ONE CAN HARM THE MAN WHO DOES NOT INJURE HIMSELF.
This very beautiful treatise was composed when St. Chrysostom was in exile, probably not long before his death, and was sent with a letter to his great friend the deaconess Olympias in Constantinople.
Plato in the 10th book of his Dialogue called the “Republic” employs an argument to prove the immortality of the soul, so nearly resembling a portion of this treatise that I can scarcely doubt St. Chrysostom had it in his mind. The following is the passage in the Platonic dialogue as rendered in the excellent translation of Messrs. Davies & Vaughan. I omit a few sentences here and there.
“Have you not learned, I asked, that our soul is immortal and never dies?
He looked at me and said in amazement. No really I have not: but can you maintain this doctrine?
Yes as I am an honest man, I replied, and I think you could also. It is quite easy to do it.
Proceed by all means.
So you call one thing good and another evil?
I do.
And do we hold the same opinion as to the meaning of two terms?
What opinion do you hold?
I hold that the term evil comprises everything that destroys and corrupts, and the term good everything that preserves and benefits.
So do I.
Again; do you maintain that everything has its evil and its good? Do you say for example that the eyes are liable to the evil of ophthalmia, the entire body to disease, corn to mildew, timber to rot, copper and iron to rust or in other words that almost everything is liable to some connatural evil and malady?
I do.
And is it not the case that, whenever an object is attacked by one of these maladies it is impaired; and in the end completely broken up and destroyed by it?
Doubtless it is so?
Hence everything is destroyed by its own connatural evil and vice: otherwise if it be not destroyed by this, there is nothing else that can corrupt it. For that which is good will never destroy anything, nor yet that which is neither good nor evil.
Of course not.
If then we can find among existing things one which is liable to a particular evil which can indeed mar it, but cannot break it up or destroy it, shall we not be at once certain that a thing so constituted can never perish?
That would be a reasonable conclusion.
Certainly it is: all those things which we were lately discussing—injustice, intemperance, cowardice, and ignorance—produce that result.”
Then having proved that although these things injure the soul they do not actually destroy it he proceeds.
“Well, it is irrational to suppose that a thing can be destroyed by the depravity of another thing, though it cannot be destroyed by its own.
True it is irrational.
Yes it is: for you must remember that we do not imagine that a body is to be destroyed by the proper depravity of its food whatever that may be, whether mouldiness or rottenness or anything else. But if the depravity of the food itself produces in the body a disorder proper to the body, we shall assert that the body has been destroyed by its food remotely, but by its own proper vice or disease, immediately: and we shall always disclaim the notion that the body can be corrupted by the depravity of its food which is a different thing from the body—that is to say, the notion that the body can be corrupted by an alien evil without the introduction of its own native evil.
You are perfectly correct.
Then according to the same reasoning I continued, unless depravity of body introduces into the soul depravity of soul let us never suppose that the soul can be destroyed by an alien evil without the presence of its own peculiar disease: for that would be to suppose that one thing can be destroyed by the evil of another thing.
That is a reasonable statement.
Well then let us either refute this doctrine and point out our mistake or else, so long as it remains unrefuted, let us never assert that a fever or any other disease, or fatal violence, or even the act of cutting up the entire body into the smallest possible pieces can have any tendency to destroy the soul, until it has been demonstrated that in consequence of this treatment of the body the soul itself becomes more unjust and more unholy. For so long as a thing is exempt from its own proper evil, while an evil foreign to it appears in another subject, let us not allow it to be said that this thing whether it be a soul or anything else is in danger of being destroyed.
Well, certainly no one will prove that the souls of the dying become more unjust in consequence of death.” Here follows a passage to prove that even injustice does not destroy the soul, after which he proceeds,
“Surely then when the soul cannot be killed and destroyed by its own depravity and its own evil, hardly will the evil which is charged with the destruction of another thing destroy a soul or anything else beyond its own appropriate object.
Hardly: at least that is the natural inference.
Hence, as it is destroyed by no evil at all, whether foreign to it or its own, it is clear that the soul must be always existing, and therefore immortal.
It must.”
If any one will compare this extract with chapters 2 to 6 in the following treatise he cannot fail to be struck by the similarity of thought and language, although in the latter case it is more apparent in the original than it can be in translation. The aim of the two writers is not indeed identical: Chrysostom’s object is to prove that nothing can really injure a man except sin—depravity of soul—Plato begins by proving this, and proceeds to maintain that if even that which corrupts the soul cannot actually destroy it the soul must be imperishable. They employ the same argument, only Plato carries it a step further than Chrysostom.
TO PROVE THAT NO ONE CAN HARM THE MAN WHO DOES NOT INJURE HIMSELF.
————————————
1. I know well that to coarse-minded persons, who are greedy in the pursuit of present things, and are nailed to earth, and enslaved to physical pleasure, and have no strong hold upon spiritual ideas, this treatise will be of a strange and paradoxical kind: and they will laugh immoderately, and condemn me for uttering incredible things from the very outset of my theme. Nevertheless, I shall not on this account desist from my promise, but for this very reason shall proceed with great earnestness to the proof of what I have undertaken. For if those who take that view of my subject will please not to make a clamour and disturbance, but wait to the end of my discourse, I am sure that they will take my side, and condemn themselves, finding that they have been deceived hitherto, and will make a recantation, and apology, and crave pardon for the mistaken opinion which they held concerning these matters, and will express great gratitude to me, as patients do to physicians, when they have been relieved from the disorders which lay seige to their body. For do not tell me of the judgment which is prevailing in your mind at the present time, but wait to hear the contention of my arguments and then you will be able to record an impartial verdict without being hindered by ignorance from forming a true judgment. For even judges in secular causes, if they see the first orator pouring forth a mighty torrent of words and overwhelming everything with his speech do not venture to record their decision without having patiently listened to the other speaker who is opposed to him; and even if the remarks of the first speaker seem to be just to an unlimited extent, they reserve an unprejudiced hearing for the second. In fact the special merit of judges consists in ascertaining with all possible accuracy what each side has to allege and then bringing forward their own judgment.
Now in the place of an orator we have the common
assumption of mankind which in the course of ages has taken deep
root in the minds of the multitude, and declaims to the following
effect throughout the world. “All things” it says “have been
turned upside down, the human race is full of much confusion and
many are they who every day are being wronged, insulted, subjected
to violence and injury, the weak by the strong, the poor by the
rich: and as it is impossible to number the waves of the sea, so is
it impossible to reckon the multitude of those who are the victims
of intrigue, insult, and suffering; and neither the correction of
law, nor the fear of being brought to trial, nor anything else can
arrest this pestilence and disorder, but the evil is increasing
every day, and the groans, and lamentations, and weeping of the
sufferers are universal; and the judges who are appointed to reform
such evils, themselves intensify the tempest, and inflame the
disorder, and hence many of the more senseless and despicable kind,
seized with a new kind of frenzy, accuse the providence of God,
when they see the forbearing man often violently seized, racked,
and oppressed, and the audacious, impetuous, low and low-born man
waxing rich, and invested with authority, and becoming formidable
to many, and inflicting countless troubles upon the more moderate,
and this perpetrated both in town and country,
2. But in order to make my argument plainer, let us first of all enquire what injustice is, and of what kind of things the material of it is wont to be composed; also what human virtue is, and what it is which ruins it; and further what it is which seems to ruin it but really does not. For instance (for I must complete my argument by means of examples) each thing is subject to one evil which ruins it; iron to rust, wool to moth, flocks of sheep to wolves. The virtue of wine is injured when it ferments and turns sour: of honey when it loses its natural sweetness, and is reduced to a bitter juice. Ears of corn are ruined by mildew and drought, and the fruit, and leaves, and branches of vines by the mischievous host of locusts, other trees by the caterpillar, and irrational creatures by diseases of various kinds: and not to lengthen the list by going through all possible examples, our own flesh is subject to fevers, and palsies, and a crowd of other maladies. As then each one of these things is liable to that which ruins its virtue, let us now consider what it is which injures the human race, and what it is which ruins the virtue of a human being. Most men think that there are divers things which have this effect; for I must mention the erroneous opinions on the subject, and, after confuting them, proceed to exhibit that which really does ruin our virtue: and to demonstrate clearly that no one could inflict this injury or bring this ruin upon us unless we betrayed ourselves. The multitude then having erroneous opinions imagine that there are many different things which ruin our virtue: some say it is poverty, others bodily disease, others loss of property, others calumny, others death and they are perpetually bewailing and lamenting these things: and whilst they are commiserating the sufferers and shedding tears they excitedly exclaim to one another “What a calamity has befallen such and such a man! he has been deprived of all his fortune at a blow.” Of another again one will say: “such and such a man has been attacked by severe sickness and is despaired of by the physicians in attendance.” Some bewail and lament the inmates of the prison, some those who have been expelled from their country and transported to the land of exile, others those who have been deprived of their freedom, others those who have been seized and made captives by enemies, others those who have been drowned, or burnt, or buried by the fall of a house, but no one mourns those who are living in wickedness: on the contrary, which is worse than all, they often congratulate them, a practice which is the cause of all manner of evils. Come then (only, as I exhorted you at the outset, do not make a commotion), let me prove that none of the things which have been mentioned injure the man who lives soberly, nor can ruin his virtue. For tell me if a man has lost his all either at the hands of calumniators or of robbers, or has been stripped of his goods by knavish servants, what harm has the loss done to the virtue of the man?
But if it seems well let me rather indicate in the first place what is the virtue of a man, beginning by dealing with the subject in the case of existences of another kind so as to make it more intelligible and plain to the majority of readers.
3. What then is the virtue of a horse? is it to have
a bridle studded with gold and girths to match, and a band of
silken threads to fasten the housing, and clothes wrought in divers
colours and gold tissue, and head gear studded with jewels, and
locks of hair plaited with gold cord? or is it to be swift and
strong in its legs, and even in its paces, and to have hoofs
suitable to a well bred horse, and courage fitted for long journies
and warfare, and to be able to behave with calmness in the battle
field, and if a rout takes place to save its rider? Is it not
manifest that these are the things which constitute the virtue of
the horse, not the others? Again, what should you say was the
virtue of asses and mules? is it not the power of carrying burdens
with contentment, and accomplishing journies with ease, and having
hoofs like rock? Shall we say that their outside trappings
contribute anything to their own proper virtue? By no means. And
what kind of vine shall we admire? one which abounds in leaves and
branches, or one which is laden with fruit? or what kind of virtue
do we predicate of an olive? is it to have large boughs, and great
luxuriance of leaves, or to exhibit an abundance of its proper
fruit dispersed over all parts of the tree? Well, let us act in the
same way in the case of human beings also: let us determine what is
the virtue of man, and let us regard that alone as an injury, which
is destructive to it. What then is the
4. What then? some one will say, did he not inflict
injury on Adam, and upset him, and cast him out of paradise? No: he
did it not, but the cause was the listlessness of him who was
injured, and his want of temperance and vigilance. For he who
applied such powerful and manifold devices and yet was not able to
subdue Job, how could he by inferior means have mastered Adam, had
not Adam betrayed himself through his own listlessness? What then?
Has not he been injured who has been exposed to slander, and
suffered confiscation of his property, having been deprived of all
his goods, and is thrown out of his patrimony, and struggles with
extreme poverty? No! he has not been injured, but has even
profited, if he be sober. For, tell me, what harm did this do the
apostles? Were they not continually struggling with hunger, and
thirst and nakedness? And this was the very reason why they were so
illustrious, and distinguished, and won for themselves much help
from God. Again what harm was done to Lazarus by his disease, and
sores, and poverty and dearth of protectors? Were they not the
reasons why garlands of victory were more abundantly woven for him?
Or what harm was done to Joseph by his getting evil reported of,
both in his own land, and in the land of strangers for he was
supposed to be both an adulterer and fornicator: or what harm did
servitude do him or expatriation? Is it not specially on account of
these things that we regard him with admiration and astonishment?
And why do I speak of removal into a foreign land, and poverty, and
evil report, and bondage? For what harm did death itself inflict on
Abel, although it was a violent and untimely death, and perpetrated
by a brother’s hand? Is not this the reason why his praise is
sounded throughout the whole world? Seest thou how the discourse
has demonstrated even more than it promised? For not only has it
disclosed the fact that no one is injured by anybody, but also that
they who take heed to themselves derive the greater gain (from such
assaults). What is the purpose then it will be said of penalties
and punishments? What is the purpose of hell? What is the purpose
of such great threatenings, if no one is either injured or injures?
What is it thou sayest? Why dost thou confuse the argument? For I
did not say that no one injures, but that no one is injured. And
how is it possible, you will say, for no one to be injured when
many There is a confusion in the quotation here between
5. When then neither loss of money, nor slander, nor
railing, nor banishment, nor diseases, nor tortures, nor that which
seems more formidable than all, namely death, harms those who
suffer them, but rather adds to their profit, whence can you prove
to me that any one is injured when he is not injured at all from
any of these things? For I will endeavour to prove the reverse,
showing that they who are most injured and insulted, and suffer the
most incurable evils are the persons who do these things. For what
could be more miserable than the condition of Cain, who dealt with
his brother in this fashion? what more pitiable than that of
Phillip’s wife who beheaded John? or the brethren of Joseph who
sold him away, and transported him into the land of exile? or the
devil who tortured Job with such great calamities? For not only on
account of his other iniquities, but at the same time also for this
assault he will pay no trifling penalty. Dost thou see how here the
argument has proved even more than was proposed, shewing that those
who are insulted not only sustain no harm from these assaults, but
that the whole mischief recoils on the head of those who contrive
them? For since neither wealth nor freedom, nor life in our native
land nor the other things which I have mentioned, but only right
actions of the soul, constitute the virtue of man, naturally when
the harm is directed against these things, human virtue itself is
no wise harmed. What then? supposing some one does harm the moral
condition of the soul? Even then if a man suffers damage, the
damage does not come from another but proceeds from within, and
from the man himself. “How so,” do you say? When any one having
been beaten by another, or deprived of his goods, or having endured
some other grievous insult, utters a blasphemous speech, he
certainly sustains a damage thereby, and a very great one,
nevertheless it does not proceed from him who has inflicted the
insult, but from his own littleness of soul. For what I said before
I will now repeat, no man if he be infinitely wicked could attack
any one more wickedly or more bitterly than that revengeful demon
who is implacably hostile to us, the devil: but yet this cruel
demon had not power to upset or overthrow him who lived before the
law, and before the time of grace, although he discharged so many
and such bitter weapons against him from all quarters. Such is the
force of nobility of soul. And what shall I say of Paul? Did he not
suffer so many distresses that even to make a list of them is no
easy matter? He was put in prison, loaded with chains, dragged
hither and hither, scourged by the Jews, stoned, lacerated on the
back not only by thongs, but also by rods, he was immersed in the
sea, oftentimes beset by robbers, involved in strife with his own
countrymen, continually assailed both by foes and by acquaintance,
subjected to countless intrigues, struggling with hunger and
6. But I am injured in other ways, one will
say, and even if I do not blaspheme, yet when I am robbed of my
money I am disabled from giving alms. This is a mere pretext and
pretence. For if you grieve on this account know certainly that
poverty is no bar to almsgiving. For even if you are infinitely
poor you are not poorer than the woman who possessed only a handful
of meal, The passage is obscure, but St. Chrysostom seems to
divide the pleasures of this world into two classes: the more
sensual he calls flowers, the rest he calls shadows: the grosser
natures cling to the former more tenaciously than to any other
kind. Comp. Homily LXXVI. on St. Matt., near the end.
Now tell me why is wealth an object of ambition? For
it is necessary to start from this point, because to the majority
of those who are afflicted with this grievous malady it seems to be
more precious than health and life, and public reputation, and good
opinion, and country, and household, and friends, and kindred and
everything else. Moreover the flame has ascended to the very
clouds: and this fierce heat has taken possession of land and sea.
Nor is there any one to quench this fire: but all people are
engaged in stirring it up, both those who have been already caught
by it, and those who have not yet been caught, in order that they
may be captured. And you may see every one, husband and wife,
household slave, and freeman, rich and poor, each according to his
ability carrying loads which supply much fuel to this fire by day
and night: loads not of wood or faggots (for the fire is not of
that kind), but loads of souls and bodies, of unrighteousness and
iniquity. For such is the material of which a fire of this kind is
wont to be kindled. For those who have riches place no limit
anywhere to this monstrous passion, even if they compass the whole
world: and the poor press on to get in advance of them, and a kind
of incurable craze, and unrestrainable frenzy and irremediable
disease possesses the souls of all. And this affection has
conquered every other kind and thrust it away expelling it from the
soul: neither friends nor kindred are taken into account: and why
do I speak of friends and kindred? not even wife and children are
7. And how might we cure those who are thus
disposed? It would be possible if they would open their ears to us,
and unfold their heart, and receive our words. For it is impossible
to turn and divert the irrational animals from their unclean habit;
for they are destitute of reason: but this the gentlest of all
tribes, honoured by reason and speech, I mean human nature, might,
if it chose, readily and easily be released from the mire and the
stench, and the dung hill and its abomination. For wherefore, O
man, do riches seem to thee worthy such diligent pursuit? Is it on
account of the pleasure which no doubt is derived from the table?
or on account of the honour and the escort of those who pay court
to thee, because of thy wealth? is it because thou art able to
defend thyself against those who annoy thee, and to be an object of
fear to all? For yon cannot name any other reasons, save pleasure
and flattery, and fear, and the power of taking revenge; for wealth
is not generally wont to make any one wiser, or more
self-controlled, or more gentle, or more intelligent, or kind, or
benevolent, or superior to anger, or gluttony or pleasure: it does
not train any one to be moderate, or teach him how to be humble,
nor introduce and implant any other piece of virtue in the soul.
Neither could you say for which of these things it deserves to be
so diligently sought and desired. For not only is it ignorant how
to plant and cultivate any good thing, but even if it finds a store
of them it mars and stunts and blights them; and some of them it
even uproots, and introduces their opposites, unmeasured
licentiousness, unseasonable wrath, unrighteous anger, pride,
arrogance, foolishness. But let me not speak of these; for they who
have been seized by this malady will not endure to hear about
virtue and vice, being entirely abandoned to pleasure and therefore
enslaved to it. Come then let us forego for the time being the
consideration of these points, and let us bring forward the others
which remain, and see whether wealth has any pleasure, or any
honour: for in my eyes the case is quite the reverse. And first of
all, if you please, let us investigate the meals of rich and poor,
and ask the guests which they are who enjoy the purest and most
genuine pleasure; is it they who recline for a full day on couches,
and join breakfast and dinner together, and distend their stomach,
and blunt their senses, and sink the vessel by an overladen cargo
of food, and waterlog the ship, and drench it as in some shipwreck
of the body, and devise fetters, and manacles, and gags, and bind
their whole body with the band of drunkenness and surfeit more
grievous than an iron chain, and enjoy no sound pure sleep
undisturbed by frightful dreams, and are more miserable than madmen
and introduce a kind of self-imposed demon into the soul and
display themselves as a laughing stock to the gaze of their
servants, or rather to the kinder sort amongst them as a tragical
spectacle eliciting tears, and cannot recognize any of those who
are present, and are incapable of speaking or hearing but have to
be carried away from their couches to their bed;—or is it they
who are sober and vigilant, and limit their eating by their need,
and sail with a favourable breeze, and find hunger and thirst the
best relish in their food and drink? For nothing is so conducive to
enjoyment and health as to be hungry and thirsty when one attacks
the viands, and to identify satiety with the sim
8. But if you disbelieve my statement study
the physical condition, and the soul of each class. Are not the
bodies vigorous of those who live thus moderately (for do not tell
me of that which rarely happens, although some may be weak from
some other circumstance, but form your judgment from those
instances which are of constant occurrence), I say are they not
vigorous, and their senses clear, fulfilling their proper function
with much ease? whereas the bodies of the others are flaccid and
softer than wax, and beset with a crowd of maladies? For gout soon
fastens upon them, and untimely palsy, and premature old age, and
headache, and flatulence, and feebleness of digestion, and loss of
appetite, and they require constant attendance of physicians, and
perpetual doseing, and daily care. Are these things pleasurable?
tell me. Who of those that know what pleasure really is would say
so? For pleasure is produced when desire leads the way, and
fruition follows: now if there is fruition, but desire is nowhere
to be found, the conditions of pleasure fail and vanish. On this
account also invalids, although the most charming food is set
before them, partake of it with a feeling of disgust and sense of
oppression: because there is no desire which gives a keen relish to
the enjoyment of it. For it is not the nature of the food, or of
the drink, but the appetite of the eaters which is wont to produce
the desire, and is capable of causing pleasure. Therefore also a
certain wise man who had an accurate knowledge of all that
concerned pleasure, and understood how to moralize about these
things said “the full soul mocketh at honeycombs:”
Since then these things are so and no one can
deny it, however stupid he may be: is it not perfectly plain that
pure, undiluted, and lively pleasure is to be found at the tables
of the poor? whereas at the tables of the rich there is discomfort,
and disgust and defilement? as that wise man has said “even sweet
things seem to be a vexation.” Referring to
9. But riches some one will say procure honour for
those who possess them, and enable them to take vengeance on their
enemies with ease. And is this a reason, pray, why riches seem to
you desirable and worth contending for;—that they nourish the
most dangerous passion in our nature, leading on anger into action,
swelling the empty bubbles of ambition, and stimulating and urging
men to arrogance? Why these are just the very reasons why we ought
resolutely to turn our backs upon riches, because they introduce
certain fierce and dangerous wild beasts into our heart depriving
us of the real honour which we might receive from all, and
introducing to deluded men another which is the opposite of this,
only painted over with its colours, and persuading them to fancy
that it is the same, when by nature it is not so, but only seems to
be so to the eye. For as the beauty of courtesans, made up as it is
of dyes and pigments, is destitute of real beauty, yet makes a foul
and ugly face appear fair and beautiful to those who are deluded by
it when it is not so in reality: even so also riches force flattery
to look like honour. For I beg you not to consider the praises
which are openly bestowed through fear and fawning: for these are
only tints and pigments; but unfold the conscience of each of those
who flatter you in this fashion, and inside it you will see
countless accusers declaring against you, and loathing and
detesting you more than your bitterest adversaries and foes. And if
ever a change of circumstances should occur which would remove and
expose this mask which fear has manufactured, just as the sun when
it emits a hotter ray than usual discloses the real countenances of
those women whom I mentioned, then you will see clearly that all
through the former time you were held in the greatest contempt by
those who paid court to you, and you fancied you were enjoying
honour from those who thoroughly hated you, and in their heart
poured infinite abuse upon you, and longed to see
10. But do you wish to take vengeance on those
who have annoyed you? This, as I was saying just now, is the very
reason why wealth ought specially to be avoided. For it prepares
thee to thrust the sword against thyself, and renders thee liable
to a heavier account in the future day of reckoning, and makes thy
punishment intolerable. For revenge is so great an evil that it
actually revokes the mercy of God, and cancels the forgiveness of
countless sins which has been already bestowed. For he who received
remission of the debt of ten thousand talents, and after having
obtained so great a boon by merely asking for it then made a demand
of one hundred pence from his fellow servant, a demand, that is,
for satisfaction for his transgression against himself, in his
severity towards his fellow servant recorded his own condemnation;
and for this reason and no other he was delivered to the
tormentors, and racked, and required to pay back the ten thousand
talents; and he was not allowed the benefit of any excuse or
defence, but suffered the most extreme penalty, having been
commanded to deposit the whole debt which the lovingkindness of God
had formerly remitted.
11. For what harm was done to this hero by his bodily infirmity? or by the absence of protectors? or by the coming of the dogs? or the evil proximity of the rich man? or by the great luxury, haughtiness and arrogance of the latter? Did it enervate him for the contest on behalf of virtue? Did it ruin his fortitude? Nowhere was he harmed at all, but that multitude of sufferings, and the cruelty of the rich man, rather increased his strength, and became the pledge for him of infinite crowns of victory, a means of adding to his rewards, an augmentation of his recompense, and a promise of an increased requital. For he was crowned not merely on account of his poverty, or of his hunger or of his sores, or of the dogs licking them: but because, having such a neighbour as the rich man, and being seen by him every day, and perpetually overlooked he endured this trial bravely and with much fortitude, a trial which added no small flame but in fact a very strong one to the fire of poverty, and infirmity and loneliness.
And, tell me, what was the case of the blessed Paul? for there is nothing to prevent my making mention of him again. Did he not experience innumerable storms of trial? And in what respect was he injured by them? Was he not crowned with victory all the more in consequence,—because he suffered hunger, because he was consumed with cold and nakedness, because he was often tortured with the scourge, because he was stoned, because he was cast into the sea? But then some one says he was Paul, and called by Christ. Yet Judas also was one of the twelve, and he too was called of Christ; but neither his being of the twelve nor his call profited him, because he had not a mind disposed to virtue. But Paul although struggling with hunger, and at a loss to procure necessary food, and daily undergoing such great sufferings, pursued with great zeal the road which leads to heaven: whereas Judas although he had been called before him, and enjoyed the same advantages as he did, and was initiated in the highest form of Christian life, and partook of the holy table and that most awful of sacred feasts, and received such grace as to be able to raise the dead, and cleanse the lepers, and cast out devils, and often heard discourses concerning poverty, and spent so long a time in the company of Christ Himself, and was entrusted with the money of the poor, so that his passion might be soothed thereby (for he was a thief) even then did not become any better, although he had been favoured with such great condescension. For since Christ knew that he was covetous, and destined to perish on account of his love of money he not only did not demand punishment of him for this at that time, but with a view to softening down his passion he was entrusted with the money of the poor, that having some means of appeasing his greed he might be saved from falling into that appalling gulf of sin, checking the greater evil beforehand by a lesser one.
12. Thus in no case will any one be able to
injure a man who does not choose to injure himself: but if a man is
not willing to be temperate, and to aid himself from his own
resources no one will ever be able to profit him. Therefore also
that wonderful history of the Holy Scriptures, as in some lofty,
large, and broad picture, has portrayed the lives of the men of old
time, extending the narrative from Adam to the coming of Christ:
and it exhibits to you both those who are upset, and those who are
crowned with victory in the contest, in order that it may instruct
you by means of all examples that no one will be able to injure one
who is not injured by himself, even if all the world were to kindle
a fierce war against him. For it is not stress of circumstances,
nor variation of seasons, nor insults of men in power, nor
intrigues besetting thee like snow storms, nor a crowd of
calamities, nor a promiscuous collection of all the ills to which
mankind is subject, which can disturb even slightly the man who is
brave, and temperate, and watchful; just as on the contrary the
indolent and supine man who is his own betrayer cannot be made
better, even with the aid of innumerable ministrations. This at
least was made manifest to us by the parable of the two men, of
whom the one built his house upon the rock, the other upon the
sand:
13. Would you like me to illustrate this
argument in the case of whole nations? What great forethought was
bestowed upon the Jewish nation! was not the whole visible creation
arranged with a view to their service? was not a new and strange
method of life introduced amongst them? For they had not to send
down to a market, and so they had the benefit of things which are
sold for money without paying any price for them: neither did they
cleave furrows nor drag a plough, nor harrow the ground, nor cast
in seed, nor had they need of rain and wind, and annual seasons,
nor sunshine, nor phases of the moon, nor climate, nor anything of
that kind; they prepared no threshing floor, they threshed no
grain, they used no winnowing fan for separating the grain from the
chaff, they turned no mill-stone, they built no oven, they brought
neither wood nor fire into the house, they needed no baker’s art,
they handled no spade, they sharpened no sickle, they required no
other art, I mean of weaving or building or supplying shoes: but
the word of God was everything to them. And they had a table
prepared off hand, free of all toil and labour. For such was the
nature of the manna; it was new and fresh, nowhere costing them any
trouble, nor straining them by labour. And their clothes, and
shoes, and even their physical frame forgot their natural
infirmity: for the former did not wear out in the course of so long
a time nor did their feet swell although they made such long
marches. Of physicians, and medicine, and all other concern about
that kind of art, there was no mention at all amongst them; so
completely banished was infirmity of every kind: for it is said
“He brought them out with silver and gold; and there was not one
feeble person among their tribes.”
14. But the Ninevites, although a barbarous
and foreign people who had never participated in any of these
benefits, small or great, neither words, nor wonders, nor works,
when they saw a man who had been saved from shipwreck, who had
never associated with them before, but appeared then for the first
time, enter their city and say “yet three days and Nineveh shall
be overthrown,”
15. Again, I ask, was the virtue of the
“three children” corrupted by the troubles which beset them?
Whilst they were still young, mere youths, of immature age, did
they not undergo that grievous affliction of captivity? had they
not to make a long journey from home, and when they had arrived in
the foreign country were they not cut off from fatherland and home
and temple, and altar and sacrifices, and offerings, and drink
offerings, and even the singing of psalms? For not only were they
debarred from their home, but as a consequence from many forms of
worship also. Were they not given up into the hands of barbarians,
wolves rather than men? and, most painful calamity of all, when
they had been banished into so distant and barbarous a country, and
were suffering such a grievous captivity were they not without
teacher, without prophets, without ruler? “for,” it is written,
“there is no ruler, nor prophet, nor governor, nor place for
offering before Thee and finding mercy.”
16. Dost thou then perceive that if a man does not
injure himself, no one else will be able to harm him? Behold at
least youthfulness, and captivity and destitution, and removal into
a foreign land, and loneliness, and dearth of protectors, and a
stern command, and great fear of death assailing the mind of the
eunuch, and poverty, and feebleness of numbers, and dwelling in the
midst of barbarians, and having enemies for masters, and surrender
into the hands of the king himself, and separation from all their
kindred, and removal from priests and prophets, and from all others
who cared for them, and the cessation of drink offerings and
sacrifices, and loss of the temple and psalmody, and yet none of
these things harmed them; but they had more renown then than when
they enjoyed these things in their native land. And after they had
accomplished this task first and had wreathed their brows with the
glorious garland of victory, and had kept the law even in a foreign
land, and trampled under foot the tyrant’s command, and overcome
fear of the avenger, and yet received no harm from any quarter, as
if they had been quietly living at home and enjoying the benefit of
all those things which I mentioned, after they had thus fearlessly
accomplished their work they were again summoned to other contests.
And again they were the same men; and they were subjected to a more
severe trial than the former one, and a furnace was kindled, and
they were confronted by the barbarian army in company with the
king: and the whole Persian force was set in motion and everything
was devised which tended to put deceit or constraint upon them:
divers kinds of music, and various forms of punishment, and
threats, and what they saw on every side of them was alarming, and
the words which they heard were more alarming than what they saw;
nevertheless inasmuch as they did not betray themselves, but made
the most of their own strength, they never sustained any kind of
damage: but even won for themselves more glorious crowns of victory
than before. For Nabuchadonosor bound them and cast them into the
furnace, yet he burnt them not, but rather benefited them, and
rendered them more illustrious. And although they were deprived of
temple (for I will repeat my former remarks) and altar, and
fatherland, and priests and prophets, although they were in a
foreign and barbarous country, in the very midst of the furnace,
surrounded by all that mighty host, the king himself who wrought
this looking on, they set up a glorious trophy, and won a notable
victory, having sung that admirable and extraordinary hymn which
from that day to this has been sung
Thus then when a man does not injure himself, he cannot possibly be hurt by another: for I will not cease harping constantly upon this saying. For if captivity, and bondage, and loneliness and loss of country and all kindred and death, and burning, and a great army and a savage tyrant could not do any damage to the innate virtue of the three children captives, bondmen, strangers though they were in a foreign land, but the enemy’s assault became to them rather the occasion of greater confidence: what shall be able to harm the temperate man? There is nothing, even should he have the whole world in arms against him. But, some one may say, in their case God stood beside them, and plucked them out of the flame. Certainly He did; and if thou wilt play thy part to the best of thy power, the help which God supplies will assuredly follow.
17. Nevertheless the reason why I admire those
youths, and pronounce them blessed, and enviable, is not because
they tramped on the flame, and vanquished the force of the fire:
but because they were bound, and cast into the furnace, and
delivered to the fire for the sake of true doctrine. For this it
was which constituted the completeness of their triumph, and the
wreath of victory was placed on their brows as soon as they were
cast into the furnace and before the issue of events it began to be
weaved for them from the moment that they uttered those words which
they spoke with much boldness and freedom of speech to the king
when they were brought into his presence. “We have no need to
answer thee concerning this thing: for our God in Heaven whom we
serve is able to rescue us out of the burning fiery furnace: and He
will deliver us out of thy hands, O King. But if not, be it known
unto thee, O King, that we will not serve thy Gods nor worship the
golden image which thou hast set up.”
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
INTRODUCTION TO THE LETTERS TO OLYMPIAS.
The deaconess Olympias to whom seventeen of Chrysostom’s extant letters are addressed was the most eminent of his female friends. She belonged to a Pagan family of high rank, and was born about 368. Her father Seleucus who was a count of the Empire died when she was a young girl and she was brought up under the guardianship of an uncle Procopius, who has a devout Christian and a friend of Gregory of Nazianzus. Gregory took great interest in her, speaking of her in his letters as “his own Olympias” and delighting to be addressed by her as “father.” Her governess Theodosia, sister of St. Amphilochius of Iconium, was a woman whom Gregory exhorted her to imitate as the very pattern of Christian goodness. The orphan girl had great personal beauty, and was the heiress of a large fortune. Naturally therefore she had many suitors, and in 384 at the age of sixteen she was wedded to Nebridius, a young man of high rank and irreproachable character. The marriage however does not seem to have been a happy one, and perhaps in this fact as well as in the death of her husband about two years after their union, Olympias saw a divine intimation that she should not entangle herself again in the worldly cares and anxieties incident to married life. The Emperor Theodosius wished to unite her to a young Spaniard, Elpidius, a kinsman of his own, and irritated by her refusal, ordered her property to be confiscated until she should have attained her thirtieth year, unless she consented to the proposed union. Olympias however remained inflexible and in a letter of dignified sarcasm thanked the Emperor for relieving her from a heavy burden. “He could not have conferred a greater blessing upon her unless he had ordered her wealth to be bestowed upon the Churches and the poor.” Theodosius perceiving the uselessness, if not regretting the injustice, of his harsh decree, cancelled it, and left her in the undisturbed enjoyment of her property. Henceforward her time and wealth were devoted to the service of religion. She ministered to the necessities of the sick and poor, and supported the work of the Church in Greece, Asia Minor and Syria with such lavish donations, not only of her money but of her land, that even Chrysostom, who might be called the great preacher of almsgiving, warned her against indiscriminate liberality, reminding her that as her wealth was a trust committed to her by God she ought to be discreet in the management of it. This salutary advice gained him the ill-will of many avaricious bishops and clergy who had profited, or hoped to profit, by her gifts. She in her turn requited the Archbishop for his spiritual care by many little feminine attentions to his bodily wants, especially by seeing that he was supplied with wholesome food, and did not overstrain his feeble constitution by a too rigid abstinence. She herself however practised the most austere asceticism, renouncing the luxury of the bath, wearing none but old coarse clothing, and subjecting herself to severe restrictions in respect of food and sleep.
After the expulsion of Chrysostom from
Constantinople 404, through the intrigues of his enemies, Olympias
suffered much from the persecution to which all his followers were
subjected. She was accused of having been concerned in causing the
fire which broke out immediately after his departure, and destroyed
the Cathedral Church and the Senate House.
————————————
to my lady.
The most reverend and divinely favored deaconess Olympias, I John, Bishop, send greeting in the Lord.
1. Come now let me relieve the wound of thy despondency, and disperse the thoughts which gather this cloud of care around thee. For what is it which upsets thy mind, and why art thou sorrowful and dejected? Is it because of the fierce black storm which has overtaken the Church, enveloping all things in darkness as of a night without a moon, and is growing to a head every day, travailing to bring forth disastrous shipwrecks, and increasing the ruin of the world? I know all this as well as you; none shall gainsay it, and if you like I will form an image of the things now taking place so as to present the tragedy yet more distinctly to thee. We behold a sea upheaved from the very lowest depths, some sailors floating dead upon the waves, others engulfed by them, the planks of the ships breaking up, the sails torn to tatters, the masts sprung, the oars dashed out of the sailors’ hands, the pilots seated on the deck, clasping their knees with their hands instead of grasping the rudder, bewailing the hopelessness of their situation with sharp cries and bitter lamentations, neither sky nor sea clearly visible, but all one deep and impenetrable darkness, so that no one can see his neighbour, whilst mighty is the roaring of the billows, and monsters of the sea attack the crews on every side.
But how much further shall I pursue the
unattainable? for whatever image of our present evils I may seek
speech shrinks baffled from the attempt. Nevertheless even when I
look at these calamities I do not abandon the hope of better
things, considering as I do who the pilot is in all this—not one
who gets the better of the storm by his art, but calms the raging
waters by his rod. But if He does not effect this at the outset and
speedily, such is His custom—He does not at the beginning put
down these terrible evils, but when they have increased, and come
to extremities, and most persons are reduced to despair, then He
works wondrously, and beyond all expectation, thus manifesting his
own power, and training the patience of those who undergo these
calamities. Do not therefore be cast down. For there is only one
thing, Olympias, which is really terrible, only one real trial, and
that is sin; and I have never ceased continually harping upon this
theme; but as for all other things, plots, enmities, frauds,
calumnies, insults, accusations, confiscation, exile, the keen
sword of the enemy, the peril of the deep, warfare of the whole
world, or anything else you like to name, they are but idle tales.
For whatever the nature of these things may be they are transitory
and perishable, and operate in a mortal body without doing any
injury to the vigilant soul. Therefore the blessed Paul, desiring
to prove the insignificance both of the pleasures and sorrows
relating to this life, declared the whole truth in one sentence
when he said—“For the things which are seen are temporal.”
2. Nevertheless, you will say, adversity is a
terrible thing and grievous to be borne. Yet look at it again
compared with another image and then also learn to despise it. For
the railings, and insults, and reproaches, and gibes inflicted by
enemies, and their plots are compared to a worn-out garment, and
moth-eaten wool when God says “Fear ye not the reproach of men,
neither be ye afraid of their revilings, for they shall wax old as
doth a garment, and like moth-eaten wool so shall they be
consumed.”
3. Dost thou see the abundance of resource belonging
to God? His wisdom, His extraordinary power, His loving-kindness
and care? Be not therefore dismayed or troubled but continue to
give thanks to God for all things, praising, and invoking Him;
beseeching and supplicating; even if countless tumults and troubles
come upon thee, even if tempests are stirred up before thy eyes let
none of these things disturb thee. For our Master is not baffled by
the difficulty, even if all things are reduced to the extremity of
ruin. For it is possible for Him to raise those who have fallen, to
convert those who are in error, to set straight those who have been
ensnared, to release those who have been laden with countless sins,
and make them righteous, to quicken those who are dead, to restore
lustre to decayed things, and freshness to those which have waxen
old. For if He makes things which are not, come into being, and
bestows existence on things which are nowhere by any means
manifest, how much more will He rectify things which already exist.
But you will say there are many who perish, many who are caught by
snares. Many such things have indeed often taken place, yet
afterwards have all received their appropriate correction, save
some few who have remained in an incurable condition, even after
the change in their circumstances. Why are you troubled and
distracted because such a person is cast out and
4. But since you call to mind many who were
offended and went astray, how many of the disciples do you suppose
were offended at the time of the crucifixion? One betrayed Him, the
others took to flight, one denied Him, and when all had abandoned
Him He was led away bound without companions. How many then think
you who had lately seen Him working His miracles, raising the dead,
cleansing lepers, casting out devils, multiplying loaves, and doing
all other kinds of wonderful deeds, were offended at that season,
when they beheld Him led away and bound, surrounded by common
soldiers, and followed by Jewish priests making a tumult and
uproar; alone in the midst hemmed in by all his enemies, and the
traitor standing by and exulting in his deed? And what was the
effect think you when He was being scourged? and probably a vast
multitude was present. For it was an illustrious festival which
brought all together, and this drama of iniquity was enacted in the
capital city, and in the very middle of the day. How many think you
who were present then were offended when they saw Him bound,
scourged, streaming with blood, examined before the governor’s
tribunal, and not one of His disciples standing by? What was the
effect again when He was subjected to those manifold kinds of
mockery, successively repeated, when they crowned Him with thorns,
then arrayed Him in a gorgeous robe, then put a reed in His hand,
then fell down and worshipped Him, setting in motion every species
of ribaldry and derision? How many think you were offended, how
many bewildered, how many perplexed when they smote Him on the
cheek and said “prophesy unto us thou Christ who is He that smote
thee?”
And others said “If thou art the Son of God
come down from the cross and we will believe thee.”
Again when they insulted Him by offering Him
gall and vinegar on the sponge how many think you were offended? or
when the robbers reviled Him? or when as I have already said, they
made that dreadful and monstrous assertion that the robber and
housebreaker, the man laden with the crime of murder deserved to be
released rather than Jesus, and having received permission from the
judge to make their choice preferred Barabbas, desiring not only to
crucify Christ, but also to involve Him in infamy? For they thought
that by these means they should be able to manufacture the belief
that He was worse than the robber, and such a great transgressor
that neither on the plea of mercy, nor of the privilege of the
Festival was it possible to save Him. For they did everything with
a view to slander His fame; which also was the reason why they
crucified the two robbers with Him. Nevertheless the truth was not
obscured, but shone forth all the more clearly. And they accused
Him of usurping kingly power saying “Every one who maketh himself
a king is not a friend of Cæsar” These words in brackets are not in the original,
but must be understood, to make sense of the passage.
5. Then again after those days the disciples
continued to live in hiding and secrecy, being fugitives full of
fear and trembling, continually shifting from place to place, and
even when they began to appear after fifty days, and to work
miracles, they did not enjoy perfect security; but even after those
events there were innumerable stumbling-blocks to offend the weaker
brethren, when they were scourged, when the Church was distressed,
when they themselves were driven away, and their enemies had the
upper hand in many places, and raised tumults. For when they had
acquired much confidence by means of the miracles which they
wrought, then the death of Stephen again caused a severe
persecution, and dispersed them all, and involved the Church in
confusion; and the disciples were again alarmed, fugitive, and
distressed. And yet the Church continually grew, when it flourished
by means of the signs which were wrought and became illustrious
from the manner of its introduction. One disciple for example was
let down through a window, and so escaped the hands of the ruler;
others were brought out of prison by an angel and so released from
their fetters; others were received into the houses of common
people and artisans when they were driven out by those in
authority; they were courteously treated in every way, by female
sellers of purple, by tentmakers, and
Pray say many kind words from me to all your blessed household. May you continue in good health and good spirits, most reverend and divinely favoured lady.
If you wish me to write long letters inform me of this, and pray do not deceive me by saying that you have thrown off all despondency, and are enjoying a season of rest. For letters are a remedy of the proper kind to produce great cheerfulness in thee, and you will continually see letters from me. And when you write to me again do not say “I have much comfort from your letters,” for this I know of myself, but tell me that you have as much as I wish you to have, that you are not confounded with sorrow, that you do not pass your time in weeping, but in serenity and cheerfulness.
to olympias.
Do not be anxious on my
behalf, nor rack yourself with solicitude, on account of the
severity of the winter, and the weakness of my digestion, and the
incursions of the Isaurians. For the winter is only what it is wont
to be in Armenia; nothing more need be said about it; and it does
not very seriously injure me. For in anticipation of these things I
have devised many plans for averting the mischief which might arise
from them; keeping up a constant fire, setting screens about the
chamber in which I live, using a large number of rugs, and staying
always indoors. This indeed is irksome to me, if it were not for
the benefit to be derived; for as long as I remain indoors I am not
severely distressed by the cold; but if I am compelled to go out a
little, and come in contact with the outer air, I suffer no small
damage. Wherefore I beseech thee dear lady, and entreat thee as a
very great favour to pay great attention to the restoration of thy
bodily health. For dejection causes sickness; and when the body is
exhausted and enfeebled, and remains in a neglected condition,
deprived of the assistance of physicians, and of a wholesome
climate, and an abundant supply of the necessaries of life,
consider how great an aggravation of distress is occasioned
thereby. Wherefore I beseech you, dear lady, to employ various and
skilled physicians, and to take medicines which avail to correct
these conditions. For a few days ago when I suffered from a
tendency to vomiting, owing to the state of the atmosphere, I had
recourse amongst other remedies to the drug which was sent me by my
most discreet mistress Syncletion, and I found that no more than
three days’ application of it cured my infirmity. I beseech you
therefore to make use of this remedy also yourself and to arrange
that some more of it may be sent to me. For having again felt
somewhat upset, I again had recourse to it, and completely cured my
disorder; for it allays the deep internal inflammation, draws out
moisture on the skin, causes a moderate degree of warmth, infuses
no little vigor, and excites an appetite for food; and all these
effects I experienced in the course of a few days. Let then my most
honoured lord the Count Theophilus be exhorted to take means to
send some of this to me again. And do not be distressed at my
wintering here, for I am in a much more comfortable and sounder
state of health than I was last year; so that if you also would
take the requisite care of yourself, you would be in a far more
satisfactory condition. Now if you say that your ailments have been
produced by despondency how is it that you again ask for letters
from me, seeing that you have not derived any benefit from them in
the direction of cheerfulness, but have sunk so deeply under the
tyranny of despondency as even to desire to depart out of this
world. Are you ignorant how great a reward even of sickness awaits
one who has a thankful spirit? Have I not often, both in person,
and through letters, dis
2. What is it then which I say and write?
Nothing, Olympias, redounds so much to the credit of any one as
patient endurance in suffering. For this is indeed the queen of
virtues, and the perfection of crowns; and as it excels all other
forms of righteousness, so this particular species of it is more
glorious than the rest. Perhaps what I have said seems obscure; I
will therefore try to make it clearer. What then is it that I
affirm? Not the spoliation of goods, even if one were to be
stripped bare of all one’s possessions, not the loss of honours,
nor expulsion from one’s country, and transportation to a distant
land, nor the strain of labour and toil, nor imprisonment, and
bondage, nor reproaches, and abuse, and scoffings (not indeed that
you are to think the courageous endurance of such things a slight
kind of fortitude, as Jeremiah that great and eminent prophet
proves who was not a little distressed by this kind of trial); Sc. Job.
3. Think not however that it is an excuse Referring to the hospitality of Abraham as
illustrated by his reception of the divine visitors,
Therefore even if you remain at home, and are set
fast in bed, do not consider your life
4. Do not then now desire death, nor neglect
the means of cure; for indeed this would not be safe. On this
account Paul also exhorts Timothy to take the greatest care of
himself. As regards infirmity then enough has now been said. But if
it is separation from me which causes your despondency expect
release from this. And I have not said this now merely to encourage
you, but I am sure that it really will be the case. For if it were
not destined to happen, I should long ago, so at least I think,
have departed from this world, considering the trials which have
been inflicted on me. For to pass over all that occurred in
Constantinople, after my departure thence, you may understand what
sufferings I endured on that long and cruel journey, most of which
were sufficient to produce death; what I endured after my arrival
here, after my removal from Cucusus, and after my sojourn in
Arabissus. Yet I have survived all these things, and now I am in
sound health, and great security, so that all Armenians are
astonished that with such a feeble and flimsy frame as mine I can
support such an intolerable amount of cold, or that I can breathe
at all, when those who are habituated to the winter are suffering
from it in no common degree. Nevertheless I have remained uninjured
up to the present day, having escaped the hands of robbers who have
repeatedly attacked us, and yet in daily want of the necessaries of
life, and deprived of the use of a bath; and although since my
sojourn here I have been constantly without this luxury I am now so
established in the habit that I do not even long for the comfort to
be derived from it, but am in sounder health than before. And
neither the inclemency of the climate, nor the desolation of the
region, nor the scarcity of provisions, nor the lack of attendants,
nor the unskillfulness of physicians, nor the deprivation of the
bath, nor perpetual confinement in one chamber as in a prison, and
the impossibility of moving about which I always used continually
to need, nor perpetual contact with fire and smoke, nor fear of
robbers, nor a constant state of siege, nor anything else of this
kind has got the better of me; on the contrary I am in a sounder
condition of health than I was elsewhere, although I then received
great care and attention. Taking all these things then into
consideration pray shake off the despondency which now oppresses
you, and do not exact inordinate and cruel penances from yourself.
I sent you the treatise which I have lately written, that “no one
can harm the man who does not injure himself,” Translated in this volume, see pages 270–284. If Pelagius the heresiarch were the person here
alluded to, this would be the earliest historical notice of him.
But as Pelagius was in Rome from 401 to 409, during which period he
is mentioned with respect by his contemporaries, and this letter
must have been written not later than 405 or 406, the
identification is impossible.
Having risen from the very gates of death I address this letter to the discreet lady; and I am very glad that thy servants have met me just as I am anchoring at last in harbour. For had they met me when I was still tossing on the open sea, and experiencing the cruel waves of bodily sickness, it would not have been easy for me to deceive your cautious spirit, by sending good tidings instead of sorrowful. For the winter, which has become more than commonly severe, brought on a storm of internal disorder even more distressing, and during the last two months I have been no better than one dead, nay worse. For I had just enough life to be sensible of the horrors which encircled me, and day and dawn and noon were all one night to me as I spent all my time closely confined to my bed, and in spite of endless contrivances I could not shake off the pernicious effects of the cold; but although I kept a fire burning, and endured a most unpleasant amount of smoke, and remained cooped up in one chamber, covered with any quantity of wraps, and not daring to set a foot outside the threshold I underwent extreme sufferings, perpetual vomiting supervening on headache, loss of appetite, and constant sleeplessness. Thus restlessly did I pass through my long dark sea of troubles. But not to distress thy mind by dwelling upon my miseries, from all of them I am now relieved. For as soon as spring approached, and a little change in the temperature took place, all my troubles spontaneously vanished. Nevertheless I still require great care as regards diet; therefore I put only a light load on my stomach, so that it may be able to digest it easily. But it has occasioned me no little concern to learn that my discreet mistress was brought to the verge of death. Nevertheless in consideration of my great affection, and anxiety, and solicitude for your welfare I was relieved from this care, even before the arrival of your letters, many persons having come from thence who brought me tidings of your restoration to health.
And now I am exceedingly glad and delighted to
hear, not only that you have been released from your infirmity, but
above all that you bear the things which befall you so bravely,
calling them all but an idle tale; and, which is indeed a greater
matter, that you have applied this name even to your bodily
infirmity, which is an evidence of a robust spirit, rich in the
fruit of courage. For not only to bear misfortunes bravely but to
be actually insensible to them, to overlook them, and with such
little exertion to wreathe your brows with the garland prize of
patience, neither labouring, nor toiling, neither feeling distress
nor causing it to others, but as it were leaping and dancing for
joy all the while, this is indeed a proof of the most finished
philosophy. Here, as often elsewhere, St. Chrysostom uses the
word φιλοσοφία in the sense of Christian
training and moral discipline. The monastic form of life was
commonly called ἡ
φιλοσοφιὰ, the “philosophy.” Sc. Constantinople.
to olympias.
Why do you lament? why do
you belabour yourself, and demand of yourself a punishment which
your enemies were not able to demand from you, having thus
abandoned your soul to the tyranny of dejection? For the letters
which you sent to me by the hands of Patricius have discovered to
me the wounds which have been inflicted on your mind. Wherefore
also I am very sorrowful and much distressed that when you ought to
be using every exertion and making it your business to expel
dejection from your soul, you go about collecting distressing
thoughts, even inventing things (so you say) which do not exist,
and tearing yourself to pieces for no purpose, and to your very
great injury. For why are you grieved because you could not remove
me from Cucusus? Yet indeed, as far as you were concerned, you did
remove me, having made every exertion and endeavour for this
purpose. And even if it has not been actually accomplished you
ought not to be vexed on
The single course in the Grecian games was the
stadium, so called because it was a stade in length. In the double
course the runner had to turn the post at the extremity of the
stadium and run back again. Pharetrius was Bishop of Cæsarea, and, as the
sequel shows, a malicious enemy of Chrysostom. Probably Leontius, Archbishop of Ancyra in Galatia,
a bitter adversary of Chrysostom.
2. Now when I arrived late one evening at
Cæsarea, in an exhausted and worn-out condition, being in the very
height of a burning fever, faint and suffering to the last degree,
I lighted upon an inn situated just at the outskirts of the city,
and took great pains to find some physicians and allay this fiery
fever; for it was now the height of my tertian malady. And in
addition to this there was the fatigue of the journey, the toil,
the strain, the total absence of attendants, the difficulty of
getting supplies, the want of a physician, the wasting effects of
toil, and heat and sleeplessness; thus I was well nigh a dead man
when I entered the city. Then indeed I was visited by the whole
body of the clergy, and the people, monks, nuns, physicians, and I
had the benefit of great attention, as all paid me every kind of
ministration and assistance. Yet even thus, being oppressed by the
lethargy arising from the feverish heat I was in an extremely
distressed condition. At length by degrees the malady was coming to
an end and abating. Pharetrius however nowhere appeared; but waited
for my departure, I know not with what purpose in view. When then I
saw that my disorder had slightly abated I began to form plans for
my journey so as to reach Cucusus, and enjoy a little repose after
the calamities of the way. And whilst I was thus situated it was
suddenly announced that the Isaurians A predatory race of barbarians who inhabited the
fastnesses of Mount Taurus. There are many instances in the early history of
the Eastern Church of similar fanatical fury on the part of
monks.
3. But not even there was this plot against me to
come to an end. For as soon as Pharetrius knew what she had done,
he published, as she said, many threats against her. But when she
received me into her suburban villa I knew nothing of these things;
for when she came out to meet me she concealed these things from
me, but disclosed them to her steward who was there, and ordered
him to afford me every possible means of repose, and if any of the
monks should make an assault, wishing to insult or maltreat me, he
was to collect the labourers from her other farms, and thus marshal
a force against them. Moreover she besought me to take refuge in
her house, which had a fortress and was impregnable, that I might
escape the hands of the bishop and monks. This however I could not
be induced to do, but remained in the villa, knowing nothing of the
plans which were devised after these things. For even then they
were not content to desist from their fury against me but
Pharetrius beset the lady as she says, straitly threatening her,
constraining and forcing her to expel me even from the suburbs, so
that at midnight, I knowing nothing of these things, the lady being
unable to endure his annoyance, announced, without my knowledge,
that the barbarians were at hand, for she was ashamed to mention
the compulsion which she had undergone. So in the middle of the
night Evethius the presbyter came to me, and having roused me from
sleep, exclaimed with a loud voice “Get up, I pray you, the
barbarians are upon us, they are close at hand.” Imagine my
condition on hearing this! Then, when I said to him what must we
do? we cannot take refuge in the city lest we suffer worse things
than what the Isaurians are going to do to us, he compelled me to
go out. It was midnight, a dark, murky night without a moon—a
circumstance which filled up the measure of our perplexity—we had
no companion, no assistant, for all had deserted us. Nevertheless
under the pressure of fear and in the expectation of immediate
death, I got up, suffering as I was, having ordered
And what is one to say about the other events which happened on the way, the fears and the perils? as I recall them day by day, and continually bear them in mind, I am elated with pleasure, I leap for joy as one who has a great treasure laid up in store for him; for such is my position and feeling about them. Wherefore also I beseech your Honour to rejoice at these things, to be glad, and leap for joy, and to glorify God who has counted me worthy to suffer such things. And I beseech you to keep these matters to yourself, and not to divulge them to any one, although for the most part the proconsular soldiers can fill all the city (with the story) as they themselves have undergone extreme danger.
4. Nevertheless do not let any one know this from your prudence, but rather put down those who talk about it. But if you are distressed lest the consequences of my ill-treatment should remain, know for certain that I have shaken myself entirely free from them, and that I am in better bodily health than when I was sojourning in Cæsarea. And why do you dread the cold? for a suitable dwelling has been prepared for me, and my lord Dioscorus does and arranges everything so as to prevent my having the least sensation of cold. And if I may form a conjecture from the outset of my experience, the climate now seems to me oriental in character, no less than that of Antioch. So great is the warmth, so pleasant is the temperature. But you have grieved me much by saying, “perhaps you are annoyed with me as having neglected you,” yet I despatched a letter many days ago to your honour begging you not to move me from this place. Now I have had occasion to consider that you need a strong defence and much toil and labour to be able to make a satisfactory apology for this expression. But perhaps you have made a partial apology, by saying “I am generally occupied in thinking how to increase my affliction.” But I in my turn reckon it as the greatest accusation that you should say “I take a pride in increasing my sorrow by thinking over it:” for when you ought to make every possible effort to dispel your affliction you do the devil’s will, by increasing your despondency and sorrow. Are you not aware how great an evil despondency is?
As to the Isaurians, dismiss your fears in future
concerning them: for they have returned into their own country: and
the governor has done everything necessary in this respect; and I
am in far greater security here than when I was in Cæsarea. For in
future I have no one to fear so much as the bishops, with a few
exceptions. On account of the Isaurians then fear nothing: for they
have retreated, and when winter has set in they are confined to
their own homes, although they may possibly come out after
Whitsuntide. And what do you mean by saying that you have not the
benefit of letters from me? I have already sent you three long
letters, one by the proconsular soldiers, one by Antonius, and the
third by Anatolius my servant; two of them were a salutary medicine
capable of reviving any one who was desponding or stumbling, and
conducting him into a healthy state of serenity. When you have
received these letters then go over them constantly and thoroughly,
and you will perceive their force and enjoy experience of their
healing power, and benefit, and will inform me that you have
derived much advantage therefrom. I have also a third letter ready,
similar to these, which I do not choose to send at the present
A short passage is omitted here in the translation.
It refers to the transaction of some business between Olympias and
an unknown bishop, Heracleides. The exact meaning is obscure, in
the absence of any clue from historical knowledge of the
incident.
5. Do not cease to pay attention to Maruthas
the Bishop, as far as it concerns you, so as to lift him up out of
the pit. He means, “to detach him from the influence of
the hostile party.” Maruthas was Bishop of Martyropolis in
Persia. He had taken part in one of the synods at Constantinople
which condemned Chrysostom; had returned to Persia, and after doing
good work there had revisited Constantinople, and Chrysostom seems
to have hopes of reclaiming him to his side. i.e., the party at Constantinople hostile to
Chrysostom, and the Archbishop Atticus whom they had placed in the
See after the death of Arsacius the first intruder.
I am very grateful to Hilarius the bishop: for he
wrote to me asking to be allowed to depart to his own country, and
to set things in order there, and then to come back again. As his
presence therefore is of great service (for he is a devout,
inflexible, and zealous man) I have urged him to depart and to
return speedily. Take care then that the letter is quickly and
safely delivered to him and not cast on one side: for he eagerly
and earnestly begged for letters from me, and his presence is a
great benefit. By all means
to olympias.
Nothing strange or
unnatural has befallen your Piety, but only what is quite natural
and consonant to reason, that by a constant succession of trials
the sinews of your soul should become more braced, and your zeal
and energy for the struggle increased, and that you should
therefrom derive much joy. For such is the nature of
affliction;—when it lays hold of a brave and noble soul, this is
what it is wont to effect. And as the fire makes the piece of gold,
when it is applied to it, of better proof: so also affliction when
it visits golden characters renders them purer and more proven.
Wherefore also Paul said “affliction worketh patience, and
patience probation.”
————————————
The following letter is added as a specimen, out of a very large number, of the natural, almost playful style, and tone of warm affection, in which Chrysostom wrote to his intimate friends. All his extant letters were written during his exile, and therefore there is much repetition in their contents, and great general similarity of character.
presbyters of antioch.
I am not surprised
that you call my long letter a short one. For this is just the way
with lovers; they do not recognize such a thing as satiety, they
will not admit such a thing as satisfaction, but the more they
receive from the objects of their love the more they seek.
Therefore, even if the letter which you have received had been ten
times as large as the former one, it would not have escaped the
epithet of “brief;” in fact it would have been called a small
letter, and not only would it have been so called, but it would
have actually seemed such in your eyes. Hence I also in my turn am
never satisfied with the measure of affection for me which you have
attained, but am always seeking to make additions to your
love-draught, and daily demanding the discharge of your love debt
which is always being paid, and yet is always owing (for it is
written, “owe no man anything but to love one another”
translated with introduction and notes by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
INTRODUCTION TO THE CORRESPONDENCE OF ST. CHRYSOSTOM, AND THE CHURCH AT CONSTANTINOPLE, WITH INNOCENT, BISHOP OF ROME.
Of these four letters the last three were written during the final exile of St. Chrysostom from Constantinople. The first was written a few weeks before his departure. The complication of events which led to that exile cannot be unfolded here. The student will find a full account of them in most historians of this period of the Church, both ancient and modern, and in the Life of St. Chrysostom by the editor of this volume chapters XVI–XIX. It must suffice to say here that Theophilus Patriarch of Alexandria having been summoned by an imperial mandate to Constantinople to be tried on the charge of having cruelly ill-treated certain Egyptian monks, formed a cabal amongst the enemies of St. Chrysostom, and artfully contrived to change his own position from that of the accused into that of the accuser. His devices were in the end only too successful, and in the summer of the year 404 St. Chrysostom was driven from his see, never to return.
The first letter of St. Chrysostom seems to have been written soon after Easter 404 and refers to the events immediately preceding his expulsion.
The second was written, as we learn from the letter itself, after he had entered the third year of his exile, probably near the close of the year 406.
Copies of the first letter were addressed also to Venerius Bishop of Milan, and Chromatius Bishop of Aquileia. It is interesting therefore as indicating the relation between the Eastern and Western branches of the Church at the beginning of the fifth century. On the one hand it illustrates the growing tendency of Christendom to appeal to the authority of the Western Church, especially of the Bishop of Rome, on questions of ecclesiastical discipline. The law-making, law-protecting spirit of the West is invoked to restrain the turbulence and licentiousness of the East. No jealousy is entertained of the Patriarch of the old Rome by the Patriarch of the new. But on the other hand it is to be noted that the Bishop of Rome is in no sense addressed as a supreme arbitrator: aid and sympathy are solicited from him as from an elder brother, and two other prelates of Italy are joint recipients with him of the appeal.
To Chrysostom Innocent writes, as friend to friend
and bishop to brother bishop, a letter of Christian consolation and
encouragement, not entering into the legal questions of the case,
and not pledging himself to decisive action of any kind. In his
letter to the Church of Constantinople he denounces the illegality
of the late proceedings of Theophilus and his accomplices, in the
strongest terms; but insists upon the necessity of convoking an
œcumenical council as the only means of allaying the tempest. And
it must be allowed that he did his best to accomplish this object.
He wrote a letter to Honorius, the Emperor of the Western Empire,
who resided at Ravenna, describing the pitiable condition of the
Church at Constantinople. The Emperor issued an order for the
convention of an Italian synod, and the synod, swayed no doubt by
Innocent, requested Honorius to write to his brother Arcadius the
Eastern Emperor urging the convention of a general council to be
held
The letters of Innocent were probably written in Latin, and afterwards translated into Greek. The Greek version is in several passages clumsy and obscure.
————————————
letter from st. john chrysostom to innocent, bishop of rome.
To my lord, the most reverend and divinely beloved bishop Innocent, John sends greeting in the Lord.
1. I suppose that even
before receiving our letter your Piety has heard of the iniquity
which has been perpetrated here. For the magnitude of our distress
has left scarcely a single portion of the world uninformed of this
grievous tragedy: for report carrying the tidings of what has
happened to the very extremities of the earth, has everywhere
caused great mourning and lamentation. But inasmuch as we ought not
to mourn, but to restore order, and to see by what means this most
grievous storm of the Church may be stayed, we have deemed it
necessary to persuade my lords, the most honoured and pious bishops
Demetrius, Pansophius, Pappus and Eugenius to leave their own
churches, and venture on this great sea voyage, and set out on a
long journey from home, and hasten to your Charity, and, after
informing you clearly of everything, to take measures for
redressing the evils as speedily as possible. And with them we have
sent the most honoured and beloved of our Deacons, Paulus and
Cyriacus, but we also ourselves, in the form of a letter, will
briefly instruct your Charity concerning the things which have come
to pass. For Theophilus, who has been entrusted with the presidency
of the Church in Alexandria, having been commanded to repair alone
to Constantinople, certain men having brought an accusation against
him to the most devout Emperor, arrived bringing with him no small
multitude of Egyptian Bishops, as if wishing to show from the
outset, that he came for war and antagonism; moreover when he set
foot in the great and divinely beloved Constantinople he did not
enter the Church according to the custom and the law which has
prevailed from ancient time, he held no intercourse with us, and
admitted us to no share in his conversation, his prayers, or his
society: but as soon as he disembarked, having hurried past the
vestibule of the Church, he departed and lodged somewhere outside
the city, and although we earnestly entreated him, and those who
had come with him, to be our guests (for everything had been made
ready, and lodgings provided, and whatever was suitable) neither
they, nor he consented. We seeing this, were in great perplexity,
not being able to discover the cause of this unjust hostility;
nevertheless we discharged our part, doing what became us, and
continually beseeching him to meet us and to say for what cause he
hazarded so great a contest at the outset, and threw the city into
such confusion. But as he did not choose to state the reason, and
those who accused him were urgent, our most devout Emperor summoned
us and commanded us to go outside the walls to the place where
Theophilus was sojourning, and hear the argument against him. For
they accused him of assault, and slaughter and countless other
crimes; but knowing as we did the laws of the fathers, and paying
respect and deference to the man, and having also his own letters
which prove that lawsuits ought not to be taken beyond the border,
but that affairs of the several provinces should be treated within
the limits of the province, we would not accept the office of
judge, but deprecated it with great earnestness. But he, as if
striving to aggravate the former insults, having summoned my
arch
2. But we being aware that we were not cited
to a trial (for otherwise we would have presented ourselves any
number of times) but to the presence of an enemy and an adversary,
as was clearly proved by all which occurred both before and after,
despatched certain bishops to him, Demetrius of Pesinus, Eulysius
of Apamea, Lupicinus of Appiaria, Pesinus was in Galatia, Apamea in Bithynia,
Appiaria I have not identified. Libellos, a technical word signifying a
formal petition of complaint or accusation. Curiosus, an official whose duty it was to
investigate charges, and inform the Emperor of offenders.
But seeing, as I said before, that we ought not merely to lament the evils which have been done, but also to amend them, I beseech your Charity to rouse yourself and have compassion, and do everything so as to put a stop to the mischief at this point. For even after what I have mentioned he did not desist from his deeds of iniquity, but sought to renew the former attack. For when the most devout Emperor had turned out those who shamelessly rushed into the Church, and many of the Bishops present seeing their iniquity had retreated into their own dioceses, flying from the incursion of these men as from a fire devouring all things, we were again invited to the city, and to the Church, from which we had been unjustly expelled, more than thirty bishops introducing us, and our most pious Emperor sending a notary for this purpose, while Theophilus immediately took to flight. For what purpose, and from what cause? When we entered the city we besought our most pious Emperor to convene a synod for prosecuting the offenders in the late transactions. Being conscious therefore of what he had done, and dreading conviction, the imperial letters having been sent in every direction, convoking all men from all quarters, Theophilus secretly at midnight flung himself into a boat, and so made his escape, taking all his company with him.
3. But even then we did not desist, supported as we
were by a clear conscience, from making the same supplication again
to the most devout Emperor: and he, acting as became his piety,
sent to Theophilus again, summoning him from Egypt, and his
associates, in order to give an account of the late proceedings,
and informing him that he was not to suppose that the one-sided
deeds which he had so unjustly perpetrated in our absence, and in
violation of so many canons, would suffice for his defence. He did
not however submit to the royal mandate, but remained at home,
alleging an insurrection of the people in excuse, and the
unseasonable zeal of cer i. e., Easter Eve. οἶκοι
ἐυκτήριοι. Churches were sometimes so called, more often,
however, private chapels as distinguished from parish churches. The
meaning here is not very obvious; perhaps some chambers attached to
the Church, where catechumens prayed before baptism, are referred
to. Campiductores—their special business was to drill
recruits.
4. All which happened afterwards I leave you to imagine; for as I said before it is not possible to describe each separate incident. The worst of it is that these evils, great and serious as they are, have not even now been suppressed nor is there any hope of their suppression; on the contrary the mischief is extending itself every day, and we have become a laughing stock to the multitude, or rather I should say, no one laughs even if he is infinitely lawless, but all men mourn, as I was saying, this new kind of lawlessness, the finishing stroke of all our ills.
What is one to say to the disorders in the other
Churches? For the evil did not stop even here, but made its way to
the east. For as when some evil humor is discharged from the head,
all the other parts are corrupted, so now also these evils, having
originated in this great city as from a fountain, confusion has
spread in every direction, and clergy have everywhere made
insurrection against bishops, there has been schism between bishop
and bishop, people and people, and will be yet more; every place is
suffering from the throes of calamity, and the subversion of the
whole civilized world. Having been informed then of all these
things, my lords, most honourable and devout, exhibit the courage
and zeal which becomes you, so as to put a stop to this great
assault of lawlessness which has been made upon the Churches. For
if this
Having considered therefore all these things, and having been clearly informed of all particulars by my lords, our most devout brethren the bishops, may you be induced to exert your zeal on our behalf; for in so doing ye will confer a favour not upon ourselves alone but also upon the Church at large, and ye will receive your reward from God who does all things for the peace of the Churches. Fare thee well always, and pray for me, most honoured and holy master.
to innocent, bishop of rome, greeting in the lord.
Our body it is true is
settled in one place, but the pinion of love wings its way round
every part of the world. Even so we also although we be separated
by a journey of such great extent are nigh to your Piety, and in
daily communion with you, beholding with the eyes of love the
courage of your soul, the sterling nature of your disposition, your
firmness and inflexibility, the great consolation, constant and
abiding, which you bestow upon us. For in proportion as the billows
mount higher, and concealed reefs increase, and the hurricanes are
many does your vigilance wax stronger: and neither the great length
of the journey between us, nor the large amount of time consumed,
nor the difficulty in dealing with events has disposed you to
become supine: but ye continue to imitate the best class of pilots
who are on the alert at those times most especially when they see
the waves crested, the sea swelling, the water dashing vehemently,
and the deepest darkness in day-time. Therefore also we feel great
gratitude towards you, and we long to send you showers of letters,
thus affording ourselves the greatest gratification. But since we
are deprived of this, owing to the desolation of the place; (for
not only of those who arrive from your regions, but even of those
who dwell in our part of the world no one could easily have
intercourse with us, both on account of the distance, the spot in
which we are confined being situated at the very extremity of the
country, and also the terror of robbers acting as a bar to the
whole journey:) we beseech you rather to pity us because of our
long silence, than to condemn us for indolence on that account. For
as a proof that our silence has not been due to negligence, we have
now at last after a long time secured our most honoured and beloved
John the presbyter, and Paul the deacon, and we send a letter
through them, and continue to express our gratitude to you, that
you have surpassed even affectionate parents in your good will and
zeal concerning us. And indeed so far as your Piety is concerned
all things would have been duly amended, and the accumulation of
evils and offences have been swept away, and the Churches would
have enjoyed peace and a glassy calm, and all things would have
floated along with a smooth stream, and the despised laws and
violated decrees of the fathers would have been vindicated. But
since in reality none of these things has taken place, they who
perpetrated the former deeds striving to aggravate their
to the beloved brother john, innocent.
Although the innocent man ought to expect all good things, and to crave mercy from God, nevertheless we also, counselling resignation, have sent an appropriate letter by the hands of Cyriacus the deacon; so that insolence may not have more power in oppressing, than a good conscience has in retaining hope. For thou who art the teacher and pastor of so many people needest not to be taught that the best men are ever frequently put to the test whether they will persevere in the perfection of patience, and not succumb to any toil of distress: and certainly conscience is a strong defence against all things which unjustly befall us: and unless any one conquer these by patient endurance he supplies an argument for evil surmising. For he ought to endure all things who trusts first of all in God, and then in his own conscience; seeing that the noble and good man can be specially trained to endurance, inasmuch as the holy Scriptures guard his mind; and the sacred lessons which we deliver to the people abound in examples, testifying as they do that nearly all the saints have been continually oppressed in divers ways, and are tested as by a kind of scrutiny, and so attain to the crown of patience. Let conscience itself console thy love, most honoured brother, which in affliction supplies the consolation of virtue. For under the eye of the Master Christ, the conscience, having been purged, will find rest in the haven of peace.
innocent, bishop, to presbyters and deacons, and to all the clergy and people of the church of constantinople, the brethren beloved who are subject to the bishop john, greeting.
From the letters of your
love which ye have sent by the hands of Germanus the presbyter, and
Casianus the deacon, I have studied with anxious care the scene of
calamity which ye have placed before my eyes, and by repeated
perusal of your description I thoroughly perceived under what great
distress and toil your faith is labouring: and this is a matter
which can be cured only by the consolation of patience: for our God
will speedily grant an end to such great afflictions, and He will
aid you in your endurance of these things. Moreover whilst praising
the statement of your case which contains many testimonies
encouraging to patience I notice this necessary consolation placed
at the beginning of the epistle of your love: for the consolation
which we ought to have written to you, ye have anticipated by your
letter. For this is the kind of patience which our Master is wont
to supply to those who are in distress, in order that the servants
of Christ when they are in affliction may console themselves by
reflecting that the things which they themselves are suffering have
happened to the saints also in former times. And we also from your
letter shall be able to derive consolation: for we are not
estranged from sympathy with you, inasmuch as we also are chastised
in your persons. For who will be able to endure the offences
committed by those men who ought to be specially zealous promoters
of the tranquillity of the Church and of concord itself. At the
present time, by a perversion of custom, guiltless priests are
expelled from the presidency of their own
I have followed the Latin here. The Greek version
of the passage seems to me hopelessly confused. The Council of Sardica was convened A.D. 343, (or
A.D. 344?) with a view of settling the Arian controversy. The
Oriental bishops, however, of whom the majority belonged to the
Arian faction, seceded from Sardica, and held a separate council at
Philippopolis, where they drew up a creed which was condemned by
the Western bishops as heretical.
the Homilies on the statues
to the people of antioch.
the oxford translation and notes, revised by
rev. w. r. w. stephens, m.a.,
prebendary of chichester cathedral, and rector of woolbeding, sussex.
PREFACE TO THE BENEDICTINE EDITION.
1. Among the events
which occurred in the time of John Chrysostom, [That is events which occurred at
Antioch during St. Chrysostom’s sojourn in that city—Ed.]
2. But the cause of this great sedition was,
according to the testimony of Zosimus, excess of taxation, which
was daily inventing new imposts; an exaction required either for
the celebration of the fifth year upon which Arcadius had entered,
from the time he was proclaimed under the title of Augustus, and
the tenth year of the Emperor Theodosius, commencing in the year
388, or for the expenses of the war against the tyrant Maximus, [And the Goths who were threatening the
Danubian frontier.—Ed.] [These low foreign adventurers were sometimes
hired by actors to get up applause in the theatre, or by men of
rank, not overpopular, to raise a cheer when they appeared in
public.—Ed.] See Hom. XXI., where St. Chrysostom speaks of him
as especially pained at this.
3. Dismissing the narrative of Sozomen and
Theodoret, according to whose account, this sedition, and the
delivery of these discourses, must have been after the war against
Maximus, learned men, and Tillemont especially (at length in note
27 appended to his Life of the Emperor Theodosius) have proved from
far more certain notes of time, that these events took place before
the war against Maximus. In opposition to that former opinion, he
produces a most convincing argument from Chrysostom’s own words,
who in the sixteenth Homily (No. 2.), testifies that this was the
second year since he had begun to preach; but he began when he was
first ordained presbyter at the end of the year 385, or at the
beginning of 386. Wherefore these discourses ought to be attributed
either to the year 388, or rather 387. For the former opinion
Baronius contends, and after him, Petavius and Henry Valesius, who
assign them to the year 388, for this reason, that the tenth year
of the reign of Theodosius then commenced, for the celebration of
which the tax before mentioned was imposed. But what is adduced
from Libanius for the defence of this opinion is full of
perplexity, i. e., so far as the inference is concerned.
His testimony is explicit to the fact that the tax was levied for
that purpose, and he was on the spot. See the opening of the oration of Libanius,
written as if to be delivered by him there, and Hom. XVII.
6, and Hom. XXI. (2). [See also Life of St. John Chrysostom,
chapter xi. by Stephens, where the sedition at Antioch is
described, and a summary of the Homilies on the Statues is
given.—Ed.]
4. But another and not a less difficulty
arises, which has been already treated of in the Preface to the
work, “Against the Jews;” viz. that in a certain discourse
against the Jews, held in the month of September of the year 386,
Chrysostom in reproving many of the Christians at Antioch who
fasted and kept Easter Pascha is either Passover or Easter. St.
Thos. Aquinas, in the Hymn Lauda Sion, appropriates it to
the Christian Festival, calling the Jewish Phase
vetus. i. e., the actual days of them on the
Jewish computation. This appears the true answer to the difficulty.
The Jews kept the Passover this year earlier than the
Christians: viz. on the 14th day of the moon, or April 18.
See l’Art de Verifier les
Dates on the year. Thus the supposed difficulty
becomes a confirmation of the date otherwise determined. Montfaucon
understood it, “we must…if we follow the Judaizers.”
Tillemont is at a loss to explain the title of Homily III. against
the Jews. Against those who would fast the first Passover.
It may mean either the original, or that which then happened
to be the earlier. The word fast is explained by taking it
as their expression for keep. He thinks it necessary to tell
them that the true Passover is not fasting, but the Holy
Communion. Ben. t. i. p. 611, b. And this agrees with what he
says is the common case, viz. that the Christian Easter is so much
later, as is required to complete the week.
5. Tillemont, however, who notices this kind
of difficulty, and discusses it in his notes to the Life of
Chrysostom, where he treats of the Homilies against the Jews, has
not mentioned it in the notes to the Life of the Emperor
Theodosius, where he arranges these Homilies of Chrysostom to the
people of Antioch as if the Feast of Easter had fallen on the 25th
of April, as the Paschal tables have it. The first Homily therefore
he places a little before the sedition; but the sedition on the
26th of February, ten days before Lent, which at Antioch began on
the Monday of our Quinquagesima, falling that year on the 8th of
March. The second Homily either on the Thursday, or the Saturday
before Lent; viz. on the 6th of March, the eighth day after the
sedition. The third on the following Sunday, the 7th of March, or
thereabout. The fourth, on the Monday following, March 8. The
fifth, on Tuesday, March 9. The sixth, about the next Wednesday, on
March 10. The seventh, on Thursday, March 11. The eighth, on
Friday, March 12. The ninth on the Monday of the second week in
Lent, March 15. The tenth, after the lapse of a few days. The
eleventh, (considering it transposed,) on the Monday of the fourth
week in Lent, March 29. The twelfth, on the following Tuesday,
March 30. The thirteenth, on the following Wednesday, March 31. The
fourteenth, a little after that one which is numbered the
eighteenth, which was delivered on the fifth Sunday in Lent, April
5. The fifteenth, on the Saturday of the second week in Lent, or
March 20. The sixteenth, on the third Saturday in Lent, March 21.
The seventeenth, about the end of the fourth week in Lent. The
eighteenth, Sunday, April 5, or thereabout. The nineteenth, after
the fourteenth, about April 11. The twentieth, on Easter Day, April
25. The twenty-first, about the same time as the twenty-second
following it, which was delivered on the Friday after Passion
Sunday, April 16. The second before Easter. It has lately become
common to call the week immediately before Easter “Passion
Week,” but this name belongs to the week before it. The proper
title of the last is the “Great” or “Holy” Week.
2d........... Second
3d........... Third
4th........... Fourth
5th........... Fifth
6th........... Sixth
7th........... Seventh
8th........... Eighth
9th........... Ninth
10th........... Tenth
11th........... Fifteenth
12th........... Sixteenth
13th........... Eleventh
14th........... Twelfth
15th........... Thirteenth
16th........... Seventeenth
17th........... Eighteenth
18th........... Fourteenth
19th........... Nineteenth
20th........... Twenty-second
21st........... Twenty-first
22d........... Twentieth
But before we discourse singly of the
Homilies, and make a few observations as to the order as well as
the argument of each, it may be worth while to remark, that from
the title of the Homily which formerly was numbered the
twenty-second, but not the twentieth, which title it has in the
notes of Fronton, and in our mss.; it must
have been spoken ten days before Easter; and that from these words
likewise, just before the end of the Homily, “Forty days have
already passed away,” Tillemont justly infers, that Lent among
the people of Antioch began on the Monday after Quinquagesima; and
that among them the whole Lent extended through seven weeks; and he
rightly assigns this Homily to a Friday during Lent; “Feriam sextam Quadragesima.” This
looks like a reprint, as he is more definite. As now in the Greek church. The Latins do not count
the week in which Ash-Wednesday is, as not being a whole one.
Moreover, since for the causes before related,
we may account the diurnal Paschal tables, which place the Easter
of the year 387 upon the 25th of April, as of doubtful authority, It has been shewn, in a former note, that there is
no reason for this doubt.
The first Homily, then, was delivered a few days before
the sedition at Antioch, as is discoverable from these words in No.
(3) of the second Homily; “I lately protracted a long discourse
to your charity and I have received “accepi,” it should be, as in
Text, “exegi,” “I demanded.”
The second Homily, Tillemont refers either to the Thursday or to the Saturday before Lent; but it may more safely be pronounced to have been spoken “about” that time, seven days having been completed as Chrysostom himself says, since the sedition, during which he declares that he had been silent, because the people of Antioch, being in consternation from the mighty calamity and from the immensity of the danger, were in no fit state for the hearing of Sermons; moreover, that this evil was one sent from God, on account of their having neglected the correction of their blaspheming brethren; and after he has drawn a beautiful picture of their state, he concludes the discourse, after having preached at length on riches, the use of riches, alms-giving, and poverty.
The third Homily follows close on the second. But we suppose with Tillemont, that it was delivered on Quinquagesima Sunday (to speak according to modern custom). Chrysostom treats here of the departure of Flavian the Bishop of Antioch to Constantinople for the purpose of appeasing the Emperor, and consoles the people with the hope of his succeeding. He then proves at length that there is no utility in fasting, unless there be an abstinence from vices. But after making a few remarks on avoiding slander, he deplores the present calamity, and relates some harsh severities. “Some,” saith he, “have perished by the sword, some by fire; some given to wild beasts; and not men only but children. And neither this immaturity of age, nor the tumult of the people, nor the circumstance that they were infuriated by demons when they perpetrated such deeds, nor that the exaction was thought to be intolerable, nor poverty, nor having offended in company with all, nor promising that they would never hereafter dare to repeat such deeds, nor any thing else could at all rescue them; but they were led away to the pit without reprieve, armed soldiers conducting and guarding them on either side, lest any one should carry off the criminals; whilst mothers also followed afar off, seeing their children beheaded, but not daring to bewail their calamity; for terror conquered grief, and fear overcame nature.”
All these evils were inflicted on the people of Antioch by the Prefects or Magistrates before Theodosius had heard any thing of the sedition, as Chrysostom says in the same place. But he concludes the address by admonishing that they should abstain from slander, from enmities, and from oaths.
The fourth Homily, delivered as it seems on the Monday, which was the beginning of Lent, describes the advantages gained from the calamity. He speaks of the people of Antioch as changed and brought back from their former habits. But at the close he again repeats the same admonition, which he reminds them that he had given in the foregoing Homily, that is to say, concerning slanders, enmities, and oaths. But in No. (6.), he says, that he should speak throughout this week concerning oaths.
The fifth Homily was pronounced on the day
following, that is, on the Tuesday, as Chrysostom says at the
beginning of it. In this Chrysostom consoles the people of Antioch
as usual, under their sadness, and exhorts them to a contempt for
death. In the end also he treats No. (7.) of the avoidance of
oaths, and indicates somewhat of the order of the foregoing and
following Homilies in these words. “Let us therefore persuade it
(our soul) to make this first change for the better by the
avoidance of oaths; for although I spake to
Lat. has only “the day before yesterday.”
In the sixth Homily, delivered on the Wednesday of the first week, he imparts consolation to the afflicted, and urges them to hope for a prosperous turn of affairs. He speaks of the delays the messengers had met with, who were gone to announce to the Emperor the sedition at Antioch, as proceeding from God; and from thence deduces a favourable hope for his hearers, and bids them feel confidence of obtaining pardon by the petition of Flavian the Bishop; and after he had discoursed on the subject of not being afraid of death, he again speaks as usual against oaths.
The seventh Homily was delivered, as is
evident from many indications, on the day following. “It is the
fifth day,” says Chrysostom, “we are engaged in speaking words
of comfort to your charity.” But this fifth day is reckoned by
beginning from the Sunday, so that he must be speaking of the fifth
day of the week. He here treats of the first words of Genesis,
“In the beginning God made heaven and earth;” and he observes,
that God is not only good when He chastises, but also when He
confers favours; This must be a slip of the pen. [The
sentences have clearly got transposed, and we should read “not
only good when He confers favours, but also when He
chastises.”—Ed.]
The eighth Homily Tillemont supposes to have been
spoken on the day following the seventh Homily, that is, on the
Friday. But Chrysostom disclaims it, who testifies at the outset
that he discoursed on the passage, “In the beginning God made
heaven and earth, lately” (πρῴην) not yesterday (χθšς), which without doubt belongs to the
seventh Homily. Therefore the present Homily is to be assigned to
the Saturday; Both arguments may stand, as the common use of
πρῴην is undoubted.
The ninth Homily Tillemont with probability
allots to the Monday of the second week in Lent. But as to this
matter no indication presents itself by which we may lay down any
thing certain or probable. This discourse was, however, delivered
after a silence of one or more days, as Chrysostom expressly
states By using the word
πρῷην. But this may be in anticipation of his
reference to Hom. VII. But if this Homily were delivered on Monday,
the first day of strict fasting, the scruples of the
congregation would be accounted for. No difficulty remains but the
use of πρῷην, in Hom. X., against
which is ἐπιοῦσαν. Placing the trials, and Hom.
XI.–XVIII. a week later throughout, seems less consistent.
The tenth Homily was not delivered on the day
following the ninth, although it follows up the same argument, as
is shewn by the word, πρῴην
“lately.” But Chrysostom here congratulates his auditors that
they had yielded to his admonitions. He declares it is far better
to hear the word of God than to fast. He then proves that the world
could not pos
The eleventh Homily, Tillemont supposes to
have been delivered after that which here has the inscription of
the fifteenth, as well as after the sixteenth which follows it. The
argument he employs is this; In this Homily he says, the subject is
concerning certain dangers and distresses which the city of Antioch
had already passed through, which events seem to have taken place
after the arrival of Hellebichus and Cæsarius. But that arrival of
Hellebichus and Cæsarius is mentioned in the Title of the
seventeenth Homily, See note at the beginning of that Homily and the
preceding; it is almost certain from the whole character of Hom.
XVII. that it was not delivered immediately after the events
referred to. Probably many had returned, who St. Chrysostom wished
to inform of the events during their absence.
Supported by this argument, Tillemont thinks that not only the fifteenth, but also the sixteenth ought to be placed before the eleventh. But besides that all the Manuscripts, without exception, preserve the very same order as the published Editions, we have not a sufficiently accurate knowledge of all the events, the dangers, terrors, and threats of the time, that for a reason of this sort we should deem there ought to be any change in the order. Chrysostom has spoken of many things, but was perhaps silent on many more. Wherefore, until something more certain be brought to light, we think the ancient order must be adhered to. In this Homily Chrysostom at the beginning gives thanks, because the city breathed again after the terror that had fallen on it, since multitudes had taken flight in consequence of suspicions that had been thrown out among them. For some days Chrysostom was silent (as he himself says) during this season of calamity and terror. But Tillemont assigns this Homily to the Monday of the fourth week in Lent, and indeed with the best reason, as we shall shew when we come to the thirteenth Homily. In the present Homily he treats principally of the wisdom of God in the constitution of man, and at the end concerning the avoiding of oaths.
The twelfth, as well as the thirteenth, for the same
reason as above, Tillemont makes later than the fifteenth and
sixteenth. But I know not in what way he understands that passage
in this twelfth Homily, No. (2.) “On the three foregoing days,
then, we have investigated one method of acquiring the knowledge of
God, and have brought it to a conclusion, explaining how ‘the’
visible ‘heavens declare the glory of God,’ and what is the
meaning of that which is said by Paul; ‘The invisible things of
Him from the creation of the world are clearly seen, being
understood by the things that are made;’ and we have shewed how
from the creation of the world, and how by heaven, and earth, and
sea, the Creator is glorified. But to-day,” etc. Here Chrysostom
clearly refers to a series of these Homilies in the order in which
they were delivered before the twelfth, that is to say, the ninth,
the tenth, and the eleventh. In the ninth (No. 2.) he places as the
argument of his discourse the saying of Paul, “The invisible
things of Him,” etc. as well as that of the Psalms, “The
heavens declare the glory of God.” In the tenth (No. 2.) likewise
he declares that he is pursuing this very argument. In the eleventh
(No. 2.) also he testifies that he is insisting on the same
argument. Is not Tillemont doing violence to the words of
Chrysostom, when he wishes the tenth and the eleventh to be
inserted between the fifteenth and sixteenth? This, however, he
only proposes, half doubtingly, in note (29) on the Emperor
Theodosius, No. 10, 11 seqq. and he confesses, that the order which
we have laid down is clearly indicated by Chrysostom; but for what
reason I know not, he afterwards departs from the same order. But
when Chrysostom says, “on the three past days,” it is not to be
understood of three successive days, but of the three last days on
which he had preached. In this twelfth Homily, likewise, which was
delivered on the Tuesday of the fourth week, he dwells on the same
subject of the wisdom of God in the creation of the
The thirteenth Homily was spoken the day after the
twelfth. At the commencement he returns thanks to God that the face
of affairs was changed, and the fear removed, which had been such
that “the greater part of the city,” as he says, “had taken
refuge from the fear and danger of that occasion in secret places,
in deserts, and hollows.” Hence he proceeds to speak of many who
were dragged to the tribunal; of the horrible inquisition that took
place by means of the scourge; of others who were hurried away to
punishment; of a mother and sister of a certain person, who, whilst
he was undergoing his trial within, were rolling in the dust at the
vestibule. Chrysostom describes pathetically these events which had
been transacted a few days before, that is to say, before he
delivered the eleventh discourse. But the words which Chrysostom
uses in the beginning, οἵαν τὴν
παρελθοῢσαν εἴδομεν τετρ€δα καὶ οἵαν τὴν παροῢσαν ὁρωμεν
νῢν, Bernard Brixianus
thus renders, “Quale præteritum vidimus quatriduum et quale nunc
videmus præsens:” I know not for what reason we have left this
untouched. For although τετρὰς
is sometimes taken to signify the fourth day, yet in ecclesiastical
language, even from the time of Clemens Alexandrinus, τετρὰς is the fourth day of the
week, so that the Translation should be corrected, and should
stand, “Qualem feriam quartam præteritam vidimus,” etc. In
which it is declared, that the Homily was delivered on the fourth
day of the week, and that indeed the fourth week in Lent, or
perhaps the third, according to another mode of reckoning; since
for many ages downwards the Greeks call that the first Sunday and
week of the fast See Sir H. Nicolas, Chron. of History,
p. 117. Gloss. of Dates, art. Hebdomadæ Græcæ, observes,
that the Greeks named the weeks as beginning on Monday, and taking
in Sunday at the end. Still they count Monday the second day, etc.
Thus the first Sunday would be the same as with the Latins,
but the first week earlier. It seems probable that this was
a week earlier than here stated, see Hom. XVIII.
The fourteenth Tillemont thinks ought to be
placed after the eighteenth; influenced by this reason, that
Chrysostom says at the beginning, “Not a little did the devil
yesterday disturb our city, but God hath also not a little
comforted us again.” These words, he observes, denote that the
arrival of Hellebichus, and of news from Constantinople, had
already occurred. But these are mere conjectures spoken at
random. And dependent on the erroneous notions, that Hom.
XVII. was delivered immediately on the arrival of the
commissioners.
The fifteenth Homily, Tillemont would have it, was
delivered between the tenth and eleventh, both for the reasons
above mentioned, and because Chrysostom has these words at the
commencement, Εδει καὶ τήμερον καὶ τῳ προτ™ρῳ σαββ€τῳ τὸν
περὶ νηστείας κινησαι λόγον. “It had been right both
to-day and on the former Sabbath, to let the discourse turn on the
subject of fasting.” Where he understands the expression, τῳ προτ™ρῳ, as though it were
τῳ πρώτῳ,—the
first Saturday in Lent, entertaining however some doubts on the
point. But we, as well as Bernard Brixianus, understand it of the
earlier or preceding one. It may be that, or the first in Lent, considered as
the last on which he had preached.
Πριντεδ,
Χονσταντινοπλε.
The sixteenth Homily was delivered when all
were deliberating upon making their escape from the city, in
consequence of a certain report, that a sack was to take place.
Tillemont endeavours also to change the position of this Homily,
and to place it between the tenth and eleventh, which, however, as
we have said in our remarks upon the twelfth, it cannot admit of.
Tillemont further supports his argument by these words: in No. 6,
the holy Doctor says, “We have passed through the second week of
the fast.” He infers, therefore, that two weeks only of the fast
had passed away, and Tillemont on that ground determines, that it
ought to be moved out of its place. He supposes it was spoken on
the third Sunday in Lent, reckoning for the first Sunday that which
preceded the first day of the fast, which we call Quinquagesima
Sunday. But what if at Antioch at that time, that was called the
first Sunday of Lent, which according to modern custom occurs as
the first within the fast? He may exclude the
τυροφ€γος, or cheese-week, as not one of the strictest
fasting. This appears to have been the case from Homily XVIII.,
which cannot well be placed anywhere but on the fourth Sunday, and
which says that half the fast is over. This is chiefly a reprint of this preface. Here
nothing better is suggested than the supposition of a mistake in
transcribing. The difficulty arises from the mistaken notion, that
it was before the trials, whereas it was probably delivered a
little before the return of a messenger from Cæsarius. See Tabular
View.
The seventeenth was delivered after
Ellebichus, or Hellebichus, (styled Magister Militum), and
Cæsarius, (styled Magister), the persons sent by the Emperor for
the purpose of instituting an inquiry into the sedition, had
arrived at Antioch. This Hellebichus, Master of the Horse or
Ιν
τηε Λιφε “ανδ
Φοοτ.” The Life adds, The rank of metropolis was
transferred from Antioch to Laodicea, according to Theordoret, l.
5, c. 10.
The eighteenth Homily was spoken after half the fast was over, as Chrysostom himself says at the beginning. But Tillemont thinks it may probably be assigned to the fifth Sunday of Lent. He treats moreover of the true reason for fasting; of contempt for riches; of godly sorrow, &c.
The nineteenth Homily was delivered as the title has
it, τῃ κυριακῃ της
ἐπισωζομ™νης, or as
Fronto Ducæus reads it, της
σωζομ™νμς. Among the Cappadocians, ἐπισωζομ™νη is Ascension Day, as Allatius
says in his book on the Sundays and Weeks of the Greeks, adding
that the Sunday thus called is the fifth after Easter, In the Life, and in Pref. to vol. 4, it is
proved from Hom. I. de Annâ (1), that this Homily was
actually delivered on that day. This being so, Flavian would be the
“Leader” of the Festival. Dominica in albis.
Hitherto, in the number and order of the Homilies, we have followed the editions of Savile and Fronto Ducæus. But henceforth it is otherwise; for that which follows as the twentieth in former editions, is without doubt the twenty-first and last on the Statues. But the twenty-first is a Catechesis, which we have placed second after another Catechesis, which was inscribed as the first, as we remark in the Notice placed at the end of the Homilies on the Statues, and in front of the Catechetical Lectures; since this Catechesis ought to be placed entirely without the series of the Homilies on the Statues. But the Homily, which is in former editions the twenty-second, is without doubt the twentieth, which was delivered ten days before Easter. Therefore we proceed in this order.
The twentieth Homily has these words in the title,
according to manuscripts mentioned by Fronto Ducæus, and likewise
in some of ours, and particularly that in the Royal Library,
numbered 1971. Ελ™χθη δš πρὸ δ™κα
ἡμερων της ƒγίας καὶ ζωοποιου του Κυρίου ἡμων 'Ιησου Χριστου
ἐκ νεκρων ‡ναστ€σεως. “It was spoken ten days before
the holy and life-giving Resurrection of our Lord Jesus Christ from
the dead.” This therefore is in perfect accordance with that
saying of Chrysostom, a little before the end of the Homily,
“Forty days have passed away.” This sermon then was delivered
on the Friday after the Sunday which we call Passion-Sunday. For
this day was the fortieth, beginning from the Monday after
Quinquagesima, which was the commencement of Lent. But it was
likewise the tenth before Easter, reckoning Easter itself with it.
The Homily is almost throughout against enmity and the remembrances
of injuries, and at the close is, according to Chrysostom’s
accustomed manner, directed against oaths. The twenty-first Homily,
which is the last on the Statues, seems, from what he says just
————————————
table of the events connected with the homilies on the statues.
Hom
Feb. -- .. 1
26? ..... Sedition on the proclamation of a new impost.
March 6 Saturday 2
7 Sunday, Quinquagesima 3 Three precepts for this Lent.
8 M 4 Plan for the week.
9 T 5
10 W 6
11 T 7
12 F.
13 S. 8 (πρῴην.)
14 Sunday I. in lent
15 M 9
16 T 10 Arrival of Hellebichus and Cæsarius. Baths closed. Antioch deprived of its rank.
17 W. Trial of prisoners. Intercession of monks. Senate kept in prison: sentence to be left to the Emperor.
18 T... Departure of Cæsarius to Constantinople.
21 Sunday II. in Lent
22 M 11
23 T 12 Cæsarius arrives at Constantinople. (Sixth day, Lib.)
24 W 13 (Trials referred to as on the preceding Wednesday.)
25 T 14
26 F.
27 S 15 (Ref. to former Saturday.)
28 Sunday III. in Lent. 16 False alarm. (Second week of Fast past.)
30? T? 17 News from Cæsarius. City to be spared. Senate still in prison.
April 4 Sunday IV. in Lent. 18 (Half Fast past, not twenty days from closing of Baths.)
11 Passion Sunday
16 F 20
18 Palm Sunday. --
25 Easter 21 Return of Flavian, and full pardon, related.
June -- ..... Feast of the Martyrs. St. Chrysostom ill.
28 Sunday before Ascension 19 Homily addressed to country people.
homilies of st. john chrysostom,
archbishop of constantinople,
addressed to the people of antioch,
concerning the statues.
————————————
Homily I.
The Argument.
This Homily was delivered in the Old Church So called,
because situated in the more ancient part of the city of Antioch,
near the river Orontes. It was also called the Apostolic Church, as
being that founded by the Apostles. This Homily was spoken a little before
the breaking out of the sedition. It has, however, always been
classed with the rest because alluded to in the next Homily.
1. Ye have heard the
Apostolic voice, that trumpet from heaven, that spiritual lyre! For
even as a trumpet sounding a fearful and warlike note, it both
dismays the enemy, and arouses the dejected spirits on its own
side, and filling them with great boldness, renders those who
attend to it invincible against the devil! And again, as a lyre,
that gently soothes with soul-captivating melody, it puts to
slumber the disquietudes of perverse thoughts; and thus, with
pleasure, instills into us much profit. Ye have heard then to-day
the Apostle discoursing to Timothy of divers necessary matters! for
he wrote to him as to the laying on of hands, saying, “Lay hands
suddenly on no man, neither be partaker of other men’s sins.”
2. Since then it is impossible to go through
every part, what part of the words rehearsed would you have us
select for the subject of our address to your charity? Gr., “unto your love,” a title by which St.
Chrysostom addresses his hearers as we say, “Your Grace,”
“Your Majesty.”
3. Let us not therefore listen carelessly;
since even they who roast the metallic earth, when they have thrown
it into the furnace, not only take up the masses of gold, but also
collect the small particles with the utmost care. Inasmuch, then,
as we likewise have to roast The operation of roasting the ore, in
the Cornish mines, consists in placing it in a comminuted state in
a furnace of a particular construction, where it is subjected to a
strong heat, but not so strong as to smelt it; by which the
arsenic, sulphur, and other impurities, are carried off in the form
of vapor, leaving the heavier metallic substance behind.—Tr. See on Socr. H. E. iv. 23. Pambos was nineteen years in
learning
4. Since then its riches are so great, let us
arouse ourselves, and receive that which is spoken with a watchful
mind; for I am preparing to plunge our discussion to an extreme
depth. The admonition itself hath no doubt seemed beside the
purpose, and superfluous to many: and they are apt to talk much in
this way, “Was Timothy of himself not able to judge what it was
needful to make use of, and did he wait to learn this of his
teacher. Or, the teacher, as he is called emphatically,
Doctor Gentium, see
5. For besides the subjects which have been
mentioned, there is another, about which some are no less
perplexed, enquiring within themselves on what account God
permitted a man possessing such confidence towards Him, Or, “claims,”
παῤῥησίαν. See See on An old translation has “slight,” as if it were
μικρŽ.
He appears to have acted beyond his local charge,
as in joining in the address of several Epistles (see
7. But this is not all. These sceptics propose
yet a further enquiry, by asking for what reason Timothy neither
healed himself, nor was healed by his instructor, when he was
reduced to this state. Whilst the Apostles raised the dead, cast
out devils, and conquered death with abundant ease, they could not
even restore the body of one sick man! Although with respect to
other bodies, both during their own lives and after death, they
manifested such extraordinary power, they did not restore a stomach
that had lost its vigour! And what is more than this, Paul is not
ashamed, and does not blush, after the many and great signs which
he had displayed even by a simple word; yet, in writing to Timothy,
to bid him take refuge in the healing virtue of wine drinking. Not
that to drink wine is shameful. God forbid! For such precepts
belong to heretics; but the matter of astonishment is, that he
accounted it no disgrace not to be able, without this kind of
assistance, to set one member right when it was disordered.
Nevertheless, he was so far from being ashamed of this, that he has
made it manifest to all posterity. i. e., by his precept to Timothy, ὃ (Paris reprint) seems a misprint
for ὅτι. Hoogeveen questions whether ὅτι can be
used as ὥστε. If that is not the sense here, the
construction is imperfect.
8. But before I proceed to solve these
questions, permit me to say something of the virtue of Timothy, and
of the loving care of Paul. For what was ever more tender hearted
than this man, who being so far distant, and encircled with so many
cares, exercised so much consideration for the health of his
disciple’s stomach, and wrote with exact attention about the
correction of his disorder? And what could equal the virtue of
Timothy? He so despised luxury, and derided the sumptuous table, as
to fall into sickness from excessive austerity, and intense
fasting. For that he was not naturally so infirm a person, but had
overthrown the strength of his stomach by fasting and water
drinking; you may hear Paul himself carefully making this plain.
For he does not simply say, “use a little wine;” but having
said before, “drink no longer water,” he then brings forward
his counsel as to the drinking of wine. And this expression “no
longer” was a manifest proof, that till then he had drunk water,
and on that account was become infirm. Who then would not wonder at
his divine wisdom and strictness? He laid hold on the very heavens,
and sprang to the highest point of virtue. And his Teacher
testifies this, when he thus speaks, “I have sent unto you
Timothy, who is my beloved and faithful son in the Lord;” Gr. philosophy, which is almost always used by St.
Chrysostom in this practical sense. “Divine wisdom” has been
sometimes put for it. μόσχος.
9. Furthermore, in order that he might not be
thought to have said these things out of favour or kindness, he
makes his hearers themselves to be witnesses of the virtue of his
son, when he says, “But ye know the proof of him, that, as a son
with a father, so he hath served with me in the Gospel;” A course of discipline was usual with those who
intended to live a truly Christian life. St. Chrysostom spent four
years in retirement. St. Augustin also practised self-discipline
before his baptism (Conf. ix. 14, Tr. p. 165), and afterwards x.
47, p. 239; see the end of Hom. XXVI. on St. Paul does not say, “I fear;” but he does
say that he used means like these.
συνειληχότες. “Have shared,” makes no sense here.
Valckenaer, Opusc. i. p. 208, corrects the same word in Or.
i. de Laud. St. Paul, fin. Read συνειλοχότες. Att. from συλλ™γω.
10. Timothy then, being aware of all these
things, fortified himself on every side; for he knew that youth is
an age of difficulty; that it is unstable; easily deceived; very
apt to slip; and requires an exceedingly strong bridle. It is
indeed a sort of combustible pile easily catching anything from
without, and quickly kindled; and for that reason he took care to
smother it on all sides; and strove to abate the flame in every
way. The steed See on Or “which guided himself.” A less easy
construction, but better suited to the context. Compare Plato’s
famous illustration (probably known to St. Chrysostom), Phædrus,
246, in which Reason is represented as a charioteer driving a
chariot drawn by two horses, one of an aspiring, the other of a
grovelling nature.
11. The admonition however, and the counsel,
such as it is, appears to some to give authority for drinking wine
too freely. But this is not so. If indeed we closely investigate
this very saying, it rather amounts to a recommendation of
abstinence. For just consider that Paul did not at first, nor at
the outset give this counsel. But when he saw that all strength was
overthrown, then he gave it; and even then not simply, but with a
certain prior limitation. He does not say merely, “Use wine,”
but “a little” wine; not because Timothy needed this admonition
and advice, but because we need it. On this account, in writing to
him, he prescribes the measure and limit of wine-drinking for us;
bidding him drink just so much as would correct disorder; as would
bring health to the body, but not another disease. For the
immoderate drinking of wine produces not fewer diseases of body and
of soul, than much drinking of water, but many more, and more
severe; bringing in as it does upon the mind the war of the
passions, and a tempest of perverse thoughts, besides reducing the
firmness of the body to a relaxed and flaccid condition. For the
nature of land that is long disturbed by a superabundance of water,
is not thereby so much dissolved, as the force of the human frame
is enfeebled, relaxed, and reduced to a state of exhaustion, by the
continual swilling of wine. Let us guard then against a want of
moderation on either side, and let us take care of the health of
the body, at the same time that we prune away its luxurious
propensities. For wine was given us of God, not that we might be
drunken, but that we might be sober; that we might be glad, not
that we get ourselves pain. “Wine,” it says, “maketh glad the
heart of man,”
12. When, therefore, we hear men saying such things,
we should stop their mouths; for it is not the use of wine, but the
want of moderation which produces drunkenness, Drunkenness! that
root of all evils. Wine was given to restore the body’s weakness,
not to overturn the soul’s strength; to remove the sickness of
the flesh, not to destroy the health of the spirit. Do not then, by
using the gift of God immoderately, afford a handle to the foolish
and the impudent. For what is a more wretched thing than
drunkenness! The drunken man is a living corpse. Drunkenness is a
demon self-chosen, a disease without excuse, an overthrow that
admits of no apology; a common shame to our kind. The drunken man
is not only useless in our assemblies; not only in public and
private affairs; but the bare sight of him is the most disgusting
of all things, his breath being stench. The belchings, and gapings,
and speech of the intoxicated, are at once unpleasant and
offensive, and are utterly abhorrent to those who see and converse
with them; and the crown of these evils is, that this disease makes
heaven inaccessible to drunkards, and does not suffer them to win
eternal blessedness: for besides the shame attending those who
labour under this disease here, a grievous punishment is also
awaiting them there! Let us cut off then this evil habit, and let
us hear Paul saying, “Use a little
13. But since we have now learnt the tender care of Paul, and the virtue of Timothy, come and let us, in the next place, turn our discourse to the actual solution of those questions. What then are the questions? For it is necessary again to mention them, that the solution of them may be plainer. For what reason then did God permit that such a saint, and one entrusted with the management of so many matters, should fall into a state of disease; and that neither Timothy himself nor his teacher had strength to correct the disorder, but needed that assistance which was to be had by drinking wine? Such, indeed, were the questions proposed. But it is needful to bring forward a precise solution; so that if any should fall not only into the like sickness and disease, but into poverty, and hunger, and bonds, and torments, and discomfitures, and calumnies, and into all those evils which belong to the present life, although they were great and wonderful saints, you may still be able to find, even for their case, in the things which are to-day to be advanced, an exact and very clear reply to those who are disposed to find fault. For ye have heard many asking such questions, as, “Why ever is it that such an one, a moderate and meek man, comes to be dragged daily before the seat of judgment by another who is lawless and wicked, and to suffer evils without number, and God permits this? For what reason again was another man, upon false accusation, unjustly put to death?” “Such a man,” says the objector, “was drowned; another was thrown down a precipice; and we might speak of many saints, as well in our own days as in the days of our forefathers, who have suffered divers and chequered tribulations.” To the end, therefore, that we may see the reason of these things, and that we ourselves may not be disturbed, nor overlook the case of others who thus meet with a stumbling-block, we should attend with earnest heed to the reasons now about to be advanced.
14. For of the diversified and manifold affliction which befalls the saints, I have reasons eight in number to declare unto your love. Therefore let all direct themselves to me with the strictest attention, knowing that there will be no pardon nor excuse left us hereafter for stumbling at the things which happen, if after all, when there are so many reasons, we are just as much perplexed and disturbed as if there were not one to be found.
The first reason then is, that God permits them to suffer evil, that they may not too easily be exalted into presumption, by the greatness of their good works and miracles.
The second, that others may not have a greater opinion of them than belongs to human nature, and take them to be gods and not men.
The third, that the power of God may be made manifest, in prevailing, and overcoming, and advancing the word preached, through the efficacy of men who are infirm and in bonds.
The fourth, that the endurance of these themselves may become more striking, serving God, as they do, not for a reward; but showing even such right-mindedness as to give proof of their undiminished good will towards Him after so many evils.
The fifth, that our minds may be wise concerning the doctrine of a resurrection. For when thou seest a just man, and one abounding in virtue, suffering ten thousand evils, and thus departing the present life, thou art altogether compelled, though unwillingly, to think somewhat of the future judgment; for if men do not suffer those who have laboured for themselves, to depart without wages and recompense; much more cannot God design, that those who have so greatly laboured should be sent away uncrowned. But if He cannot intend to deprive those of the recompense of their labours eventually, there must needs be a time, after the end of the life here, in which they will receive the recompense of their present labours.
The sixth, that all who fall into adversity may have a sufficient consolation and alleviation, by looking at such persons, and remembering what sufferings have befallen them.
The seventh, that when we exhort you to the virtue of such persons, and we say to every one of you, “Imitate Paul, emulate Peter,” ye may not, on account of the surpassing character of their good works, slothfully shrink from such an imitation of them, as deeming them to have been partakers of a different nature.
The eighth, that when it is necessary to call any blessed, or the reverse, we may learn whom we ought to account happy, and whom unhappy and wretched.
These then are the reasons; but it is necessary to
establish them all from the Scriptures,
15. That tribulation then is profitable to the
saints, that they may exercise moderation and lowliness, and that
they may not be puffed up by their miracles and good works, and
that God permits it for this end; we may hear David the prophet,
and Paul saying the same. The former says, “It is good for me,
Lord, that I have been in trouble, that I might learn thy
statutes:” So he explains it also on the passage, on 2 Cor.,
Hom. XXVI. See also on
16. That this very particular also contributes
much to the showing forth of God’s power, you may learn even from
the same Apostle, who told us the former. In order that you may not
say, (what indeed unbelievers think), that God in permitting this,
is some infirm being, and suffers such persons to be continually
afflicted, from not being able to deliver His own from dangers:
this very thing, I say, observe how Paul has demonstrated by means
of these events, showing not only that the events were far from
accusing Him of weakness, but that they proved His power more
strikingly to all. For having said, “There was given me a thorn
in the flesh; a messenger of Satan to buffet me,” and having thus
signified his repeated trials, he goes on to add, “For this thing
I besought the Lord thrice, that it might depart from me; and He
said unto me, My grace is sufficient for thee, for My strength is
perfected in weakness.”
17. But to show that many would be too often ready
to imagine things of them above human nature, unless they saw them
enduring such afflictions, hear how Paul was afraid on this very
point; “For though I would desire to glory, I shall not be a
fool, but now I forbear, lest any man should think of me above
Or, “he,” referring to οἱ περὶ
St. John, however, may be included. The heathen altars,
βωμοὶ
must not be confounded with the Christian
θυσιαστήρια
raised over the relics of saints to
God. St. Aug. ser. 273, c. 7, in Nat. Mart. Fructuosi
&c. de Sanctis, 1 (Ben. t. 5). “When didst thou ever hear
me, or any of my brethren and colleagues, say at the memorial of
St. Theogenes, ‘I offer to thee, St. Theogenes;’ or, ‘I offer
to thee, Peter;’ or, ‘I offer to thee, Paul?’ and if it be
said to you, ‘Do you worship (colis) Peter?’ Answer,…‘I do
not worship Peter, but I worship God, whom Peter also worships.’
Then doth Peter love thee.” This passage of St. Chrysostom is,
however, remarkable, as pointing out a tendency which has since
been carried to excess.
18. This then is the third cause of
affliction; and the fourth is, that the saints might not be
supposed to serve God from a hope of present prosperity. For many
of those who live in debauchery, when blamed as they often are by
many, and invited to the labours of virtue; and when they hear the
saints commended for their cheerfulness under great hardships, ἐπὶ τῇ τῶν δεινῶν εὐψυλί‹. One
would have expected ἐν τοῖς δεινοῖς; but perhaps the true
reading is δείνων, making the
sense “for the noble spirit of such and such persons.” See St. Greg. Mor. in B., Satan.
ἐρώμενου. The Benedictine translator
is mistaken in rendering this “to love one who loves him,” see
on τῶν žξωθεν,
as being Pagan. See St. Chrysostom on See the wrestling match at Patroclus’ funeral,
Il. xxiii. 726, &c., where Ulysses, after an even trial, gives
Ajax this advantage, and overthrows him by superior skill; and Ajax
gives it in return, and gains an even fall by his greater weight
and strength.
19. It is tried gold! Try it as thou desirest;
examine it as thou wishest, thou wilt not find in it any dross.
This shows us not only the fortitude of others, but also brings
much farther ›τ™ραν al. ›τ™ροις
“brings the rest much.” The word
δι€γοντας, in the Greek, comes last, and so
separated from the “furnaces”
20. But that this also introduces arguments
for the resurrection, hear the same Paul again, saying, “If after
the manner of men I have fought with beasts at Ephesus, what shall
it profit me if the dead are not raised.”
21. And that other τὴν ›τ™ραν. παθὴς.
22. But that you may learn that this also
teaches us to consider those blessed whom we ought to consider
blessed, is evident from hence. For when you hear Paul saying,
“Even unto this present hour we both hunger, and thirst, and are
naked, and are buffetted, and have no certain dwelling place.” St. Chrysostom, it must be observed, in this
quotation as elsewhere, follows the Septuagint Version. In the
present instance that version is only supported by the Vulgate,
Syriac, and Arabic. See Walton’s Polyglott. But the Targum
follows the Hebrew (our sons, v. 12), as do the English
Translations. It is obvious that
23. But if it were necessary to add a ninth St. Chrysostom has not exactly kept to his order
of enumeration in these reasons, but considers the last three under
one head, probably for the sake of brevity.
24. There is besides a tenth reason to
mention; and what is it, but the one I have before frequently
referred to? viz. that if we have any spots, we thus put them away.
And the patriarch, making this matter plain, said to the rich man,
“Lazarus hath received “‡π™λαβεν,” which word he seems
justified in applying to Lazarus too by the “likewise,”
the article bears out “his evil things.”
25. And if, O beloved, thou seest a man living in
virtue, keeping fast hold of spiritual wisdom, pleasing God, yet
suffering innumerable ills, do not stumble! And although thou seest
any one devoting himself to spiritual affairs, and about to achieve
something useful, yet presently supplanted, be not discouraged! For
I know there are many who ofttimes propose a question to this
effect: “Such a one,” say they, “was performing a pilgrimage
to some Martyr’s shrine; and whilst conveying money to the poor,
met with a shipwreck, and lost all. Another man, in doing the like,
fell among robbers, and scarcely saved his life, leaving the place
in a state of nudity.” What then should we say? Why that in
neither of these cases need one be sad. For if the one met with a
shipwreck, Or, devoted it ‡π™θετο.
26. Let us not then call Him to account for what He does; but let us give Him glory in all things. For it is not lightly and to no purpose that He often permits such events. But beside that He does not overlook those that would have enjoyed comfort from such wealth; and instead of it, affords them some other supply of sustenance; He also makes him who suffers the shipwreck more approved, and provides him a greater reward; inasmuch as the giving thanks to God, when one falls into such calamities, is a far greater matter than giving alms. For not what we give in alms only, but whatever we have been deprived of by others, and borne it with fortitude; this too brings us much fruit. And that you may learn, that the latter is indeed the greater thing, I will make it evident from what befell Job. He, when a possessor of wealth, opened his house to the poor, and whatever he had he bestowed; but he was not so illustrious when he opened his house to the poor, as when, upon hearing that his house had fallen down, he did not take it impatiently. He was not illustrious when he clad the naked with the fleece of his flock, as he was illustrious and renowned when he heard that the fire had fallen, and consumed all his flocks, and yet gave thanks. Before, he was a lover of man; now, he was a lover of Wisdom. Before, he had compassion on the poor; but now he gave thanks to the Lord! And he did not say to himself, “Why is it that this hath happened? The flocks are consumed from which thousands of the poor were supported; and if I was unworthy to enjoy such plenty, at least He should have spared me for the sake of the partakers.”
27. Nothing of this sort did Job utter, no nor
think, because he knew that God was dispensing all things for good.
That you may learn, moreover, that he gave a heavier blow to the
devil after this, when, being stripped of all things, he gave
thanks, than when, being in possession of them, he gave alms;
observe, that when he was in possession, the devil could utter a
certain suspicion, and however false, he yet could utter it:
“Doth Job serve thee for nought?” But when he had taken all,
and stripped him of everything, and the man yet retained the same
good will towards God, from that time his shameless mouth was
stopped, and had nothing further to allege. For the just man was
more illustrious than in his former state. So Ben. render λαμπρότερος γὰρ
‡πὸ τῶν προτ™ρων ὁ δίκαιος ἦν. No other sense seems
possible, yet this is bad Greek: probably the right reading is
γ€ρ ἢ ‡πὸ, and the sense, “he was
more illustrious than from his former deeds.”
28. And I do not lengthen out this discourse
without purpose; forasmuch as there are many, who, often whilst
engaged in works of mercy, as supporting widows, have been spoiled
of all their substance. Some again, by the accident of some fire,
have lost their all; some have met with shipwreck; others, by false
informations and injuries of that sort, though they have done many
alms-deeds, have fallen into the extremes of poverty, sickness, and
disease, and have obtained no help from any one. Lest we should say
then, as many often do, “No man knoweth anything;” A proverbial
expression, as it should seem, intended to deny that there is any
evidence of a particular Providence. Comp. Iph. in Taur., 480. Π€ντα γὰρ τὰ τῶν
θεῶν Εἰς ‡φανšς œρπει, κ'οὐδšν
οἶδ' οὐδεὶς κακόν. ̔Η
γὰρ τύχε παρήγαγ̓ εἰς τὸ
δυσμαθ™ς. “The Gods’ decree Moves all to unseen ends, and none can tell What ill shall meet him; fortune blinds our
way.” But the sentiment of Iphigenia will admit
a pious interpretation. St. Chrysostom is frequent in his praises of
the patience of Lazarus, as in his Disc. Quod nemo
læditur nisi a seipso, sec. 10, Ben. iii. p. 455, and in his
Homilies de Lazaro, Ben. i. p. 720, &c.
29. Saying these things to thyself, give
thanks unto the Lord, that he hath made thee to be of this part,
not hating thee, but loving thee greatly; since He would not have
permitted those men either to suffer thus, if he had not
exceedingly loved them, because He made them more illustrious by
these evils. There is nothing so good as thanksgiving; even as
there is nothing worse than blasphemy. We should not wonder that
when we become intent upon spiritual things, we suffer much that is
grievous. For as thieves do not dig through and assiduously keep
watch there, where there is hay, and chaff, and straw, but where
there is gold and silver; so also the devil besets those especially
who are engaged in spiritual matters. Where virtue is, there are
many snares! where alms-giving is, there is envy! But we have one
weapon which is the best, and sufficient to repel all such engines
as these; in everything to give thanks to God. Tell me, did not
Abel, when offering the first fruits to God, fall by the hand of
his brother? But yet God permitted it, not hating one who had
honoured him, but loving him greatly; and beside that which came of
that excellent sacrifice, providing him another crown by martyrdom.
Moses wished to protect a certain one who was injured, and he was
put into the extremest peril, and banished his country. al. deaths.
30. As, therefore, the Three Children said,
“There is a God in heaven, who is able to deliver us; and if not,
let it be known unto thee, O king, that we will not serve thy gods,
and that we will not worship the golden image which thou hast set
up.” πυκτεύειν. παγκρατι€ζειν. The
Pancration “consists of the two exercises of wrestling and
boxing; from the former it borrows the custom of throwing down;
from the latter, that of beating adversaries.” Pott. Ant. c.
21. Baptizing,
μυσταγωγοῦντα.
Tr.
31. As often then as we are frustrated in spiritual works, so often let us again take them in hand; and let us not say, “for what reason did God permit these impediments?” for He permitted them to this end, that He might show thy alacrity much more to others, and thy great love; this being the special mark of one that loves, never to desist from those things which are approved by him whom he loves. The man, indeed, who is flaccid and listless, will fall back from the first shock; but he who is energetic and alert, although he be hindered a thousand times, will devote himself so much the more to the things of God; fulfilling all as far as he is able; and in everything giving thanks. This then let us do! Thanksgiving is a great treasure; large wealth; a good that cannot be taken away; a powerful weapon! Even as blasphemy increases our present mishap; and makes us lose much more beside than we have lost already. Hast thou lost money? If thou hast been thankful, thou hast gained thy soul; and obtained greater wealth; having acquired a greater measure of the favour of God. But if thou blasphemest, thou hast, besides this, lost thine own safety; and hast not regained possession of thy wealth; yea and thy soul, which thou hadst, thou hast sacrificed!
32. But since our discourse has now turned to
the subject of blasphemy, I desire to ask one favor of you all, in
return for this my address, and speaking with you; which is, that
you will correct on my behalf the blasphemers of this city. And
should you hear any one in the public thoroughfare, or in the midst
of the forum, blaspheming God; go up to him and rebuke him; and
should it be necessary to inflict blows, spare not to do so. Smite
him on the face; strike his mouth; sanctify thy hand with the blow,
and if any should accuse thee, and drag thee to the place of
justice, follow them thither; and when the judge on the bench calls
thee to account, say boldly that the man blasphemed the King of
angels! For if it be necessary to punish those who blaspheme an
earthly king, much more so those who insult God. It is a common
crime, a public injury; and it is lawful for every one who is
willing, to bring forward an accusation. Let the Jews and Greeks
learn, that the Christians are the saviours of the city; that they
are its guardians, its patrons, and its teachers. Let the dissolute
and the perverse also learn this; that they must fear the servants
of God too; that if at any time they are inclined to utter such a
thing, they may look round every way at each other, and tremble
even at their own shadows, anxious lest perchance a Christian,
having heard what they said, should spring upon them and sharply
chastise them. Have you not heard what John did? He saw a man that
was a tyrant overthrowing the laws of marriage; and with boldness,
he proclaimed in the midst of the forum, “It is not lawful for
thee to have thy brother Philip’s wife.” σωφρονίζειν, which
implies a kind intention. i.e., the blasphemer. Tr.
33. This indeed I, for my part, engage with the
strictest certainty, and pledge myself to you all, that if all you
who are present will but choose to take in hand the safety of
Homily II.
Spoken in Antioch in the Old Church, as it was
called, while he was a presbyter, on the subject of the calamity
that had befallen the city in consequence of the tumult connected
with the overthrow of the Statues of the Emperor Theodosius, the
Great and Pious. And on the saying of the Apostle, “Charge them
that are rich that they be not high-minded,”
1. What shall I say,
or what shall I speak of? The present season is one for tears, and
not for words; for lamentation, not for discourse; for prayer, not
for preaching. Such is the magnitude of the deeds daringly done; so
incurable is the wound, so deep the blow, even beyond the power of
all treatment, and craving assistance from above. Thus it was that
Job, when he had lost all, sat himself down upon a dunghill; and
his friends heard of it, and came, and seeing him, while yet afar
off, they rent their garments, and sprinkled themselves with ashes,
and made great lamentation.
2. Who, beloved, hath bewitched us? Who hath envied us? Whence hath all this change come over us? Nothing was more dignified than our city! Now, never was anything more pitiable! The populace so well ordered and quiet, yea, even like a tractable and well tamed steed, always submissive to the hands of its rulers, hath now so suddenly started off with us, as to have wrought such evils, as one can hardly dare to mention.
I mourn now and lament, not for the greatness of
that wrath which is to be expected, but for the extravagance of the
frenzy which has been manifested! For although the Emperor should
not be provoked, or in anger, although he were neither to punish,
nor take
3. Aforetime there was nothing happier than
our city; nothing more melancholy than it is now become. As bees
buzzing around their hive, so before this the inhabitants every day
flitted about the forum, and all pronounced us happy in being so
numerous. But behold now, this hive hath become solitary! For even
as smoke does those bees, so fear hath driven away our swarms; and
what the prophet says, bewailing Jerusalem, we may fitly say now,
“Our city is become ‘like a terebinth that hath lost its
leaves, E.V., as an oak whose leaf fadeth,
Heb. הלָא” which may be either
tree.
4. Nothing is sweeter than one’s own
country; but now, it has come to pass that nothing is more bitter!
All flee from the place which brought them forth, as from a snare.
They desert it as they would a dungeon; they leap out of it, as
from a fire. And just as when a house is seized upon by the flames,
not only those who dwell therein, but all who are near, take their
flight from it with the utmost haste, eager to save but their bare
bodies; even so now too, when the wrath of the Emperor is expected
to come as a fire Ben. πυρ‚ς, “burning
pile” (as of beams, &c.).
5. Yet I am not ashamed, nor blush at this.
Let all men learn the sufferings of the city, that, sympathizing
with their mother, they may lift up their united voice to God from
the whole earth; and with one consent entreat the King of heaven
for their universal nurse and parent. St. Chrysostom alludes more than once in these
Homilies to the distinction referred to in Antioch suffered much from earthquakes before and
after this period. It was almost demolished by this visitation,
A.D. 340, and so again at several periods afterwards. More than
60,000 of its inhabitants perished from the same cause, A.D.
588. ƒπλῶς
καὶ ὠς žτυχεν, i.e., without regard to the
ordinary forms of justice used in apprehending the guilty or
suspected. Or executed, ‡πήχθη, see Hom. III. (6).
6. But if any one who is devoid of this fear
and anguish, chooses to enter the forum, he is presently driven
back to his own dwelling, by the cheerless spectacle; finding
hardly perchance one or two people, and those hanging their heads
and creeping about with downcast looks, where but a few days before
the multitude swept along more incessantly than Or “more than rivalled,”
‡π™κρυπτεν. τοῦ ˆστρου.
7. Now is it a fit season to say, “Call for
the mourning women, that they may come, and for the cunning women,
and let them take up a wailing. Let your E.V., that our eyes may.
8. Here I could wish to end this discourse; for the minds of those who are in anguish are indisposed to extend their discourses to a great length. And as when some dense cloud has formed, and flying under the solar rays, returns back to him all his splendour again, so indeed does the cloud of sadness, when it stands before our souls, refuse to admit an easy passage for the word, but chokes it and restrains it forcibly within. And this is the case not only with those who speak, but with those who hear; for as it does not suffer the word to burst forth freely from the soul of the speaker, so neither does it suffer it to sink into the mind of those who listen, with its natural power. Therefore also the Jews of old time, while slaving at the mud and bricks, had not the heart to listen to Moses, while he repeatedly told them great things respecting their future deliverance; despondency making their minds inaccessible to the address, and shutting up their sense of hearing. I could have wished then, as to myself, to have put an end here to my discourse; but thinking that it is not only the nature of a cloud to intercept the forward passage of the sun’s rays, but that often just the opposite happens to the cloud; since the sun continually falling upon it with much warmth, wears it away, and frequently breaks through the midst of it; and shining forth all at once, meets cheerfully the gaze of the beholders. This also I myself expect to do this day; and the word being continually associated with your minds, and dwelling in them, I hope to burst the cloud of sadness, and to shine through your understandings again, with the customary instruction!
9. But afford me your attention! Lend me your
ears awhile! Shake off this despondency! Let us return to our
former custom; ἦθος.
10. I made a prolonged discourse lately unto
you beloved, and yet I saw all following it up, and no one turning
back in the middle of the course. οὐδ™να ἐκ μ™σης
ὑποστρ™ψαντα τῆς ὁδοῦ. He evidently alludes to
the first Homily—a long one—and which it appears from what he
has just said, was preached seven days before this, Tr. Montfaucon counts the seven days from the
sedition. The order of reading the Epistles as lessons
perhaps cannot be ascertained. The Codex Ebneri (Bodl. Auct.
B. 123), has marks, but of later date than the text, for reading on
the several days of thirty-four weeks: the passage presently
mentioned and that in Hom. I. fall on Thursday and Friday in the
27th, but this does not seem to the purpose. See Hom. III. (i.) fin.
11. These things I foretold, and they have now actually taken place;—and we are paying the penalty of that listlessness! You overlooked the insult that was done unto God!—Behold, he hath permitted the Emperor to be insulted, and peril to the utmost to hang over all, in order that we might pay by this fear the penalty of that listlessness; was it then vainly, and to no purpose I foretold these things, and assiduously urged your Charity? But nevertheless, nothing was done. Let it, however, be done now; and being chastened by our present calamity, let us now restrain the disorderly madness of these men. Let us shut up their mouths, even as we close up pestiferous fountains; and let us turn them to a contrary course, and the evils which have taken hold of the city shall undoubtedly be stayed. The Church is not a theatre, that we should listen for amusement. With profit ought we to depart hence, and some fresh and great gain should we acquire ere we leave this place. For it is but vainly and irrationally we meet together, if we have been but captivated for a time, and return home empty, and void of all improvement from the things spoken.
12. What need have I of these plaudits, these
cheers and tumultuous signs of approval? Of public applause in the Church, see
Bingham’s Christian Antiquities, vol. 4, p. 593 sqq., New
Ed.
13. But it is now time that we should proceed
to lay out before you the customary table from St. Paul, by
handling the subject of this day’s reading, and placing it in
view for you all. What then was the text read today? On the ancient usages of the Church as to
the reading of select portions of the Old and New Testament at
stated seasons, see Bingham’s Christian Antiquities, b.
14, c. 3.
14. But here, it is worthy of enquiry, for
what reason he does not say, “Charge those who are rich in the
present world, not to be rich; charge them to become poor; charge
them to get rid of what they have;” but, “charge them, not to
be high-minded.” For he knew that the root and foundation of
riches is pride; and that if any man understood how to be
unassuming, he would not make much ado about the matter. Tell me,
indeed, for what reason thou leadest about so many servants,
parasites, and flatterers, and all the other forms of pomp? Not for
necessity, but only for pride; to the end that by these thou mayest
seem more dignified than other men! Besides, he knew that wealth is
not forbidden if it be used for that which is necessary. For as I
observed, Hom. I. Or “invited,” as some read,
προσεκαλ™σατο. Ben.
προεκαλ™σατο.
15. And further, after giving this admonition, “not to be high-minded,” he also taught the manner in which they would be able to avoid being so. And how was it? That they should consider the nature of wealth, how uncertain and faithless it is! therefore he goes on to say, “Neither trust in uncertain riches.” The rich man is not one who is in possession of much, but one who gives much. Abraham was rich, but he was not covetous; for he turned not his thoughts to the house of this man, nor prayed into the wealth of that man; but going forth he looked around wherever there chanced to be a stranger, or a poor man, in order that he might succour poverty, and hospitably entertain the traveller. He covered not his roof with gold, but fixing his tent near the oak, he was contented with the shadow of its leaves. Yet so illustrious was his lodging, that angels were not ashamed to tarry with him; for they sought not splendour of abode, but virtue of soul. This man then let us imitate, beloved, and bestow what we have upon the needy. That lodging was rudely prepared, but it was more illustrious than the halls of kings. No king has ever entertained angels; but he, dwelling under that oak, and having but pitched a tent, was thought worthy of that honour: not receiving the honour on account of the meanness of his dwelling, but enjoying that benefit on account of the magnificence of his soul, and the wealth therein deposited.
16. Let us too, then, adorn not our houses,
but our souls in preference to the house. For is it not disgraceful
to clothe our walls with marble, vainly and to no end, and to
neglect Christ going about naked? What does thy house profit thee,
O man! For wilt thou take it with thee when thou departest? This
thou canst not take with thee, when thou departest. But thy soul,
when thou departest, thou shalt assuredly take with thee! Behold
now this great danger has overtaken us! Let your houses stand by
you! Let them deliver you from the threatened peril! but they
cannot! And ye yourselves are witnesses, who are leaving them
solitary, and hurrying forth to the wilderness; fearing them as ye
would do snares and nets! Let riches now lend assistance! But it is
no time for them to do so! If then the power of riches is found
wanting before the wrath of man, much rather will this be the case,
before the divine and inexorable tribunal! If it is but a man that
is provoked and offended, and even now gold is of no avail, much
more will the power of money be utterly impotent then, when God is
angry, who has no need of wealth! We build houses that we may have
a habitation; not that we may make an ambitious display. What is
beyond our wants, is superfluous and useless. Put on a sandal which
is larger than your foot! you will not endure it; for it is a
hindrance to the step. Thus also a house larger than necessity
requires, is an impediment to your progress towards heaven. Do you
wish to build large and splendid houses? I forbid it not; but let
it be not upon the earth! Build thyself tabernacles in heaven, and
such that thou mayest be able to receive others; He may allude to
17. What defence then can we claim, or what excuse, when we pass by Him who is able to keep, and who is thankful for the trust giving in return great and unspeakable rewards, and in place of this guardianship commit our treasures to men who have not the power to keep them, and who think they grant us a favour, and pay us back at last only that which was given them. Thou art a stranger and a pilgrim with respect to the things here! Thou hast a country which is thine own in the heavens! There transfer all;—that before the actual enjoyment, thou mayest enjoy the recompense here. He who is nourished with good hopes, and is confident respecting things to come, hath here already tasted of the kingdom! For nothing ordinarily so repairs the soul, and makes a man better, as a good hope of things to come; so that if thou transfer thy wealth there, thou mayest then provide for thy soul with suitable leisure. For they who spend all their endeavours upon the decoration of their dwelling, rich as they are in outward things, are careless of that which is within, letting their soul abide desolate and squalid, and full of cobwebs. But if they would be indifferent to exterior things, and earnestly expend all their attention upon the mind, adorning this at all points; then the soul of such men would be a resting place for Christ. And having Christ for its inhabitant, what could ever be more blessed? Wouldest thou be rich? Have God for thy friend, and thou shalt be richer than all men!—Wouldest thou be rich? Be not high-minded!—This rule is suitable not only to things future, but to things present. For there is no such object of envy, as a man of wealth; but when pride is super-added, a two-fold precipice is formed; the war becomes fiercer on all sides. But if you know how to exercise moderation, you undermine the tyranny of envy by your humility; and you possess whatever you do possess with safety. For such is the nature of virtue, that it not only profits us, as it respects futurity, but it also here bestows a present reward.
18. Let us not then be high-minded in
reference to riches, or indeed to any other thing; for if even in
spiritual things the man who is high-minded is fallen, and undone,
much more so as to carnal things. Let us be mindful of our nature.
Let us recollect our sins. Let us understand what we are; and this
will provide a sufficient groundwork for complete humility. Tell me
not, “I have laid up the revenues of this or that number of
years; myriads of talents of gold; gains that are increasing every
day.” Say as much as you will, you say all in vain, and to no
purpose. Very often in one hour, yea, in one short moment, just as
the light dust, when the wind rushes down upon it from above, are
all these things swept out of the house by a blast. Our life is
full of such examples, and the Scriptures abound with lessons of
this sort. He who is rich to-day, is poor tomorrow. Wherefore, I
have often smiled, when reading wills that said, let such a man
have the ownership of these fields, or of this house, and another
the use thereof. For we all have the use, but no man has the
ownership. δεσποτεία, literally,
the lordship. προστασίας. Comp.
Hom. adv. Jud. vii. v. fin., where he speaks of the
intercession of those whose souls we may have benefitted as
even of more avail; also in the Homilies on
19. And this is not the only disaster, that
the change comes suddenly; but that the rich man comes unpractised
to the endurance of poverty. But not so the poor man; for he
confides not in gold and silver, which are lifeless matter, but in
“God, who giveth us all things richly to enjoy.” So that the
rich man stands in more uncertainty than the poor man,
experiencing, as he does, frequent and diversified changes. What is
the sense of this? “Who giveth to us all things richly to
enjoy.”
20. That we may live then securely, the
sources of our existence have been made common. On the other hand,
to the end that we may have an opportunity of gaining crowns and
good report, property has not been made common; in order that
hating covetousness, and following after righteousness, and freely
bestowing our goods upon the poor, we may by this method obtain a
certain kind of relief for our sins. Plato de Legg. x. (not xi.) uses παραμυθίον not, as Stephanus takes it, for
“an expiation,” but “a means of persuasion;” the word used
here probably means relief.
21. Wherefore let us not consider riches to be
a great good; for the great good is, not to possess money, but to
possess the fear of God and all manner of piety. Behold, now if
there were any righteous man here, having great boldness toward
God, παῤῥησἴαν, as is said
of Timothy, Hom. I. 5. Comp.
22. There is one thing in which wealth seems to have
an advantage over poverty, viz. that it lives in a state of daily
luxury, and is supplied with an abundance of pleasure in its
banquets. This however may also be seen exemplified at the table of
the poor; and these enjoy there a pleasure superior to that of the
rich. And marvel not at this, nor think what I say a paradox; for I
will make the matter clear to you from the evidence of facts. Ye
know of course, and ye all confess
‡νθοσμίαν, Plutus, 807.
23. The same thing happens as every one may
perceive with regard to sleep. For not a soft couch, nor a bedstead
overlaid with silver, nor the quietness that exists throughout the
house, nor anything else of this kind, are so generally wont to
make sleep sweet and pleasant, as labour and fatigue, and the need
of sleep, and drowsiness when one lies down. And to this particular
the experience of facts, nay, before actual experience, the
assertion of the Scriptures bears witness. For Solomon, who had
passed his life in luxury, when he wished to make this matter
evident, said, “The sleep of a labouring man is sweet, whether he
eat little or much?” κοπτόμενοι. Used
thus Dem. Ol. 2, as we say “knocked about,” not as Ben.,
vapulantes.
24. Let us not then despise labour; let us not
despise work; for before the kingdom of Heaven, we receive the
greatest recompense from thence, deriving pleasure from that
circumstance; and not pleasure only, but what is greater than
pleasure, the purest health. For in addition to their want of
relish, many diseases also attack the rich; but the poor are freed
from the hands of physicians; and if at times they do fall into a
sickness, they recover themselves quickly, being far removed from
all effeminacy, and having robust constitutions. Poverty, to those
who bear it wisely, is a great possession, a treasure that cannot
be taken away; the stoutest of staves; a way of gain κτῆσις. Sav. a more.
25. But besides this, the poor man cannot possibly be injured, if he knows how to be spiritually wise. Now what I said of pleasure, that it consisted not in a costly provision of meats, but in the disposition of those who eat, this also I say respecting an insult; that the insult is either created or destroyed, not by the intention of those who insult, but by the disposition of those who bear it. For example. Some one hath insulted thee with much language, fit or unfit to repeat. If thou shalt laugh at the insults, if thou take not the words to heart, if thou showest thyself superior to the blow, thou art not insulted. And just as if we possessed an adamantine body, we should not be hurt, were we even attacked on all sides by a thousand darts, for darts beget wounds not from the hand of him who hurls them, but from the bodies of those who receive them, so too in this case, insults are constituted real and dishonourable ones, not from the folly of those who offer them, but from the weakness of the insulted. For if we know how to be truly wise, we are incapable of being insulted, or of suffering any serious evils. Some one it may be hath offered thee an insult, but thou hast not felt it? thou hast not been pained. Then thou art not insulted, but hast given rather than received a blow! For when the insulting person perceives that his blow did not reach the soul of those who were reviled, he is himself the more severely fretted; and whilst those who are reproached remain silent, the insulting blow is turned backwards, and recoils of its own accord upon him who aimed it.
26. In all things then, beloved, let us be
spiritually wise, and poverty will be able to do us no harm, but
will benefit us exceedingly, and render us more illustrious and
wealthy than the richest. For tell me who was poorer than Elias?
Yet for this reason he surpassed all the wealthy, in that he was so
poor, and this very poverty of his was his own choice from an
opulence of mind. For since he accounted the wealth of all riches
to be beneath his magnanimity, and not worthy of his spiritual
wisdom, therefore he welcomed this kind of poverty; so that if he
had considered present things as of much worth, he would not have
possessed only a mantle. But so did he contemn the vanity of the
life that now is, and regard all gold as clay cast into the
street, Comp. μηλωτὴ, Sav. ἐκ τότε. Or μεμυσταγωγημ™νοι.
The baptized: those who were admitted to the mystic privileges of
the faithful; a term adopted from St. Paul’s
μυστήριον, This passage was quoted in favor of
Transubstantiation against Bp. Ridley in the disputation at Oxford,
A.D. 1554. See Foxe, Acts and Mon., vol. vi. p. 468, New Ed.
It is scarcely necessary to remark, that the words of St.
Chrysostom here, and in many other passages, if examined in their
whole bearing, do not of necessity imply any change of the material
substance of the holy elements.
Homily III.
On the departure of Flavian, This Flavianus was one of those who maintained the
true faith against the Arians, but allowed himself to be ordained
Bishop of Antioch as successor to Meletius, who was placed there by
the Arians, but afterwards became orthodox. Paulinus had been
consecrated Bishop for the orthodox by Lucifer, and should have had
full possession of the see at the death of Meletius, to whom many
of the orthodox had adhered. Hence Flavianus was not acknowledged
by the Roman and Alexandrian patriarchs till after the death of
Paulinus, and of another who succeeded him, and the elevation of
his friend St. John Chrysostom to the see of Constantinople. Socr.
iii. 6, v. 9, 15. St. Chrysostom may allude to these circumstances
in
1. When I look on that
throne, deserted and bereft of our teacher, I rejoice and weep at
the same time. I weep, because I see not our father with us! but I
rejoice that he hath set out on a journey for our preservation;
that he is gone to snatch so great a multitude from the wrath of
the Emperor! Here is both an ornament to you, and a crown to him!
An ornament to you, that such a father hath been allotted to you; a
crown to him, because he is so affectionate towards his children,
and hath confirmed by actual deeds what Christ said. For having
learnt that “the good shepherd layeth down his life for the
sheep,”
2. On this account I trust that there may be a
good hope; for God will not disdain to look upon such earnestness
and zeal, nor will He suffer his servant to return without success.
I know that when he has barely seen our pious Emperor, and been
seen by him, he will be able at once by his very countenance to
allay his wrath. For not only the words of the saints, but their
very countenances are full of grace. And he is a person too endowed
with abundant wisdom; and being well skilled in the divine laws, he
will say to him as Moses said to God, “Yet now, if thou wilt
forgive their sin;—and if not, slay me together with them.”
3. He will moreover inform him, that the
offence was not common to the whole city, but the deed of certain
strangers and adventurers, men that act upon no deliberate plan,
but with every sort of audacity and lawlessness; and that it would
not be just for the disorderly conduct of a few to extirpate so
great a city, and to punish those who had done no wrong; and that
even though all had been transgressors, they had paid a sufficient
punishment, being consumed by fear so many days, and expecting
every day to be put to death, and being exiles and fugitives; thus
living more wretchedly than condemned criminals, carrying their
life in their hands, and having no confidence of escape! “Let
this punishment (he will say) suffice. Carry not thy resentment
further! Make the Judge above merciful to thyself, by humanity
towards thy fellow-servants! Think of the greatness of the city,
and that the question now is not concerning one, or two, or three,
or ten souls, but of a vast multitude too numerous to be reckoned
up! It is a question which affects the capital of the whole world.
This is the city in which Christians were first called by that
name.
4. These things and more than these the priest will
say with still greater boldness; and the Emperor will listen to
them; and one is humane, and the other is faithful; so that on both
sides we entertain favourable hopes. But much more do we rely upon
the mercy of God, than upon the fidelity of our Teacher and the
humanity of the Emperor. For whilst the Emperor is supplicated, and
the priest is supplicating, He Himself will interpose, softening
the heart of the Emperor, and exciting the tongue of the priest;
facilitating
5. I have heard many saying, “The threats of
a king are like the wrath of a lion;”
Whence does this appear evident? Because He is
exceedingly desirous, that we should always take refuge in Him, and
in everything make our requests unto Him; and do nothing and speak
nothing without Him. For men, when we trouble them repeatedly
concerning our affairs, become slothful and evasive, and conduct
themselves unpleasantly towards us; but with God it is quite the
reverse. Not when we apply to him continually respecting our
affairs, but when we fail to do so, then is he especially
displeased. Hear at least what He reproves the Jews for, when He
says, “Ye have taken counsel, but not of Me, and made treaties, So LXX. E.V., cover with a covering,
if this be taken for protection, the sense is the same, and
apposite here, as it refers to seeking help from Egypt. The
Hebrew הבסמ admits both by a double
derivation, see רֽוס and רֽבס. So LXX. E.V., They have set up kings, but
not by Me; they have made princes, and I knew it not; which is
more exact. Βασιλεύω, however, is
used by the LXX. for “to make one king.”
6. Doth a man affright you? Hasten to the Lord
above, and thou wilt suffer no evil. Thus the ancients had release
from their calamities; and not men only, but also women. There was
a certain Hebrew woman, Esther was her name. This Esther rescued
the whole people of the Jews, when they were about to be delivered
over to destruction, by this very method. For when the Persian king
gave orders that all the Jews should be utterly destroyed, and
there was no one who was able to stand in the way of his
wrath,—this woman having divested herself of the splendid robe,
and clothed herself with sackcloth and being besprinkled with
ashes, supplicated the merciful God to go in with her to the king;
and offering up her prayer to Him, these were the words she
uttered, “O Lord, make my words acceptable, This clause is not in our text. From the additions to the
Sav. and M. om. For. The imperial armature is here compared not with
the Ecclesiastical dress, but with the spiritual armour, which the
Church has somewhat differently, according to her discretion,
represented by outward forms. What is applied by St. Paul to the
individual Christian is here used specially of one who represents
our Lord in authority as well as in person. Compare on the
breastplate, See on μεἴζων ἡ παῤῥησία,
lit. “greater the boldness of speech,” but the context seems to
give this meaning. i.e., than those belonging to an
emperor. See Const. Ap. ii. 34, and note 11 of Cotelerius,
p. 247.
7. Let us not then despair of our safety, but
let us pray; let us make invocation; let us supplicate; let us go
on embassy to the King that is above with many tears! We have this
fast too as an ally, and as an assistant in this good intercession.
Therefore, as when the winter is over and the summer is appearing,
the sailor draws his vessel to the deep; and the soldier burnishes
his arms, and makes ready his steed for the battle; and the
husbandman sharpens his sickle; and the traveller boldly undertakes
a long journey, and the wrestler strips and bares himself for the
contest. So too, when the fast makes its appearance, like a kind of
spiritual summer, let us as soldiers burnish our weapons; and as
husbandmen let us sharpen our sickle; and as sailors let us order
our thoughts against the waves of extravagant desires; and as
travellers let us set out on the journey towards heaven; and as
wrestlers let us strip for the contest. For the believer is at once
a husbandman, and a sailor, and a soldier, a wrestler, and a
traveller. Hence St. Paul saith, “We wrestle not against flesh
and blood, but against principalities, against powers. Put on
therefore the whole armour of God.”
8. I speak not, indeed, of such a fast as most
persons keep, but of real fasting; not merely an abstinence from
meats; but from sins too. For the nature of a fast is such, that it
does not suffice to deliver those who practise it, unless it be
done according to a suitable law. See Fabr. Agon. iii. 1, where St.
Chrysostom’s interpretation on the passage (Hom. IV. in Ep. ad
Tim.) is shown to be correct. Galen. Com. 1, ad Aph.
xviii. fol. 45, is cited. “And they that contend by rule (or
strive lawfully) eat only bread for breakfast and meat for
dinner.” There were other rules for the contest itself. See
Hammond on
9. Let us see then how the Ninevites fasted,
and how they were delivered from that wrath—“Let neither man
nor beast, herd nor flock, taste anything,”
10. But, as I said before, we may see what it
was that dissolved such inexorable wrath. Was it, forsooth, fasting
only and sackcloth? We say not so; but the change of their whole
life. Whence does this appear? From the very language of the
prophet. For he who hath discoursed of the wrath of God, and of
their fasting, διὰ τὴν νηστείαν, with
the article it is “the Fast,” or here Lent, without it
“fasting.”
11. I have said these things, not that we may
disparage fasting, but that we may honour fasting; for the honour
of fasting consists not in abstinence from food, but in withdrawing
from sinful practices; since he who limits his fasting only to an
abstinence from meats, is one who especially disparages it. Dost
thou fast? Give me proof of it by thy works! Is it said by what
kind of works? If thou seest a poor man, take pity on him! If thou
seest in enemy, be reconciled to him! If thou seest a friend
gaining honour, envy him not! If thou seest a handsome woman, pass
her by! For let not the mouth only fast, but also the eye, and the
ear, and the feet, and the hands, and all the members of our
bodies. Let the hands fast, by being pure from rapine and avarice.
Let the feet fast, by ceasing from running to the unlawful
spectacles. Let the eyes fast, being taught never μηδ™ποτε. This shows he
did not mean only a temporary abstinence from sin, but a discipline
to cure us of it for the future. E.V., raise Heb. אשת.
12. Let the mouth too fast from disgraceful
speeches and railing. For what doth it profit if we abstain from
birds and fishes; It would seem from this passage that not even the
use of fish was then allowed during the season of Lent. On the
strictness of the ancient fasts, consult Bingham, vol. 7. p. 208,
new ed. Tr. (The like is now practiced in the Greek Church.
Smith’s Account of G.C., p. 35, and reports of recent
travellers.) 1st reason. 2nd reason. 3rd reason.
13. A fourth reason is, that thou hast
disgraced him who is ill reported; and hast thus rendered him more
shameless than he was, by placing him in a state of enmity and
hostility. Fifthly, thou hast made thyself liable to chastisement
and vengeance; by involving πρ€γματα πλ™ξας. δυσαρ™στως
žχοντας. This passage is erroneously quoted by
Montfaucon, Synops. Diatr. l. t. 13, p. 179, as if it spoke
of confessing one’s own sins privately. St. Chrysostom certainly
did not regard this as necessary. The original practice was a
public confession of crimes. Private confession was at first
subservient to this. See Bingham, b. xv. c. 8, sec. 6; xviii. c. 3,
secs. 2, 7, 8; Socr. v. 19; Soz. vii. 16.
14. But not only do I now admonish the evil
speakers; but those besides, who hear others ill spoken of, I
exhort to stop up their ears, and to imitate the prophet who saith,
“Whoso privily slandereth his neighbour, him will I punish.” Punct. Sav.
15. “But it is sweet to slander.” Nay, it
is sweet not to speak evil. For he that hath spoken evil is
henceforth contentious; he is suspicious and he fears, repents, and
gnaws his own tongue. Being timorous and trembling, lest at any
time, what he said should be carried to others, and bring great
peril, and useless and needless enmity, on the sayer. But he who
keeps the matter to himself, will spend his days in safety, with
much pleasantness. “Thou hast heard a word,” we read, “let it
die with thee; and be bold; it will οὐ μὴ is used
thus with the future indicative at least in the third person. See
Kühner, Gr. Gram. 779, 2 Œd. Col. 176.
16. Let us flee then, beloved, let us flee slander!
knowing that it is the very gulph of Satan, and the place where he
lurks with his snares. For in order that we may be careless of our
own state, and may thus render
17. For many of our evil speakers have run
into such madness, as to lift up their own tongue from their fellow
servants against their Master. But how great an evil this is, you
may learn from the affairs in which we are now involved. A man is
insulted, and, lo! we are all fearing and trembling, both those who
were guilty of the insult, and those who are conscious of nothing
of the kind! But God is insulted every day! Why do I say every
day?—every hour rather, by the rich, by the poor, by those who
are at ease, by the afflicted, by those who calumniate, and those
who are calumniated, and yet no one ever hears a word of this!
Therefore He has permitted our fellow servant The Emperor. The two capitals of Antioch and Constantinople
were separated by the distance of 800 miles. See Gibbon, c. 27. He clearly means the same persons. See Soz. vii.
23. This might be pleaded as an excuse where demoniacal possession
was a commonly acknowledged fact. He probably refers to a tax which had been imposed
on the citizens to defray the expenses of celebrating the 10th year
of Theodosius, whose treasury was exhausted by the late war with
the Goths. (Sozomen and Theodoret mistake the date. See Pref. Ed.)
See Gibbon, c. 27. τὸ β€ραθρον. Xen.
Hell. i. 7, 21, seems to imply that criminals at Athens were first
put to death, and then thrown into the Barathrum. But they were
sometimes thrown in alive, to be killed by the fall. The places so
called may have differed both in nature and in use.
18. Assuredly ye gather from thence the mercy
of God, how unspeakable, how boundless, how transcending all
description! Here indeed the person who has been insulted is of the
same nature; οὐσίας. Some add ὅταν καταβ€λλῃς, lit. “when thou throwest
him down;” it may have some special meaning. See on
19. May there be then speedily some favourable
and propitious change! This certainly I foretell and testify, that
although this cloud should pass away, and we yet remain in the same
condition of listlessness, we shall again have to suffer much
heavier evils than those we are now dreading; for I do not so much
fear the wrath of the Emperor, as your own listlessness. Surely it
is not sufficient by way of apology that we supplicate λιτανεῦσαι. Sav. and M. “the change that of our whole
life:” the Greek reads best so.
20. But let not any one say that many of the
guilty escaped, and that many of the innocent incurred punishment.
For I hear of numerous persons who frequently say this; not only in
the case of the present sedition, but also in many other
circumstances of this nature. What then should I reply to those who
make such observations? Why, that if he who was captured was
innocent of the present sedition, he had wrought some other
transgression before this still more grievous, for which, not
having afterwards repented, he has paid the penalty at the present
time. For thus is the custom of God to deal with us. When we sin,
He does not straightway visit the transgression, but lets it pass,
giving us space προθεσμίαν.
21. And in the meanwhile I desire to fix three precepts in your mind, to the end that you may accomplish me these during the fast,—viz. to speak ill of no one; to hold no one for an enemy; and to expel from the mouth altogether the evil custom of oaths. And as when we hear that some money tax is imposed, each one going within, and calling his wife and children and servants, considers and consults with them how he may pay this tribute, so also let us do with respect to these spiritual precepts. Let every one when he has returned home call together his wife and children, and let him say, that a spiritual tribute was imposed this day: a tribute by which there will be some deliverance and removal of these evils; a tribute which does not make those who pay it poor, but richer; that is to say, to have no enemy, to speak evil of no man, and to swear not at all. Let us consider; let us think; let us resolve how we may fulfill these precepts. Let us exert every endeavour. Let us admonish each other. Let us correct each other, that we may not go to the other world as debtors, and then, needing to borrow of others, suffer the fate of the foolish virgins, and fall from immortal salvation. If we thus set our lives in order, I warrant you and promise, that from this there will be deliverance from the present calamity, and a removal of these dreadful ills; and what is greater than all, there will be the enjoyment of the good things to come. For it were fitting that I should commit to you the whole body of virtue; but I think it the best method of correction, to take the laws by parts, and reduce them to practice, and then to proceed to others. For as in a given field, the husbandman, digging it all up piecemeal, gradually comes to the end of his task; so we too if we make this rule for ourselves, in any wise to reduce to a correct practice these three precepts during the present Lent, and to commit them to the safe custody of good habit, we shall proceed with greater ease to the rest; and by this means arriving at the summit of spiritual wisdom, we shall both reap the fruit of a favourable hope in the present life; and in the life to come we shall stand before Christ with great confidence, and enjoy those unspeakable blessings; which, God grant, we may all be found worthy of, through the grace and loving kindness of Jesus Christ our Lord, with Whom be glory to the Father and the Holy Spirit forever and ever. Amen.
An exhortation to the people respecting fortitude and patience, from the examples of Job and the Three Children in Babylon. The Homily concludes with an address on the subject of abstaining from oaths.
1. Blessed be God! who hath comforted your sorrowing souls, and stayed your agitated spirits! For that ye have received no small consolation is evident by the desire and readiness to listen which ye are now showing. For it is impossible that a soul in anguish, and oppressed with the cloud of despondency, should have power to hear with readiness anything that is spoken. But I see you are attending to us with much good will, and with an intense earnestness; and that you have shaken off gloomy thoughts, and put aside the sense of present distress, in your affectionate desire of listening. For this cause, I thank God heartily together with you, that the calamity has not overmatched your philosophy; nor fear relaxed your vigour; nor tribulation quenched your alacrity; nor danger dried up your zeal: nor the fear of men overcome the desire for God; nor the difficulty of the times overthrown your earnestness; nay, so far from overthrowing, it has strengthened it; so far from slackening, it has given it more intensity; so far from quenching, has kindled it the more. The forum is indeed empty, but the church is filled; the former supplies material for melancholy, the latter is an occasion of joy and spiritual gladness! When therefore, beloved, you betake yourself to the forum, and the sight of the solitude calls forth a groan, fly back to thy Mother, and straightway she will console thee with the multitude of her offspring and will show thee the chorus of the Brethren complete, and will drive away all thy despondency! For in the city we are as earnestly longing to see human beings, as those who inhabit the deserts; but when we take refuge in the church, we are straitened for room by the multitude. And as when the sea is in uproar, and rendered furious by the violent tempest, fear compels all to fly for refuge from without into the harbour; so also now, the waves of the forum, and the tempest of the city, drives together every one from all sides into the church, and by the bond of love knits the members close to one another.
2. Let us then give thanks to God even for
these things, that we have reaped so much fruit from the
tribulation; that we have received so great an advantage from the
trial. If there were no trial, there would be no crown; if there
were no wrestlings, there would be no prize; if there were no
lists σκ€μματα,
elsewhere translated “arena,” see Fabr. Ag. ii. 7.
Græv. viii. 1963, he quotes St. Ephraim De Luctâ
Spirituali. In luctaminibus hujus sæculi, &c. Ed.
Rom. Gr. Lat. iii. 577, Voss. p. 371. “The most perfect
combatants are ever to be found fearless and active within the
lines (scamma), but the timid and feeble fly this way and that
before they begin to strive, and for their great softness and
laziness will not exert themselves in the scamma. Now the scamma,
beloved brethren, is the central place in which the wrestlers
strive;” this may explain œλκωνται, p. 18; see also Voss’s note, p.
123.
3. Let us not then grieve on account of this despondency, but even give thanks to God, for great is the gain that comes of tribulation. The husbandman, when he has sown the seed he had gathered with so much labour, prays that a shower may come; and the ignorant man, looking on, will be surprised at all that takes place; and perhaps say to himself, “what can this man be doing? He is scattering what he has collected; and not only scattering, but he is also mixing it up in the earth with much industry, so that it will be no easy matter for him to collect these together again; and besides mixing them with the earth, he is moreover desiring a heavy rain, so that all he has cast therein will rot, and become mire.” Such a person is also terrified when he observes the thunders bursting through the clouds, and the lightnings striking downwards. But not so the farmer. He is glad and rejoices whilst beholding the heavy rain. For he does not regard what is present, but awaits the future. He does not attend to the thunderings, but is reckoning the number of his sheaves. He thinks not of the decaying seed, but of the flourishing ears of corn; not of the tedious rain, but of the delightful dust of the threshing floor. Thus indeed, also, should we regard, not our present tribulation, nor the pain of it, but the benefit that may arise from it—the fruit that it will bring forth. Let us wait for the sheaves of the threshing floor; for if we be sober, we shall be able to collect much fruit from the present time, and to fill the granaries of our minds. If we be sober, we shall not only be far from taking any harm from this trouble, but we shall also reap innumerable benefits. But should we be slothful, even tranquillity will destroy us! Either of these things is injurious to him who takes no heed; but they both profit him who lives with strictness. And even as gold if it be covered with water, still shows its own proper beauty, and although it should fall into the furnace, would again come forth brighter than before; but on the other hand, should clay or grass be mixed with water, the one dissolves and the other corrupts; and should they fall into the fire, the one is parched and the other is burnt up; so also in truth it is with the just man and the sinner! For should the former enjoy repose, he remains illustrious, even as gold is when immersed in water; and though he falls into trial, he becomes the more illustrious, like gold when subjected to the test of fire; but the sinner, if he obtains rest, is enervated and corrupted like the grass and the clay, when they come in contact with water; and should he undergo trial, he is burnt up and destroyed, in the same way as the grass and the clay are by the action of fire!
4. Let us not then be out of heart for the
present evils; for if thou hast any sins ƒμαρτίας. This seems from the contrast to
mean “sinful habits,” which trouble affords facilities for
amending. Had he meant removing guilt, he would probably
have said ƒμαρτήματα, or
κηλῖδας, as Hom. I. 22. See also Hom. III. 21, where
he speaks of the removal of guilt as depending on the use
made of chastisement. Also on
5. At the present time then, a man is angry with us, a man of like passions, and of like soul, and we are afraid: but in the case of Job it was an evil and malignant demon who was angry; nay, he was not simply angry, but set in motion all sorts of machinations, and brought forward every stratagem; and yet even with all he could not conquer the fortitude of the just man. But here is a man, who is at one time angry, at another time is reconciled; and we are nevertheless dead with fear. On that occasion it was a devil that waged war, who is never reconciled to human nature, but has engaged in a war without treaty, and a battle without truce against our race; yet nevertheless, the just man laughed his darts to scorn. What apology then, or what pardon can be ours, if we cannot sustain a human trial; we who are taught such spiritual wisdom under grace; when this man before grace, and before the Old Testament, endured this most grievous war so nobly! These things, beloved, we should therefore always discourse of with one another; and by words of this kind encourage ourselves. For ye are witnesses, and your conscience is a witness how much gain we have already received from this trial! The dissolute man hath now become sober; the bold man meek; the slothful man active. They who never at any time saw a church, but constantly spent their time at the theatre, now remain in the church the whole day long. Tell me then, dost thou grieve on this account, that God hath made thee earnest through fear; that He hath led thee by tribulation to a sense of thine own safety? But is thy conscience pained? Yea, is thy mind pierced every day as with a dart, expecting death, and the greatest wrath? Nevertheless, from thence too we shall gain a great advance toward virtue, if our piety is made more earnest by means of the distress. For God is able to free you from all these evils this day. But not until He sees that you are purified; not until He sees that a conversion has taken place, and a repentance firm and unshaken, will He entirely remove the tribulation. The goldsmith, until he perceives the gold well refined, will not draw it out from the furnace; and even so God will not take away this cloud before He hath thoroughly amended us. For He Himself who hath permitted this trial, knows the time for removing it. So it is also with one who plays the harp; he neither overstrains the string, lest he break it, nor relaxes it too much, lest he mar the consonance of its harmony. Thus does God act. He neither places our souls in a state of constant repose, nor of lengthened tribulation; making use of both these at His discretion; for he neither suffers us to enjoy continual repose, lest we should grow listless, nor on the other hand does he permit us to be in constant tribulation, lest we sink under it, and become desperate.
6. Let us then leave to Him the time for the
removal of our evils; let us only pray; let us live
in piety: for this is our work, to turn to virtue; but to set us
free from these evils is God’s work! For indeed He is more
desirous to quench this fire than thou who art St. Chrysostom refers to the Benedicite, or
“Song of the Three Children.” In his book Quod nemo læditur
nisi a seipso, he calls it “That admirable and marvellous
song, which from that day to this hath been sung every where
throughout the world, and shall yet be sung in future
generations.” Ben. t. iii. 464; E. quoted by Bingham, b. xiv. c.
ii., sec. 6, New Ed., vol. iv., p. 461. So. Sav. and M. Ben.
σκιαὶ.
7. I know not how I should speak, for the
wonder surpasses all description! The force of the fire was both
quenched and not quenched: for whilst it came in contact with the
bodies of these saints, it was quenched; but when it was needful to
burst their bonds, it was not quenched; wherefore it broke their
bonds, but touched not their ancles. τὴς ‡σεβείας, used
especially of Heathenism, as “ungodliness.” Hom. I. 15, so
εὐσεβεία perhaps;
8. Consider, moreover, how the crown of this
victory was woven by the adversaries, and the enemies themselves
were made witnesses of this trophy. For “Nebuchadnezzar,” it
says, “sent to gather together the princes, the governors, and
the captains, the judges, the sheriffs, and all the rulers of the
provinces, to come to the dedication of the image, and they were
all gathered together.” πτώματα, usually of
fallen carcases. Or princes,
πυρ€ννων.
9. I have not referred to this history without
reason, but that ye may learn that whether it be the wrath of a
king, or the
10. Thou too then, if thou hast Him for thy
Friend, be not despairing, although thou fallest into the furnace:
and in like manner if He be angry, think not thou art safe though
thou be in Paradise. For Adam indeed was in Paradise, yet, when he
had provoked God, Paradise profited him nothing. These youths were
in the furnace; yet, since they were approved, the furnace injured
them not at all. Adam was in Paradise, but when he was supine, he
was supplanted! Job sat down on the dunghill, yet, since he was
vigilant he prevailed! Yet how much better was Paradise than a
dunghill! still the excellency of the place benefitted in no degree
the inhabitant; forasmuch as he had betrayed himself; as likewise
indeed the vileness of the place did to one no injury, who was
fortified on every side with virtue. As to ourselves then, let us
fortify our souls; for if the loss of wealth should threaten us, or
even death, and yet no one can rob us of our religion, we are the
happiest of men, Christ commended this when he said, “Be ye wise
as serpents.” So St. Jerome, Cat. Aur., St. Aug.,
Doct. Christ. II. xvi. (24); Comp.
11. And first of all, let us discipline our
tongue to be the minister of the grace of the Spirit, expelling
from the mouth all virulence and malignity, and the practice of
using disgraceful words. For it is in our power to make each one of
our members an instrument of wickedness, or of righteousness. Hear
then how men make the tongue an instrument, some of sin, others of
righteousness! “Their tongue is a sharp sword.” The references in the Psalms are made to the
English version, which is divided as the Hebrew, except that it
sometimes varies a verse or two. LXX. and Vulg. annex
12. Knowing these things then, let us fortify
ourselves with virtue on all sides, and thus we shall avert the
wrath of God, and let us make the members of the body instruments
of righteousness; and let us discipline eyes, and mouth, and hands,
and feet, and heart, and tongue, and the Sav. our. i.e., at the close of the last Homily. σεμνοτ™ραν. Tillemont
supposes as well as Montfaucon, that the preceding Homily (the 3d)
was delivered on Quinquagesima Sunday, and that this (the 4th) was
preached on the Monday, which explains this allusion, Tr. The Lent
fast began with that Monday. During Lent the Greek Church allows
the use of fish on Sundays. Or, beseech. νιφ€δας, lit.
snowflakes. Comp. Il. iii. 222.
The exhortation of the last Homily is continued in this. The people are exhorted to bear with fortitude the impending wrath of the Emperor. The cases of Job and the Ninevites are referred to as examples. It is shewn that men ought not to fear death, but sin. What it is to die miserably is explained; and the Homily concludes with an earnest dissuasive against the use of oaths.
1. The discourse
concerning the three young men, and the Babylonian furnace, did, as
it would seem, yesterday give no small comfort to your Charity; and
still more the example in the case of Job, and that dunghill more
to be venerated than any kingly throne. For from seeing a royal
throne no advantage results to the spectators, but only a temporary
pleasure, which has no profit; but from the sight of Job’s
dunghill, one may derive every kind of benefit, yea, much divine
wisdom and consolation, in order to patience. Therefore to this day
many undertake a long pilgrimage, Comp. Hom. I. 23; Hom. XXXI. on τὴν δεξαμ™νην τὰ
σκ€μματα, see Hom. IV., this word can only mean the
prepared place, not the spectators. βαπτιζόμενον,
perhaps rather “drenched,” but the mention of the purple favors
“dyed;” the present tense does not admit “baptized,” though
the allusion is well sustained in Ben. tinctum.
2. Figure to yourselves then this wrestler;
and imagine that you see that dunghill, and himself sitting in the
midst of it! That golden statue! set with gems! I know not how to
express it: for I am unable to find any material so precious as to
compare it with that body stained with blood! So far above every
substance, however costly, was the nature of that flesh, beyond all
comparison more precious, and those wounds more splendid than the
sun’s beams; for these illumine the eyes of the body; but those
enlighten the eyes of the mind! those struck the devil with utter
blindness! Therefore it was, that after that blow, he started back
and appeared no more. And do thou, O beloved, learn thence too what
advantage there is in tribulation! For when the just man was rich,
and enjoyed ease, he had the means of accusing him. However
falsely, yet still he had it in his power to say, “Doth Job serve
thee for nought?” But after he had stripped him and made him
poor, he dared not even open his mouth any more. When he was
wealthy, he prepared to wrestle with him, and threatened to
overthrow him; but when he had made him poor, and taken away all he
had, and thrown him into the deepest distress, then he started
back. When indeed his body was sound, he lifted up his hands
against him, Or buffetted with him, χεῖρας
‡ντῇρεν.
3. Who hath seen or heard of such an astonishing
contest? The fighters in worldly contests, when they have battered
the heads of their adversaries, are then victorious, and are
crowned! But this adversary, when he
ἠθ™λησα, desired is
ἐβουλόμην. See Plat. Gorg. where
Socrates argues that a tyrant has no great power, since, though he
can do all he chooses, … δοκεῖ αὐτῷ, he cannot attain what he wishes,
…
βούλεται. εὐεξίαν. See Hom. I.
16.
4. Collecting then all these reasons, let us raise ourselves from the dejection which oppresses us. For I have laid these histories before you, not that ye may applaud what is spoken, but that ye may imitate the virtue and the patience of such noble men; that ye may learn from the very facts, that there is nothing of human ills to be dreaded, save sin only; neither poverty, nor disease, nor insult, nor malicious treatment, nor ignominy, nor death, which is accounted the worst of all evils. To those who love spiritual wisdom, such things are only the names of calamities; names which have no substantial reality. But the true calamity consists in offending God, and in doing aught which is displeasing to Him. For tell me, what is there in death which is terrible? Is it because it transports thee more quickly to the peaceful haven, and to that life which is free from tumult? Although man should not put thee to death, will not the very law of nature, at length stealing upon thee, separate the body from the soul; and if this event which we fear does not happen now, it will happen shortly.
5. I speak thus, not anticipating any dread or
melancholy event: i.e., as connected with the present
events. οὐ στ™γω. Cf.
6. But grant me, saith one, to be like Paul,
and I shall never be afraid of death. Why, what is it that forbids
thee, O man, to become like Paul? Was he not a poor man? Was he not
a tent maker? Was he not a man of humble position? For if he had
been rich and high born, the poor, when called upon to imitate his
zeal, would have had their poverty to plead; but now thou canst say
nothing of this sort. For this man was one who exercised a manual
art, and supported himself too by his daily labours. And thou,
indeed, from the first hast inherited true religion from thy
fathers; and from thy earliest age hast been nourished in the study
of the sacred writings; but he was “a blasphemer, and a
persecutor, and injurious,” ζωντες, but Ben. Mar.
ὄντες, who
are.
7. But I have no fear of death, says one, nor
of the act of dying, but of a miserable death, of being beheaded.
Did John then, I ask, die miserably? for he was beheaded. Or did
Stephen die miserably? for he was stoned; and all the martyrs have
thus died wretchedly, according to this objection: since some have
ended their lives by fire; and others by the sword; and some cast
into the ocean; others down a precipice; and others into the jaws
of wild beasts, have so come by their death. To die basely, O man,
is not to come to one’s end by a violent death, but to die in
sin! Hear, at least, the prophet moralising on this very matter,
and saying, “The death of sinners is evil.” In this rendering of the Septuagint there is a
coincidence with that of the Targum, and the Vulgate, Æthiopic,
and Arabic versions. But the Syriac is conformable with the Hebrew.
The discrepancy may be accounted for by a slight difference in the
reading of the vowel points. See Hom. III. on
8. Since therefore such evils await sinners, what advantage can it be to them, though they should end their days at home, and in their bed? Even so, on the other hand, it can do no harm to the righteous to lay down the present life through sword, or steel, or fire, when they are to depart to the good things that are immortal. Truly “the death of sinners is evil.” Such a death was that of the rich man, who despised Lazarus. He, when he had terminated his life by a natural end, at home and on his bed, and with his relatives about him, experienced after his departure to the other world a fiery torment; nor was he able to obtain there even a little comfort, out of all the pleasure he had enjoyed in the present life! But not so was it with Lazarus; for when lying upon the pavement, while the dogs came and licked his sores, he had suffered a violent death (for what could be more painful than hunger?), but on his departing hence he enjoyed eternal blessings, luxuriating in the bosom of Abraham! In what respect, then, did it injure him that he died a violent death? or what did it profit the rich man, that he died not with violence?
9. But, says some one, “We have no fear of dying
by violence, but of dying unjustly; and of being punished in a
similar way with the guilty,—we who have had nothing to do with
the crimes of which we are suspected.” What sayest thou, tell me?
Art thou afraid
10. And this I will endeavour to make manifest, not from anything of a remote nature, but from what is at our own doors; and from the events which have happened among us in these days. For when the Emperor’s letter came, ordering that tribute to be imposed which was thought to be so intolerable, all were in a tumult; all quarrelled with it; thought it a sore grievance, resented it; and when they met one another said, “Our life is not worth living, the city is undone;—no one will be able to stand under this heavy burden;” and they were distressed as if placed in the extremest danger. After this, when the rebellion was actually perpetrated, and certain vile, yea, thoroughly vile persons, trampling under foot the laws, threw down the statues, and involved all in the utmost peril; and now that we are in fear for our very lives, through the indignation of the Emperor, this loss of money no longer stings us. But instead of such complaints, I hear from all a language of a different kind. “Let the Emperor take our substance, we will gladly be deprived of our fields and possessions, if any one will but ensure us safety for the bare body.” As therefore, before the fear of death pressed upon us, the loss of our wealth tormented us; and after these lawless outrages had been perpetrated, the fear of death succeeding, expelled the grief for that loss; so if the fear of hell had held possession of our souls, the fear of death would not have possessed them. But even as it is with the body, when two kinds of pain seize upon us, the more powerful usually overshadows the weaker one, so also would it now happen; if the dread of future punishment remained in the soul, that would overshadow all human fear. So that if any one endeavours always to have the remembrance of hell, he will deride every kind of death; and this will not only deliver him from the present distress, but will even rescue him from the flame to come. For he who is always afraid of hell, will never fall into the fire of hell; being made sober by this continual fear!
11. Permit me, that I now say to you at a
fitting time, “Brethren, be not children in understanding;
howbeit in malice be ye children.”
12. Would you have me mention another reason
on account of which we fear death? We do not live with strictness,
nor keep a clear conscience; for if this were the case nothing
would alarm us, neither death, nor famine, nor the loss of wealth,
nor anything else of this kind. For he who lives virtuously, cannot
be injured by any of these things, or be deprived of his inward
pleasure. For being supported by favourable hopes, nothing will be
able to throw him into dejection. What is there that any one can
possibly effect, by which he can cause the noble-minded man to
become sorrowful? Take away his riches? He has yet wealth that is
in the heavens! Cast him out of his country? He will take his
journey to στελεῖ εἰς, al. τελεῖ εἰς, is free of. ƒμαρτημ€των, see Hom. IV. 4. Thus in Plat. Gorg. 78. Socrates argues that it is
best to be punished when one does wrong, comparing punishment to
medicine. M. what is the advantage that.
13. Some one is mulcted in property: he
becomes sad, but this does not make good his loss. Some one hath
lost a son: he grieves, but he cannot raise the dead, nor benefit
the departed. Some one hath been scourged, beaten, and insulted; he
becomes sorrowful. This does not recall the insult. Some one falls
into sickness, and a most grievous disease; he is dejected. This
does not remove his disease, but only makes it the more grievous.
Do you see that in none of these cases does sadness answer any
useful purpose? Suppose that any one hath sinned, and is sad. He
blots out the sin; he gets free from the transgression. How is this
shewn? By the declaration of the Lord; for, speaking of a certain
one who had sinned, He said, “Because of his iniquity I made him
sad for a while; and I saw that he was grieved, and he went on
heavily; and I healed his ways.” Martyrdom was held to be a kind of second
baptism, or instead of baptism to those on whom it came before they
could be baptized. St. Cyr. Cat. iii. (7); St. Cypr. Ex.
to Mart.; So St. Aug. Serm. de Script. cxlviii.
(al. 10, de Div.) on
14. Let us not then fear death, but let us
only fear sin, and grieve on account of this. And these things I
speak, not anticipating any thing fearful, God forbid! but wishing
you when alarmed to be always thus affected, and to fulfil the law
of Christ in very deed. For “he,” saith Christ, “that taketh
not his cross, and followeth after Me, is not worthy of Me.”
15. As for me, “I am not a prophet nor the
son of a prophet,” τρεῖς ἡμ™ραι. Thus it
has always been read in the Septuagint, even from the first ages of
the Church (note in Ed. Par. 1834). But this reading, it should be
remarked, is not supported by the Targum, or the Vulgate, or
Syriac, which all read forty days, as in the Hebrew copies. (St.
Jerome on the passage corrects the error, and Theodoret says that
the Syriac, and Hebrew, and the translations of Aquila, Symmachus,
and Theodotion, read forty. Origen, Hom. XVI. on Nineveh was entirely ruined in the reign of the
Emperor Hadrian, and though it was afterwards rebuilt by the
Persians, and not finally destroyed till about the seventh century,
it seems probable that St. Chrysostom alludes here rather to its
moral than to its actual glory at that time. βίον ˆριστον, “best
life.” The article is not used, and the words added seem nearly
to express what is intended to be understood. Gr. The good hope, i.e., the hope of
the better alternative.
16. For God even preferred that His own prediction
should fall to the ground, so that the city should not fall. Or
rather, the prophecy did not even so fall to the ground. For if
indeed while the men continued in the same wickedness, the sentence
had not taken effect, some one perhaps might have brought a charge
against what was uttered. But if when they had changed, and
desisted from their iniquity, God also desisted from His The clause, “and if they had not repented,”
inserted from Savile. Both the general sense, and the parallel with
τόπων. τρόπων.
17. Thus did the barbarians! and are we not
ashamed, and ought we not to hide our faces, whilst instead of
changing our habits, as they did, we change only our habitations;
privily removing our goods, and doing the deeds of men that are
drunken? Our Master is angry with us; and we, neglecting to appease
His wrath, carry about our household stuff from place to place, and
run hither and thither, seeking where we may deposit our substance;
while we ought rather to seek where we may deposit our soul in
safety; or rather, it behoveth us not to seek, but to entrust its
safety to virtue and uprightness of life. For when we were angry
and displeased with a servant, if he, instead of defending himself
against our displeasure, went down to his apartment, and collecting
together his clothes, and binding up together all his movables,
meditated a flight, we could not tamely put up with this contempt.
Let us then desist from this unseasonable endeavour, and let us
each say to God, “Whither shall I go from Thy Spirit, and whither
shall I flee from Thy presence?”
18. The prophet is indeed ashamed, foreseeing
what the issue would be, and conjecturing that what he had
prophesied, would remain unaccomplished; God however is not
ashamed, but is desirous of one thing only, viz. the salvation of
men, and corrects His own servant. For when he had entered the
ship, He straightway there raised a boisterous sea; in order that
thou mightest know that where sin is, there is a tempest; where
there is disobedience, there is the swelling of the waves. κλυδώνιον. ‡τερμ€τιστον, this word means “vast,”
“immeasurable,” and does not suit the sense:
‡νερμ€τιστον is undoubtedly the
right reading, unless indeed St. Chrysostom used one for the other,
as Suidas. Hesychius gives it “without ballast,” and so
Aristotle ›ρματίζειν, but Il. i. 486,
œρματα are props used on
shore.
19. Therefore he came back again; he preached;
he threatened; he persuaded; he preserved; he affrighted; he
amended; he established; by one, and that the first preaching! Many
days he needed not, nor continued counsel; but speaking these
simple words only, he brought all to repentance! On this account
God did not lead him directly from the ship into the city; but the
sailors committed him to the sea; the sea to the whale; the whale
to God; God to the Ninevites; and by this long circuit he brought
back the fugitive, that he might instruct all, that it is
impossible to fly from the hands of God; that whithersoever any one
may roam, dragging his sin after him, he will have to undergo a
thousand evils; and though no mortal were present, yet on every
side the whole creation will rise up against him with the utmost
vehemence! Let us not then provide for our safety by flight, but by
a change of the moral character. Is it for remaining in the city
that God is angry with thee, that thou shouldest fly? It is because
thou hast sinned, that He is indignant. Lay aside therefore the
sin, and where the cause of thy wound lies, thence remove ‡ν€στειλον, divert as a stream. The metaphor is
explained by the sequel, the “wound” meaning an incision made
for surgical purposes.
20. Let us therefore persuade it to make This passage will serve to shew, that during the
season of Lent it was the practice to have sermons daily at
Antioch. Bingham has given a variety of quotations to the same
effect. B. xiv. c. iv., sec. 7, vol. iv. p. 536, New Ed. The supper, it should be remembered, was the chief
meal of the day among the Greeks and Romans. And with those who
observed the fast strictly the only meal: see Hom. VI. [6], and
Hom. IV. 12.
21. Ye have applauded what I have spoken. But
still shew me your applause too by deeds. Else what is the
advantage of our meeting here? Suppose a child were to go to school
every day, yet if he learnt nothing the more for it, would the
excuse satisfy us that he every day went there? Should we not
esteem it the greatest fault, that going there daily, he did it to
no purpose. Let us consider this with ourselves, and let us say to
ourselves, For so long a time have we met together at church,
having the benefit of a most solemn Communion, συν€ξεως
φρικωδεστ€της. The word σύναξις
is of frequent occurrence in St. Chrysostom, but is of somewhat
ambiguous signification, and means commonly the service of the
Church; but here and in some other passages, it seems to mean the
Communion service. See a passage in Homily IX. on Penitence, where
the same expression receives a most striking commentary.
22. Let us not moralize on these things here only.
For this temporary admonition does not suffice to extirpate the
whole evil; but at home also, let the husband hear of these things
from the wife, and the wife from the husband. And let there be a
kind of rivalry among all in endeavouring to gain precedence in the
fulfilment of this law; and let him who is in advance, and hath
amended his conduct, reproach him who is still loitering behind; to
the end that he may stir him up the more by these gibes. He who is
deficient, and hath not yet amended his conduct, let him look at
him who hath outstripped him, and strive with emulation to come up
with him quickly. If we take advice on these points, and are
anxiously concerned about
23. Should this amendment then take place, it
will be an encouragement and inducement to the attainment of the
remaining parts of virtue. For he who has not accomplished anything
at all becomes listless, and quickly falls; but he who is conscious
with himself that he has fulfilled at least one precept, coming by
this to have a good hope, will go on with greater alacrity towards
the rest; so that, after he has reached one, he will presently come
to another; and will not halt until he has attained the crown of
all. For if with regard to wealth, the more any one obtains of it,
the more he desires, much rather may this be seen with reference to
spiritual attainments. Therefore I hasten, and am urgent that this
work may take its commencement, and that the foundation of virtue
may be laid in your souls. We pray and beseech, that ye will
remember these words, not only at the present time, but also at
home, and in the market, and wheresoever ye pass your time. Oh!
that it were possible for me familiarly to converse with you! St. Chrysostom perhaps here refers to the
interruption of his private pastoral duties, which were occasioned
by the existing calamity. Possibly also to the numbers of his
congregation. See the end of the next Homily. In Hom. LXXXV. on St.
Matt. near the end, he estimates his congregation at 100,000. Ed.
Ben. p. 810.
This Homily is intended to shew that the fear of Magistrates is beneficial. It also contains an account of what occurred, during their journey, to those who were conveying the tidings of the sedition to the Emperor. The case of Jonah is further cited in illustration. The exhortation on the fear of death is here continued; and it is shewn, that he who suffers unjustly, and yet gives thanks to God, by whose permission it happens, is as one suffering for God’s sake. Examples are again adduced from the history of the Three Children, and the Babylonian furnace. The Homily concludes with an address on the necessity of abstaining from oaths.
1. We have spent many
days addressing words of comfort to your Charity. We would not,
however, on that account lay the subject aside; but as long as the
sore of despondency remains, we will apply to it the medicine of
consolation. For if in the case of bodily wounds, physicians do not
give over their fomentations, until they perceive that the pain has
subsided; much less ought this to be done in regard to the soul.
Despondency is a sore of the soul; and we must therefore foment it
continually with soothing words. For not so naturally is warm water
efficacious to soften a hard tumour of the flesh, as words of
comfort are powerful to allay the swelling passions of the soul. S. Ign. ad Pol. c. 2. i.e., from the Church.
2. And both these things are taught us by the
Scripture, and by actual experience of recent events. For if,
whilst there are magistrates and soldiers living under arms, the
madness of a few individuals, a motley crew of adventurers, hath
kindled such a fire among us, in so short a moment ῥοπῆ. ἐν
ταῖς οἰκίαις τῶν ξύλων αἱ ἱμαντώσεις, literally,
“strappings of beams;” or “bondings of the timbers.”
3. Let us not then be grieved, beloved, by the
fear of our rulers, but let us give thanks to God that He hath
removed our listlessness, and rendered us more diligent. For tell
me, what harm hath arisen from this concern and anxiety? Is it that
we are become more grave, and gentle; more diligent, and attentive?
that we see no one intoxicated, and singing lascivious airs? Or is
it that there are continual supplications, λιταὶ.
“Very true,” saith some one, “if our danger did not go beyond fear, we should have reaped a sufficient benefit; but we are now in dread lest the mischief should proceed much farther, and we should be all placed in the extremest peril.”
Nevertheless, I say, fear not. Paul comforteth
you, saying, “God is faithful, who will not suffer you to be
tempted above that ye are able, but will with the temptation also
make the way of escape, that ye may be able to bear it.”
4. But not this, but many other grounds for
confidence ought we to have. For God hath already given us not a
few pledges for favourable hopes. And first of all, those who
carried the evil tidings departing hence with the speed of wings,
supposing they should long ere this have reached the camp, τὸ στρατόπεδον.
The common Lexicons quote only Can. 7, of Sardica for the use of
this word, to signify the court of an Emperor. Due Cange, Gloss.
Med. Gr., shews it to be common, quoting St. Basil, ƒν™στησεν.
5. Consider also His care over us, and how He both affrighted and consoled us. For after permitting them to set out on the very day when all these outrages were committed, as if they would report all that had taken place to the Emperor; He alarmed us all at their sudden departure. But when they were gone, and two or three days had elapsed, and we thought the journey of our Priest would now be useless, as he would arrive when it was too late, He delivered us from this fear, and comforted us by detaining them, as I observed, midway; and by providing persons coming to us from thence by the same road, to announce to us all the difficulties they had met with on their journey, that we might thus take a little breath, as indeed we did, and were relieved of a great part of our anxiety. Having heard of this, we adored God who had done it, who hath even now more tenderly than any father disposed all things for us, delaying by some invisible power those evil messengers, and all but saying to them, “Why do ye hasten? Why do ye press on, when ye are going to overwhelm so great a city? For are ye the bearers of a good message to the Emperor? Wait there till I have made ready my servant, as an excellent physician, to come up with you and anticipate you in your course.” But if there was so much of providential care in the first breaking out of this wound of iniquity, much more shall we obtain a greater freedom from anxiety, after conversion, after repentance, after so much fear, after tears and prayers. For Jonah was very properly constrained, in order that he might be forcibly brought to repentance; but ye have already given striking evidences of repentance, and conversion. Therefore, it is necessary that you should receive consolation, instead of a threatening messenger. For this reason also hath He sent our common father hence, notwithstanding the many things to hinder it. But if He had not been tender of our safety, He would not have persuaded him to this, but would have hindered him, however disposed he might be to undertake the journey.
6. There is a third reason by which I may
possibly persuade you to have confidence; I mean, the present
sacred season, Tillemont, Theodos. art. vi.,
mentions a law of his against holding criminal processes in Lent,
and one deferring all executions thirty days. The massacre of
Thessalonica, for which St. Ambrose caused him to do penance,
occurred after the date of these Homilies, and that event forms a
striking comment on Hom. III. 6. St. Ambrose then required him to
renew the last-mentioned law. εὐλογίας. This
word, rendered benedictionem by the Latin translator, meant
according to Bingham the very same as the Eucharist in the more
ancient writers, and is always so applied by Cyril of Alexandria,
and Chrysostom. In after times, he further observes, that this term
was applied to portions of bread blessed, but distinct from the
Eucharist (being the residue of that brought for consecration),
which was given to those who were not prepared to communicate, b.
xv., c. iv., sec. 3, vol. v., p. 155, new Ed. The term was
evidently derived from the Apostolic phraseology, τὸ ποτήριον τῆς εὐλογίας,
7. Let us, therefore, not despond, nor give
ourselves up by reason of our distress; but let us wait, expecting
a favourable issue; and let us give heed to the things that are now
about to be spoken. For it is my purpose to discourse to you again
to day respecting contempt for death. I said to you, yesterday,
that we are afraid of death, not because he is really formidable;
but because the love of the kingdom hath not kindled us, nor the
fear of hell laid hold of us; and because besides this we have not
a good conscience. Are you desirous that I should speak of a fourth
reason for this unseasonable distress, one which is not less, M. (and Ben. and Bas. Tr. apparently) read οὐκ žλαττον τῶν προτ™ρων ‡ληθεστ™ραν;
“not less the true one than those aforesaid.” This use of the
comparative, however, seems unusual. ὑπωπι€ζων, the same word as used by St. Paul,
This word may perhaps belong to the whole series
of penances. St. Chrysostom is not recommending such austerities at
all, but urging them to imitate in some measure a life which they
already honored and esteemed holy. See on
8. Thus also God acted towards the Jews. For
wishing to infuse into them a desire of returning (to Canaan), and
to persuade them to hate Egypt, He permitted them to be distressed
by working in clay, and brick-making, that being oppressed by that
weight of toil and affliction, they might cry unto God respecting
their return. For if, indeed when they departed after these things
had happened, they did again remember Egypt, with their hard
slavery, and were urgent to turn back to that former tyranny; what
if they had received no such treatment from these barbarians? when
would they have ever wished to leave that strange land?
9. “O that I did endure the peril for
God,” saith some one, “then I should have no anxiety!” But do
not even now sink into despondency; for not only indeed is he well
approved, who suffers in the cause of God: but he who is suffering
any thing unjustly: ὁλόκληρον. He seems to mean a reward as full as
if he had suffered for God. See on
10. And moreover we should think of this
again, that if we suffer any evil unjustly, during the present
life, we discharge a multitude of sins. Therefore it is a great
advantage to have out the chastisement of our sins here, and not
there; for the rich man received no evil here, and therefore he was
scorched in the flames there; and that this was the reason why he
did not enjoy any consolation, παραμυθίας. See Hom. II.
19; also Hom. IV. (2). ‡π™λαβες. See Hom. I. 22. φρονήματα.
11. Where now are those who said, “Let the Emperor
take all, and grant us our bodies free?” Let such go and learn
what is a free body. It is not immunity from
See on Or it. φιλοσοφεῖν, which is a
favorite word of St. Chrysostom, and which he seems to use in a
variety of passages to express the nobler emotions of the mind.
12. But consider thou with me the magnanimity
of the youths; for they neither sprang out before the call, lest
some should suppose they feared the fire; nor when they were called
did they remain within, lest any one should think that they were
ambitious and contentious. “As soon,” say they, “as thou hast
learnt whose servants we are, as soon as thou hast acknowledged our
Lord, we come forth to be heralds to all who are present of the
power of God.” Or rather, not only they themselves, but even the
enemy with his own voice, yea, both orally, and by his epistle,
proclaimed to all men both the constancy of the combatants, and the
strength of Him who presided over the contest. And even as the
heralds, when they proclaim the names of the victorious combatants
in the midst of the theatre, mention also the cities to which they
belong; “such an one, of such a city!” So he too, instead of
their city, proclaimed their Lord, by saying, “Shadrach, Meshach,
and Abednego, ye servants of the most high God, come forth, and
come hither.” What is come to pass, that thou callest them the
servants of God? Were they not thy servants? “Yea,” saith he,
“but they have overthrown κατ™λυσαν.
14. But I say all this now, and select all the
histories that contain trials and tribulations, and the wrath of
kings, and their evil designs, in order that we may fear nothing,
save only offending God. For then also was there a furnace burning;
yet they derided it, but feared sin. For they knew that if they
were consumed in the fire, they should suffer nothing that was to
be dreaded; but that if they were guilty of impiety, they should
undergo the extremes of misery. It is the greatest punishment to
commit sin, though we may remain unpunished; as on the other hand,
it is the greatest honour and repose to live virtuously, though we
may be punished. For sins separate us from God; as He Himself
speaks; “Have not your sins separated between you and Me?” It was the common opinion of the Greek
Fathers, that the fire of the day of judgment would cause severe
suffering to some of those who would be finally saved, and that
this might be mitigated by a severe repentance, and in some degree
by suffering here, and by the prayers of others. St. Chrys. on
15. But enough of consolation. It is time for
us now, at last, to proceed to the exhortation on the subject of
avoiding oaths, and to remove that seeming palliation on behalf of
those who swear, which is but futile, ψυχρὰν, somewhat
as we say, “cold comfort.” See Herod. v. i. 108, and note of
Baehr., also Dem. de Fals. Leg. 207. Comp. Hom. IX. on
16. Dismissing then this argument of frigid self-deception, let us not look at the case of those who fall, but at those who fashion their conduct rightly; and let us endeavour to carry along with us a memento of the present fast when it is over. And as it often happens when we have purchased a vestment, or a slave, or a precious vase, we recall again the time when we did so, and say to each other, “That slave I purchased at such a festival; that garment I bought at such a time;” so, in like manner, if we now reduce to practice this law, we shall say, I reformed the practice of swearing during that Lent; for till then I was a swearer; but from barely hearing an admonition, I have abstained from the sin.
But “the custom,” it may be objected,
“is a hard thing to be reformed.” I know it is; and therefore
am urgent to throw you into another custom, which is good and
profitable. For when you say, it is difficult for me to abstain
from what is habitual; for that very reason, I say, you should make
haste to abstain, knowing for certain, that if you once Implied in the aorist,
ποιήσῃς. ταριχεύεσθαι, Dem. adv.
Aristogit. i. 72, of the effect of long imprisonment, lit. “to be
dried like a mummy.” That this strictness was not quite universal
appears from Hom. IX. 1. The feeling there referred to may have
been partly occasioned by this passage. i.e., of fasting.
18. When you go home, therefore, discourse of
all these things with those who are in your house; and as many
persons often do, when they come back from a meadow, having plucked
there a rose, or a violet, or some flower of that kind, they return
twisting Sav. περιστρ™φοντες.
Ben. περιφ™ροντες. Thus St. Francis de
Sales recommends “culling flowers” for the day from morning
devotions. ἐψηφίσατο.
19. Give me cause, then, to exult over you
both in the present life, and at that future Day, when those to
whom talents have been entrusted, shall be summoned! Your good
reputation is a sufficient reward for my labours; and if I see you
living in piety, I have all I wish. Do, then, what yesterday I
recommended, and to-day will repeat, and will not cease to say it.
Fix a penalty for those who swear; a penalty which is a gain, and
not a loss; and prepare yourselves henceforth so as you may give us
a proof of success. For I shall endeavour to hold a long
conversation with each of you, when this assembly is dismissed; in
order that in the continuance of discourse I may discover the
persons who have been acting rightly, and those who have not. Sav. adds, “and those who have not.” εὐχαῖς τῶν ƒγίων
πατ™ρων. See on In the fourth century, the
invocation of departed saints, or prayer to God for their prayers,
becomes common. So Eusebius, on St. James, of Nisibis, Ser. 4,
p. 72, seems to speak of an angel presenting our prayers, which his
editor connects with Tertullian’s Angelus Orationis, de
Or. xii. and
In the latter part of the
century, instances are more frequent. St. Cyril of Jerusalem,
Cat. Myst. v. (6), says, “Then we commemorate also those who
have fallen asleep before us, first, patriachs, prophets, apostles,
martyrs, that at their prayers and intervention God would receive
our petition.” St. Basil, Hom. on the Forty Martyrs, c. 8, t. 2,
p. 155, speaks strongly of the value of their intercession, and
recommends asking it. “Here is found a pious woman praying for
her children, the return of her husband, his recovery when sick:
let your prayers be made with the martyrs!” To Julian the
Apostate, *δορυφόρῳ.
A term which shows that an allusion to an earthly court is
intended.
Homily VII.
Recapitulation of former exhortations. Sin
brought death and grief into the world, and they tend to its cure.
Grief serviceable only for the destruction of sin. Remarks upon the
passage,
1. Yesterday, I
discoursed unto your Charity in many words, and upon many subjects;
and if out of this variety, it be not possible for you to retain
all, I wish more particularly to recall to memory the observation,
that God hath implanted the affection grief in our natures for no
other reason but because of sin, and He hath made this evident from
actual experience. For whilst we are grieved and distressed through
the loss of wealth; or by reason of sickness, and death, and the
other evils that befall us, we not only reap no consolation from
our sorrow, but we also increase the force of these calamities. But
if we are in pain and sorrow St. Greg. Nyss. de Beat. iii. t. i.
781. Or. in funere Pulcheriæ, t. iii.
460. διαφευξόμεθα Or, “defied death,”
κατετόλμησαν τῆς τελευτῆς.
2. But here let us dismiss the subject of
consolation; it is the fifth day we are engaged in speaking words
of comfort to your Charity, and we might now seem to be
troublesome. For what hath been already said is sufficient See αὐτόθεν.
3. What then is this introduction? “In the
beginning God made the heaven and the earth, and the earth was
invisible, and unformed, Or, unfurnished, E.V., without
form, and void. This rendering came in with the Genevan Bible.
All the previous translations had void, and empty.
Perhaps by the term void, was meant just the same as the
Septuagint ‡κατασκεύαστος. The word Bohu,
which occurs
Would you then that I show the consolation
that is hidden in this saying? Arouse yourselves then, and attend
with earnestness to the things which are about to be spoken. For
when thou hearest that God made the heaven, the earth, the sea, the
air, the waters, the multitude of stars, the two great lights, the
plants, the quadrupeds, the swimming and the flying animals, and
all things without exception which thou seest, for thee, and for
thy safety and honour; dost thou not straightway take comfort and
receive this as the strongest proof of the love of God, when thou
thinkest that He produced such a world as this, so fair, so vast
and wonderful, for such a puny being as thyself! When therefore
thou hearest that, “In the beginning God made the heaven and the
earth,” run not hastily over the declaration; but traverse in thy
mind the breadth of the earth; and reflect how He hath spread out ‡νῆκεν, “sent up,” i.e.,
“caused to grow.” εὐφροσύνην. Comp. This of course does not exclude, but rather
implies, an intrinsic resemblance. See St. Cyr. Cat.
xii. (3), and xiv. (5); St. Aug. De C. D. xi. 26, xii. 23;
Conf. xiii. 12; St. Greg. Nyss. on the text, t. ii. p. 22
sqq. So “nature” was usually understood.
Arist. Eth. ii. 1. “Nothing that is by nature is made otherwise
by habit; e.g., a stone tends downwards by nature, and
cannot be habituated to tend upwards.” Or, kind.
4. But I would not speak of these things: for
I say that such was the abundance of God’s care, that we may know
His goodness, and His love towards man, not only from the way in
which He hath honoured, but also from the way in which He hath
punished us. And this, I especially exhort you to consider with
attention, that God is alike good, not only whilst He is treating
us with honour and beneficence, but also whilst He is punishing and
chastising. And whether we should have to carry on our contest and
combat against the heathen, or against the heretics, respecting the
lovingkindness and goodness of God, we shall make His goodness
evident, not only from the cases in which He bestows honour, but
also from the cases in which He inflicts punishment. For if He is
good only whilst honouring us, and not good whilst punishing us, He
were but half good. But this is not the case. God forbid! Among men
this may probably happen, when they inflict punishments in anger
and passion; but God being free from passion, whether He exercise
kindness, or whether He punish, He is alike good. Nor less does the
threat of hell serve to show His goodness, than the promise of the
kingdom.
5. I do not enlarge upon this subject without reason; but because there are many who often, when famines, and droughts, and wars take place, or when the wrath of an Emperor overtakes them, or when any other unexpected events of this kind happen, deceive the simpler class by saying, that these things are unworthy of the Providence of God.
I am therefore compelled to dwell on this part
of my discourse, that we may not be beguiled by words, but that we
may plainly perceive, that whether He brings upon us a famine, or a
war, or any calamity, whatsoever, He doth it out of His exceeding
great care and kindness. For even those fathers, who especially
love their offspring, will forbid them the table, and inflict
stripes, and punish them by disgrace, and in endless other ways of
this kind correct their children when they are disorderly; yet are
they nevertheless fathers, not only while doing them honour, but
when acting thus; yea, they are preeminently fathers when they act
thus.
6. Do not, O beloved, pass over unthinkingly,
what has just been said! but consider what an act it was, not to
send an angel, or archangel, or any other of his fellow-servants,
but that the Lord Himself should have descended to him who had
fallen from the right way, and should have raised him when thus
cast down; and should have approached him, One to one, μόνον πρὸς μόνον.
There being no third party present. Thus Thetis, Il. i. 361, and
throughout Homer ἐκ τ̓ ὀνόμαζε expresses affection; the
scholiast, however, explains the word of merely speaking at length,
which seems almost absurd. From this peculiar illustration it would seem,
that St. Chrysostom supposed the term Christ to have been one of
the familiar names by which our Saviour was known. But the term
Jesus of Nazareth seems to have been His more general and
distinctive appellation; though it by no means follows that He was
not as familiarly known by the title of Christ among His followers,
and addressed as such, especially after Peter’s confession. (See
7. But God, willing to show even by this that
sin had not quenched His tenderness, nor disobedience taken away
His favor toward him, and that He still exercised His Providence
and care for the fallen one, said, “Adam, where art thou?” What it was to be brought to the bar in those days
may be seen in Hom. XIII. A common crime then, probably from the richness of
burials. See on ‡χείρωτον, i.e., to the adversary.
See Hom. I, and εὐχšίρωτον, Hom.
VIII. (2).
8. But if one short and simple speech thus
demonstrates the care of God, what if we should read through this
whole judgment, and unfold its entire records? Seest thou how all
Scripture is consolation and comfort? But of these records we will
speak at a befitting season; before that, however, it is necessary
to state at what time this Book was given; for these things were
not written in the beginning, nor at once when Adam was made, γενομ™νου. This
seems the usual meaning, as Plut. Mor. p. 109 (cit.
Steph.) ‡λλ̓
οἴει σὺ διαφορὰν εἶναι ἢ μὴ γ™νεσθας ἢ γ™νομενον
‡πογ™νεσθαι; but Luc. ix. 36,
γ™νεσθαι seems to mean the completion of an event. He is
speaking, however, of the whole Bible, or at least the Pentateuch,
not merely of the history of the Fall, as appears from the sequel.
Hom. VIII. 2, and the general argument of those which follow.
9. Other things too besides these it were to
our purpose to enquire into. But I see that the time doth not
permit us to launch our discourse upon so wide a sea; wherefore
prudently reserving these to a fit season, we would again address
you on the subject of abstinence from oaths; and we would entreat
your Charity to use much diligence respecting this matter. For what
is it but an absurdity, that not even a servant dares to call his
master by name, nor to mention him unceremoniously, and casually,
but that he should everywhere bandy about the name of the Lord of
Angels familiarly with much irreverence! And if it be necessary to
take the book of the Gospel, thou receivest it with hands that have
been first washed; and fearfully and tremblingly, with much
reverence and devotion; and dost thou unceremoniously bandy about
upon thy tongue the Lord of the Gospel? Dost thou desire to learn
how the Powers above pronounce that Name; with what awe, with what
terror, with what wonder? “I saw the Lord,” saith the prophet,
“sitting upon a throne, high, and lifted up; around Him stood the
Seraphim; and one cried unto another, and said, Holy, Holy, Holy,
Lord God of Sabaoth; the whole earth is full of His glory!” Demosthenes. Libanius says that it was in
speaking he did this, and that he cured himself by hanging a sword
before his shoulder in his private practice. Life of Dem. in
Orat. Att. t. iv. and so Plutarch. St. Chrys. mentions him also
on St. Matt. Hom. XVII. Ben. p. 232a.,
βαδίζων may possibly be applied to the course of a
speech.
10. Ye applaud what is now said, but when ye
have amended, ye will applaud in a greater degree not only us, but
also yourselves; and ye will hear with more pleasure what is
spoken; and ye will call upon God with a pure conscience, who is so
sparing of thee, O man! that He saith, “Neither shalt thou swear
by κατὰ, “against,” and
so on St. Matt. Hom. XVII., Ben. p. 228e., but Griesbach gives no
reading except ἐν.
Homily VIII.
An exhortation to virtue—and particularly upon the passage, “God was walking in Paradise in the cool of the day:”—and again on the subject of abstaining from oaths.
Ye have lately heard,
how all Scripture bringeth consolation and comfort, although it be
an historical narrative. For instance, “In the beginning, God
created the heaven and the earth,” τρ€πεζαν,
i.e., of refreshment, as “for thee and for thy recreation,”
Hom. VII. (3). What he says presently of the trees has not occurred
in these Homilies. Viz. the wild animals: l. xxviii. of Pliny’s
Natural History is devoted to “medicines from animals.” Or, more sober,
σωφρον™στερος. The physicians. Comp. Apoll. Rhod. Arg. iii.
746, “The traveller now, And the tired porter, claimed the
boon of sleep, The mother’s self, of children late
bereaved, Sunk in deep slumber lay.” and Virgil’s imitation,
Æn. iv. 522. τυραννίδι.
2. And now, I pray you, let us proceed to the
subject which hath given rise to these observations. For well I
know, that ye are all eagerly awaiting this matter; and that each
one of you is in pain till he learn on what account this Book was
not given from the beginning. But even now I do not see that the
Tillemont places this Homily on Friday, but the
reference to the last is “lately,” not “yesterday,” so that
it was probably delivered on Saturday, as Montfaucon supposes. The
Ben. reading gives, “For a subject of several days in succession
requires a continued recollection,” &c. συστείλῃ. See
3. For such is the nature of sin, that it
betrays whilst no one finds fault; it condemns whilst no one
accuses; it makes the sinner a timid being; one that trembles at a
sound; even as righteousness has the contrary effect. Hear, at
least, how the Scripture describes this cowardice of the former,
and this boldness of the latter. “The wicked flee when no man
pursueth.” Sav. and M., ‡πίῃ. ἳνα
τί διαστρ™φεις. There is not authority for why
dost thou, instead of art thou he that. The word
pervertest is the LXX. rendering of
רבע, disturbest, and seems to mean “turnest
from right worship,” for “from allegiance;” but the meaning
of the Hebrew seems to be troublest (i.e., with
famine), as in E.V.: comp.
See Hom. II. 25. See Hom. I. 5. The like is said of the
relics of St. Epiphanius, in the second part of the Homily against
the Peril of Idolatry, quoted from Cassiodori Hist. Eccl.
Trip. ix. 48 (Soz. vii. 27). φαντασία. κατ™φαγεν.
4. Study then, O man, the life according to
God, and no one shall conquer thee at any time; and although thou
mayest be accounted the most insignificant of men, thou shalt be
more powerful than all. On the other hand, if thou art indifferent
about virtue of soul, though thou wert the most powerful of men,
thou wilt easily be worsted by all that assail thee. And the
examples already quoted proved this. But if thou art desirous, I
will also endeavour to teach thee by actual facts He seems to mean “by experience,”
i.e., if they would follow his advice. The new Coll. mss., and from it Harmar, however, read
δἰ ›τ™ρων, “through other
(examples),” which removes the difficulty.
5. Knowing these things, let us take heed to our
life; and let us not be earnest as to the goods that perish;
neither as to the glory that goeth out; nor as to that body which
groweth old; nor as to that beauty which is fading; nor as to that
pleasure which is fleeting; but let us expend all our care about
the soul; and let us provide for the welfare of this in every way.
For to cure the body, when diseased, is not an easy matter to every
one; but to cure a sick soul is easy to all; and the sickness of
the body requires medicines, as well as money, for its healing; but
the healing of the soul is a thing that is easy to procure, and
devoid of expense. And the nature of the flesh is with much labour
delivered from those wounds which are troublesome; for very often
the knife must be applied, and medicines that are bitter; but with
respect to the soul there is nothing of this kind. It suffices only
to exercise the will, and the desire, and all things are
accomplished. And this hath been the work of God’s providence.
For inasmuch as from bodily sickness no great injury could arise,
(for though we were not diseased, yet death would in any case come,
and destroy and dissolve the body); but everything depends upon the
health of our souls; this being by far the more precious and
necessary, He hath made the medicining of it easy, and void of
expense or pain. What excuse therefore, or what pardon shall we
obtain, if when the body is sick, and money must be expended on its
behalf, and physicians called in, and much anguish endured, we make
this so much a matter of our care (though what might result from
that sickness could be no great
6. Knowing these things then, let us avoid
oaths; and let our mouth continually practise the saying,
“Believe me;” i.e., instead of any stronger
asseverations. εὐλαβείας. That is, assuming men to act as reasonably in
their relations to God, as they do in their relations to man. The tax which was demanded previously to the
sedition, and before alluded to, Hom. III. 18.
7. I am now for the sixth day admonishing you
in respect of this precept. Henceforth, I am desirous to take
leave συντ€ξασθαι, used as
‡ποτ€ξασθαι
(that word having passed rather to the sense of renouncing,
see St. Cyr. Hier. Cat. xix.). See Du Cange, who quotes
Conc. Chalc. act i., and many other passages.
Homily IX.
Commendation of those who had laid aside the practice of swearing. It is shown that no one need scruple about hearing the divine oracles in the Church after a meal. Answer to the question, Why it was so long before the Holy Scriptures were given? Comment on the passage, “The heavens declare the glory of God,” with a description of the natural world. And finally, an admonition against swearing.
1. It was but lately
that I spoke to you as I do now to you again! And O that I could be
always with you,—yea, rather am I always with you, though not by
bodily presence, yet by the power of love! For I have no other life
but Comp.
Alluding to the passage,
He seems to mean those who voluntarily submitted
to it. He had recommended masters to punish themselves, as well as
their dependents. See above. Country Parson, c. 32. Country Parson, c. 34.
2. Since therefore ye have manifested much
generosity of feeling, suffer us to discharge the further debt of
which we gave a promise the other day; although indeed I see not
all present This Homily is placed by Montfaucon on the Monday
after the last; it is difficult to find any especial reason for the
circumstance here referred to; there was the same impediment when
the following Homily was delivered. Perhaps the most probable
account is, that some persons began the fast with a strictness from
which they afterwards fell off. The meal spoken of was an early
dinner. Eumæus takes his ˆριστον at daybreak, Od. xvi. 2. But Athenæus,
l. i. c. 9 and 10, says that in his day such a meal was called
‡κρ€τισμα,
and the δεῖπνον of the ancients, at
mid-day, ˆριστον(quoted by Perizonius on
Ælian. V. H. ix. 19). πολλ€κις. But Sav. and
M. πολλῆς, making the sense, “thou wilt
assuredly, even if unwilling, observing great sobriety.” i.e., the oracles of Scripture explained at
church. (See Hom. II. 12.) The Holy Communion was always received
fasting. ἠριστηκὼς. A canon of Isaac Lingonensis (in the eighth
century),
3. But enough of this admonition. It is time
now to deal with our subject; although our mind holds back and
shrinks from giving this instruction, on account of those who are
not come. And just as an affectionate mother when she is about to
spread out her table, grieves and laments when all her children are
not there, thus also do I now suffer; and when I think of the
absence of our brethren, I am reluctant to discharge my debt. But
ye have it in your power to rid me of this tardiness. For if ye
promise me that ye will convey to them an exact report of all I
say, we shall readily pay you down the whole; i.e, the promise of explaining that subject
which had been proposed in the two foregoing Homilies; namely, the
reason why the gift of Holy Scripture was so long delayed. See Butler’s Analogy, p. ii. c. 6,
where the somewhat similar objection, “that Christianity is not
universal,” is discussed. An enlarged view of this principle is given
in Butler’s Analogy, p. ii. c. 7, applying it further to
the facts recorded in Holy Scripture. “The general design of
Scripture, which contains in it this revelation, thus considered as
historical, may be said to be, to give us an account of the world,
in this one single view, as God’s world.”
4. Observe then, how the Apostle, alighting
upon this same topic, and directing himself to those very Greeks
who said, that they had not from the beginning learnt the knowledge
of God from the Scriptures, frames his answer. Having said that,
“the wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men, who hold the truth in
unrighteousness;”
5. For if God had given instruction by means of
books, and of letters, he who knew letters would have learnt what
was written; but the illiterate man would have gone away without
receiving any benefit from this source, unless some one else had
introduced him to it; and the wealthy man would have purchased the
Bible, but the poor man would not have been able to obtain it.
Again, he who knew the language that was expressed by the letters,
might have known what was therein contained; but the Scythian, and
the Barbarian, and the Indian, and the Egyptian, and all those who
were excluded from that language, would have gone away without
receiving any instruction. This however cannot be said with respect
to the heavens; but the Scythian, and Barbarian, and Indian, and
Egyptian, and every man that walks upon the earth, shall hear this
voice; for not by means of the ears, but through the sight, it
reaches our understanding. And of the things that are seen, there
is one uniform perception; and there is no difference, as is the
case with respect to languages. Upon this volume the unlearned, as
well as the wise man, shall be alike able to look; the poor man as
well as the rich man; and wherever any one may chance to come,
there looking upwards towards the heavens, he will receive a
sufficient lesson from the view of them: and the
The diurnal motion of the earth, or, as they
called it, of the heavens, was taken by Plato for the very type of
stability. The exactness of its rate is far greater than the
ancients had means to appreciate, as is proved by constant
observations, as well as by the oldest eclipses.
6. Therefore also the Psalmist, ψαλμῳδὸς: St. Chrys.
usually says “the prophet.” σπ™ρματα. He seems to
mean the young blade. These remarks are adapted to a climate in
which the harvest is over before midsummer.
7. But I have yet somewhat more to say on this head.
For not only, indeed, does the magnitude and beauty of the
creation, but See This line of argument, from arrangements
above the course of nature, is a dangerous one; and it would be
less difficult than invidious, to search out instances of fallacy
in modern writers. It always brings men’s ignorance into
play.
8. And who is there that must not feel
astonished and amazed at these things; and confidently pronounce
that they are not the works of nature, but of that Providence which
is above nature? Therefore one speaks thus: “Who hangeth the
earth upon nothing.” συγκρατοῦσα, but Sav.
συγκροτοῦσα. There is constant variation
of reading wherever these words occur. See in Bacon’s Novum Organum, his
Vindemiatio prima de forma calidi, L. II. Aph. 20, Diff. 2,
he says, “the motion of heat is at once expansive, and a tendency
upwards.” In accordance with the notions of his age, St.
Chrysostom supposed that the firmament was something solid; and it
seems to have been entirely a notion of modern times, that the
visible heavens are formed of a subtle ether. Thus Homer terms them
χ€λκεον οὐρανὸν, and χαλκοβατῆ δώματα; and sometimes σιδήρειον οὐρανόν. The notion of St.
Chrysostom seems to have been similar. He supposes a solid
spherical arch, which he terms the visible heaven, which divided
the waters above from those below it. See
Sav. and M., of it. σχήματος.
9. Dost thou desire that we should lead thee
down again to the earth, and point out the marvel? Seest thou not
this sea abounding with waves, and fierce winds; yet this sea,
spacious, and large, and furious as it is, is walled in with a
feeble sand! Mark also the wisdom of God, He permitted it not to be
at rest, nor tranquil, lest thou shouldest suppose its good order
to be of mere natural regulation; but remaining within its limits,
it lifts up its voice, and is in tumult, and roars aloud, and
raises its waves to a prodigious height. But when it comes to the
shores, and beholds the sand, it breaks up, and returns back again
within itself; teaching thee, by both these things, that it is not
the work of nature that it remains within its boundaries, but the
work of Him whose power restrains it! For this cause accordingly He
hath made the wall feeble; and hath not encompassed these shores
with wood, or stone, or mountains, lest thou shouldest impute the
regulation of the elements to such things. And, therefore, God
Himself, upbraiding the Jews with this very circumstance, said,
“Fear ye not Me, which have placed the sand for the bound of the
sea that it cannot pass it.”
10. We might continue to speak not only of these
things, but also of many others, which are even more profound; and
might moralise even upon the Creation itself; but Or the next day of preaching. See his request. See on
11. But in order that the amendment may take
place the more quickly, do this which I tell thee. Inscribe upon
the wall of thy house, and upon the wall of thy heart, that
“flying sickle;” Flying hook, or sickle. See
Commendation of those who came to hear after taking a meal.—Observations on the physiology of the natural world; and against those who deify the creation; and on the duty of not swearing.
1. I joy, and rejoice
with you all, that ye have actually put in practice that admonition
of ours, which we lately made with respect to those who were
absent, for the reason that they were not fasting. For I think that
many of those who have dined ἠριστηκότων. Suidas, however, places this meal
about the third hour. πρώην. Montfaucon
assumes that this word is never applied to the preceding day: if
so, τὴν ἐπιοῦσαν, Hom. IX. sec.
10, cannot be the morrow, unless some accident delayed the delivery
of this Homily. It may be the next Synaxis. See Hom. IV. 1. There is a play on the words
‡θυμία and
ῥ‹θυμία which it seems impossible to preserve.
2. What need then is there to say more? Stand only nigh the man who fasts, and thou wilt straightway partake of his good odour; for fasting is a spiritual perfume; and through the eyes, the tongue, and every part, it manifests the good disposition of the soul. I have said this, not for the purpose of condemning those who have dined, but that I may shew the advantage of fasting. I do not, however, call mere abstinence from meats, fasting; but even before this, abstinence from sin; since he who, after he has taken a meal, has come hither with suitable sobriety, is not very far behind the man who fasts; even as he who continues fasting, if he does not give earnest and diligent heed to what is spoken, will derive no great benefit from his fast. He who eats, and yet takes a part in the sacred assembly with suitable earnestness, is in much better case than he who eats not at all, and remains absent. This abstinence will by no means be able to benefit us as much as the participation in spiritual instruction conveyeth to us benefit and advantage. Where indeed, besides, wilt thou hear the things upon which thou meditatest here? Wert thou to go to the bench of justice? quarrels and contentions are there! or into the council-chamber? there is anxious thought about political matters! or to thine home? solicitude on the subject of thy private affairs afflicts thee in every direction! or wert thou to go to the conferences and debates of the forum? every thing there is earthly and corruptible! For all the words that pass among those assembled there, are concerning merchandize, or taxes, or the sumptuous table, or the sale of lands, or other contracts, or wills, or inheritances, or some other things of that kind. And shouldest thou enter even into the royal halls, there again thou wouldest hear in the same way all discoursing of wealth, or power, or of the glory which is held in honour here, but of nothing that is spiritual. But here on the contrary everything relates to heaven, and heavenly things; to our soul, to our life, the purpose for which we were born, and why we spend an allotted time upon earth, and on what terms we migrate from hence, and into what condition we shall enter after these things, and why our body is of clay, what also is the nature of death, what, in short, the present life is, and what the future. The discourses that are here made by us contain nothing at all of an earthly kind, but are all in reference to spiritual things. Thus, then, it is that we shall have made great provision for our salvation, and shall depart hence with a good hope.
3. Since, therefore, we did not scatter the seed in
vain, but ye hunted out all who were
οὐ διολισθαίνοντα.
4. To-day, I wish to dwell a little more on
this subject. Arouse yourselves, however, and give earnest heed
unto us! And that the wonder may appear more clearly, I will draw
the lesson concerning these things from our own bodies. This body
of ours, so short, and small, consists of four elements; viz. of
what is warm, that is, of blood; of what is dry, that is, of yellow
bile; of what is moist, that is, of phlegm; of what is cold, that
is, of black bile. And let no one think this subject foreign to
that which we have in hand. “For He that is spiritual judgeth all
things; yet He Himself is judged of no man.”
5. Dost thou not perceive how this body wastes
away, withers, and perishes after the secession of the soul, and
each of the elements thereof returns to its own appointed place? λῆξιν. See on ἐπιβ€τας. Usually soldiers on ship-board;
here clearly distinguished from the sailors. Comp.
χρ™ιας: others read
χροι€ς, “colours.” τοὺς πορφυρίζοντας
στρουθούς. Ælian, de Animalibus, iii. 42,
mentions a bird called Porphyrio, more esteemed even than the
peacock, so that none ever killed it for the table. See also Plin.
x. 46, but this expression may apply to various kinds.
6. But what is the sapient argument of the
unbelievers, when we go over all these particulars with them; the
magnitude, the beauty of the creation, the prodigality, the
munificence everywhere displayed? This very thing, say they, is the
worst fault, that God hath made the world so beautiful and so vast.
For if He had not made it beautiful and vast, we should not have
made a god of it; but now being struck with its grandeur, and See the argument of Balbus (the Stoic), Cic.
de Nat. Deor. l. 2, c. 17, 34, &c. Seneca, Nat.
Quæst. ii. 45, says, that God may likewise be called
Mundus, or Fatum, or Providentia, or
Natura.
7. Nevertheless, we will not frame our answer
from these things only, but will also say something yet further.
For God, foreseeing these things of old, destroyed, in His wisdom,
this plea of theirs. On this account He made the world not only
wonderful and vast, but also corruptible and perishable; and placed
therein many evidences of its weakness; and what He did with
respect to the Apostles, See Hom. I. 15.
8. And both of these points the Scriptures
teach, for one in treating of the beauty of the heavens thus
speaks; “The heavens declare the glory of God.” The Hebrew קּר means something small or thin, the Vulgate has
nihilum. No ancient version has curtain. Perhaps the
word is an emphatic allusion to the exquisitely minute consistence
of the blue ether. The Hebrews say that by this word is signified
the finest dust. In the revised version “gauze” is
suggested in the margin. This seems a slip of memory for earth
in the same verse; but see παστ€δος. See Plin. ii. 6. St. Chrysostom here seems to have quoted from
memory, and to have mentioned Isaiah in mistake for Jeremiah, where
these passages occur, as above.
9. It would indeed be easy for us to take a survey
of the other elements, the heaven, the air, the earth, the sea, and
to shew the imbecility of these, and how each requires the
assistance of his neighbour, and without this assistance, is lost
and destroyed. For as it regards the earth, if the fountains fail
it, and the moisture infused from the sea and the rivers, it
quickly perishes by being parched. The remaining elements too stand
in need of one another, the air of the sun, as well as the sun of
the air. But not to protract this discourse; in what has been said,
having given a sufficient supply of reasons to start from for those
who are willing to receive them, we shall be content. For if the
sun, which is the most surprising part of the whole creation, hath
been proved to be so feeble and needy, how much more the other
parts of the universe? What then I have advanced (offering these
things for the consideration of the studious), I will myself again
shew you in discourse from the Scriptures; and prove,
10. But since this subject is too lofty for
our simplicity, permit me now to lead you to the sweet fountain of
the Scriptures, that we may refresh your ears. For we will not
discourse to you of the heaven and the earth separately, but will
exhibit the Apostle declaring this very thing to us concerning the
whole creation, in these plain terms, that the whole creation is
now in bondage to corruption; and why it is thus in bondage, and at
what time it shall be delivered from it, and unto what condition it
shall be translated. For after he had said, “The sufferings of
this present time are not worthy to be compared with the glory that
shall be revealed in us;” he goes on to add; “For the earnest
expectation of the creature waiteth for the manifestation of the
sons of God. For the creature was made subject to vanity, not
willingly, but by reason of Him who hath subjected the same in
hope.” κτίσις, rendered
here creature, would be in modern English, creation.
“Creature” is used by Wiclif even for the act of
creating, Instead of Joshua, the son of Nun,
the Greek Fathers, following the Septuagint, read of Nave; a
mistake which originated evidently from the final n or ן of the Hebrew, so closely corresponding with
the ו or v.
11. For the sake of all these things then, let
us glorify Him, our Guardian; not only by words, but also by deeds;
and let us shew forth an excellent conversation, not only in
general, but in particular with regard to abstinence from oaths.
For not every sin brings the same penalty; but those which are
easiest to be amended, bring upon us the greatest punishment: which
indeed Solomon intimated, when he said, “It is not wonderful if
any one be taken stealing; for he stealeth that he may satisfy his
soul that is hungry; but the adulterer, by the lack of
understanding, destroyeth his own soul.”
12. I know, indeed, that I may seem to be too
tedious and burdensome; and that I may be thought to give annoyance
by continuing this admonition. But nevertheless, I do not desist,
in order that ye may even be shamed by my shamelessness to abstain
from the cus
Homily XI.
Thanksgiving to God for deliverance from the evils expected owing to the sedition; and recollection of the events which took place at the time. Also against those who find fault with the structure of the human body, and in general concerning the creation of man; and, in conclusion, on success in avoiding oaths.
1. When I think of the
past tempest, and of the present calm, I cease not saying,
“Blessed be God, who maketh all things, and changeth them; who
hath brought light out of darkness; who leadeth to the gates of
hell, and bringeth back; who chastiseth, but killeth not.” Literally “camp,”
στρατοπ™δου.
2. For this cause yourselves too kept silence
on those former days, because the whole city was empty, and all had
migrated to the deserts, and because those who were left behind
were overshadowed Sav. ἐσκοτῶσθαι. Ben.
κεκακῶσθαι, “were distressed.” Or, “had” (λαβῶν,
which may refer to Judas’ going out).
3. Inasmuch, then, as ye have now shaken off
despondency, we are desirous to recall you to the recollection of
former matters; so that our discourse may be rendered the clearer
to you. For what we said of the creation, that God not only made it
beautiful, and wonderful, and vast, but also weak and corruptible;
and moreover that He hath established divers proofs of this;
ordering both these circumstances for our advantage; leading us on
by its beauty to admiration of Him who framed it: and by its
weakness leading us away from the worship of the creature; this we
may see, take place also in the case of the body. For with respect
to this too there are many among the enemies to the truth, as well
as among those who belong to our own ranks, who make it a subject
of enquiry, why it was created corruptible and frail? Many also of
the Greeks and heretics affirm, that it was not even created by
God. Plato, in his Timæus, 40, d. 42e.,
makes the human body the work of (good) demons, or created
gods, because it would have been of a more perfect nature if the
Supreme God had made it. Of heretics who held such opinions as are
here mentioned, see
σύνεσιν. φιλοσοφία.
4. Really then, as I said, this point is
apparent from what has already taken place; but it will be made no
less clear from what yet remains to be stated. For if whilst we are
fettered with such necessities of the body; and whilst it is the
lot of all men to die, to suffer corruption, to moulder in the
sight of all, and to dissolve into dust, so that the Gentile
philosophers made one and the same comprehensive definition of the
human race (for when asked what man was, they answered, he is an
animal, rational and mortal); if, forsooth, whilst all admitted
this, there were some who dared in the opinion of the multitude to
immortalize themselves; and notwithstanding that the very sense of
sight bore witness to their mortality, were ambitious to be called
gods, and were honoured as such; to what a length of impiety would
not many men have proceeded, if death had not gone on teaching all
men the mortality and corruptibility of our nature? Hear, for
instance, what the prophet says of a barbarian king, when seized
with this frenzy. “I will exalt,” saith he, “my throne above
the stars of heaven; and I will be like unto the Most High.”
5. But why dost thou marvel if this hath happened in respect to the body, when even with respect to the soul it is plain, that a similar thing hath taken place. For God made it not mortal, but permitted it to be immortal; He constituted it however subject to forgetfulness, to ignorance, to sadness, and to care; and this, lest regarding its own nobility of birth, it might take up a conceit too high for its proper dignity. For if, even while the case stands thus, some have dared to aver, that it is of the Divine essence; to what a pitch of frenzy would they not have reached, if it had been devoid of these imperfections? What, however, I affirmed respecting the creation, I affirm also respecting the body, that both these things alike excite my admiration of God; that He hath made it corruptible; and that in its very corruptibility, He hath manifested His own power and wisdom. For that He could have made it of some better material, He hath evidenced from the celestial and the solar substance. For He that made those such as they are, could have made this also like them, had He thought proper to do so. But the cause of its imperfection is what I before adverted to. This circumstance by no means lowers the admiration due to the Creator’s workmanship, but rather increases it; for the meanness of the substance, manifests the resource and adaptiveness of His art; since He hath introduced such a harmony of parts in clay and ashes, and senses so various and manifold and capable of such spiritual wisdom.
6. In proportion, therefore, as thou findest fault
with the meanness of the substance, be so much the more astonished
at the greatness of the art displayed. For this reason also, I do
not so much admire the statuary who forms a beautiful figure out of
gold, as him who, by the resources of art, is able, even in
crumbling clay, to exhibit a marvellous and inimitable mould of
beauty. In the former case, the material gives some aid to the
artist, but in the latter, there is a naked display of his art.
Wouldest thou learn then, how great the wisdom of the Creator is,
consider what it is that is made out of clay? What else is there
but brick and tile? Nevertheless, God, the Supreme Artist, from the
same material of which only the brick and tile is formed, hath been
able to make an eye so beautiful, as to astonish all who behold it,
and to implant in it such power, that it can at once survey the
high aerial expanse, and by the aid of a small pupil embrace the
mountains, forests, hills, the ocean, yea, the heaven, by so small
a thing! Tell me not then of tears and rheums, for these things are
the fruit of thy sin; but consider its beauty, and visual power;
and how it is that whilst it ranges over such an expanse of air, it
experiences no weariness or distress! The feet indeed become tired
and weakened even after going but a small distance; but the eye, in
travers
7. But rather, I should say, what language is fully adequate to set forth the whole excellency of this member? And why do I speak of the pupil and the visual faculty? for if you were to investigate that which seems the meanest of all the members, I mean the eyelashes, you would behold even in these the manifold wisdom of God the Creator! For as it is with respect to the ears of corn; the beards, standing forth as a sort of spears, repel the birds, and do not suffer them to settle upon the fruits, and to break the stalk, which is too tender to bear them; so also is it with regard to the eyes. The hairs of the eyelids are ranged in front, and answer the purpose of beards and spears; keeping dust and light substances at a distance from the eyes, and any thing that might incommode the sight; and not permitting the eyelids to be annoyed. Another instance of wisdom, no less remarkable, is to be observed in eyebrows. Who can help being struck by their position? For they do not project to an immoderate degree, so as to obscure the sight; nor do they retire farther back than is fitting; but in the same manner as the eaves of a house, they stand out above, receiving the perspiration as it descends from the forehead, and not permitting it to annoy the eyes. For this purpose too there is a growth of hair upon them, which serves by its roughness to stay what descends from above, and affords the exact protection that is needed, and contributes also much appearance of beauty to the eyes. Nor is this the only matter of wonder! There is another thing also which is equally so. How is it, I ask, that the hairs of the head increase, and are cut off; but those of the eyebrows, not so? For not even this has happened undesignedly, or by chance, but in order that they might not darken the sight too much by becoming very long; an inconvenience from which those suffer who have arrived at extreme old age.
8. And who could possibly trace out all the
wisdom which is manifested by means of the brain! For, in the first
place, He made it soft, since it serves as a fountain to all the
senses. Next, in order that it might not suffer injury owing to its
peculiar nature, He fortified it on every side with bones. Further;
that it might not suffer from friction, by the hardness of the
bones, He interposed a middle membrane: and not only a single one,
but also a second; the former being spread out on the under side of
the skull, but the latter enveloping the upper substance of the
brain, and the first being the harder of the two. And this was
done, both for the cause that has been mentioned, and in order that
the brain might not be the first to receive the blows inflicted
upon the head; but that these membranes first encountering them,
might free it from all injury, and preserve it unwounded. Moreover,
that the bone which covers the brain is not a single and continuous
one, but has many sutures on every side, is a circumstance which
contributes much to its security. For a ventilation of the vapours
that surround it may easily take place outward through these
sutures, so as to prevent it from being suffocated; This is an unfounded notion. What follows is true,
since a fracture usually stops at a suture (or joining) of the
skull, as a crack in glass does at a cross cut of the diamond.
τὸ βρ™γμα, above, is strictly the
parietal bone. See also Hom. V. fin. on Ep. to Heb.
9. The very same thing also He hath done with
regard to the heart. For inasmuch as the heart has preeminence over
all the members in our body, and that the supreme power over our
whole life is entrusted to it, and death happens when it receives
but a slight blow; He hath fenced it about on every side with stiff
and hard bones, surrounding it by the protection of the
breast-bone θώρακος. ὠμοπλ€ταις.
But why do I speak of the heart, and of the brain, when if any one will investigate even the very nails, he will see the manifold wisdom of God displayed in these; as well by their form, as by their substance and position. I might also have mentioned why our fingers are not all equal, and many other particulars besides; but to those who are inclined to attend, the wisdom of God Who created us, will be sufficiently clear from what has been said. Wherefore, leaving this department to be investigated with diligence by those who are desirous of the task, I shall turn myself to another objection.
10. There are many forsooth, who, besides what
has been already referred to, bring forward this objection. If man
be the king of the brutes, why have many animals an advantage over
him in strength, agility, and fleetness? For the horse is swifter,
the ox is more enduring, the eagle is lighter, and the lion
stronger, than man. What then have we to reply to this argument?
Thus much; that from that circumstance we may especially discern
the wisdom of God and the honour which He has put upon us. A horse,
it is true, is swifter than man, but for making dispatch on a
journey, the man is better fitted than the horse. For a horse,
though the very swiftest and strongest that may be, can scarcely
travel two hundred stadia in a day; He must mean for a continuance, as the stadium was
rather less than our furlong. The word harnessing, ὑποζεύξας, seems to
imply a vehicle. It is very likely that the persons mentioned had
not the advantage of relays of draught horses. Some read here “a
thousand,” for “two thousand;” see note of Ducæus. “And on the eagle wings of
love, To joys celestial rise.”
11. Again, the irrational animals have their weapons in their own body; thus, the ox has his horns; the wild boar his tusks; the lion his claws. But God hath not furnished the nature of my body with weapons, but hath made these to be extraneous to it, for the purpose of shewing that man is a gentle animal; and that I have not always occasion to use my weapons, for from time to time I lay these aside, and from time to time resume them. In order then that I might be free and unfettered in this matter, not being at all times compelled to carry my weapons, He hath made these to be separate from my nature. For it is not only in our possessing a rational nature that we surpass the brutes, but we also excel them in body. For God has made this to correspond with the soul’s nobility, and fitted to execute its commands. He has not, indeed, made the body such as it is, without reason; but such as it ought to be, as having to minister to a rational soul; so that if it were not such as it is, the operations of the soul would be greatly impeded: and this is manifest from diseases. For if this nice adjustment of the body be diverted from its proper condition in ever so small a degree, many of the soul’s energies are impeded; as, for instance, if the brain should become too hot, or too cold. So that from the body it is easy to see much of the Divine Providence, not only because He made it at first better than it is at present; nor because even now He hath changed it for a useful purpose, but also because He will raise it again to much greater glory.
12. But, if thou art desirous to learn in a
different way what wisdom God hath shewn respecting the body, I
will mention that by which Paul seems most especially to be
constantly struck. But what is this? That He
See Hom. VIII. 1.
13. And not only as it regards our body, and
the various states of life, is this diversity observable; nor is it
confined to brutes; but it may be seen also in trees; and the
meanest of them may be observed to have an excellence above those
which are greater; so that all things are not alike in all, that
all may be necessary to us; and that we may perceive the manifold
wisdom of the Lord. Do not then lay blame on God on account of the
body’s corruptibleness, but for this the rather do Him homage,
and admire Him for His wisdom and His tender care; His wisdom, that
in so corruptible a body He hath been able to display such harmony;
His tender care that for the benefit of the soul He hath made it
corruptible, that He might repress her vanity, and subdue her
pride! Why then did He not make it thus from the beginning, asks
some one? It was, I reply, to justify Himself before thee by these
very works; and as much as to say by the result itself, “I called
thee to greater honour, but thou didst constitute thyself unworthy
of the gift, banishing thyself from Paradise! Nevertheless, I will
not even now despise thee, but I will correct thy sin, and bring
thee back Or, take thee up.
14. For all these things then let us give
thanks to God who loveth man; and for His tender care over us,
render Him a recompense, that will also be profitable to ourselves;
and as regards the commandment which I so frequently discourse of
to you, let us use our utmost diligence! For I will not desist from
the exhortation until ye are amended: seeing that what we aim at is
not that we may address you seldom or frequently, but that we may
continue speaking till we have persuaded you. To the Jews when God
said by the prophet, “If ye fast for strife and debate, to what
purpose do ye fast for me?”
15. That ye are desirous, indeed, to be rid of
this impiety, I know well; but since each man may not be able
easily to accomplish this by himself, let us enter into
fraternities and partnerships in this matter; and as the poor do in
their feasts, See on
Homily XII.
Thanksgiving to God for the pardon granted to the offenders against the Emperor. Physical discourse on the Creation. Proof that God, in creating man, implanted in him a natural law. Duty of avoiding oaths with the utmost diligence.
1. Yesterday I said
“Blessed be God!” and to-day again I say the very same thing.
For although the evils we dreaded have passed away, we should not
suffer the memory of them to disappear; not indeed that we may
grieve, but that we may give thanks. For if the memory of these
terrors abide with us, we shall never be overtaken by the actual
experience of such terrors. For what need have we of the
experience, whilst our memory acts the part of a monitor? Seeing
then that God hath not permitted us to be overwhelmed in the flood
of those troubles when upon us, let us not permit ourselves to
become careless when these are passed away. Then, when we were sad,
He consoled us, let us give thanks to Him now that we are joyful.
In our agony He comforted us, and did not forsake us; therefore let
us not betray ourselves in prosperity by declining into sloth.
“Forget not,” saith one, “the time of famine in the day of
plenty.” See on
2. Thus also Paul did; for having said, “He
counted me faithful, putting me into the ministry,” he goes on to
add, “who was before a blasphemer, a persecutor, and
injurious.”
3. For who hath seen, who hath ever heard of
sufferings such as were ours? We were every day in expectation that
our city would be overturned from its foundations together with its
inhabitants. But when the Devil was hoping to sink the vessel, then
God produced a perfect calm. Let us not then be unmindful of the
greatness of these terrors, in order that we may remember the
magnitude of the benefits received from God. He who knows not the
nature of the disease will not understand the physician’s art.
Let us tell these things also to our children; and transmit them to
the remotest generations, that all may learn how the Devil had
endeavoured to destroy the very foundation of the city; and how God
was able visibly to raise it up again, when it was fallen and
prostrate; and did not permit even the least injury to befall it,
but took away the fear; and dispelled with much speed the peril it
had been placed in. For even through the past week we were all
expecting that our substance would be confiscated; and that
soldiers would have been let loose upon us; and we were dreaming of
a thousand other horrors. But lo! all these things have passed
away, even like a cloud or a flitting shadow; and we have been
punished only in the expectation of what is dreadful; or rather we
have not been punished, but we have been disciplined, and have
become better; God having softened the heart of the Emperor. Let us
then always and every day say, “Blessed be God!” and with
greater zeal let us give heed to our assembling, and let us hasten
to the church, from whence we have reaped this benefit. For ye know
whither ye fled at the first; whither ye flocked together; and from
what quarter our safety came. Let us then hold fast by this sacred
anchor; and as in the season of danger it did not betray us, so now
let us not leave it in the season of relief; but let us await with
exact attention the stated assemblies and prayers; and let us every
day give a hearing to the divine oracles. And the leisure which we
spent in busily running about after those who came from the
court, στρατοπ™δον. That is, of being busy about the news from the
court and the Emperor, upon which the fate of the city
depended.
4. On the three foregoing days, then, we have
investigated one method of acquiring the knowledge of God, and have
brought it to a conclusion; explaining how “the heavens declare
the glory of God;” αὐτὴν,
i.e., τὴν κτίσιν, the
Creation. Hom. IX. (3) (4), and notes. St. Chrys. on
5. Nay, this is not the only wonder, that He
hath formed it with this great variety and diversity; but farther,
that He hath spread it before all in common; the rich and the poor,
sinners as well as the righteous. Even as Christ also declared:
“He maketh His sun to rise upon the evil and the good, and
sendeth His rain upon the just and unjust.” See Wordsworth’s Vernal Ode,
Poems, vol. 3. He however only speaks of her as “a statist
prudent to confer—upon the public weal.” λόγους διδασκαλίας, v.
6. From these animals Christ also instructs
us, when He says, “Be ye wise as serpents, and harmless as
doves.” π€ντα.
7. Take then all the best things, and clothe thyself
with them; for thou art indeed king of the irrationals; but kings,
if there be any ἐξετραχήλισεν (a word used of a horse who throws
the rider over his head), lit. brake the neck of, but the word is
generally used of overthrowing by treachery. St. Chrysostom also
uses it of elevating with pride, which may be intended here. As
Hom. XIII. in
8. One mode, then, of knowing God, is that by the creation, which I have spoken of, and which might occupy many days. For in order that we might go over the formation of man only with exactness, (and I speak of exactness such as is possible to us, not of real exactness; since many as are the reasons we have already given for the works of creation, many more of these there are, ineffable, which God who made them knoweth, for of course we do not know them all); in order then, I say, that we might take an exact survey of the whole modelling of man; and that we might discover the skill there is in every member; and examine the distribution and situation of the sinews, the veins, and the arteries, and the moulding of every other part; not even a whole year would suffice for such a disquisition.
9. For this reason, here dismissing this
subject; and having given to the laborious and studious an
opportunity, by what has been said, of going over likewise the
other parts of Creation; we shall now direct our discourse to
another point which is itself also demonstrative of God’s
providence. What then is this second point? It is, that when God
formed man, he implanted within him from the beginning a natural
law. And what then was this natural law? He gave utterance to
conscience within us; and made the knowledge of good things, and of
those which are the contrary, to be self-taught. For we have no
need to learn that fornication is an evil thing, and that chastity
is a good thing, but we know this from the first. And that you may
learn that we know this from the first, the Lawgiver, He seems to mean the Divine Lawgiver. See
Hom. de Pœnit. VI. (4), where he speaks of the “One
Law-giver of the two Covenants,” and so on κατελύθη μετὰ
ταῦτα. See on
10. And not only from thence, but from another
consideration also, I will endeavour to shew you how man was
self-taught with respect to the knowledge of virtue. Adam sinned
the first sin; and after the sin straightway hid himself; but if he
had not known he had been doing something wrong, why did he hide
himself? For then there were neither letters, nor law, nor Moses.
Whence then doth he recognise the sin, and hide himself? Yet not
only does he so hide himself, but when called to account, he
endeavours to lay the blame on another, saying, “The woman, whom
Thou gavest me, she gave me of the tree, and I did eat.” And that
woman again transfers the accusation to another, viz. the serpent.
Observe also the wisdom of God; for when Adam said, “I heard Thy
voice, and I was afraid, for I was naked, and I hid myself,” See Hom. VIII. 2. He does not mean that this of
itself merits pardon; indeed the word is rather “allowance,” or
indulgence (συγγνώμη); but that it
is a condition of pardon, and a great means of recovery. See on
11. Again, in the case of Cain and Abel, the
same proceeding is observable. For, in the first place, they set
apart the fruits of their own labours to God. For we would shew not
from his sin only, but also from his virtue, that man was capable
of knowing both these things. Wherefore that man knew sin to be an
evil thing, Adam manifested; and that he knew that virtue was a
good thing, Abel again made evident. For without having learnt it
from any one, without having heard any law promulgated respecting
the first fruits, but having been taught from within, and from his
conscience, he presented that sacrifice. On this account I do not
carry the argument down to a later period; but I bring it to bear
upon the time of these earlier men, when there were as yet no
letters, as yet no Sav. rep. as yet. See Davison’s “Inquiry into the Origin
and Intent of Primitive Sacrifice,” reprinted in his Remains,
where this view is maintained as at least probable, and freed from
some objections. Archbishop Magee, in his work on the Atonement,
vol. i. no. 41, vol. ii. no. 54, 58, &c., maintains the
original, divine institution. It is difficult now to judge what may
have been likely to seem reasonable and natural to our first
parents, who had a stronger apprehension of natural things, as well
as a more sensible communion with God, than we. It may be observed,
that such a view does not interfere with the strictly typical
character of the sacrifice, because man is made in the image of
God, and many things which he does of mere nature, as well as moral
actions not specially enjoined, are typical, and represented as
typical in Holy Scripture. And again, sacrifice, if it originated
in God’s gift of reason, was certainly sanctioned, and endowed
with an atoning power, by His special laws. The prevailing neglect
of our Eucharistic oblation as such, and separating in thought our
partaking of the sacrifice of our Lord from the sacrament of the
altar, tend to obscure men’s views on this subject. It is,
however, difficult to conceive how the sacrifice of animals
should have occurred to man, without some divine indication beyond
the permission to use them for food. St. Chrys. on
12. But it may be objected, that the Gentile
allows nothing of this sort. Come then, let us discuss this point,
and as we have done with respect to the creation, having carried on
the warfare against these objectors not only by the help of the
Scriptures, but of reason, so also let us now do with respect to
conscience. For Paul too, when he was engaged in controversy with
such persons, entered upon this head. What then is it that they
urge? They say, that there is no self-evident law seated in our
consciences; and that God hath not implanted this in our nature.
But if so, whence is it, I ask, that legislators have written those
laws which are among them concerning marriages, concerning murders,
concerning wills, concerning trusts, concerning abstinence from
encroachments on one another, and a thousand other things. For the
men now living may perchance have learned them from their elders; πρώτων, Lat.
majoribus natu, which suggests πρὸ
αὐτῶν, or πρεσβυτ™ρων,
but 6 mss. agree. See Hom. IX. in St.
Matt. ed. Field.
13. So also came there to be courts of
justice, and so were penalties defined, as Paul accordingly
observes. For since many of the Gentiles were ready to controvert
this, and to say, “How will God judge mankind who lived before
Moses? He did not send a lawgiver; He did not introduce a law; He
commissioned no prophet, nor apostle, nor evangelist; how then can
He call these to account?” Since Paul therefore wished to prove
that they possessed a self taught law; and that they knew clearly
what they ought to do; hear how he speaks; “For when the Gentiles
who have not the law, do by nature the things contained in the law,
these having not the law, are a law unto themselves; which shew the
work of the law written in their hearts.”
14. But these things he spake in reference to
the early times, before the coming of Christ; and the Gentile he
names here is not an idolater, but one who worshipped God only;
unfettered by the necessity of Judaical observances, (I mean
Sabbaths, and circumcision, and divers purifications,) yet
exhibiting all manner of wisdom and piety. The term ῞Ελλην, “Gentile,” or literally “Greek,”
usually at that time meant idolater. Thus we find many works of the
Fathers “against the Greeks.” But on the passage referred to,
Hom. V. on Rom., he expressly includes Melchizedek and Job under
the name as there used. These expressions, therefore, indicate what
a man might be, though a Gentile, not what Gentiles usually were.
Observe also that his description applies only to those spoken of
in verse 10. But the being out of the Jewish Covenant applies also
to the Gentiles in verses 8 and 9. al. they.
15. This indeed is the very thing which Paul
rebukes, when he says, “And thinkest thou this, O man, that
judgest them which do such things, and doest the same, that thou
shalt escape the judgment of God?”
16. I desire then to address you again on the
subject of oaths; but I feel ashamed. For to me, indeed, it is not
wearisome both by day and by night to repeat the same things to
you. But I am afraid, lest, having followed you up so many days, I
should seem to condemn you of great listlessness, that you should
require continual admonition respecting so easy a matter. And I am
not only ashamed, but also in fear for you! for frequent
instruction to those who give heed, is salutary and profitable; but
to those who are listless, it is injurious, and exceedingly
perilous; for the oftener any one hears, the greater punishment
does he draw upon himself, if he does not practise what is told
him. With this accordingly God reproached the Jews, speaking thus:
“I have sent my prophets, rising up early, and sending them; and
even then ye did not hearken.” i.e, “as I am doing, and as thou wouldest
in the case just mentioned.” i.e., considering them as the
exchangers, to whom he was bound to deliver the truth entrusted
to him, that its good effect might multiply. See his Commentary on
the passage, Hom. LXXVIII., and another application on
17. And this voice we shall hear, if we shew
the same earnestness as he did. And we shall shew this earnestness,
if we do this which I say. When you depart, whilst what you have
heard is yet warm within you, exhort one another! And just as ye
each salute at parting, so let every one go from hence with an
admonition, and say to his neighbour, “Observe and remember that
thou keep the commandment;” and thus shall we assuredly get the
mastery. For when friends also dismiss one with such counsel; and
on one’s return home, one’s wife again admonishes one to the
same effect; and our word keeps its hold on you when alone; we
shall soon shake off this evil habit. I know, indeed, that ye
marvel why I am so earnest respecting this precept. But discharge
the duty enjoined, and then I will tell you. Meanwhile, this I say;
that this precept is a divine law; and it is not safe to transgress
it. But if I shall see it rightly performed, I will speak of
another reason, See Hom. XIV. (6).
Homily XIII.
A further thanksgiving to God for the change in the late melancholy aspect of affairs. Reminiscence of those who were dragged away, and punished because of the sedition. Exposition on the subject of the creation of man, and of his having received a natural law. Of the complete accomplishment of abstinence from oaths.
1. With the same
introduction and prelude that I began yesterday and the day before,
I shall begin to-day. Now again I will say, “Blessed be God!”
What a day did we see last Wednesday! τετρ€δα.
Feriam quartam, the fourth day of the week. The day referred to
was probably one of the days of silence mentioned in the beginning
of Hom. XI., where, first line of sec. 2, read
“ourselves.”
2. When the greater portion of the city had
taken refuge from the fear and danger of that occasion, in secret
places, in deserts, and in hollows; φ€ραγγας, usually
“ravines.” There were, however, caves near Antioch.
3. One sight there was, more pitiable than all; a
mother, and a sister of a certain person, who was among those under
trial within, sat at the very vestibule of the court of justice,
rolling themselves on the pavement, and becoming a common spectacle
to all the bystanders; veiling their faces, and shewing no sense of
shame, but that which the urgency of the calamity permitted. No
maid servant, nor neighbour, nor female friend, nor any other
relative accompanied them. But hemmed in by a crowd of soldiers,
alone, and meanly clad, and grovelling on the ground, about the
very doors, they were in more pitiable case than those who were
undergoing judgment within, and hearing as they did the voice of
the executioners, the strokes of the scourge, the wailing of those
who were being scourged, the fearful threats of the judges, they
themselves endured, at every scourging, sharper pains than those
who were beaten. For since, in the confessions of others, there was
a danger of accusations being proved, if they heard any one
scourged that he might mention those who were guilty, and uttering
cries, they, looking up to heaven, besought God to give the
sufferer some strength of endurance, lest the safety of their own
relations should be betrayed by the weakness of others, while
incapable of sustaining the sharp anguish of the strokes. And
again, the same thing occurred as in the case of men who are
struggling with a tempest. For just as when they perceive the
violence of a wave lifting up its head from afar, and gradually
increasing, and ready to overwhelm the vessel, they are
4. As for me, while I sat and beheld all this,
how matrons and virgins, wont to live in seclusion, were now made a
common spectacle to all; and how those who were accustomed to lie
on a soft couch, had now the pavement for their bed; and how they
who had enjoyed so constant an attendance of female servants and
eunuchs, and every sort of outward distinction, were now bereft of
all these things; and grovelling at the feet of every one,
beseeching him to lend help by any means in his power to those who
were undergoing examination, and that there might be a kind of
general contribution of mercy from all; I exclaimed, in those words
of Solomon, “Vanity of vanities, all is vanity.”
5. But to proceed. The day now hastening to
its close, and late βαθυτ€της, which seems
to imply darkness. See Luc. xxiv. 1. Or. “delay.” ὑπ™ρθεσις. But ὑπερτίθεμαι is “to refer” in Herodotus, as
i. 8, and elsewhere. λιταὶ. The term was
originally used of any kind of prayer, but about this time was
beginning to be applied to a special kind of penitential prayer.
St. Basil, A.D. 375, ep. 207 (al. 63), writes to the Neocæsareans
in defence of λιτανεῖαι, to which
they objected as newly introduced; and the prayers here mentioned
seem to be something distinct from the common service. See Bingham,
b. xiii. c. 1, sec. 10. The passage he quotes from St. Augustin,
Hom. CLXXII. de Temp. is attributed by the Benedictine
editor to Cæsarius, after some
mss.
6. At last having loaded the culprits with
chains, and bound them with iron, they sent them away to the prison
through the midst of the forum. Men that had kept their studs of
horses, who had been presidents of the games, ‡γωνοθ™τας. Those who bore this office were men
of distinction, and of wealth, as they usually furnished the
spectacles at their own expense. Such were the Asiarchs, mentioned
Chrysostom here alludes to the history of Job as
given in the Septuagint. Job’s wife is there made to address him
in a long speech, of which the words, “wandering from house to
house,” &c., are a part.
7. Perchance the tragedy of all I have told you, has greatly softened your hearts. Do not however take it amiss. For since I am about to venture upon some more subtle thoughts and require a more sensitive state of mind on your part, I have done this intentionally, in order that by the terror of the description your minds might have shaken off all listlessness, and withdrawn themselves from all worldly cares, and might with the more readiness convey the force of the things about to be spoken into the depths of your soul.
Sufficiently indeed, then, our discourse of
late πρώην, which seems to
refer to the last Homily, as also χθšς at
the beginning. This reference may, however, include also Hom.
XI. So Sav. “The light of reason does not, any more
than that of Revelation, force men to submit to its authority.”
Butler, Analogy, part ii. c. i. sec. 1, where the relation
of Christianity to natural religion is investigated. See also his
Sermons, II. and III. on Human Nature, for the sense in which the
term nature is here used. See also Aristotle Eth. vi. 5, on
φρόνησις.
8. Perhaps what is thus said, is obscure; wherefore
I will again endeavour to make it more plain. In order to know that
it is a good thing to exercise temperance, we need
9. As I said then, the knowledge of each of
these things resides within the conscience of all men, and we
require no teacher to instruct us in these things; but the
regulation of our conduct is left to our choice, and earnestness,
and efforts. And why was this? but because if He had made
everything to be of nature, we should have departed uncrowned and
destitute of reward; and even as the brutes, who receive no reward
nor praise for those advantages which they have naturally, so
neither should we enjoy any of these things; for natural advantages
are not the praise and commendation of those who have them, but of
the Giver. For this reason, then, He did not commit all to nature;
and again, He did not suffer our will to undertake the whole burden
of knowledge, and of right regulation; lest it should despair at
the labour of virtue. But conscience suggests to it what ought to
be done; and it contributes its own exertions for the
accomplishment. That it is a good thing to be temperate, we all
understand without difficulty; for the knowledge is of nature: but
we should not be able without difficulty, without bridling lust,
and employing much exertion, to practise the rule of temperance;
for this does not come to us by nature as the knowledge does, but
requires also a willing mind and earnestness. And not only in this
respect has He made the burden lighter for us, but also in another
way again, by letting even some good dispositions exist naturally
within us. For we are all naturally disposed to feel indignation
along with those who are contemptuously treated, (whence it arises
that we become the enemies of those who are insolent, though we
ourselves may have suffered no part of the grievance,) and to
sympathize in the pleasure of those who enjoy assistance and
protection; and we are overcome by the calamities of others, as
well as by mutual tenderness. καὶ seems to be out of
place. Without it the sense is, “are afflicted in the calamities
of others through mutual tenderness.” Or the true reading may be
καὶ τὴν, “and we have a mutual
tenderness,” but six mss.
agree. That is, on the part of those who witness the
calamity. In allusion to the disposition of many to forsake their
friends in adversity.
10. But God hath provided many other
instructors for us besides conscience; viz., fathers for children,
masters for servants, husbands for wives, teachers for pupils,
law-givers and judges for those who are to be governed, and friends
for friends. And frequently too we gain no less from enemies than
friends; for when the former reproach us with our offences, they
stir us up, even against our will, to the amendment of them. So
many teachers hath He set over us, in order that the discovery of
what is profitable, and the regulation of our conduct, might be
easy to us, the multitude of those things which urge us on toward
it not permitting us to fall away from what is expedient for us.
For although we should despise parents, yet while we fear
magistrates, we shall in any case be more submissive than
otherwise. And though we may set them at nought διαπτύσωμεν.
11. Thus fathers and teachers take the young
in hand, and bring them into order; Compare Herbert’s Poems, No. xvii. “Lord, with what care hast Thou
begirt us round! Parents first season us: then
schoolmasters Deliver us to laws;” &c.
12. And with respect to right deeds, any one
may see that this happens; for as when the bad are punished others
become better, so whenever the good achieve any thing right, many
are urged onward to a similar zeal: a thing which hath also taken
place with respect to the avoiding of oaths. For many persons,
observing that others had laid aside the evil practice of oaths,
took a pattern from their diligence, and got the better of the sin;
wherefore we are the more disposed to touch again on the subject of
this admonition. For let no one tell me that “many” have
accomplished this; this is not what is desired, but that “all”
should do so; and until I see this I cannot take breath. i.e., “to stop this exhortation;” an
allusion to the exercise of running. καθοσίωσις, so
called as being against the sacred person of the Emperor.
See Ducange.
13. Thinking therefore of these things, let us arouse ourselves; for if ye bring not your own endeavours to the task, every thing on our part is to no purpose. And why so? Because it is not with the office of teaching, as it is with other arts. For the silversmith, when he has fabricated a vessel of any kind, and laid it aside, will find it on the morrow just as he left it. And the worker in brass, and the stone-cutter, and every other artificer, will each again take his own work in hand, whatever it is, just in the state he quitted it. But it is not so with us, but altogether the reverse; for we have not lifeless vessels to forge, but reasonable souls. Therefore we do not find you such as we leave you, but when we have taken you, and with manifold labour moulded, reformed you and increased your ardour on your departing from this place, the urgency of business, besetting you on every side, again perverts you, and causes us increased difficulty. Therefore, I supplicate and beseech you to put your own hand to the work; and when ye depart hence, to shew the same earnest regard for your own safety, that I have here shewn for your amendment.
14. Oh! that it were possible that I could
perform good works as your substitute, and that you could receive
the rewards of those works! Then I would not give you so much
trouble. But how can I do this? The thing is impossible; for to
every man will He render according to his own works. Wherefore as a
mother, when she beholds her son in a fever, while she witnesses
his sufferings Or, throttlings, ‡γχομ™νῳ.
Homily XIV.
After the whole people had been freed from all distress, and had become assured of safety, certain persons again disturbed the city by fabricating false reports, and were convicted. Wherefore this Homily refers to that subject; and also to the admonition concerning oaths; for which reason also, the history of Jonathan, and Saul, and that of Jephthah, is brought forward; and it is shewn how many perjuries result from one oath.
1. Not a little did
the devil yesterday disturb our city; but God also hath not a
little comforted us again; so that each one of us may seasonably
take up that prophetic saying, “In the multitude of the sorrows
that I had in my heart, thy comforts have refreshed my soul.”
2. Let us not then be desponding; nor let us despair
of a change for the better; but let us hope that speedily there
will be a calm; and, in short, casting the issue of all the tumults
which beset us upon God, let us again handle the customary points;
and again bring forward our usual topic of instruction. For I am
desirous to discourse to you further concerning the same subject,
to the end that we may radically extirpate from your souls the
wicked practice of oaths. Wherefore it is necessary for me again to
have recourse to the same entreaty that I made before. For
3. There is not only this great evil in an
oath, that it punishes those who are guilty of it, both when
violated, and when kept; a thing we do not see take place with any
other sin; but there is another equally great evil attending it.
And what is that? Why that ofttimes it is utterly impossible even
for those who are desirous, and even make a point of it, to keep
their oath. For, in the first place, he who is continually
swearing, whether willingly or unwillingly; knowingly or
unknowingly; in jest or in earnest; being frequently carried away
by anger and by many other things, will most surely become
perjured. And no one can gainsay this; so evident and generally
allowed is the fact, that the man who swears frequently, must also
be a perjurer. Secondly, I affirm, that although he were not
carried away by passion, and did not become the victim of perjury τοῦτο π€θῃ, al. ποιῇ, become guilty of.
4. And how, I will explain; for this is the
paradox. He who hath sworn that he would flog the man-servant or
maid-servant, yet hath afterwards been prohibited from this, hath
perjured himself, not having done what he hath sworn to do: and
also, he hath involved in the crime of perjury the party forbidding
and hindering the oath from being kept. For not only they who take
a false oath, but they who impose that necessity on others, are
liable to the same accusation. And not merely in houses, but also
in the forum we may see that this takes place; and especially in
fights, when those who box with one another swear things that are
contrary. One swears that he will beat, the other that he will not
be beaten. One swears that he will carry off the cloak, the other
that he will not suffer this. One that he will exact the money, the
other that he will not pay it. And many other such contradictory
things, those who are contentious take an oath to do. So also in
shops, and in schools, it may generally be observed that the same
thing occurs. Thus the workman hath often sworn that he will not
suffer his apprentice τῷ μαθητῇ.
5. That this also may be rendered evident,
6. And this was just what he did now in the
case of Saul. Observe, however, what a snare is immediately framed
for this oath: “The army passed through a wood, that contained a
nest of bees, and the nest was in front of the people, Some mss.
read του ‡γρου, of the
ground, as LXX. So LXX., So LXX. Heb. שבר רלה
הנהו, E.V. And behold the honey dropped. This
difference has arisen in all probability from their mss. having read
רבר instead of שבר. This seems a
probable conjecture: often, however, the variations of the LXX. can
be accounted for as being paraphrastic.
7. What then, did nothing more come of He means the absence of interference,
for it was against the law of Moses.
Some mss. read
four, as the text.
8. But the malignant demon was labouring hard
now again to produce such a tragedy. Therefore he impelled Jonathan
to the trespass. For if any one of the soldiers had transgressed
the law, it seemed to him no great evil that would have been done;
but now being insatiate of human ills, and never able to get his
fill of our calamities, he thought it would be no grand exploit if
he effected only a simple murder. And if he could not also pollute
the king’s right hand with the murder of his child, he considered
that he had achieved no great matter. And why do I speak of
child-murder? For he, the wicked one, thought that by this means he
should compass a slaughter even more accursed than that. For if he
had sinned wittingly, and been sacrificed, this would only have
been child-murder; but now sinning ignorantly, (for he had not
heard of the oath), if he had been slain, he would have made the
anguish of his father double; for he would have had both to
sacrifice a son, and a son who had done no wrong. But now to
proceed with the rest of the history; “When he had eaten,” it
is said, “His eyes saw clearly.” LXX., ‡πήλλαχεν. Heb. רנע,
E.V., troubled. Used in this passage for the people.
9. But let us see what follows; “And Saul
said, Let us go down after the strangers, ‡λλοφύλων, usually put in LXX. for the
Philistines. ἐπὶ
τῆς παρατ€ξεως. An expression so proper to
battle, that it must be metaphorical, meaning “they adopted
this method of warfare.” This may perhaps be said with a tacit
reference to Samson, as the Midianites did not gain any
victory. See
10. Therefore one gives this admonition;
“Observe not the beauty of a strange woman, and meet not a woman
addicted to fornication. A word often used metaphorically, here probably of
wide nets, spread out like wings.
11. Perchance we may seem to have fallen aside
from the subject; but to say thus much, is no departure from it.
For we do not wish to read you histories merely for their own sake,
but that you may correct each of the passions which trouble you:
therefore also we make these frequent appeals, Or, “reproofs,”
ἐντροπὰς; but Savile and
Oxf. mss. read
ἐκτροπὰς, “digressions.”
12. Saul then having made this declaration,
the people were more afraid than before, and all were in a state of
great trembling and terror. But the devil rejoiced, at having
rendered them all thus anxious. There was no one, we are told, of
all the people, who answered. “And Saul said, Ye will be in
bondage, and I, and Jonathan my son, will be in bondage.” So LXX., as though there had stood רבעל for רבעל,
Be ye on one side, and I and Jonathan my son will be on the
other side, εἰς μ™σον. The words this day are only found in
the Septuagint.
13. Now recollect, I pray, the cord pulled by the
children, and breaking, and throwing on their backs those who pull
it. Saul swore not once or twice, but several times. The people
swore what was contrary, and strained in the opposite direction. Of
necessity then it followed, that the oath must in any wise be
broken through. For it were impossible that all these should keep
their oaths. And now tell me not of the event of this transaction;
but consider how many evils were springing from it; and how the
devil from thence was preparing the tragedy and usurpation of
Absalom. For if the king had chosen to resist, and to proceed to
the execution of his oath, the people would have been τυραννὶς, here used for
“rebellion” or “usurpation,” as just above. It seems that all actually remained under this
guilt. The only remedy would have been in Jonathan’s confessing
as soon as he knew his trespass, and an offering being made for
him, according to
14. Now in the commencement of this discourse
I promised to shew that perjury would in any case result from
opposite oaths; but truly the course of the history has proved more
than I was establishing. It has exhibited not one, two, or three
individuals, but a whole people, and not one, two, or three oaths,
but many more transgressed. I might also make mention of another
instance, and shew from that, how one oath caused a still greater
and more grievous calamity. For one oath See Hom. XIX.
15. For that this excuse is a mere pretext, and that
the fault arises not from custom but from listlessness, I will
endeavour to convince you from what has already occurred. The
Emperor has shut up the baths of the city, and has given orders
that no one shall bathe; and no one has dared to transgress the
law, nor to find fault with what has taken place, nor to allege
custom. But even though in weak health perchance, men and women,
and children and old men; and many women but recently eased from
the pangs of childbirth; though all requiring this as a necessary
medicine; bear with the injunction, willingly or unwillingly; and
neither plead infirmity of body, nor the tyranny of custom, nor
that they are punished, whereas others were the offenders, nor any
other thing of this kind, but contentedly put up with this
punishment, because they were in expectation of greater evils; and
pray daily that the wrath of the Emperor may go no further. Seest
thou that where there is fear, the bond of custom is easily
relaxed, although it be of exceedingly long standing, and great
necessity? To be denied the use of the bath is certainly a grievous
matter. For although we be never so philosophic, the nature of the
body proves incapable of deriving any benefit for its own health,
from the philosophy of the soul. But as to abstinence from
swearing, this is exceedingly easy, and brings no injury at all;
none to the body, none to the mind; but, on the contrary, great
gain, much safety, and abundant wealth. How then is it any thing
but absurd, to submit to the greatest hardships, when an Emperor
enjoins it; but when God commands nothing grievous nor difficult,
but what is very tolerable and easy, to despise or to deride it,
and to advance custom as an excuse? Let us not, I entreat, so far
despise our own safety, but let us fear God as we fear man. I know
that ye shudder at hearing this, but what deserves to be shuddered
at is that ye do not pay even so much respect to God; and that
whilst ye diligently observe the Emperor’s decrees, ye trample
under foot those which are divine, and which have come down from
heaven; and consider diligence concerning these a secondary object.
For what apology will
16. Oh! that it were possible for me to
undress the souls of those who swear frequently, and to expose to
view the wounds and the bruises which they receive daily from
oaths! We should then need neither admonition nor counsel; for the
sight of these wounds would avail more powerfully than all that
could be said, to withdraw from their wickedness even those who are
most addicted to this wicked practice. Nevertheless, if it be not
possible to spread before the eyes the shameful state of their
soul, it may be possible to expose it to the thoughts, and to
display it in its rottenness and corruption. For as it saith, “As
a servant that is continually beaten will not be clear of a bruise,
so he that sweareth and nameth God continually will not be purified
of his sin.” So Sav. and Oxf.
mss. ‡νεδήσατο, which is more spirited than Ben.
ἐνεδύσατο, “put on.” Lat.
induit rather favours the latter, but Ducæus prefers the
former, and quotes four mss. for
it.
Homily XV.
Again on the calamity of the city of Antioch.
That fear is every way profitable. That sorrow is more useful than
laughter. And upon the saying, “Remember that thou walkest in the
midst of snares.”
1. To-day, and on the
former Sabbath, i.e., Saturday. As being at the close of the week, when the fast
was just going to be intermitted, or at least relaxed. Or, “right opposite.”
‡ντικαθίστασαν. The word may be
taken to imply that those spectacles were held in the immediate
neighbourhood of the church. Stage plays, and players, and all who
took part in the public games, were excluded from communion. The
act, considered little short of idolatry, with which it was
connected, was denounced in several Councils. See Bingham, b. xvi.
c. 4, sec. 10.
2. Seest thou what advantage is come of fear?
If fear were not a good thing, fathers would not have set tutors παιδαγωγοὺς. See Hom.
vi. 1, p. 114, where the “teachers” are different from these.
The paidagogos had the moral supervision of the child; part of his
duty was to conduct him daily to school. See
3. Let us not then grieve, beloved, let us not despond on account of the present tribulation, but let us admire the well-devised plan of God’s wisdom. For by these very means through which the devil hoped to overturn our city, hath God restored and corrected it. The devil animated certain lawless men to treat the very statues of the Emperor contemptuously, in order that the very foundations of the city might be razed. But God employed this same circumstance for our greater correction; driving out all sloth by the dread of the expected wrath: and the thing has turned out directly opposite to what the devil wished, by the means which he had himself prepared. For our city is being purified every day; and the lanes and crossings, and places of public concourse, are freed from lascivious and voluptuous songs; and turn where we will there are supplications, and thanksgivings, and tears, instead of rude laughter; there are words of sound wisdom instead of obscene language, and our whole city has become a Church, the workshops being closed, and all being engaged throughout the day in these general prayers; and calling upon God in one united voice with much earnestness. What preaching, what admonition, what counsel, what length of time had ever availed to accomplish these things?
4. For this then let us be thankful, and let us not
be petulant or discontented; for that fear is a good thing, what we
have said hath made manifest. But hear Solomon thus uttering a
lesson of wisdom concerning it; Solomon, who was nourished in every
luxury, This seems to be a proverbial saying, from the
next sentence.
6. All this Solomon perceived when he said,
“It is better to go to the house of mourning than to the house of
drinking.” βλ™πε, “see,” as
anything obvious. ™πίγνωθι, “perceive,” implies taking pains
to discover.
7. But “perceive;” scrutinizing diligently;
8. On every side then let us search closely
into these matters. Often has a wife, often have children, often
have friends, often have neighbours, proved a snare to the
unheeding! And why, it is asked, are there so many snares? That we
may not fly low, but seek the things that are above. For just as
birds, as long as they cleave the upper air, are not easily caught;
so also thou, as long as thou lookest to things above, wilt not be
easily captured, whether by a snare, or by any other device. The
devil is a fowler. Soar, then, too high for his arrows. See on
9. Let us obey then, and let us think of this
continually, that even as to the bird caught in the snare, wings
are of no service, but he beats them about vainly, and to no
purpose; so also to thee there is no utility in thy reasonings, λογισμοῖ. i.e.,
10. The beauty of woman is the greatest snare.
Or rather, not the beauty of woman, but unchastened gazing! For we
should not accuse the objects, but ourselves, and our own
carelessness. Nor should we say, Let there be no women, but Let
there be no adulteries. We should not say, Let there be no beauty,
but Let there be no fornication. We should not say, Let there be no
belly, but let there be no gluttony; for the belly makes not the
gluttony, but our negligence. We should not say, that it is because
of eating and drinking that all these evils exist; for it is not
because of this, but because of our carelessness and
insatiableness. Thus the devil neither ate nor drank, and yet he
fell! Paul ate and drank, and ascended up to heaven! How many do I
hear say, Let there be no poverty! Therefore let us stop the mouths
of those who murmur at such things. For it is blasphemy to utter
such complaints. To such then, let us say, Let there be no meanness
of spirit. For poverty brings innumerable good things into our
state of life, and without poverty riches would be unprofitable.
Hence we should accuse neither the one nor the other of these; for
poverty and riches are both alike weapons which will tend to
virtue, if we are willing. As then the courageous soldier,
whichever weapon he takes, displays his own virtue, so the unmanly
and cowardly one is encumbered by either. And that thou mayest
learn that this is true, remember, I pray, the case of Job; who
became both rich, and likewise poor, and handled both these weapons
alike, and conquered in both. When he was rich, he said, “My door
was open to every comer.”
11. Let us then discern the snares, and walk
far off from them! Let us discern the precipices, and not even
approach them! This will be the foundation of our greatest safety
not only to avoid things sinful, but those things which seem indeed
to be indifferent, and yet are apt to make us stumble towards sin.
For example; to laugh, to speak jocosely, does not seem an
acknowledged sin, but it leads to acknowledged sin. Thus laughter
often gives birth to foul discourse, and foul discourse to actions
still more foul. Often from words and laughter proceed railing and
insult; and from railing and insult, blows and wounds; and from
blows and wounds, slaughter and murder. If, then, thou wouldest
take good counsel for thyself, avoid not merely foul words, and
foul deeds, or blows, and wounds, and murders, but unseasonable
laughter, itself, and the very language of banter; since these
things have proved the root of subsequent evils. Therefore Paul
saith, “Let no foolish talking nor jesting proceed out of thy
mouth.” A quotation made up of two passages, in
12. Therefore, let us not only avoid sins, but those
things too which seem to be indifferent, yet by degrees lead us
into these misdeeds. He, indeed, who walks by the side of a
precipice, even though he may not fall
13. The licentiousness of the tongue is a
great snare, and needs a strong bridle. Therefore also some one
saith. “His own lips are a powerful snare to a man, and he is
snared by the words of his own mouth.” He may mean
καταλύσει in LXX. means
this, though it is possible St. Chrys. may have taken it in the
transitive sense, “shall destroy.” From its hooked shape:
ξίφος is rather the pointed weapon for stabbing; μ€χαιρα the edged weapon for cutting. σταρτίον. β€ραθρον. Into which
his body would be thrown.
14. All this let us consider, and let us not put our
brethren on oath. What dost thou, O man? At the sacred table thou
exactest an oath, and where Christ lies slain, there thou slayest
thine own brother. Robbers, indeed, murder on the highways; but
thou slayest the son in the presence of the mother: committing a
murder more accursed than Cain himself; for he slew his brother in
solitude and only with present death; but thou slayest thy brother
in the midst of the church, and that with the deathless death that
is to come! For think you that the church was made for this
purpose, that we might swear? Yea, for this it was made, that we
might pray! Is the Table placed there, that we may make
adjurations? It is placed there to this end, that we may loose
sins, not that we may bind them. But thou, if thou heedest nothing
else, reverence at least that book, which thou reachest forth in
putting the oath; and open the Gospel, which thou takest in hand
when thou biddest swear; and when thou
Upon oaths, see Bingham, b. xxi. c. vii.
sec. 4, sqq., who however does not mention this use of the
altar. σφαζομ™νους. The
present participle is accounted for by the fact that robbers took
advantage of those troubles. See Libanius, Or. de Sedit. ad
fin. πληροφορία. This word
occurs
15. For now, when thou hast returned home, thou wilt be continually the prey of conscience, whilst reasoning thus with thyself; “Was it to no purpose, then, that I put him upon his oath? Was he not really perjured? Have I not become the cause of the sin?” But if thou dost not put him upon his oath, thou wilt receive much consolation on returning home, rendering thanks to God, and saying, “Blessed be God, that I restrained myself, and did not compel him to swear vainly, and to no purpose. Away with gold! Perish the money!” for that which specially gives us assurance is, that we did not transgress the law, nor compel another to do it. Consider, for Whose sake thou didst not put any one on his oath; and this will suffice thee for refreshment and consolation. Often, indeed, when a fight takes place, we bear being insulted with fortitude, and we say to the insulter, “What shall I do with thee? Such an one hinders me, who is thy patron; he keeps back my hands.” And this is sufficient to console us. So when thou art about to put any one on his oath, restrain thyself; and stop; and say to him who is about to swear, “What shall I do with thee? God hath forbidden me to put any one on oath. He now holds me back.” This suffices both for the honour of the Lawgiver, and for thy safety, and for keeping him in fear who is ready to swear. For when he seeth that we are thus afraid to put others on oath, much more will he himself be afraid to swear rashly. Wouldest thou say thus, thy return to thine own home would be with much fulness of assurance. Hear God, therefore, in His Commandments, that He may Himself hear thee in thy prayers! This word shall be written in heaven, and shall stand by thee on the Day of Judgment, and shall discharge many sins.
16. This also let us consider not only with
respect to an oath, but to every thing. And when we are about to do
any good action for God’s sake, and it is found to bring loss
with it, let us look not merely at the loss connected with the
matter, but at the gain which we shall reap by doing it for God.
That is to say, Hath any one insulted thee? Bear it nobly! And thou
wilt do so, if thou thinkest not of the insult merely, but of the
dignity of Him who commands thee to bear it, and thou bearest it
meekly. Hast thou given an alms? Think not of the outlay, but of
the produce which arises from the outlay. Hast thou been mulcted of
money? Give thanks, and regard not only the pain which is the
result of the loss, but the gain which comes of thanksgiving. If we
thus regulate ourselves, none of those heavy events which may befal
us will give us pain; but from those things which may seem to be
grievous, we shall be even gainers, and loss will be sweeter and
more desired than wealth, pain than pleasure, and mirth and insult
than honour. Thus all things adverse will turn to our gain. And
here we shall enjoy much tranquillity, and there we shall attain
the kingdom of heaven; which God grant that we may all be deemed
worthy to obtain, Of remission of sins in the Holy Eucharist,
see Theodorus in Cat. on
Homily XVI.
This Homily was delivered on the occasion
of the Prefect ˆρχοντος, some read
κόμητος, which seems to imply that this officer was the
Prætorian Præfect of the East. See note of Ducæus. Tillemont,
art. xxxiv. calls him “le Gouverneur.” πραίδας, from the Latin
Præda. Ducæus takes it with πρὸς τὸν
ˆρχοντα, making it only a confiscation. Montfaucon does not
agree with Tillemont in dating the Homily, but it must have been
delivered after the return of Cæsarius to the Emperor, and before
any news from him. The Prefect may be Hellebichus, who was left at
Antioch: but see Pref.
1. I commend the
Prefect’s consideration, that seeing the city agitated, and every
one purposing a flight, he hath come here and afforded you
consolation, and hath led you to entertain favourable hopes. But
for you I blushed, and was ashamed, that after these long and
frequent discourses ye should have needed consolation from
without. i.e., from one outside the pale of the
church. ˆκαιπον. This word favours the supposition, that
all real ground of fear was at an end. It appears from this, and from what follows, that
the Prefect was a Pagan. See sec. 3.
2. Thou hadst heard indeed a false report of
the march, and wert in danger of being severed from the present
life. He seems to mean, “wert almost dead with
fear.” But this is harsh: the text may be in fault. He means that Job had no such command.
3. What think ye are now my thoughts? How should I conceal,—yea, bury myself? How must I blush with shame? If I had not been forcibly urged by our Fathers, I would not have arisen, I would not have spoken, whilst my mind was darkened with sadness because of your pusillanimity. But neither now have I been able to recover myself; since anger and sorrow have laid such seige to my soul. For who would not feel provoked and indignant, that after so much teaching ye should need the instructions of Gentiles, that ye might be comforted and persuaded to bear in a manly way the present alarm. Pray ye therefore that free utterance may be given us in opening our mouth; and that we may be able to shake off this sadness, and to hold up again a little; for indeed this shame on account of your pusillanimity hath greatly depressed our spirits.
4. Lately, I addressed to your Charity many things concerning the snares lying on all sides of us; and concerning fear and sadness, sorrow and pleasure; and also concerning the sickle that flieth down upon the houses of swearers. Now, out of all these many matters, I would have you especially to remember what I said respecting the “winged sickle,” and its settling in the swearer’s house; and pulling down the stones and the wood, and consuming the whole mass. And withal, take heed to this; that it is the extreme of folly to swear by taking the Gospels, and to turn the very Law which forbids swearing into an oath; and that it is better to suffer loss of property than to impose an oath on our neighbours; since this is a great honour to be done to God. For when thou sayest to God, “For thy sake I have not put such a one, who hath robbed and injured me, on his oath,” God will pay thee back a great recompense on account of this honour, both here and hereafter. Say these things to others, and observe them also yourselves. I know that in this place we become more reverent, and lay aside every evil habit. But what is to be aimed at is, not that we be lovers of wisdom here only, but that when we depart, we may take this reverence out with us, where we especially need it. For those who carry water do not merely have their vessels full when near the fountain, and empty them when they reach home, but there they put them away with especial caution, that they may not be overturned, and their labours rendered useless. Let us all imitate these persons; and when we come home, let us strictly retain what has been spoken; since if ye here have gotten full, but return home empty, having the vessels of your understandings destitute of what ye have heard, there will be no advantage from your replenishment here. Shew me not the wrestler in the place of exercise, but of actual contest; and religion not at the season of hearing, but at the season of practice.
5. Thou applaudest what is said now. When thou
art required to swear, then remember all these things. If ye
quickly accomplish this law, we will advance our teaching to other
and greater things. Lo! this is the second year that I am
discoursing to your Charity; and I have not yet been able to
explain a hundred lines στίχοι. Lines, or
sentences. The ancients had two kind of verses, one of which they
called στίχοι, and the other ¿Ðματα. The stichoi were lines that contained a
certain number of letters, and were not limited by the sense as our
modern verses. The Codex Bezæ and Alex. are so divided into parts,
shorter than verses.
6. But enough of these matters. Let us now
proceed to lay before you one sentence of those which have been
read to-day, and thus end this discourse. “Paul, a prisoner of
Jesus Christ,” saith he, “and Timothy the brother.”
7. But here I see an enquiry arising out of
this point; and if you give me your attention, I will both state
the question exactly, and will add the solution. What then is the
subject of enquiry? This same Paul once having come before Festus,
whilst discoursing to him, and defending himself concerning the
charges which the Jews had alleged against him, and telling how he
had seen Jesus, how he had heard that blessed voice; how he had
been struck with blindness and recovered sight, and had fallen down
and risen up again; how he had come a captive into Damascus, bound
without chains; after speaking likewise of the Law and of the
Prophets, and shewing that they had foretold all these things, he
captured the judge, and almost persuaded him to come over to
himself. For such are the souls of holy men: when they have fallen
into dangers, they do not consider how they may be delivered from
dangers, but strive every way how they may capture their
persecutors. Just so did it then happen. He came in to defend
himself, and he departed taking the judge with him! i.e., in conviction, though not in
act. St. Chrysostom used the word almost a few lines back.
Agrippa is named presently, but some there read Festus. ἐν
ὀλιγῳ. St. Chrysostom clearly understood this as it is
rendered in our English version of 1611. See above “almost
persuaded him,” σχεδὸν žπεισε. Modern
scholars have attached a different sense to the expression. See
Revised Version.
8. But as I was saying:—When Paul had caught
him, and he said, “Almost thou persuadest me to be a
Christian,” Paul answered thus, “I would to God that not only
thou, but also all that hear me this day, were both almost and
altogether such as I am, except these bonds.”
9. Does not what I say appear a question? The
solution of it, however, I will bring forward at once. For Paul
acted thus, not from distress or fear, but from an abundance of
wisdom and spiritual understanding. And how this was, I proceed to
explain. He was addressing a Gentile, and an unbeliever, who knew
nothing of our matters. Hence he was unwilling to introduce him by
way of disagreeable things, but as he said, “I became to them
that are without law, as without law;”
10. For these two things Christ had announced, tribulation and remission, labours and crowns, toils and rewards, things pleasant and sad. Nevertheless, to the present life he assigns the sorrowful things; but for the life to come, he has stored up those which are pleasant; at once shewing that He did not mean to deceive men, and wishing by this arrangement to diminish the burden of human woes. For the imposter first holds out the things which are pleasant, and afterwards brings forward those which are disagreeable. Thus for example:—Kidnappers, when they intend to steal and carry off little children, do not promise them blows and stripes, or any other thing of that kind, but offer them cakes, and sweetmeats, and such like, by which the age of childhood is usually gratified; in order that, enticed by these things, they may sell their liberty, and may fall into the utmost peril. Moreover, bird-catchers, and fishermen, thus entice the prey which they pursue, offering first their usual food, and such as is agreeable to them, and by this means concealing the snare. So that this is especially the work of imposters, first to hold out things which are agreeable, but afterwards to introduce the things which are disagreeable. But the case is altogether the reverse with those who are really careful and provident for others. Fathers at least act quite in a contrary manner to kidnappers. When they send their children to school, they set masters over them, threaten them with stripes, and encompass them with fear on all sides. But when they have thus spent the first portion of their lives, and their habits are formed, they then put them in possession of honour, and power, and luxury, and all the wealth that is theirs.
11. And thus God has acted. After the manner of
provident fathers, and not after that of kidnappers, He has first
involved us in things that are grievous; handing us over to present
tribulation, as it were to schoolmasters and teachers; in order
that being chastened and sobered by these things, after shewing
forth all patience, and learning all right discipline, we may
afterwards, when formed into due habits, inherit the kingdom of
heaven. He first prepares and fits us for the management of the
wealth He is to give, and then puts us into the actual possession
of riches. For if He had not acted thus, the giving of riches would
have been no boon,
12. Therefore let us go home, taking with us
this saying; i.e., Paul, a prisoner of Jesus Christ.
Knowing these things then, let us not be
depressed, when adverse affairs meet us, but then let us be more
strong, then more powerful; “for tribulation worketh
patience.”
13. We have completed the second week of the fast,
but this we should not consider; for going through the fast does
not consist in merely going through the time, but in going through
it with amendment of manners. Let us consider this; whether we have
become more diligent; whether we have corrected any of our defects;
whether we have washed away our sins? It is common for every one to
ask in Lent, how many weeks each has fasted; and some may be heard
saying that they have fasted two, others three, and others that
they have fasted the whole of the weeks. But what advantage is it,
if we have gone through
14. Therefore Christ says, “I will see you
again, and your heart shall rejoice, and your joy no man taketh
from you.”
15. And now, it is time that you should be
teachers and guides of others; that friends should undertake to
instruct and lead on their neighbours; servants their
fellow-servants; and youths those of their own age. What if any one
had promised thee a single piece of gold for every man who was
reformed, wouldest thou not then have used every exertion, and been
all day long sitting by them, persuading and exhorting. Yet now God
promises thee not one piece of gold, nor ten, or twenty, or a
hundred, or a thousand; no, nor the whole earth, for thy labours,
but He gives thee that which is greater than all the world, the
kingdom of heaven; and not only this, but also another thing
besides it. And what kind of thing is that? “He who taketh forth
the precious from the vile,” i.e, the soul of a man from the vile state
of sin.
Homily XVII.
Of the Commissioners (Hellebichus Commander of
the Troops, στρατηλ€της. See
Dufresne. This title was given to one who had the general command
of the troops in a province, or division of the empire. Μ€γιστρος. See
Dufresne. Also Tillemont, Hist. des Emp. Theod. art. 33.
Montfaucon has already called in question the judgment of
Tillemont’s note on these Homilies, placing this before XI. It
does not appear that this was delivered immediately on the arrival
of the Commissioners, but on occasion of some fresh news from the
Emperor after the trials.
1. Most opportunely
have we all this day sung together, “Blessed be the Lord God of
Israel, who only doeth wondrous things.”
2. When the sad conflagration of these
calamities was first kindled, I said, that it was a season not for
doctrine, but for prayer. Hom. II. 1.
3. We had expected innumerable woes; that our
property would be plundered, that the houses would have been burnt
together with their inmates, that the city would have been plucked
up from the midst of the world, that its very fragments would have
been utterly destroyed, and that its soil would have been placed
under the plough! But, lo! all these things existed only in
expectation, and did not come into operation. And this is not the
only wonder, that God hath removed so great a danger, but that He
hath also greatly blessed us, and adorned our city; and by this
trial and calamity hath made us more approved! But how, I will
state. When those who were sent by the Emperor erected that fearful
tribunal for making inquisition into the events which had taken
place, and summoned every one to give account of the deeds which
they had perpetrated, and various anticipations of death pervaded
the minds of all, then the monks who dwelt on the mountain-tops
shewed their own true philosophy. For although they had been shut
up so many years in their cells, yet at no one’s entreaty, by no
one’s counsel, when they beheld such a cloud overhanging the
city, they left their caves and huts, and flocked together in every
direction, as if they had been so many angels arriving from heaven.
Then might one see the city likened to heaven, while these saints
appeared everywhere; by their mere aspect consoling the mourners,
and leading them to an utter disregard of the calamity. For who on
beholding these would not deride death, would not despise life. And
not only was this wonderful, but that when they drew nigh to the
magistrates themselves, they spoke to them with boldness on behalf
of the accused, and were all ready to shed their blood, and to lay
down their heads, so that they might snatch the captured from the
terrible events which they expected. They also declared that they
would not depart until the judges should spare the population of
the city, or send them themselves together with the accused to the
Emperor. “He,” said they, “who rules over our portion of the
world is a godly man, a believer, one who lives in the practice of
piety. We therefore shall assuredly reconcile him. We will not give
you leave, nor permit you to embrue the sword, or take off a head.
But if ye do not desist, we also are quite resolved to die with
them. We confess that the crimes committed are very heinous; but
the iniquity of those deeds does not surpass the humanity of the
Emperor.” One of them is also reported to have uttered another
saying, full of wisdom, to this effect: The name of this monk was Macedonius (see
Theodoret Hist. Relig. No. xiii. where it is added that he
spoke through an interpreter).
4. Who could but be astonished? Who could but
admire the moral wisdom of these men? When the mother of one of the
accused, uncovering her head, and exposing her grey hairs, laid
hold of the horse of the judge by the bridle, and running beside
him through the forum, thus entered with him the place of justice,
we were all struck with astonishment, we all admired that exceeding
tenderness and magnanimity. See Lib. ad Helleb.
5. Where now are those who are clad in
threadbare cloaks, and display a long beard, and carry staves in
the right hand; the philosophers of the world, τῶν žξωθεν. “Of those
without;” a common phrase with St. Chrysostom to denote those
without the pale of the Church.
6. And why do I speak of the rich, and of
those in authority? When those very persons who had been invested
with power to judge the criminals; who acted with the highest
authority, were entreated by these selfsame monks to grant a
sentence of pardon, they said, they had no power over the result;
for that it was unsafe and dangerous, not only to insult the
Emperor, but even to dismiss those who had insulted him, when
taken, without punishment. But these men were too powerful for any
one to resist; and besieging them by magnanimity and perseverance,
they induced these officers by their importunity to exercise a
power which they had not received from the Emperor; and even
succeeded in persuading the judges, when men had been manifestly
convicted of the guilt, not to declare the sentence of
condemnation, but to defer the final result to the decision of the
Emperor; and they promised certainly to persuade him to grant a
pardon to those who had transgressed against him; and they were
about to set out on a journey to him. But the judges, reverencing
the moral wisdom of these men, and being struck with their
loftiness of spirit, did not permit them to undertake this long
journey, but promised that if they should only receive their words
in writing, they would themselves depart and successfully
importune δυσωπήσειν: same word as
is rendered above “induced by importunity.” Literally, “to
put out of countenance;” to make another ashamed not to grant a
request.
8. And the same magnanimity was displayed by
the priests too, as well as the monks, and they shared among them
the charge of our safety. One The bishop, spoken of in the opening of Hom. III.
and in Hom. XXI. The state of monasteries at that time may be
gathered from Theodoret’s Historia Religiosa; the
Collations of Cassian; the ascetic works, and parts of the
correspondence of St. Basil; the Historia Lausiaca of
Palladius, and many parts of St. Macarius.
9. But it may be that the things which the
Emperor hath decreed are painful. No! not even these are really
burdensome, but have brought much advantage with them. For what is
there, I ask, which is oppressive in any of them? that the Emperor
hath shut up the Orchestra, that he hath forbidden the Hippodrome,
that he hath closed and stopped up these fountains of iniquity. May
they never again be opened! From thence did the roots of wickedness
shoot forth to the injury of the city! Such was the case, too, with the tumults at
Alexandria. See Libanius, Or. de Sed. i.e., their applause.
10. But is it complained of, that the Emperor
hath taken away the dignity of the city, and hath no more permitted
it to be called a metropolis? It appears that the metropolitan dignity of
Antioch was transferred to Laodicea. For such topics of praise, see the Antiochicus of
Libanius, who however also extols the virtue of the citizens. These expressions imply that the name Christian
was fastened on the disciples of Jesus by way of derision and
reproach. Making turbid, i.e., by
additions, ἐπιθολοῦντες. See
11. And why do I speak of a city? For that
thou mayest exactly understand that virtue alone is the ornament of
the inhabitants, I will not speak to thee of a city, but I will
endeavour to demonstrate this by bringing forward what is more
venerable than any city—the Temple of God which was in Jerusalem.
For this was the Temple in which were sacrifices and prayers and
services; where was the Holy of Holies, and the Cherubim, the
Covenant, i.e., the Tables,
That contained the manna.
12. Wouldest thou learn the same truth
respecting cities? What could be more illustrious than the cities
of Sodom? For the houses and the buildings were splendid, and so
were their walls; and the country was fat and fertile, and “like
the Paradise of God.”
13. Let us not therefore be senseless; but
then let us grieve when any one deprives us of our dignity of soul,
when we commit sin, when we have offended the common Lord of all;
since as regards the things that have now befallen us, so far are
they from injuring the city, that if we are watchful, they will
greatly benefit us. For even already our city seems to be like a
decorous, noble, sober-minded matron. Fear hath made her gentler
and more dignified, and hath delivered her from those miscreants
who were concerned in the late audacious deeds. Let us therefore
not give way to womanish lamentations. For I have heard many about
the forum saying, “Alas! for thee, Antioch! What hath befallen
thee! How art thou dishonoured!” Truly when I heard, I smiled at
the puerile mind which could give vent to these words! Such words
were not becoming now; but when thou seest men dancing, drunken,
singing, blaspheming, swearing, perjuring themselves, and lying,
then apply such a saying as this: “Alas! for thee, O city, what
hath befallen thee!” But if thou seest the forum containing a few
meek, modest, and temperate persons, then pronounce the city,
“Blessed!” For the fewness will never be able to injure it in
any respect, if there be virtue withal; as on the other hand,
numbers will never profit it at all, whilst iniquity is there.
“If,” saith the prophet, “the number of the sons of Israel be
as the sand of the sea, the remnant shall be saved;” It is possible that a clause may have been omitted
here. If not, the next sentence refers back beyond this.
14. I say all this, though I expect that the
city will again regain even this outward distinction, and appear in
its own proper place of precedence. For the Emperor is both
philanthropic and godly. But I am desirous that if it should be
restored, ye may not think too much of this; nor be boastful of it;
nor place the honour of our city to that account. When you wish to
pronounce an encomium on the city, tell me not of the suburb of
Daphne, See Hom. I. contr. Jud. (6). The same is to be
said of the Synagogue. For though there be no idol there, yet
devils inhabit the place. Which I say not only of the Synagogue
that is here, but also of that in Daphne, where is that more
abominable pit which they call Matrona’s, &c. See also Ben. καὶ π€λιν π€ντων
εὐτελ™στεραν. Sav. πόλιν,
“and a city the vilest.” The former seems favoured by ἐκείνης following,
and would be the more forcible, supposing the audience duly
affected. The imperfect construction of the original is kept.
15. Thus also let us speak both of a city, and
of men, and utter such wisdom one to another, and be continually
thankful to God, as well for present as for past mercies; and call
upon Him in common with all our might, that those who now dwell in
prison The whole Senate of Antioch were imprisoned till
the Emperor’s pleasure should be known. See Libanius’ Or. to
Hellebichus, whom he praises for providing them tolerable
lodging. i.e., if not thus amended.
Homily XVIII.
The former subject of the Sedition continued;
also of fasting; and upon the Apostolic saying, “Rejoice in the
Lord always.”
1. I have observed
many persons rejoicing, and saying one to another, “We have
conquered; we have prevailed; the half of the fast is spent.” But
I exhort such persons not to rejoice on this account, that the half
of the fast is gone, but to consider whether the half of their sins
be gone; and if so, then to exult. For this is a fit subject of
gratification. This is what is to be sought after, and for which
all things are done, that we may correct our defects; and that we
may not quit the fast the same persons as we entered upon it, but
in a cleansed state; and
2. Wherefore let us persevere, retaining with
all diligence what we have heard; that when the fast is over, the
fruit of the fast may abound, and that by the good things we
gathered from the fast, we may remember the fast itself. See end of Hom. VI.
3. For there is nothing whatever that will be
able to afflict one who is well ordered in mind, and careful about
his own soul; but he will enjoy a pure and continued pleasure. And
that this is true ye have to-day heard from Paul, who exhorts us,
saying, “Rejoice in the Lord always, and again I say,
rejoice.” See Arist. Eth. 1, ch. 5, and Plat. Phileb., where
the general aim of human action is discussed. Speaking popularly,
St. Chrysostom does not enquire by what name it is most correct to
call the real object of our desires. He is satisfied with shewing
that the highest pleasure, satisfaction, joy, or whatever it may be
called, is found in God. And this is a better beginning, for
practical purposes, than a philosophical definition. But see
Hooker, b. i. c. vii. and Butler, ser. xi. xii. xiii.
4. For as I said, all love gladness, but all are not
able to attain it, since they know not the way which leads to it;
but many suppose that the source of it is in being rich. But if
this were its source, no one possessed of wealth would ever be sad.
But in fact many of the rich think life not worth living, and would
infinitely prefer death when they experience any hardship; and of
all men these are the most liable to excessive sadness. For you
should not look to their tables, or their flatterers, and
parasites, but to the trou Proof of wealth.
5. Others again suppose, that to enjoy good health is the source of pleasure. But it is not so. For many of those who enjoy good health have a thousand times wished themselves dead, not being able to bear the insults inflicted on them. Others again affirm, that to enjoy glory, and to have attained to power, and to administer the highest offices, and to be flattered by multitudes, is productive of continual gladness. But neither is this the case. And why do I speak of other offices of power? For although we were to mount up in thought to royalty itself, and to him who lives in that station, we should find it encompassed with a diversity of troubles, and having so many necessary causes the more of sadness, in proportion as it is surrounded with a greater weight of affairs. And what need is there to speak of wars, and battles, and the insurrections of barbarians? Oftentimes he has reason to fear those by whom he is surrounded at home. For many of those monarchs who have escaped from the hands of their enemies, have not escaped the conspiracies of their own body-guards. And kings have of necessity as many causes of sadness as there are waves on the ocean. But if monarchy is unable to render life devoid of grief, then what else can possibly achieve this? Nothing, indeed, of this life; but this saying of Paul alone, brief and simple as it is, will of itself open to us this treasure.
6. For many words are not needed, nor a long round
of argument, but if we only consider his expression, we shall find
the way that leads to it. He does not simply say, “Rejoice
always;” but he adds the cause of the continual pleasure, saying,
“Rejoice in the Lord always.” He who rejoices “in the
Lord,” can not be deprived of the pleasure by any thing that may
happen. For all other things in which we rejoice are mutable and
changeable, and subject to variation. And not only does this
grievous circumstance attend them, but moreover while they remain
they do not afford us a pleasure sufficient to repel and veil the
sadness that comes upon us from other quarters. But the fear of God
contains both these requisites. It is steadfast and immoveable, and
sheds so much gladness that we can admit no sense of other evils.
For the man who fears God as he ought, and trusts in Him, gathers
from the very root of pleasure, and has possession of the whole
fountain of cheerfulness. And as a spark falling upon a wide ocean
quickly disappears, so whatever events happen to the man who fears
God, these, falling as it were upon an immense ocean of joy, are
quenched and destroyed! This indeed is most to be wondered at, that
whilst things which minister sadness are present, the man should
remain joyful. For if there was nothing to produce grief, it would
be no great matter to him that he was able continually to rejoice.
But that at a time when he is urged to sadness by the pressure of
many things, he is superior to all these, and is blithe in the
midst of sorrow, this is truly a matter for astonishment! And as no
one would have wondered that the three Children were not burnt, if
they had remained far off from the furnace of Babylon! (for the
circumstance that astonished all was, that having been so long in
such close contact with the fire, they left it more free from hurt
than those who had not been in contact with it); so also we are
able to say of the saints, that if no temptation had fastened
itself upon
7. From what has been said, it is evident that
amongst those who are outside the church it is impossible to find
any situation in life, encircled with continual gladness from the
things without. But that the believer cannot possibly be deprived
of the enjoyment of a continued pleasure is what I will now proceed
to prove, to the end that ye may not only learn, but also emulate
this painless condition of life. For suppose a man having nothing
for which to condemn himself, but cherishing a good conscience, and
yearning after the future state, and the fulfilment of those good
hopes; what, I ask, will be able to throw such a person into
sadness? Does not death seem the most insupportable of all things?
Yet the expectation of this is so far from grieving him, that it
makes him the more joyful; for he knows that the arrival of death
is a release from labour, and a speeding toward the crowns and
rewards laid up for those who have contended in the race of piety
and virtue. But is it the untimely end of his children? Nay, he
will also bear this nobly, and will take up the words of Job,
“The Lord gave, the Lord hath taken away; as it seemed good unto
the Lord, so is it come to pass. Blessed be the name of the Lord
for ever.” Sav. Blessed are ye, &c. as in
text.
8. “What then,” says some one, “used not
the Saint to be in sadness? Do you not hear Paul saying, “I have
great heaviness, and continual sorrow in my heart?”
9. And I have heard many, after such
experience, blame themselves, and say, What advantage is it that I
have grieved? I have not recovered my money, and I have injured
myself. But if thou hast grieved on account of sin, thou hast
blotted it out, and hast reaped the greatest pleasure. If thou hast
grieved for thy brethren who have fallen, thou hast both encouraged
and comforted thyself, and hast also restored them; and even if
thou wert not to profit them, thou hast an abundant recompense. And
that thou mayest learn that this grieving for those who have
fallen, though we should not at all benefit them, still brings us a
large reward, hear what Ezekiel says; or rather, what God Himself
speaks through him. For when He had sent certain messengers to
overturn the city, and to consume all the dwellings with sword and
fire, along with their inhabitants, He thus charges one of them:
“Set a mark upon the forehead of the men that groan, and are in
anguish.” And after charging the others, and saying, “Begin ye
from mine holy ones,” He goes on to add, “But upon whomsoever
the sign is, touch them not.”
10. Since therefore those who are scourged are
more blessed than the scourgers, and those in tribulation among us
than those who are free from it outside the Christian pale; and
those who are sad are more blessed than those in pleasure; what
further source of tribulation shall we have? On this account we
should call no man happy, save him only who lives according to God.
These only the Scripture terms blessed. For “blessed,” it is
said, “is the man who hath not walked in the counsel of the
ungodly. Blessed is he whom Thou chastenest, and teachest him out
of Thy law. Blessed are the undefiled in the way. Blessed are all
they who trust in Him. Blessed is the people whose God is the Lord.
Blessed is he whom his soul condemneth not. Blessed is the man that
feareth the Lord.”
11. If then thou desirest joy, seek not after riches, nor bodily health, nor glory, nor power, nor luxury, nor sumptuous tables, nor vestures of silk, nor costly lands, nor houses splendid and conspicuous, nor any thing else of that kind; but pursue that spiritual wisdom which is according to God, and take hold of virtue; and then nought of the things which are present, or which are expected, will be able to sadden thee. Why do I say to sadden? Verily, the things that make others sad, will prove to thee an accession of pleasure. For scourges, and death, and losses, and slanders, and the being evil entreated, and all such things, when they are brought upon us for God’s sake, and spring from this root, will bring into our souls much pleasure. For no one will be able to make us miserable, if we do not make ourselves such; nor, on the other hand, blessed, if we do not make ourselves such, following up the grace of God.
12. And that ye may learn that he only is blessed, who feareth the Lord, I will now demonstrate this to you, not by what has happened in past times, but by what has befallen ourselves. Our city was in danger of being utterly effaced; and no man among the rich, or eminent, or illustrious, dared to appear in public, but all fled, and hurried out of the way. But they who feared God, the men who passed their time in monasteries, hastened down with much boldness, and set all free from this terror; and the terrible events that had taken place, and the threats which had been expected to be put into execution, were so far from causing them to fear, or from throwing them into anxiety, that although they were placed far off from the calamity, and had no share in it, they cast themselves willingly into the midst of the fire, and rescued all; and as for death, which seems universally terrible and awful, they awaited it with the utmost readiness, and ran to meet it with more pleasure than others do towards principalities and honours. And why, but because they knew, that this is the greatest principality and honour? And they shewed in very deed that he only is blessed who lays hold of the wisdom which is from above, that he undergoes no change and sustains no adversity, but enjoys a continued tranquillity, and laughs to scorn all things which seem to be sorrowful. At the present time at least, those who were once in power are oppressed by much sadness, inhabiting the prison, and loaded with chains, and daily expecting to be put to death. But these men on the contrary enjoy the purest pleasure; and if it be their lot to suffer anything terrible, this, and the very things which seem formidable to others, are welcome to them, for they know well towards what point they are running, and what lot will await them when they depart hence. But whilst they live with so much exactness, and smile at death, they nevertheless grieve for others, and reap therefrom, in turn, the greatest advantage. Let us then be in earnest to take care of our souls, and nothing which may come unlooked for can make us sad. And on behalf of those who are in prison, let us beseech God that He will deliver them from their present calamity. For it was in God’s power at once to release us from this dire evil, and not to suffer even the smallest part of it to remain; but in order that we may not again go back to our former negligence, He hath provided that the torrent of these evils should subside gently and by little and little, holding us fast to the same pious resolutions.
13. And that this is true, and that many would
have gone back to their former supineness, if we had been released
from the whole difficulty at once, is manifest from this
circumstance; that whilst yet the remnants of the calamity are
left, whilst the sentence of the Emperor is yet doubtful, and those
who conducted the affairs of the city are all in prison, See Libanius ad Helleb. That is, those present.
Homily XIX.
On the Sunday called “Episozomenes,” Τῆς
̓Επισωζομ™νης. The Sunday before Ascension
Day, which, according to Allatius, was called Episozomene by the
Cappadocians; but little seems to be certainly known on the
subject. The Homily is placed here on account of the argument
continued in it. See Montf. Pref. The philosophers may not have
returned, or he may refer to the superiority of the
ancients.
1. Ye have revelled
during the last few days in the Holy Martyrs! Ye have taken your
fill of the spiritual feast! Ye have all exulted with honest
exultation! Ye have beheld their ribs laid bare, and their loins
lacerated; the blood flowing forth all around; ten thousand forms
of torture! Ye have seen human nature exhibiting that which is
above nature, and crowns woven with blood! Ye have danced a goodly
dance throughout the whole city; this, your noble captain Flavian, who had returned before Easter.
2. For I think the present day to be a very
great festival indeed on account of our brethren, who by their
presence beautify our city, and adorn the Church; a people foreign
to us in language, It seems that they spoke not the Greek, but the
Syriac language. τὸ ἱερον βῆμα. The
whole of the raised part of the Church, entered by none but the
clergy, was so called. On the cases in which secular occupations
were allowed to the clergy, see Bingham, b. vi. c. iv. sec. 13.
3. These are our philosophers, and theirs the
best philosophy, exhibiting their virtue not by their outward
appearance, but by their mind. The pagan philosophers are in
character no wise better than those who are engaged on the stage,
and in the sports of actors; and they have nothing to shew beyond
the threadbare cloak, the beard, and the long robe! But these,
quite on the contrary, bidding farewell to staff and beard, and the
other accoutrements, have their souls adorned with the doctrines of
the true philosophy, and not only with the doctrines, but also with
the real practice. And were you to question any one of these, who
live a rustic life at the spade and plough, as to the dogmas
respecting which the pagan philosophers have discoursed an infinite
deal, and have expended a multitude of words, without being able to
say any thing sound; one of these would give you an accurate reply
from his store of wisdom. And not only is this to be wondered at,
but that they confirm the credibility of these doctrines by their
actions. For of the fact that we have an immortal soul, and that we
shall hereafter render an account of what we have done here, and
stand before a fearful Tribunal, their minds are at once thoroughly
persuaded, and they have also regulated their whole course of life
by such hopes as these; and have become superior to all worldly
show, instructed as they have been by the sacred Scriptures, that
“all is vanity, yea, vanity of vanities,”
4. These too know how to philosophize
concerning God, even as God hath determined; and if, taking one of
them, you were now to bring forward some pagan philosopher;—or
rather, now you could not find one! St. Chrysostom here satirically alludes to the
flight of the philosophers from the city during the panic
succeeding the sedition. See Homily XVII. From the marg. reading, al. “philosophy.” Comp. Georg. ii. 466.
5. Let the Gentiles then be ashamed, let them
hide their heads, and slink away on account of their philosophers,
and their wisdom, wretched as it is beyond all folly! For the
philosophers that have been amongst them in their lifetime have
hardly been able to teach their doctrines to a very few, who can
easily be numbered; and when any trifling peril overtook them, they
lost even these. But the disciples of Christ, the fishermen, the
publicans, and the tent-makers, in a few years brought over the
whole world to the truth; and when from that time, ten thousand
perils have been constantly arising, the preaching of the Gospel
was so far from being put down, that it still flourishes and
increases; and they taught simple people, tillers of the ground,
and occupied with cattle, to be lovers of wisdom. Such are the
persons, who beside all the rest having deeply rooted in them that
love which is the source of all good things,
6. Come then, and in return for these favours,
(I speak of their love and kind feeling), let us give them a
provision, and so send them home; and let us again raise the
question concerning oaths; that from the minds of all we may pluck
up by the roots this evil custom. But first, I desire to put you a
little in mind to-day of the things we spoke of lately. Bingham asserts, that this Homily and Homily
XV. appear to have been preached on the same day,
Antiquities, b. 14, c. 4, sec. 8, vol. 4. The opening of the
Homily disproves this. Bingham’s mistake is easily accounted for,
by the wording of this passage in the Greek.
When the Jews, having been released from
Persia, and set free from that tyranny, were returned back to their
own county, “I saw,” saith one, “a flying sickle, twenty
cubits in length, and ten cubits broad.”
7. This also happened at Sodom. For when they burned in their lust one towards another, then too the very earth itself was burned up, being kindled by the fire from above. For He designed, that the vengeance of this sin should permanently remain.
And observe the mercy of God! Those who had sinned,
He caused not to continue burning to the present day, but when they
had been for once in flames, He buried them; and burning up the
face of the ground, He placed it visibly before all who after
should desire to look at these things; and now the sight of the
land, through all the generations since, hath given an admonition
beyond all powers of speech, crying out as it were, and saying,
“Dare not to do the deeds of Sodom, lest ye suffer the lot of
Sodom!” For precept commonly makes not so deep an impression upon
the mind as a fearful spectacle does, which bears upon it the
vestiges of calamity though all time. And persons that have visited
these places bear witness, who
8. But I am ready to shew to-day, not the
destruction of one, two, or three houses in consequence of oaths,
but that of a whole city and of a people beloved of God; of a
nation that had always enjoyed much of the divine care; and of a
race that had escaped many dangers. St. Chrysostom here carries on the argument
against the use of oaths, which he had broken off in Homily XIV.,
after ending the history of Saul and Jonathan.
9. One of their kings was Zedekiah. This
Zedekiah took an oath to Nebuchadnezzar, king of the barbarians,
that he would remain in alliance with him. Afterwards he revolted,
and went over to the king of Egypt, disdaining the obligation of
his oath, and suffered the things of which ye shall hear presently.
But first, it is necessary to mention the parable of the prophet,
in which he enigmatically represented all these matters: “The
word of the Lord,” saith he, “came to me, saying, Son of man,
put forth a riddle, and speak a parable, and say, Thus saith the
Lord God: A great eagle, with great wings, and long extended, full
of claws.” τὸ ἥγημα,
literally the generalship, as that of an army. Rather the king, who was of the seed (royal) of
the land, but made king by Nebuchadnezzar,
In this expression of many claws, and
in some others, the LXX. differs from the Hebrew. The fourth,
10. But when He did not prevail with him by
this address, but he remained in his sin and transgression, after
three years, God delivered up the city, displaying at once His own
clemency and the ingratitude of that king. And entering in with the
utmost ease, they “burnt the house of the Lord, and the king’s
house, and the houses of Jerusalem, and every great house, the
captain of the guard LXX., ‡ρχιμ€γειρος, chief of the cooks,
the Hebrew is literally of the slaughterers.
11. Be mindful therefore, I pray, now of the
“flying sickle” that “resteth in the swearer’s house;”
and “destroyeth the walls and the timber and the stones.” Be
mindful, I pray, how this oath entered into the city, and
overturned houses, and temple, and walls, and splendid buildings,
and made the city an heap; and that neither the Holy of Holies, nor
the sacred vessels, nor any thing else could ward off that
punishment and vengeance, for that the oath had been transgressed!
The city, indeed, was thus miserably destroyed. But the king
endured what was still more wretched and deplorable. Lit. spake judgment with him, as E.V.
mar. The last Par. Ed. adopts
ἴδῃ from Savile, and so M.
and three mss. at Venice. Ben.
¹δε, N.R. and
Lat. εἶδε.
12. Knowing these things, then, brethren, and
gathering up what has been now advanced, as well as what has been
said before; let us at last desist from this evil custom, yea, I
pray and beseech you all! For if in the old dispensation, when the
Jews had not the strictest moral wisdom required of them, but much
condescension was extended to them, such wrath was the effect of
one oath; such capture and captivity; what punishment is it likely
that those who swear should now be subjected to, after an express
law forbidding the practice, and so large an addition of precepts.
Is it, indeed, all that is required, that we come to the assembly,
and hear what is spoken? Why truly it is a reason for greater
condemnation, and for more inevitable punishment, that we are
continually hearing, and yet do not what is bidden! What excuse
shall we have, or what pardon, if assembling here from earliest
youth to latest old age, and enjoying the advantage of so much
instruction, we remain just like them, and do not take pains to
correct a single defect. Let no one henceforth allege custom. For
this is the very thing at which I am indignant and provoked, that
we are not able to get the better of custom. And, pray, if we do
not get the better of custom, how can we get the better of
concupiscence, which hath its root even in the principles of our
nature; for it is natural to feel desire; but to desire wickedly,
comes after of choice. But this practice of swearing takes not even
its first This is the reading in some mss. adopted by Savile, but the Benedictine
readsἐκ τῆς τροαιρ›σεως “from moral choice,” or “purpose,” i.e., aiming at
something supposed to be good.
13. And that thou mayest learn that not from
the difficulty of the thing, but through our inattention, this sin
has advanced to such a pitch, let us call to mind how many things
far more difficult than these, men accomplish; and that too without
expecting any recompense therefrom. Let us think what services the
Devil imposes; how laborious, how troublesome they are; and yet,
the difficulty has not become an obstacle to these services. For
what can be more difficult, I ask, than when any young person
delivering himself up to those, who undertake to make his limbs
supple and pliant, uses his most strenuous exertion to bend his
whole body into the exact shape of a wheel, and to turn over upon
the pavement; his powers being tasked at the same time through the
eyes, and through the movement of the hands, as well as other
convolutions for the purpose of being transformed into the likeness
of woman-kind. Xenophon, in his Symposium, describes a dancing
girl as performing tricks of this kind, “turning over backwards,
bent into the form of a wheel,” and “reading and writing while
whirled on a potter’s wheel,” &c. (on which Socrates takes
occasion to say how much women might learn). Wilkinson observes,
that this bears some resemblance to a feat indicated in Egyptian
paintings, not less than 1300 years before the age of Socrates. See
Manners and Customs of the Ancient Egyptians, vol. ii. p. 415. Of
the degradation attached to such feats, see Herodotus, b. vi. c.
129.
14. And do not tell me, “I have accomplished
the greater part of it;” but if thou hast not accomplished the
whole, consider that thou hast not as yet done any thing; for this
little, if neglected, is destruction to all the rest. Often indeed
when men have built a house, and put on the roof, they have
destroyed the whole fabric, by not making any concern of a single
tile that has been shaken off from it. And one may see the same
thing occur with respect to garments; for there too if a small hole
is made, and not repaired, a large rent is the consequence. And
this also is frequently the case in regard to floods; for these, if
they find but a small entrance, let in the whole torrent. Thou
also, then, even if thou hast fortified thyself all around, and but
a small part be left still unfortified, yet block up this also
against the devil, that thou mayest be made strong on all sides!
Thou hast seen the sickle! Thou hast seen the head of John! Thou
hast heard the history pertaining to Saul! Thou hast heard the
manner of the Jewish captivity! And beside all these, thou hast
heard the sentence of Christ declaring, that not only to commit
perjury, but to swear in any way, is a diabolical thing, and the
whole a device of the evil one. So cometh of evil may be understood.
St. Chrysostom scarcely allows an oath in any case, unless perhaps
as quoted on Texts or extracts from the Gospels. On
15. What then I said before this, I now again
repeat. Let us lay down a law for ourselves in this matter; not to
meddle either with public or private affairs until we have
fulfilled this law; and then surely under the pressure of this
obligation we shall easily conquer, and we shall at once adorn
ourselves, and decorate our city. For consider what a thing it
would be to have it said every where throughout the world, “A
practice becoming Christians is established at Antioch, and you
will hear no one giving utterance to an oath, even though the
greatest necessity is laid upon him!” This is what the
neighbouring cities will certainly hear; nay, not the neighbouring
cities only, but even to the ends of the earth will the report be
conveyed. For it is indeed probable that both the merchants who mix
with you, and others who arrive from this place, will report all
these matters. When, therefore, many persons in the way of encomium
mention the harbours of other cities, or the markets, or the
abundance of wares, enable those who come from hence to say, that
there is that at Antioch, which is to be seen in no other city; for
that the men who dwell there would sooner have their tongues cut
out, than suffer an oath to proceed from their mouths! This will be
your ornament and defence, and not only so, but it will bring an
abundant reward. For others also will certainly emulate, and
imitate you. But if, when a person has gained but one or two,
Homily XX. Savile places this Homily after those on the
Statues, putting here the first Catechesis, as do most mss. In the new Coll.
ms. this is the 19th; its title has been cut out of the list
of those on the Statues, and reinserted by another hand. A New
College ms. consisting of select passages,
quotes from it as one of them. It is not in any of the Bodleian
mss., but in that at Sion College it is
placed as in Savile. Montfaucon placed it here as considering the
Catechesis evidently out of place.
That the fast of Lent is not sufficient to make us competent to partake of the Communion, but that holiness is the first thing required. How it is possible not to entertain resentment, and that God takes much account of this law; and that the entertaining of resentment punishes those who are guilty of it even before they reach the place of torment.—Also concerning abstinence from oaths, and those who have not succeeded in abstaining from swearing.
1. At length the
season is verging towards the end of the Fast, and therefore we
ought the more earnestly to devote ourselves to holiness. For as in
the case of those who run a race, all their circuits will be of no
avail if they miss the prize; so neither will any advantage result
from these manifold labours and toils with regard to the fast, if
we are not able to enjoy the sacred Table with a good conscience.
For this end are fasting and Lent appointed, and so many days of
solemn assemblies, auditories, prayers, and teachings, in order
that by this earnestness Ben. adds “for the commands of God,” but
it seems to be a gloss; 2 mss. at Venice
omit it. This alludes to the penitential discipline of the
primitive Church, which confined penitents of the lowest order to
the church porch. Consult Bingham in Antiq. viii. c. 3, and xviii.
c. 1. Sav. God’s.
2. But since we need to practise all the divine laws alike, and more especially that which bids us consider no man as an enemy, nor retain resentment long, but forthwith to be reconciled; suffer us to-day to discourse to you concerning this commandment. For as it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who hath an enemy, and bears malice, can enjoy the holy Communion. And this with good reason. For a man when he has committed fornication, or adultery, at the same time that he hath accomplished his lust, hath also completed the sin; and should he be willing by watchful living to recover from that fall, he may afterwards, by manifesting great penitence, obtain some relief. But he who is resentful worketh the same iniquity every day, and never brings it to an end. In the former case the deed is over, and the sin completed; but here the sin is perpetrated every day. What excuse can we then have, I ask, for delivering ourselves willingly to such an evil monster? How canst thou ask thy Lord to be mild and merciful to thee, when thou hast been so hard and unforgiving to thy fellow-servant?
3. But thy fellow-servant hath treated thee
with contempt perhaps? Yes! and thou hast treated God with contempt
oftentimes. And what comparison is there between a fellow-servant
and the Lord? As to the former, when he was perchance in some way
injured, he insulted thee, and thou wert exasperated. But thou
insultest the Lord, when thou art neither treated with injustice
nor ill-will by Him, but receiving blessing of Him day by day.
Consider, then, that if God chose to search out rigourously what is
done against Him, we should not live a single day. For the prophet
saith, “If Thou wilt be extreme to mark iniquity, O Lord, O Lord,
who shall stand?” Herbert’s Poems, No. lxviii., “I would not use a friend as I use
Thee.”
4. But what if the evil-speakings which we unkindly
utter every day one against another, were brought forward against
us; as well as the rash judgments with which we condemn our
neighbour; and that for no reason, but
5. But suppose the penalty were exacted for our listlessness in our solemn assemblies what would our condition be? For this ye cannot but know, that often whilst God Himself is addressing us all by His prophet, we are holding frequent and long conversations with those near us, about matters which in no way concern us. Passing by, then, all the rest, should He choose to exact of us the penalty due for this sin only, what hope of salvation will there be? For do not suppose that this offence is a small one, but if thou wouldest be aware of its magnitude, examine how this very thing is regarded among men, and then thou wilt perceive the enormity of the sin. Just venture, when some magistrate is talking to thee, or rather some friend who is of somewhat superior dignity, to turn from him, and enter into conversation with thy servant; and thou wilt then perceive, what thou venturest on in dealing thus with God! For if he be any one of the more distinguished classes, he will even demand reparation of thee for such an insult. Yet God, whilst He is treated with as great, and still greater contempt than this, every day; and that not by one, or two, or three persons, but by almost all of us; is still forbearing and longsuffering, not in regard to this alone, but to other things which are far more grievous. For these things are what must be admitted, and what are obvious to all, and by almost all men they are daringly practised. But there are yet others, which the conscience of those who commit them is privy to. Surely, if we were to think of all this; if we were to reason with ourselves, supposing even that we were the cruelest and harshest of men, yet upon taking a survey of the multitude of our sins, we should for very fear and agony be unable to remember the injury done by others towards ourselves. Bear in mind the river of fire; the envenomed worm; the fearful Judgment, where all things shall be naked and open! Reflect, that what are now hidden things, are then to be brought to light! But shouldest thou pardon thy neighbour all these sins which till then await their disclosure are done away with here; and when thou shalt depart this life, thou wilt not drag after thee any of that chain of transgressions; so that thou receivest greater things than thou givest. For many such transgressions, indeed, we have often committed, which no other person knoweth; and when we think, that on That Day these our sins shall lie exposed to the eyes of all, upon the public theatre of the universe, we are in pain beyond any punishment, being choked and strangled by our conscience. Yet this shame, great as it is; these sins, these punishments, great as they are; there is a possibility of purging away through forgiveness exercised toward our neighbour.
6. For indeed there is nothing equal to this
virtue. St. Chrys. seems to mean, that there is none so
remarkably connected with promises of remission of sin, as
7. What is the need then of sustaining such a
siege, such torment and such punishment? For if hell did not
threaten the resentful; yet for the very torment resulting from the
thing itself we ought to forgive the offences of those who have
aggrieved us. But when deathless punishments remain behind, what
can be more senseless than the man, who both here and there brings
punishment upon himself, while he thinks to be revenged upon his
enemy! For suppose that we see him still prosperous, then we are
ready to die of chagrin; but if in an adverse condition, we are in
fear, lest some propitious turn of events should take place. But
for both of these there is stored up for us an inevitable
punishment. For, “Rejoice not,” he saith, “when thine enemy
stumbleth.” From Hom. XIII. 3, we know that the torture
was chiefly by scourging, but fire (if literally used, as it
had often been in torturing Christians) might be applied in various
ways. The allusion favours the insertion of the Homily in this
place. A passage towards the end of the Homily places it
unquestionably in this Lent. i.e., the feet of their enemies. κολακεύσωμεν. The aorist
implies that the object intended is to get an audience. For a
striking picture of such servility, see Tac. An.. iv. 77.
8. For he who comes the first it is, who reaps all
the fruit; and when at the entreaty of another thou layest aside
thine anger, the good work is to be accounted his; for thou hast
discharged the law as doing a favour to him, not as obeying God.
But if, when no one entreats, when not even the man who has done
the injury approaches, or solicits thee, thou thyself dismissing
from thy thoughts all shame, and all delay, runnest forward freely
to the injurer, and dost quell anger entirely, the good deed
becomes wholly thine own, and thou shalt receive all the reward. If
I say, “Practise fasting,” thy plea, perchance, is See on
9. Hath thy neighbour wronged and grieved thee, and involved thee in a thousand ills? Be it so, yet do not prosecute vengeance on thine own part, lest thou do desire to thy Lord! Yield the matter to God, and He will dispose of it much better than thou canst desire. To thee He has given charge simply to pray for the injurer; but how to deal with him, He hath ordered thee to leave to Himself. Never canst thou so avenge thyself, as He is prepared to avenge thee, if thou givest place to Him alone, and dost not utter imprecations on him who has aggrieved thee; but sufferest God to be sole arbiter of the sentence. For although we may pardon those who have aggrieved us; although we may be reconciled; although we may pray for them; yet God does not pardon, unless they themselves are converted, and become better. And He withholds pardon, with a view to their own advantage. For He praises thee, and approves thee for thy spiritual wisdom; but visits him, in order that he may not grow worse by thy wisdom. So that the common saying on this subject is not to the point. For many there are, who when I reproach them because after being exhorted to be reconciled to their enemies, they will not be persuaded to it, think fit to proffer this apology, which is nothing less than a cloak for their iniquity. “I am unwilling,” says one, “to be reconciled, lest I should make the man worse, more ill-tempered, and more disposed to treat me contemptuously hereafter.” Besides this, they also make this plea: “Many people,” say they, “think it is weakness in me to come first to a reconciliation, and to entreat my enemy.” All these things are foolish; for the Eye that slumbers not has seen thy good intention; wherefore, it behoveth thee to make no account of the opinion of thy fellow-servants, when thou hast gained the opinion of the Judge, Who is about to try thy cause.
10. But if thy concern be, lest thine enemy should
become worse by thy clemency learn this,—that it is not thus he
is made worse; but far rather if thou art unreconciled. For
although he were the vilest of men; although he might neither
confess nor publish it openly; yet he will silently approve thy
Christian wisdom, and in his own conscience will respect thy
gentleness. Should he, however, persist in the same iniquity,
whilst thou art endeavouring to soften and conciliate, he will have
to abide the heaviest punishment from God. And that ye may know,
that although we should pray for our enemies, and for those who
have injured us, God does not pardon, if they are likely to become
worse by our forbearance, I will mention to you an ancient piece of
history. Miriam once spake against Moses. What then did God do? He
sent a leprosy upon her, and made her unclean; notwithstanding that
in other respects she had been meek and modest. Afterwards, when
Moses himself, the party injured, besought that the wrath might be
removed, God consented not: but what did
11. What sayest thou? tell me, Is he the worse
for thy attentions? This is blame to him, but thy praise. Thy
praise, that, whilst seeing him thus behave himself, thou didst not
desist from doing God’s will in conciliating him. But to him it
is blame, because he has not been made better by thy clemency.
But Benedictine “Paul saith,” but this is
not in Savile nor in the Latin, and is omitted in a Venice ms. and some at Paris; it is accounted for
by πολὺ, but Ducæus suggests
12. Lo! I forewarn, and testify, and proclaim
this with a voice that all may hear! “Let no one who hath an
enemy draw near the sacred Table, or receive the Lord’s Body! Let
no one who draws near have an enemy! Hast thou an enemy? Draw not
near! Wilt thou draw near? Be reconciled, and then draw near, and
touch the Holy Thing!” Nor, indeed, is this my declaration.
Rather it is that of the Lord Himself, Who was crucified for us.
That He might reconcile thee to the Father, He refused not to be
sacrificed, and to shed His blood! And art thou unwilling to utter
a word, or to make the first advance, that thou mayest be
reconciled to thy fellow-servant? Hear what the Lord saith,
concerning those who are in this disposition; “If thou bring thy
gift to the altar, and there rememberest that thy brother hath
aught against thee”—He does not say, “wait for him to come to
thee,” nor “speak with another as mediator,” nor “entreat
some other,” but “do thou thyself make the advance towards
him.” For the exhortation is, “Go thy way, first be reconciled
to thy brother.”
13. We are commanded to have only one enemy,
the devil. With him be thou never reconciled! But with a brother,
never be at enmity in thy heart. And if there should be any
narrowness of soul, let it be only an ephemeral thing, and never
last beyond a day’s space. For, “let not the sun,” he saith,
“go down upon your wrath.”
14. Knowing all these things then, make the first advance to a brother; lay hold of him before he has entirely shrunk away from thee; and should it be necessary, to run through all the city on the same day; should it be necessary to go beyond the walls, or to take a long journey; still leaving all other things that may be in hand, attend only to this one work of reconciling thy brother. For if the work be laborious, reflect that it is for God’s sake thou undergoest all this, and thou shalt receive sufficient consolation. Stir up thy soul also when it is shrinking, and backward, and bashful, and ashamed, by perpetually harping on this theme and saying, Why art thou delaying? Why art thou shrinking and holding back? our concern is not for money, nor for any other of these fleeting things, but for our salvation. God bids us do all these things, and all things should be secondary to His commands. This matter is a sort of spiritual merchandise. Let us not neglect it, let us not be slothful. Let our enemy too understand that we have taken much pains, in order to do what is well-pleasing unto God. And though he may again insult, or strike us, or do any other such thing of a still more grievous kind, let us sustain all things courageously, since we are not so much benefitting him thereby, as ourselves. Of all good works, this shall most especially befriend us on That Day. We have sinned and offended in many and great matters, and have provoked our Lord. Through His lovingkindness He hath given us this way of reconciliation. Let us, then, not betray this good treasure. For had He not power to charge us simply to make reconciliation, and not have any reward assigned to it? for whom hath He to gainsay or rectify His appointment? Nevertheless, through His great lovingkindness, He hath promised us a large and unspeakable reward, and one which we must be especially desirous to obtain, the pardon of our sins; thus also making this our obedience more easy of performance.
15. What allowance then can be made for us, if
even when we might receive so great a reward we still do not obey
the Lawgiver, but persist in our contempt; for that this is a
contempt is plain from hence. If the Emperor had laid down a law,
that all those who were enemies should be reconciled to one
another, or have their heads cut off, should we not every one make
haste to a reconciliation with his neighbour? Yes! truly, I think
so! What excuse then have we, in not ascribing the same honour to
the Lord, that we should do to those who are our fellow-servants?
For this reason we are commanded to say, “Forgive us our debts,
as we forgive our debtors.” This and similar language of the Fathers, is
startling to many, but is hardly more than a transcript of the
passages of Holy Scripture they refer to. A general acknowledgment
and explanation of them occurs in the “Homily of
Alms-deeds.” Or wouldest thou have proof.
16. If one of your servants owed you an
hundred pieces of gold; and some one again was indebted to him in a
few pieces of silver; and if the servants’ debtor were to come,
and entreat and supplicate you that he might obtain indulgence, and
you were to call in your own servant, and charge him, saying,
“Forgive this man the debt, and from the sum thou owest me I will
deduct this debt;” should that servant afterwards be wicked and
shameless enough to seize on his debtor, could any one then rescue
him out of your hands? Would you not most assuredly inflict a
thousand stripes upon him, as having been insulted to the last
extremity? And very justly too. This also God will do: for He will
say to thee on That Day, “O wicked and villainous servant, yea,
was it of thine own thou forgavest him? Out of what thou wert
indebted to Me, thou wert ordered to account to him. For
“Remit,” He saith, “and I will remit unto thee! although, to
speak truly, 1 Ven. adds, the things remitted are not
equal. Sav. mar. those.
17. Whence does this appear? From the very
Prayer Often called emphatically, “The Prayer,”
as constantly in the title of Comments on it. Tertullian de
Oratione, and the like.
What punishment then must he not deserve, who
when he would receive ten thousand talents, in the room of a
hundred pence, Denarii.
18. Do not tell me, “I have besought him
many times, I have intreated, I have supplicated, but I have not
effected a reconciliation.” Never desist till you have reconciled
him. For He said not, “Leave thy gift, and go thy way.” Entreat
thy brother. But, “Go thy way. Be reconciled.” Literally anything common with him, οὐδš žχω τι κοινὸν πρὸς αὐτὸν: see end of
Hom. I. i.e., is called so in this passage.
19. Now since we are conscious of the truth of
all this, let us set ourselves free from chastisement and
vengeance; and let us shew our reverence for the present feast, by
doing all that has been said; and those same favours which we think
to obtain from the Emperor on account of the feast, let us
ourselves enable others to enjoy. For I hear, indeed, many saying,
that the Emperor, out of his reverence for the Holy Passover, will
be reconciled to the city and will pardon all its offences. How
absurd then is it, that when we have to depend for our safety upon
others, we bring forward the feast, and its claims; but that when
we are commanded to be reconciled one with another, we treat this
same feast with disdain, and think nothing of it. No one, truly, so
pollutes this holy feast, as he does, who, whilst he is keeping it,
cherishes malignity. Or rather, I might say, that such a person
cannot possibly keep it, though he should remain without food ten
days successively. For where there is enmity and strife, there can
be neither fast nor festival. Thou wouldest not dare to touch the
holy Sacrifice with unwashed hands, If such rules are found fault with because they do
not necessarily involve holy living, it should be remembered that
where strictly kept, they are grounds for such an appeal as this;
and why not, in better men, for holy recollections? They are not
truly parallel to those censured by our Lord, which did not relate
to the treatment of holy things, and here they are treated quite as
subservient to duties of a higher order. The word here rendered
“necessity” may be “compulsion.” i.e., “and if thou bearest malice thy
soul is unwashed; for,” &c.
20. Let us not then be negligent of what is our
life, but let us be in earnest; and do every thing, in order that
we may be without an enemy, and so present ourselves at the sacred
Table. For nothing,—nothing, I repeat, of what God commands will
be difficult, if we give heed: and this is evident from the case of
those who are already reformed. How many used to be cheated by the
habit of using oaths, and to fancy this practice extremely
difficult of reformation. Nevertheless, through the grace of God,
when ye put forth but a little effort, ye for the most part washed
yourselves clean of this vice. For this reason I beseech you to lay
aside also what remains, and to become teachers of others. And to
those who have not yet achieved it, but allege to us the length of
time during which they were before swearers, and say that it is
impossible for them to pluck up in a short time that which has been
rooted for many years; I would make this answer, that where any
precept among those commanded by God requires to be put in due
practice, there is no need of length of time, nor of a multitude of
days, nor an interval of years; but of fear only, and reverence of
i.e., more words than he can articulate.
St. Chrysostom supposes here a man who in his wrath loses the power
of distinct utterance. (Such may be the meaning, or, that he never
speaks without several oaths, or oftener speaks with an oath than
without one, πλείονα ὀμνύοντα μ‚λλον ἢ
φθεγγόμενον.)
21. And that these words are not a vain boast,
shall be made manifest to you from things that have already
happened. What could be more stupid than the Ninevites? What more
devoid of understanding? Yet, nevertheless, these barbarian,
foolish people, who had never yet heard any one teaching them
wisdom, who had never received such precepts from others, when they
heard the prophet saying, “Yet three days, and Nineveh shall be
overthrown,” He refers to his own instructions during Lent: see
the close of this Homily. ὁλόκληρον, wanting no constituent part. Or vessels, τὰ ἰωθ™ντα τῶν
σκευῶν. 'Ιὸς also means “venom,” and stains are
taken out of rough earthenware in the same manner.
22. Let us not then be procrastinating till
to-morrow. For we “know not what the next day may bring
forth;” οὐκ ‡ποστησόμεθα
πρότερον. i.e., will not leave off the plan
proposed above, of attending to nothing else till this was
accomplished.
23. These things I now speak to you, not as if
reproving you for your own sins, but for the sake of others; for I
know full well that by you (as I have already observed), this law
concerning swearing has been accomplished. But this does not
suffice for our safety, unless by teaching we amend others, since
he who produced the one talent, restoring as he did the whole
portion committed to him, was
μαθητὰς. πίστευσον. As one who could not talk like others.
24. Being mindful then of all these things, be
urgent with all, for the speedy fulfilment of this precept. And
tell me not, that you will do this by little and little; nor put it
off till the morrow, for this to-morrow never finds an end. Forty
days Forty days from Quinquagesima, leaving ten till
Easter; see Pref. St. Ambrose (Life by Paulinus, sec. 34),
forbade Theodosius to enter the church at all, after the massacre
of Thessalonica. St. Basil refused Communion to Valens, who
had joined the Arians, but did not attempt to prevent his entering
the church. See St. Greg. Naz. Or. 20 (Ben. 43). He even allowed
him to present an offering; but this was an indulgence. Offenders
would be liable of course to Ecclesiastical censure, if they took a
nearer place than was allowed them. τῶν προ™δρων, a title
of bishops. See Bingham, b. 2, c. 2. sec. 5. Flavian was probably
not yet returned, but would be always supposed to pray for the
people. The plural is sometimes used of a single person, especially
one of dignity. Some other persons are called
πατ™ρες in Hom. XVI., and in Hom. VI. probably departed
saints, where see of the intercession of saints in general.
On the return of Flavian the Bishop, and the
reconciliation of the Emperor with the city, and with Benedictine πρὸς, Savile
εἰς, which rather implies a full
stop after “city,” and that the Homily contained an invective
“against” the offenders. It does contain a very strong one
obliquely.
1. To-day, I shall
begin with that very same saying with which I have ever been used
to open my address to you during the season of danger, and shall
say together with you, “Blessed be God,” Who hath granted us
this day to celebrate this holy Feast with much joy and gladness;
and hath restored the head to the body, the shepherd to the sheep,
the master to the disciples, the general to the soldiers, the High
Priest to the Priests! Blessed be God, “Who doeth exceeding
abundantly above what we ask or think!”
2. The city hath won renown, because when such
a danger had overtaken her, passing by at once all those who were
in power, those who were surrounded with much wealth, those who
possessed great influence with the Emperor, it fled for refuge to
the Church, and to the Priest of God, and with much faith, rested
itself entirely upon the hope which is from above! Many indeed,
after the departure of the common Father, were ready to terrify
those who lay in prison, by saying, “The Emperor does not lay
aside Sav. relax.
3. The city then hath thus won renown; and the
Priest again not less than the city, for he exposed his life for
all; and while there were many things to hinder him, as the winter,
his age, the feast, and not less than these, his sister, then at
her last breath, he raised himself above all these obstacles, and
did not say to himself, “What a thing is this? Our only remaining
sister, she who hath drawn the yoke of Christ along with me, and
who hath been my domestic companion so long, is now at her last
breath; and shall we desert her, and go hence, and not behold her
expiring, and uttering her paring words? But she indeed was praying
daily, that we might close her eyes, Ducæus quotes Il. xi. 453,
Æn. ix. 486, Stat. Theb. l. 2. Alternâ clauserunt
lumina dextrâ. Plin. 22, 37; Varro apud Nonium; Sigil.
as illustrating the custom of doing these offices for the dead
among heathens.
4. Yet, so far was he from saying any of these things, that he did not even think of them; but esteeming the fear of God above all the ties of kindred, he recognized the fact, that as tempests display the pilot, and dangers the general, so also a time of trial makes the Priest to become manifest. “All men,” saith he, “are eagerly looking on us; the Jews as well as the Greeks; let us not confound the expectations which these have of us; let us not overlook so great a shipwreck; but having committed to God all things that pertain to ourselves, let us venture our life itself too!” Consider, moreover, the magnanimity of the Priest, and the lovingkindness of God! All those things which he disregarded, all those he enjoyed; in order that he might both receive the reward of his readiness, and that he might obtain a greater pleasure by enjoying them contrary to expectation! He preferred to celebrate the festival in a foreign place, and far from his own people, for the sake of the city’s safety. But God restored him to us before the Paschal feast, so as to take a common part with us in the conduct of the festival; in order that he might have the reward of his choice, and enjoy the greater gladness! He feared not the season of the year; and there was summer during the whole period he was travelling. He took not his age into account; and he dispatched this long journey with just as much ease as if he had been young and sprightly! He thought not of his sister’s decease nor was enervated by it, and when he returned he found her still alive, and all things which were disregarded by him, were all obtained!
5. Thus, the priest hath indeed won renown both with God and man! This transaction hath also adorned the Emperor with a splendour beyond the diadem! First, in that it was then made apparent that he would grant that to the priests which he would not to any other; secondly, that he granted the favour without delay, and quelled his resentment. But that you may more clearly understand the magnanimity of the Emperor, and the wisdom of the priest, and more than both these, the lovingkindness of God; allow me to relate to you a few particulars of the conference which took place. But what I am now about to relate I learnt from one of those who were within the palace; for the Father has told us neither much nor little on the affair; but ever imitating the magnanimity of Paul, he hides his own good deeds; and to those who on all sides were asking him questions as to what he said to the Emperor; and how he prevailed upon him; and how he turned away his wrath entirely, he replied, “We contributed nothing to the matter, but the Emperor himself (God having softened his heart), even before we had spoken, dismissed his anger, and quelled his resentment; and discoursing of the events that had taken place as if some other person had been insulted, he thus went over all the events that had happened without anger.” But those things which he concealed from humility, God hath brought to light.
6. And what were these? I will proceed to relate
them to you by going a little farther back in the story. When he
went forth from the city, leaving all in such great despondency, he
endured what was far more grievous than we ourselves suffered, who
were in the midst of these calamities. For, in the first place,
meeting in the midst of his journey with those who had been sent by
the Emperor to make inquisition upon the events which had happened;
and learning from them, on what terms they were sent; and
reflecting upon the dreadful events that were in store for the
city, the tumults, the confusion, the flight, the terror, the
agony, the perils, he wept a flood of tears, and his bowels were
rent with compassion; for with fathers, it is usual to grieve much
more, when they are not able to be present with their suffering
children; which was just what this most tender-hearted man now
endured; not only lamenting the calamities which were in reserve
for us, but that he was far away from us, whist we were enduring
them. But this was, however, for our safety. For as soon as he had
learned these things from them; more warmly did the fountain of his
tears then gush forth, and he betook himself to God with more
fervent supplication; and spent his nights without sleep,
beseeching Him that He would succour the city, while enduring these
things, and make the mind of the Emperor more placable. And as soon
as he came to that great city,
‡θυμίαν here opposed to
θυμὸν and meaning especially such sadness as represses
violent emotion.
7. And that this is true, ye will understand
when ye hear what were his words. For he did not say, “What does
this mean? Hast thou come heading an embassy on behalf of impious
and abominable men, such as ought not even to live; on behalf of
rebels, τυρ€ννων. St. Chrysostom here alludes to the pulling down
the statues of his wife and mother, which, together with his own
and those of his two sons, were dragged about the streets of
Antioch during the riot. He seems to mean some such expression as “so may
I live to see Antioch.”
8. Upon this, the priest sobbing bitterly, and
shedding warmer tears, no longer kept silence: for he saw that the
defence of the Emperor was raising our crime to a still higher
amount; but heaving from the bottom of his heart κ€τωθεν. A kind of event then becoming familiar to the
Roman world.
9. But yet, O Emperor, if you are willing, there is a remedy for the wound, and a medicine for these evils, mighty as they are! Often, indeed, has it occurred amongst private individuals, that great and insufferable offences have become a foundation for great affection. Thus also did it happen in the case of our human race. For when God made man, and placed him in Paradise, and held him in much honour; the devil could not bear this his great prosperity, and envied him, and cast him out from that dignity which had been granted. But God was so far from forsaking him, that He even opened Heaven to us instead of Paradise; and in so doing, both shewed His own lovingkindness, and punished the devil the more severely. So do thou too now! The demons have lately used all their efforts, that they may effectually rend from your favour that city which was dearest of all to you. Knowing this then, demand what penalty you will, but let us not become outcasts from your former love! Nay, though it is a strange thing, I must say, display towards us now still greater kindness than ever; and again write this city’s name among the foremost in your love;—if you are indeed desirous of being revenged upon the demons who were the instigators of these crimes! For if you pull down, and overturn, and raze the city, you will be doing those very things which they have long been desiring. But if you dismiss your anger, and again avow that you love it even as you did before, you have given them a deadly blow. You have taken the most perfect revenge upon them by shewing, not only that nothing whatever has come for them of their evil designs; but that all hath proved the very opposite of what they wished. And you would be just in acting thus, and in shewing mercy to a city, which the demons envied on account of your affection; for if you had not so exceedingly loved her, they would not have envied her to such a degree! So that even if what I have asserted is extraordinary, it is nevertheless, true, that what the city hath suffered, hath been owing to thee, and thy love! What burning, what devastation, so bitter as those words, which you uttered in your own defence?
10. You say now, that you have been insulted,
and sustained wrongs such as no Emperor ever yet did. But if you
will, O most gracious, most wise, and most religious Sovereign,
this contempt will procure you a crown, more honourable and
splendid than the diadem you wear! For this diadem is a display of
your princely virtue, but it is also a token of the munificence of
him who gave it; but the crown woven from this your humanity will
be entirely your own good work, and that of your own love of
wisdom; and all men will admire you less for the sake of these
precious stones, It is here evidently supposed that the Emperor
appeared with the crown actually upon his head. The magnificence of
the Emperor’s appearance is dwelt upon at length by Chrysostom in
other Homilies, though with different feelings from what Gibbon
would insinuate. See c. xxxii. where he quotes the Homily on
Perfect Charity (6). Also on
11. And to shew that I do not speak this in a way of flattery, but that it will certainly be so, I will relate to you an ancient piece of history, that you may understand that no armies, nor warlike weapons, nor money, nor multitude of subjects, nor any other such things are wont to make sovereigns so illustrious, as wisdom of soul and gentleness. It is related of the blessed Constantine, that on one occasion, when a statue of himself had been pelted with stones, and many were instigating him to proceed against the perpetrators of the outrage; saying, that they had disfigured his whole face by battering it with stones, he stroked his face with his hand, and smiling gently, said, “I am quite unable to perceive any wound inflicted upon my face. The head appears sound, and the face also quite sound.” Thus these persons, overwhelmed with shame, desisted from their unrighteous counsel.
This saying, even to the present day, all repeat;
and length of time hath neither
12. And why need I speak of Constantine, and other men’s examples, when it were fitting that I should exhort you by considerations nearer home, and drawn from your own praiseworthy actions. You remember how but lately, when this feast was near at hand, you sent an epistle to every part of the world giving orders that the inmates of the prisons should be set free, and their crimes be pardoned. And as if this were not sufficient to give proof of your generosity, you said in your letters, “O that it were possible for me to recal and to restore those who are dead, and to bring them back to their former state of life!” Remember now these words. Behold the season of recalling and restoring the deceased, and bringing them back to former life! For these are indeed already dead, even before the sentence hath been pronounced; and the city hath now taken up its tabernacle at the very gates of Hades! Therefore raise it up again, which you can do without money, without expense, without loss of time or labour! It is sufficient merely for you to open your lips, and you will restore to life the city which at present lieth in darkness. Grant now, that henceforth it may bear an appellation derived from your philanthropy; for it will not be so much indebted to the kindness of him who first founded it, as it will be to your sentence. And this is exceedingly reasonable; for he but gave it its beginning, and departed; but you, when it had grown up and become great; and when it was fallen, after all that great prosperity; will have been its restorer. There would have been nothing so wonderful in your having delivered it from danger, when enemies had captured, and barbarians overrun it, as in your now sparing it. That, many of the Emperors have frequently done; but should you alone accomplish this, you will be first in doing it, and that beyond all expectation. And the former of these good deeds, the protection of your subjects, is not at all wonderful or extraordinary; but is one of those events which are of continual occurrence; but the latter, the dismissal of wrath after the endurance of such provocations, is something which surpasses human nature.
13. Reflect, that the matter now for your consideration is not respecting this city only, but is one that concerns your own glory; or rather, one that affects the cause of Christianity in general. Even now the Gentiles, and Jews, and the whole empire as well as the barbarians, (for these last have also heard of these events,) are eagerly looking to you, and waiting to see what sentence you will pronounce with regard to these transactions. And should you decree a humane and merciful one; all will applaud the decision, and glorify God, and say one to another, “Heavens! how great is the power of Christianity, that it restrains and bridles a man who has no equal upon earth; a sovereign, powerful enough to destroy and devastate all things; and teaches him to practice such philosophy as one in a private station had not been likely to display! Great indeed must be the God of the Christians, who makes angels out of men, and renders them superior to all the constraining force of our nature!”
14. Nor ought you, assuredly, to entertain that idle
fear; nor to bear with those who say that other cites will become
worse, and grow more contemptuous of authority, if this city goes
unpunished. For if you were unable to take vengeance; and they,
after doing these things, had forcibly defied you; and the power on
each side was equally matched; then reasonably enough might such
suspicions be entertained. But if, terrified and half dead with
fear, they run to cast themselves at your feet, through me; and
expect daily nothing else but the pit of slaughter, and are engaged
in common supplications; looking up to heaven and calling upon God
to come to their aid, and to favour this our embassy; and have each
given charge about his private affairs, as if they were at their
last gasp; how can such a fear be otherwise than superfluous? If
they had been ordered to be put to death, they would not have
suffered as much as they do now, living as they have done so many
days in fear and trembling; and when the evening approaches, not
expecting to behold the morning; nor when the day arrives, hop αὐτοὺς, “the
Antiochenes.” Some read αὐτὰς, “the
cities,” which does not make so good sense.
15. Do not, then, carry this calamity any farther; but allow them henceforth to take breath again. For to punish the guilty, and to exact the penalty for these deeds, were easy and open to any one; but to spare those who have insulted you, and to pardon those who have committed offences undeserving of pardon, is an act of which only some one or two are capable; and especially so, where the person treated with indignity is the Emperor. It is an easy matter to place the city under the subjection of fear; but to dispose all to be loving subjects; and to persuade them to hold themselves well affected towards your government; and to offer not only their common, but individual prayers for your empire; is a work of difficulty. A monarch might expend his treasures, or put innumerable troops in motion, or do what else he pleased, but still he would not be able to draw the affections of so many men towards himself as may now very easily be done. For they who have been kindly dealt with, and those who hear of it too, will be well affected towards you, even as the recipients of the benefit. How much money, how many labours would you not have expended to win over to yourself the whole world in a short space of time; and to be able to persuade all those men who are now in existence, as well as all future generations, to invoke upon your head the same blessings which they pray for on behalf of their own children! And if you will receive such a reward from men, how much greater will you have from God! And this, not merely from the events which are now taking place, but from those good deeds which shall be performed by others in time to come. For if ever it should be that an event similar to what has now occurred should take place, (which God forbid!) and any of those who have been treated with indignity, should then be consulting about prosecuting measures against the rioters; your gentleness and moral wisdom will serve them instead of all other teaching and admonition; and they will blush and be ashamed, having such an example of wisdom, to appear inferior. So that in this way you will be an instructor to all posterity; and you will obtain the palm amongst them, even although they should attain to the highest point of moral wisdom! For it is not the same thing for a person to set the first example of such meekness himself and by looking at others, to imitate the good actions they have performed. On this account, whatever philanthropy, or meekness, those who come after you may display, you will enjoy the reward along with them; for he who provides the root, must be considered the source of the fruits. For this reason, no one can possibly now share with you the reward that will follow your generosity, since the good deed hath been entirely your own. But you will share the reward of all those who shall come after, if any such persons should make their appearance; and it will be in your power to have an equal share in the merit of the good work along with them, and to carry off a portion as great as teachers have with scholars. And supposing that no such person should come into being, the tribute of commendation and applause will be accumulating to you throughout every age.
16. For consider, what it is for all posterity to
hear it reported, that when so great a city had become obnoxious to
punishment and vengeance, that when all were terrified, when its
generals, its magistrates and judges, were all in horror and alarm,
and did not dare to utter a word on behalf of the wretched people;
a single old man, invested with the priesthood of God, came and
moved the heart of the Monarch by his mere aspect and intercourse;
and that the favour which he bestowed upon no other of his
subjects, he granted to this one old man, being actuated by a
reverence for God’s laws! For in this very thing, O Emperor, that
I have been sent hither on this embassy, the city hath done you no
small honour; for they have thus
17. But at the present time I have come not
from these only, but rather from One who is the common Lord of
angels and men, to address these words to your most merciful and
most gentle soul, “if ye forgive men their debts, your heavenly
Father will forgive you your trespasses.” No one who knows St. Chrysostom will suppose that
he means by this to exclude the other conditions of a sincere
repentance, as of course our Lord did not, in the saying just
before quoted, which is equally unqualified. Perhaps referring to promises the bishop had made
to his flock, of what they might expect from his intercession.
18. Having said this, and much more to the
same effect, he so overcame the Emperor, that the same thing
occurred which once happened to Joseph. For just as he, when he
beheld his brethren, longed to shed tears, but restrained his
feeling, in order that he might not spoil the part which he was
playing; τὴν ὑπόκρισιν,
i.e., his counterfeited ignorance of his
brethren. The allusion is to the war with Maximus, who had
been acknowledged Emperor of Spain, Gaul and Britain, but was now
trying to wrest Italy from the rule of Valentinian II.
19. What could be gentler than such a soul?
Let the Gentiles henceforward be ashamed; or rather, instead of
being ashamed, let them be instructed; and leaving their native
error, let them come back As being God’s creatures, and having departed
from Him. The bishop. Comp. what is said of Cæsarius, Lib.
Reiske. t. i. p. 691. This may relate to a different occasion, as
it seems likely that there were two rescripts, the second of which
conveyed the full pardon.
20. What therefore ye then did, in decking the
forum with garlands; lighting lamps, spreading couches στιβ€δας. Cave,
in his life of St. Chrysostom, has rendered it, “the doors and
shop windows set off with flowers and green branches;” but this
seems purely fanciful; the word stibadium among the Romans
meant a couch of particular construction, which allowed seven or
eight to recline upon it at supper. These were probably temporary
couches, made of, or strewed with, green leaves, for a public
feast. (Libanius mentions this feasting, and praises the sympathy
and good nature of Hellebichus on the occasion. His mention of a
fish may be connected with the fast. Or. ad Helleb.
fin.) i.e., both by sending the calamity and by
delivering from it.
Aaron, his office no palliation of his sin, 61.
Abel, unharmed by death, 273.
Adam, fall of, due to his slothfulness, 181, 195, 273.
Advent, the second, 180.
Adversity not really terrible, 290.
Afflictions, part of God's providential dealings, 182.
Ahab, God's mercy in dealing with, 95.
Angels, guard the dying Communicant s soul, 76; present at the Liturgy, 76; their character, 73.
Anger, ill effects of in a priest, 51.
Anomœans, heresy of, referred to, 147.
Apostles, unity of their doctrine, 136.
Applause in church deprecated by Chrysostom, 223.
Aquila, friend of St. Paul, referred to, 150.
Arcadius, Eastern Emperor referred to, 245, 251, 252; embassy on behalf of Chrysostom, 308.
Aristides, referred to, 126.
Arius, his heresy, 66, n.
Armenia, severity of winter in, 293.
Arsacius, usurper of the See of Constantinople, 288.
Attendance at church, neglect of, rebuked by Chrysostom, 224, 225.
Atticus, usurper of the See of Constantinople, 302.
Ausis, Uz so called in the Septuagint, 165, n.
Babylas, St., removal of his bones ordered by Julian, 142; effect of this on shrine of Apollo, 143.
Baptism, clerical described, 165; called a "seal," 171, n.; requirements for right reception of, 167; sins hidden in, 168; different names given to, 160, 161.
Basil, his friendship with Chrysostom, 33, 34; entrapped by Chrysostom into ordination, 35; his remonstrances, 36-44.
Beauty, corporeal and spiritual contrasted, 102-104, 264.
Bishops, unsatisfactory mode of electing, 50, 53, 54, n.; difficult duties of, 58, 59; share the punishment of those on whom they lay hands suddenly, 63.
Bishopric, age at which men were eligible for a, 36, n.
Burial of the dead, a human instinct, 142.
Cæsarea and Cappadocia, Chrysostom's visit to, 299.
Cain more unhappy than Abel, 274.
Canaan, the woman of, referred to, 154, 216.
Childlessness not to be regarded as retribution for sin, 238.
Chrysostom. St., his friendship with Basil, 33, 34; his purpose to enter monastic retreat, 34; remonstrances of his mother, 34; entraps Basil into ordination, but avoids it himself, 35, justifies his conduct in so doing, 37, 38, 42-46, 49, 53; his conflict with the passions of the soul, 80; his despondency and alarm at the prospect of ordination, 81, 82; his reasons for adopting a secluded life, 81; protects Eutropius, 247; maintains the Church's right of asylum, 250, 251; his condition in exile, 293, 296, 297, 299, 300; appeals to Innocent Bishop of Rome, 307; his letters to Innocent, 309-313.
Chromatius, Bishop of Aquileia, Chrysostom writes to, 307.
Church (as a building) duty of bringing men to the, 225-227; a surgery for souls, 235, 236; (as the Christian body) various names of the, 256.
Circumcision, a name given to baptism, 161.
Communion, holy, the obligations which it lays on the recipient, 166.
Constans, Emperor, 124, n.
Constantia, wife of Gratian, 125, n.
Constantine, the younger, 124, n.
Contradictions, some supposed in the Gospels, how to be explained, 214.
Cross, signing oneself with the sign of, 171; the power of, 171; an offence and a blessing, 189; of Christ, prefigured and predicted, 202; in what sense desired by Him, 203, 204; why deprecated by Him, 205.
Custom, the power of, 164.
Cyriacus, deacon, emissary from Chrysostom to Innocent, 309.
Daniel, in the lion's den referred to, 225.
Daphne, a suburb of Antioch containing shrine of Apollo, 142.
David, his fall and repentance, 112; his treatment of Saul, 230, 231.
Deceit, when justifiable, 37, 38.
Demetrius, Bishop of Pesinus, emissary from Chrysostom to Innocent, 309, 310.
Demons, conduct of, at Gadara, and in the case of Job, specimens what their government of the world would be, 183, 184; powerless without God's permission, 197.
Departed, prayers for the, 76, n.
Despair, the devil's instrument to work man's ruin, 92, 93, 97, 106, 107.
Devil, the, evil by choice and not by nature, 197; existence of the, permitted for the sake of the Christian athlete, 197; only mischievous to the slothful, 198; used by St. Paul as an executioner, 189; why called "apostate," 188; why called "the Devil," 188; why called "the wicked one," 188.
Dignity, offices of, in God's kingdom entail responsibility, 62.
Diodorus of Tarsus, instructor of Chrysostom, 87.
Diogenes, referred to, 126.
Domestic cares described, 115.
Earnest of the Spirit, meaning of the, 261.
Eli, his inherited office no palliation of his sin, 61.
Elisha, his wonder-working sepulchre, 140.
Enemies, St. Paul's advice how to treat, 228; vengeance on, not to be invoked, 241.
Epaminondas, referred to, 126.
Eucharist, the Holy, teaching of Chrysostom concerning, 46, 47, n.
Eutropius, sketch of his life, 245-247; quits the asylum of the Church, 253.
Eve, her fall, her own fault, 194; the better for her expulsion from Paradise, 180, 181.
Evil, two senses in which the word is to be understood, 188; a form of, peculiar to each thing, 272.
Evils, inward not outward the ruin of man, 279; why permitted by God to come to extremity, 290.
Exile, no injury, 274.
Faith, different degrees of, 215, 216.
Festival days, large attendance at Church on, 226.
Flacilla, Empress, wife of Theodosius, 125, n.
Forgiveness of injuries, duty of, 229-232.
Gainas, Gothic general, demands surrender of Eutropius, 246.
Gallus Cæsar, reference to, 124, n.
God, not chargeable with our sins, 61; the patience and lovingkindness of, 93; His merciful dealings with Nebuchadnezzar, 94; Ahab, 95; Hezekiah, 105; the Ninevites, 105; His moral government of the world indicated, 184, 185; His ways past finding out, 186; language descriptive of, accommodated to human mind, 256-258.
Good, a greater power than evil, 191.
Goths, incursions of, 119, 125.
Gratian, Emperor, 125, n.
Gregory, of Nazianzus, his friendship for Olympias, 287.
Hadrianople, battle of, referred to, 119, 125.
Heaven, the joys of, 99, 100, 102; degrees of glory in, 111.
Hell, not made for man, 97; nature of sufferings in, 98, 99; degrees of punishment in, 111.
Hermione, a young lady beloved by Theodore, 87, 103.
Hezekiah, God's merciful dealing with, 105.
Holy Scripture, consolations of the, under all forms of trial, 219, 220; advantages of studying, 252.
Holy Spirit, invocation of, in the Liturgy, 76, n.; His enlightenment of the soul, 166.
Honorius, Emperor, Innocent appeals to on behalf of Chrysostom, 307; writes to Arcadius on behalf of Chrysostom, 308.
Hope never to be abandoned in this world, 97.
Houses, comparison of the, on a rock and sand referred to, 279.
Humility, the benefits of, 148.
Hunger, the best sauce, 276.
Ignatius, St., difficulties and dangers of his Episcopate, 137; personifies St. Paul's ideal of the Christian bishop, 136; his last journey to Rome, 139; his martyrdom, 139; miracles wrought at his sepulchre, 140; removal of his bones to Antioch, 140; meaning of his name Theophorus, 135, n.
Illumination, a name for baptism, 159, n., 161.
Incarnation, the, predicted, 205; reality of, how proved, 205; figurative descriptions of in Holy Scripture, 258-265.
Indolence, the mother of despair, 106.
Innocent, Bishop of Rome, Chrysostom appeals to, 307; appeal of, to Honorius, 307; Chrysostom's letters to, 309-313; his letters to Chrysostom and the Church of Constantinople, 313, 314.
Isaac, perseverance of in prayer, 240.
Isaurians, a predatory tribe, incursions of, 293, 299.
Jesus Christ, desired the Cross, 203; rebuked St. Peter, 203; His will identical with God the Father's, 204; His power equal, 218; the incidents of His passion recounted, 291; His sufferings a stumbling-block to many, 290, 292.
Jews, not saved by reason of their privileges, 280, 283.
Job, his thanksgiving amidst affliction, 183; consideration of his case a consolation in pain and peril, 195, 196; his ignorance of the reason of his afflictions, 195; his saintliness not to be urged as impossible for us, 197; his sufferings in mind, body and estate, 195, 196; his temptation contrasted with that of Adam, 194; the devil unable to injure, 255; unharmed by the devil, 273; his sufferings unmitigated, 294.
John, St., story of his meeting the robber-chief, 109.
John the Baptist, unharmed by death, 274.
Joseph, the removal of his bones, 142, 161; unharmed by afflictions, 294.
Jovian, Emperor, his death referred to, 124, n.
Judas Iscariot, his apostleship no palliation of his sin, 61; ruined by despair, 97; not benefited by privileges, 279.
Judgment, why all do not receive it here, 184; the last, observations on, 101, 102.
Julian, Emperor, referred to, 141, 142.
Kingdom, the heavenly, various ways of entering, 262.
Krates, Cynic philosopher referred to, 126, n.
Lazarus, parable of Dives and, 98, 236; not injured by poverty, 273, 278; his reward proportioned to his sufferings, 295.
Love, supreme, importance of in a pastor, 39, 40.
Lovingkindness of God, instances of, 94-96; inexpressible, 180.
Lupicinus, Bishop of Appiaria, emissary from Chrysostom to Theophilus, 310.
Man, his expulsion from Paradise more than redressed by God, 185.
Manasses, his repentance accepted, 95.
Manichæans, their heresy, 65, 205.
Marriage, honourable, 113.
Maruthas, Bishop of Martyropolis in Persia, 302.
Meletius, Bishop of Antioch, his zeal for the sepulchre of St. Babylas, 143.
Modesty, the true female adornment, 169.
Mopsuestia, Theodore, Bishop of, 87.
Moses, held responsible though he had deprecated his office, 61; referred to, 106.
Mother, of Chrysostom, referred to, 122.
Nebuchadnezzar, God's merciful dealings with, 94, 95.
Nero, Emperor, referred to, 149, 152.
Nicæa, Canons of, 314.
Nineveh, men of, at the Judgment, 193.
Ninevites, their repentance accepted, 95, 105, 281.
Olympias, deaconess, treatise addressed to her, 269; sketch of her life, 287, 288; letters to and from Chrysostom, 289-303.
Omens, the folly of, 170.
Ordinations, compulsory, 35, n.
Pansophius, a Bishop, emissary from Chrysostom to Innocent, 309.
Pappus, a Bishop, emissary from Chrysostom to Innocent, 309.
Parables, lessons of, 96, 98; of the leaven, 192; of the sheep and the kids, 193; of the Ten Virgins, 193; of the unprofitable servant, 192, 193.
Paradise, the expulsion from, a mark of Divine love, 180; the loss of, compensated by greater blessings, 180.
Paralytic, the (a) by the pool of Bethesda, 211, 212; the (b) let down through the roof, 214; the latter not to be confused with the former, 215; faith of the latter, 216; reasons why Christ absolved him before healing him, 217.
Paul, St., his zeal and humility, 48; knowledge of the word of God essential to his work, 64; panegyric on his life and labours, 66, 67; what is meant by his being "rude in speech", 67; the power of his epistles, 68; his deference to popular suspicion, 79; his dealings with the Corinthian sinner, 96; his imprisonment at Rome, 149; his care for the Churches, 149; Epistle to the Hebrews quoted as his, 161; on the power of baptism, 161, 162; his imprisonment at Philippi, 225; compared to a training master of wrestlers, 228; his advice concerning treatment of enemies, 229; not injured by afflictions, 279; learned to rejoice in hardship, 295.
Paul of Samosata, his heresy, 66, n.
Paulus, a deacon, emissary from Chrysostom to Innocent, 309.
Peter, St., pastoral charge of Christ to, 39, 40; Bishop of Antioch, 138; his martyrdom at Rome, 139; "the leader of the Apostles," 167; rebuked by Christ, 203.
Pharetrius, Bishop of Cæsarea, an enemy to Chrysostom, 299.
Pharisee and Publican, parable of referred to, 147.
Phineas, referred to, 113.
Phœnician, story of a young, 107, 108.
Plato, his argument to prove immortality of the soul, 269, 270.
Poor, the, relish food more than the rich, 276, 277.
Poverty, no bar to piety, 168; good or evil according to the use made of it, 236; unable to injure the good, 274.
Prayer, perseverance in necessary, 153, 154; the power of, 237; slackness in reproved, 240; for vengeance on enemies rebuked, 241.
Preacher, the, his need of fluency, and constant study, 71; of indifference to praise, 70, 73; of indifference to slander and envy, 71, 72; the proper aim of his sermons to please God, 73.
Pride, the evils of, 148.
Priest, the Christian, greater than the Jewish, 48; power of the, greater than that of parents, 48; moral dangers which beset the, 49, 50; sobriety and self-control needful in, 51; his life contrasted with that of the recluses, 75-77; his need of purity, 76; his relations towards God, and his flock, 75; his social intercourse with the women of his flock, 78, 79.
Priesthood, supreme importance of the, 40; difficulties of the, 41; careful scrutiny of character needed for the, 42; sanctity of the, 46, 47; knowledge of the word of God essential for the, 64; not to be undertaken rashly or merely on solicitation, 62, 63; penalties when the office is ill-discharged, 64; enemies of the, 65, 66.
Priscilla, wife of Aquilla, referred to, 150.
Prodigal Son, parable of the, 96.
Punishment, the remedial discipline of temporal, 186.
Rachel, wife of Jacob, 238.
Readers, their lives contrasted with that of the priest, 75-77.
Rebecca, wife of Isaac, 238.
Redemption, our, by the blood of Jesus Christ, 170.
Regeneration, laver of, 161, 162.
Repentance, instances of, accepted, 94-96, 103-106, 108; ruined by despair, 92, 93, 97, 106, 107; five different ways of: almsgiving; forgiveness; humility; prayer; self-condemnation, 190.
Resurrection of Jesus Christ, evidence for, in the life of St. Ignatius, 139.
Rich, the, often pay less heed than the poor to Holy Scripture, 235.
Riches, good or evil according to the use made of them, 236; of no use in time of danger, 254; the evils of, 275-277.
Rufinus, chief minister at the court of Constantinople, 245.
Sabellius, his heresy, 66, n.
Saints, their presence wholesome for the wicked, 192.
Salvation, not profitable to the careless, 189.
Sarah, wife of Abraham, 238, 239.
Sardica, the Council of, 314.
Satan, his methods of warfare, 82; "I renounce thee" a Christian watchword, 170, 171.
Saul, accountable for his acts as king, though he had deprecated the throne, 61; king of Israel referred to, 113; his treatment of David, 230.
Seal, a name for baptism, 171.
Severus, a presbyter, emissary from Chrysostom to Theophilus, 310.
Sheep, parable of the lost, 96.
Sin, the only real object of fear, 254; the only real source of misery, 255; the only thing really injurious, 289.
Sinners, not rewarded according to their iniquity and why, 185; why they are left in the world, 191, 192.
Soldiers, secular compared with soldiers of Christ, 168.
Spirit, earnest of the Holy, meaning of, 261.
Stoics, the, referred to, 65, n.
Swearing, custom, sin, and danger of: conquest of habit of, 163, 164.
Theodore, of Mopsuestia, friend of Chrysostom, 87; letters to, 91-116.
Theodore, of Sicily, a usurper, 124, n.
Theodosius, Emperor, referred to, 119, 125; tries to force Olympia to marry, 287.
Theophilus, Patriarch of Alexandria, his intrigues against Chrysostom, 307, 309-311.
Therasius, Chrysostom consoles the widow of, 121-128.
Three Children, the, unharmed by trials, 281-283, 290.
Timothy, St., infirmities of, 295.
Tongues, confusion of, at Babel, 183; a mark of God's lovingkindness, 182.
Transfiguration, the, of Christ, described, 100.
Trials, benefits of, 212; Divine help under, 212, 213.
Tribigild, revolt of, 246.
Unmerciful servant, parable of the, 241, 278.
Vainglory, danger of in priests, 49.
Valens, Emperor, his defeat of the Goths, 119, 125.
Valentinus, his heresy, 205.
Venerius, Bishop of Milan, Chrysostom writes to, 307.
Virgin Mary, the, 239.
Virgins, of the Church, difficulties in the care of, 56-58.
Virtue, the, of anything, what is meant by, 272; of man, what it is, 273.
Wealth, the snares of, 126.
Widows, of the Church, difficulties in the care of, 55; St. Paul's instructions respecting, 122.
Women, intrusion of, into ecclesiastical affairs, 49.
World, only mischievous to the careless, 188; order in the natural, forbids our ascribing its government to Demons, 184.
Worldly honours, precarious nature of, 127.
Wrestling, illustration from the practice of trainers in, 228.
Wrongs, they who inflict them more injured than they who receive them, 274.
Abel, beloved of God, yet slain, 342; more blessed in his death than Cain, 374; died the first to instruct Adam, 414; his sacrifice good, 422.
Abraham, rich but not covetous: entertaining angels, 349; tent of, stronger than Sodom, 456.
Absolution, 356; at the altar, 443.
Accused at Antioch, tortured, 474.
Acrobats, 470.
Actions, few, for their own sake, 379; end of, 459, n.; the proof of philosophy, 465.
Adam, fell when idle, 353, 369; wretchedness of his fall, 393; what he merited, 392; fitted, by humiliation, to appear before God, 396; pride of, cast down, 413; his hiding was due to his sense of guilt, 422; his being made to confess, a mercy, 422.
Admonition, repeated, a shame, 379; obligation and advantage of, 425, 437; to be repeated, 452; not like seeing, 467; of others a duty, 481.
Adultery, self-condemned, 429; in desire, 443.
Advantages of nature and art not the dignity of a city, 457.
Alms, given at martyrs' shrines, 340; of less worth than thankfulness, 341; recompensed at the Judgment, 350; riches given for, 351; means of pardon, 351.
Altars, raised by the heathen to men, 338; by Christians only to God, though in memory of men, 338, n.; Christian, for remission of sin, 443.
Ambrose, St., obliged Theodosius to do penance, 383, n.; on invocation of Saints and Angels, 390.
Angels, applauded Job's victory, 339; invocation of, 390, n.; visited Jerusalem, 467.
Animals, wild, uses of, 395, 417; their fear of man lessened at the fall, 395; the vilest worshipped, 409; man dreads from sin, 417; their excellences not of free-will, and invariable, 420; sacrifice of, discussed, 422, n.; refugees of Antioch, destroyed by, 487.
Art, a pattern of industry, 420.
Antioch, old church of, 331, n.; blasphemy prevailing in, 343; hopes of reforming, 344; state of after sedition, 344, 425, 453; compared to Job, 344; disgraced and deserted, 345, 364, 454, 463; a mother of cities, 345, 355; shaken as with an earthquake, 345; fears of the inhabitants, 346, 412, 419, 453; character of, 347, 355; schism at, 354, n.; Christians first so named there, 345, n., 355, 438; amended by danger, 382, 383, 418, 439, 455; dealt with tenderly, 383, 419; deliverance from danger, 412, 452; spared on repentance, 418; inhabitants had recourse to God, 427, 439, 482; confiscation and disruption at, 427; again disturbed, 431; submission of the people to the Emperor, 437; cowardice in, 445; distinguished in virtue, 456; exhortation before calamities, 463; accused tortured, 474; prisoners at, their trust in God, 482; the dead insulted, 484; reproached for the sedition, 484; wretched state from terror, 486; public rejoicings at, 389.
Apostles, powerful both living and departed, 333; example of, 342; dwelt in Antioch, 355; words of, like music, 331; would have been too magnified, but for sufferings and infirmities, 337; persecutions of, why permitted, 409; despondent, were dull, 413; victorious by suffering, 449; few natural advantages of, 466.
Applause, in church, 347, 379, 394.
Armour, spiritual of the Bishop, 357, n.; of all Christians, 357.
Arms, of the righteous, 396; of brutes and men compared, 416.
Army, of Saul, wisely abstemious, 433; excessive hunger of, 434.
Art, great in the temple at Jerusalem, 456.
Artificer, finds his work as he left it, 430.
Ascension Day, Sunday before, how styled, 464.
Ash Wednesday, epistle for, 358, n.
Asiarchs, 427, n.
Ass, fondness to its master, 420.
Assurance, greater from not exacting oaths, 444.
Athanasius, St., strong against oaths, 470, n.
Athenian courts, 400, n.
Audience, of the powerful, artifices to obtain, 474.
Augustin, St., on the Sabbath, 422, n.
Avengers, 475.
Baptism, called initiation, 342, 354, 355; Lord's Prayer taught with, 355.
Barathrum, 361, n.
Basil, St., strong terms on the invocation of saints, 389, n., 390; strong against oaths, 470, n.; kept Valens from communion, 481, n.
Basilides, 413, n.
Baths, closed, 455; highly prized, 464.
Battle, kings lay aside their crowns in, 447.
Beauty of person not to be cherished, 397, 466; of woman a snare, 442; no criterion of merit, 458.
Bee, labouring for others, 420.
Beginning, a small, great results from, 405, 470.
"Believe me," a phrase instead of swearing, 398, n.; as a bridle, 481.
Bema, occupied by clergy alone, 465, n.
Benefits of God at the creation twofold, 395; doing, for others a duty, 451; never to be desisted from, 452; from reminding one another of duty, 399.
Birds, 408; finding nests robbed, 427; flying high escape snares, 441; caught, cannot use wings, 441.
Bishop, how regarded, 354, 356, 383; duty of, 355; a Priest, 355; a High Priest, 482; a Ruler and above emperors, 356; armour of, 357.
Blasphemy, evil of, 342, 361, 437; adds to trouble, 343; to be sharply corrected in others, 343, 347; a public wrong, 343; Job's wife tempts him to, 366.
Blessed bread given to those who do not communicate, 384, n.; the righteous alone to be held, 385; who called, in Scripture, 462.
Blessedness, real, what, 340.
Blessings, the chief, common, 351.
Blind, fallen into a pit, 451.
Body, human, frailer than matter, 404; elementary parts of, 407; becomes an earthen vessel, 409; by whom framed, 413; feebleness of, why, 413; as it was framed at first, 413, 417; might have been created better, 414; fineness of, 415; excellent as joined with the soul, 416; sustains injury in spite of prudence, 437; effects upon, of externals, 462.
Bones of the skull, a defence, 415; around the heart, 415.
Brain, construction of, 415.
Bread, consecrated, reservation of for sick, 384, n.
Brutes, fasted with the Ninevites, 358.
Burdens, duty of bearing another's, 452.
Burial, pomp of, 358.
Business, worldly, the clergy engaged in, 465.
Butler, Bishop, on "Law of Nature," 428, n.
Cain, misery of, 345; consciousness of his sin and denial, 423.
Camp, place so called, 382, n.
Careless, Christian ready to fast, 431.
Carnival, 358, n.
Catechism, Church of England on Real Presence, 354, n.; on remission of sin in the Eucharist, 444, n.
Chains, how got rid of, 403; of St. Paul, 447; a security, 447; efficacy of St. Paul's, 450.
Charms, texts of Scripture as, 470; those used by Christians condemned, 470, n.
Chastity, learnt from Sodom, 466.
Children, unreasonable in their fears, 374; little ones by whom frightened and quieted, 381; to be taught public deliverances, 419, 489; under instruction from fathers and teachers, 429; pulling at a rotten cord, 432; murder of, prevented by not vowing, 434; fond of sweets, severe training for, 449; virtue of, proved, 453; wrestling at the top of a pole, 470; fear their fathers more than we fear God, 471.
Christ, teaching of, 348; scorned in the poor, 349; keeps for us what we give them, 350; left us His flesh and blood, 354; instructed after feeding, 400; instructs from irrational creatures, 420; taught the law of conscience, 428; instructs us to fear, 440; forbids oaths, 444; set against Himself by swearing on the Gospel, 444, 446; gave warning of sorrow before reward, 449; judgment of, on cities, 457; teaches reconciliation by His Sacrifice, 470.
Christianity, not universal, 401, n.; a stricter law than the Mosaic, 469.
Christians, the saviors of Antioch, 343; bear trials cheerfully, 346; soldiers and wrestlers, 357; all reproached for sins of any, 359; should admonish each other, 425, 451; name diffused worldwide, 438; instructors and comforters of unbelievers, 445; under training like heirs: with heaven in view like the merchant, 450; are citizens of heaven, 456.
Chrysostom, St., requests the people to check blasphemy, 343; silent for seven days: as Job's friends, 344; bewails Antioch, 345; hopes to cheer the people, 346; speaks at length, and warns, 347; applauded, 347, 379; made bishop, 354, n.; proposes three precepts for memory, 363; blesses God for comforting, 364; love and anxiety for his people, 380, 399, 443; like a mother for a sick child, 430; watchfulness over his flock, 399; regrets the absence of some, 400; repeats admonitions, 424, 443; rewarded through their obedience, 380, 389, 399; confidence for Antioch's rescue, 382; interpretation of
Church (building), old at Antioch, 331; not a place of amusement, 347; full in time of distress, 364; then resorted to by the wicked, 366; to be absent from sinful, disgraceful, 400, 406; no other place so good, 406; the fittest place for thanksgiving after deliverance, 419; a place of prayer, 443; feelings in, are not religious attainments, 446; part of, reserved for clergy, 465, n.; common talk in, 473; exclusion from, 481.
Church (community), prayers of, 356; injured by evil speaking, 359; Greek, its lenten observances, 359, n.; mother of the afflicted, 364, 386; influences all ranks, 481; censure of, for familiarity, 481.
Citizens of heaven, none without virtue, 457.
City, strength of, in virtue, 457; by virtue a pattern to the world, 471; contemptuous, infects others, 486.
Clouds, cause different productions, 419.
Commander of troops, 452, n.
Common cause, most injured by fall of the most eminent, 334.
Communication with others during self-discipline, 379, 481; to the absent, of religious instructions, 400; of the Pastor to all his flock, 389; object of, 401; with the wicked in guilt, 331; in sufferings marks affiliation, 340; in many things with all men, 343; of good with the disorderly, 464.
Confession, private to a Priest, 360; of sins overcome, 418; an encouragement to others to repent, 419; a condition of pardon, 422.
Confusion, prevented by fear of Rulers, 381.
Congregation, number of St. Chrysostom's, 380, n., 406; eager for instruction, 395; obedient to his counsels, 399, 406, 430; one bad member corrupts many, 430.
Conjurer's tricks shame our endeavours at virtue, 470.
Conscience, roused by fear, 363; a bad makes us suspicious: a scourge, 396; a good makes bold, 396; a natural law, 421; shewn from the case of Adam, 422; adds obligations to the enlightened, 424; proved from sense of shame and reproach, 428; facilitates virtue, 429; disturbed by having enemies, 479.
Consolation in adversity as witnessed by the Saints, 336; effects of, 346; is for the sad, 381; derived from religious communion with others, 383; derived from every part of the Bible, 391; from God's chastising in mercy, 431, 434; mode of, 444; in temporal distress to be sought from God's ministers, 445.
Constantine, instance of mildness, 486.
Constantinople, distance from Antioch, 361.
Contemplation of heavenly things like a view from an height, 441.
Conversation, on religious subjects how good, 388; cheering effects of, 489; reverted to by Saul's army, 433; in divine service wrong, 473.
Corn, ears of, 415.
Correction of others a means of self-correction, 405.
Corruptibility of creation, 409, 411.
Covetousness, 348; is poverty, 349; cured by considering the equality of day and night, 402.
Councils, secular, customs of, 400.
Country, one's, how to be advanced, 471.
Courage from a good conscience, 396.
Cowards realize groundless fear, 445.
Cowardice unbecoming men, 446.
Creation, not to be disparaged, 335; dishonors fawners, 386; a proof of God's love for us, 391; when written of, in Scripture, 394; testifies to God, 401, 407; mode of above the power of Nature, 403; consists of contraries harmonized, 404; decay of, without Providence, 408; deified, 408; why subject to decay, 409, 411; like the Apostles under persecution, 409; mutual dependence of parts, 411; neither all at rest nor all in motion, 419; the parts not understood ought to amaze, 421.
Creature, use of word, 411, n.
Criminals, wretched appearance of at the bar, 396.
Cross, the, a symbol of salvation, 448; sign of, not a charm, 470, n.
Crown, given for overcoming sin, 438; inferior to chains, 447; humanity gained by Theodosius, 485.
Custom, no match for fear, 437; easier overcome than concupiscence, 469.
Cyprian, St., on intercession of Saints, 389, n.
Dancing, feats in, 470, n.
Danger of arguing about nature, 403, n.; unconcern of Saints for, 448; of relapsing under prosperity, 452.
Daphne, a suburb of Antioch, 457, n.
David, though small, a victor, 458.
Davison vindicates the idea of sacrifice, 422, n.
Day, unvarying and equal with night, 402.
Death, proves vanity of riches, 351; no subject of alarm, 372; eagerness of St. Paul for, 372; base if in sin, but not so from violence, 373; evil to sinners only, 373; an unjust brings into special communion with the Saints, 374; unjust permitted by God, 374; what is, 374, 390; having it before our eyes, 376; soldier fearing, ignoble, 376; dreaded for want of self-mortification, 384; full of joy to the godly, 461; courted by the monks of Antioch, 463.
Debtors, treatment of, 362.
Debts, God's remission of to men, and a creditor's compared, 478.
Deer, escaped from a snare, 441.
Degradation, attaching to athletics, 470.
Demosthenes, bad habit of: how cured, 394.
Desertion of the Philosophers in distress, 454.
Dice-playing to be shunned, 442.
Differences, seeming, reconciled, 403, 469.
Difficulties for God's sake, 477; none can stand against the fear of God, 480.
Dignity of a city is its virtue, 456; of no avail at the Judgment, 457.
Discipline, course of usual, 334, n.; under Christianity a preparation for trials, 366; moral from war, 435.
Discontent from going to feasts, 440.
Discourse, subjects of, at conventions, 406.
Diseases, their origin, 407.
Disposition, makes sad or cheerful, 460, 463.
Dog, shameless, 420.
Doubt, Ninevites doubted the consequences of their repentance, 377.
Dove, an example of simplicity, 420.
Dress, finery in, how cured, 450; not to be despised or admired, 466.
Drunkenness, 335.
Eagle, under man's dominion, 416; a king so styled, 467.
Ear, fasting of the, 359; to be closed against slander, 360.
Earth, diurnal motion of a type, 402, n.; supported on water, 403; productiveness of, 404.
Earthquake, alluded to, 345, n.; 362.
Easter, mercy suited to, 355; act of human mercy at, 383, n.
Eating a meal no reason for staying away from church, 400, 406; moderation favors attendance, 400.
Edification, mutual of members of a household in religious practice, 379, 480.
Elements, harmony and opposition of, 404; weakness and dependence of, 410.
Elijah, of like passions with us, 340; his poverty, 353; twofold, 353, 396.
Elisha, his inheritance, 353; changed the water, 396, 411.
Emotions, high term for, 386.
Emperor, see Theodosius, vengeance expected from, 345; has no equal on earth, 346; inferior to a Bishop, 356; a fellow-servant, 361.
Emulation, in religious practice, 370, 379; in reforming the community advantageous, 389; spirit of, promotes self-restraint, 430.
Enemies, none to be held, 363, 370; not reconciled without a third person, 408; Jews knew righteousness prevailed in Israel, 435; misfortunes of, rejoiced in, 461; the sight of possessions of, disturbs, 474; good and bad fortune alike annoys, 474; the worse, the more reason for forgiving, 475; implacable, how treated by God, 475; the worst softened by gentleness, 475; like a limb cut off, 476; duty of making friends of, 478; are alone enough to cause insecurity, 479.
Ephraim, St., quotations from, 389, n.
Episozomenes, title of a Sunday, 464.
Equanimity from true wisdom, 454.
Esther, prayer of, saved the Jews, 356.
Ether, consistence of, 409, n.
Eucharist, a greater gift than Elisha's, 354; doctrine of, 354, n.; fasting or sufficiency at, 400; an oblation distinct, 422, n.; efficacy for remitting sin, 444, n.; the prize of fasting during Lent, 471; not to be approached unless healed of sins, 472; prohibited the resentful, 472; and the swearer, 481; hands washed before receiving, 479; object of exclusion from, 481.
Evils, temporal, of little moment, 372; the worse make the less unfelt, 374, 428; warded off by repentance, 376; cannot touch the righteous, 385; God merciful amidst, 393; past, remembrance of, 426; a source of pain, 444, 457; must run to God under, 448; an occasion of thanksgiving, 452; felt according to the disposition, 459; comfort from, 463.
Evil speaking, mischief of, 359, 370; pleasure of, 360; causes quarrels, 361; hinders pardon: spoils fasting, 361; breaking away from, 363.
Examination of our path necessary, 440.
Example, partakes of our own nature, 340; the irrational animals are, 420; the old referred to the young for, 420; effects of, 405, 429; of pilots in a storm, 446; of one city upon the whole world, 438; the giver of, precedes, 487.
Excellences, natural, liable to fail, 448.
Excuses for not seeking reconciliation, 474, 475, 478; concerning inveterate swearing, 479.
Eye, government of the, 359; a surer organ than the ear, 401; beauty and power of, 414; eyebrows like eaves, 415; of God, 475.
Faith, shewn by works, 373; like an eagle's wing, 416.
Fall, sin of, 393; the human body changed after, 413, 417; of another bewailed is pleasing to God, 461.
Fame, injured by enemies, 479.
Famine, relieved by the people of Antioch, 456.
Fasting of Timothy, 33; easily misjudged, 334; moderation urged, 335; a help to prayer: bodily, not enough, 357, 370, 406, 459; of Ninevites accepted, 358; due honor of, 359; of the eye, ear, and tongue, 359, 406; general practice, 370, 388, 450, n.; together with danger facilitates repentance, 378; made easy by custom, 388; from sin, 406, 472; indulgence before and after, 438; without fresh gains a loss, 459; well used welcomed, 459; omission of, may be excused, 472.
Fathers, the view of, about the earth, 403, n.; upon oaths, 470, n.; strong statements of, as in the Bible, 477, n.; most such, in punishing their children, 392; first severe then indulgent, 449; grieve more when absent, 483.
Favour, the overcoming bad habits accounted by God a, 412; Divine, bestowed on Jerusalem, 467; the forgiving others a, asked by God, 478.
Fear, needful to holy men, 334; a chastisement for carelessness, 347; of the Lord true riches, 351; a punishment, 355; awakens conscience, 363; of harm from man ignoble, 366; a good man firm against, 369; without the fear of hell death terrible, 374; of hell profitable, 374, 439; prevents magnanimity, 376; of Rulers promotes order, 381; effect of, on public morals, 382, 439; a most powerful motive, 392, 437; God's wrath a cure of bad habits, 394; of scorpions from sin, 417; prevents bad passions, like a soldier on guard, 439; breeds virtue, 439; why Christ broadly taught, 440; groundless made real, 446; an ocean of joy, 460; of God overcomes quickly, masters, 479; purifies like a furnace, 480.
Feasts, evil of frequenting, 440; beget envy, 440.
Festival, of Easter an argument for mercy, 355; in celebration of martyrs, 464.
Festus, how approached by St. Paul, 448.
Fingers, unequal, 416.
Fire worshipped by the Persians: then worshipped, 367; rivers of, 386; purgatorial, 387, n.; in a forest, 389; its property of rising, 404; used in torture, 474.
Firmament, use of word, 404.
Fish, 408; caught with baits, 449.
Flavian, Bishop of Antioch, 354, n.; leaves his sister almost dying, 354, 482; his boldness, 355; prayers of, for his people, 482; return from Constantinople, 482; obstacles to his journey, 483; magnanimity of, 483; absent, grieved for Antioch, 484; silent like Moses, 484; will quit Antioch if unpardoned, 488; proofs of forethought for the people, 488.
Flattery of the great, 474.
Flesh, an unruly steed, 334.
Floods, 470.
Flowers, 408; yield a sweeter, than artificial smells, 466.
Folly of laboring for worldly things, and not to be reconciled, 479.
Food, carried away by guests, 38.
Forgiveness of sin by forgiving others, 473; brings our minds into peace, 474.
Fountains, 408.
Fowler, a zealous, 441; enticements of, 449.
Fox, cunning of, 420.
Frailty of the body a cure for pride, 413.
Fraternities for mutual religious help, 417.
Freedom, in righteousness, not immunity from punishment, 386.
Friend, a, shews dissatisfaction by silence, 436.
Fruits of fasting, remain, 459; from bitter roots, 462.
Fund, common, 452.
Gain, whatever promises, to be suspected, 441; from evils, 444.
Games, alluded to, 339, 405; presidents of, 427, n.; participants of, excluded from the Communion, 439, n.
Garment, oiled of wrestlers, 339, n.; miraculous virtue of, 396; a rich, how used, 405.
Gazing at the beauty of a woman a snare, 442.
Gentiles, see Heathen, signifying a worshipper of God, 423.
Gifts, Divine, on the temple, 456.
Glory of suffering for Christ, 447; not happiness, 460; in shewing mercy, 485.
Gluttony, 357; inexcusable before prayer: incapacitates, 400; cured by considering St. Paul, 450.
God, His work good, 335; power of shewn in weakness, 337, 409; love of Him, its own reward, 338; challenged Satan to try Job, 339; cares more than we for the poor, 341; not to be called in question, 341, 362; afflicts those He loves, 342; His honour to be vindicated, 343, 347; cares for us more than ourselves, 347; never weary of our prayers, 356; blasphemed for our sins, 359; His mighty longsuffering, 361, 362; tempers prosperity and adversity for our good, 366; overrules Satan's worst efforts to his loss, 367; if our friend, nothing matters, 369; cares less for His repute than our salvation, 378; does not punish when the threats affect, 382; overrules the designs of men, 383, 447; judges sinners by the standard of the good, 388; His love shewn in our punishment, 392, 413, 431; otherwise only half good, 392; deals with fallen man as a father, 392, 449; tenderness of in addressing Adam, 393; His walking was in Adam's perception, 396; His providence shewn in making the cure of the soul easy, 397; instructs by the creation, 401; His ordering of the seasons and the day, 402; uses weak instruments to shew His power, 404; glorified man in the works of creation, 405; needs nothing, 410; the source of all things, 410; skill of in human frame, 414; known by His works, 421; mercy and wisdom of bringing Adam to confession, 422; why He delays punishment, 424; His goodness shewn in man's natural love of virtue, 429; the leader of the Jews in war, 435; silence toward Saul from gentleness, 436; turns causes of evil to good, 448; to believers is the whole fountain of cheerfulness, 460; ordains suffering first, 450; unceasingly gracious, 452; reproaches for insensibility to the ills of others, 462; fear of, the foundation of peace, 463; insulted worse than man ever is, 473; our Avenger, and despised when we avenge, 475; like a friend in requiring forgiveness of others, 478; never ceases to entreat us, 478; assists earnest endeavours, 480; exceeds hopes, 482; takes occasion of offences to shew love, 485; overrules all for good, 489.
Gods, heathen, who, 339; the vilest animals made, 409; the Apostles held to be, 409; ambition of some men to be held, 413.
Good, what is, at one time is not always, 401; temporal, yields pleasure to the reverent, 463; temporal, is mutable and insufficient, 460.
Gospel, the book of the, oaths taken on, 443; preaching of promoted by conflicts, 448; like a sunbeam, not bound, 450; portions of worn by women and children, 470.
Government, two sorts of, natural and elective, 391.
Grave, robbing, 393, n.
Greek Church, usage in fasting, 370, n.; Fathers of, opinions of on Purgatory, 387, n.
Gregory, St. Naz, on invocation of the Saints, 390, n.; on Beatitudes, 392, n.
Grief, a medicine only profitable when felt for sin, 375, 390; this the end of it, 375, 390; temporal ills, not cured by, 375; produced by sin, 419.
Grief, a wound, how to be treated, 381; for infants as reasonable as for the dead, 385; makes men inattentive to instruction, 413; spreads darkness over every thing, 426; for the ills of others pleasing to God, 458; a refreshment, 461; fruits of, sweet, 463.
Guilt shared by those who give power to the sinner, 331.
Habits, good to be formed, 363; difficult to be overcome, 388; easy, the subject being hard, 388; mastered in a given time, 370; almost mastered require less pains, 405; in man acquired by free-will, 420; easily conquered by fear, 437; under severe training, 449; easier to be overcome than nature, 469.
Hades, where, according to the heathen, 403, n.
Hair of eyebrows and head, 415.
Hands of God, His power, 403.
Happiness in God alone, 460.
Harlot, bad influences of, 435.
Harm, none to God's people, 378; limited to the sutures of the bones, 415.
Hares, timidity of, 445.
Hatred, to be forsaken, 363; mark of, to avoid naming the person, 393; disquiets, 473; is unbecoming brothers: increases with time, 476; to cease from is not all enough, 478; cherished corrupts fast or feast, 479; pollutes the mind, 479.
Health, won by labour, 352; bad to be borne with patiently, 332; St. Timothy's, no hindrance to his labours, 334; not happiness, 460; by sobriety, 466; ill, an excuse for not fasting, 472, 475.
Hearing without doing of no avail, 379.
Heart, the chief member, well defended, 415.
Heat, properties of, 403, n.
Heathenism, designation of, in Scripture, 367, n.
Heathen, the alleged reason for deifying the universe, 408; by their own folly make idols, 409; philosophers were actors, 465; instructed by the example of Theodosius, 488; the laws of, from the conscience, 423; not responsible without a natural law, 423; not fit instructors for Christians, 445.
Heaven, hope of, 350; not won without labour, 449.
Heavens, sight of, proclaims God: effects of, 401; matter and form of, 404; beauty of, 408; fixed, 419, n.
Hell, fear of, is profitable, 439.
Heralds in the games, 386.
Heretics, found fault with creation, 335; opinions of about the human body, 413.
Hippodrome, 439.
History, design of Scripture viewed as, 410, n.
Honey, water so called, 352; as a feast to Saul's army, resisted, 433.
Honour, bestowed on man in three ways, 391; done to God is rewarded, 446; worldly has no real dignity, 456.
Hope, in God an anchor, 446; makes present ill light, 450.
Horse, inferior to man in the foot, 416.
Hospitality, of Abraham, 349; of Job, 442.
House not to be extravagantly adorned, 349; built on a rock, 365; guarded is not robbed, 439; of mourning and feasting, 440; of the sinner overthrown a witness to all, 259, 466; brought to ruin by neglect of small repairs, 470.
Humility, produced by adversity, 337; scope for in the human frame, 417.
Hunger, gives relish to food, 351.
Hunters, 435.
Husbandry, spiritual, 357, 365; the first art, a school of virtue, 465.
Hut, in the vineyards, 408.
Idolatry, origin of, 337.
Ignorance of men brought out in arguing about nature, 403, n., 421.
Ignorant, the, taught by the creation, 402.
Illuminations, at Antioch, 489.
Image of God, 362; consists of sovereignty, 391.
Implacability, in an enemy, punished by God, 475.
Inattention, at prayers, 394; leaves us without excuse, 473.
Incarnation, alluded to in Job, 339, n.
Indifferent things, to be avoided, 442.
Indignation at the wrongs of others, of nature, 429.
Inferiority of material calls for greater skill, 414.
Inferiors, men are ashamed to sin before, 428.
Inheritance, needs previous training, 450.
Insensibility to the sins of others, 462.
Instincts, 420.
Instruction, spiritual, stored in the mind, 388; like picking a flower, 399; increases obligations, 424; conveyed formerly by things, 401; given in church, 406; to be obeyed on trust, 425; in virtue by temporal ills, 429; requires personal ardor and promptness, 430, 480; like water from a well, for use afterwards, 446; in morals precedes that in revealed truth, 446; inattention to, excused by dullness, 475.
Instruments, weakness of, shews God's power, 409.
Insult, effect of, our own fault: recoils when slighted, 353; towards aggressors an offence to God, 440; from one under high patronage, 444.
Intemperance, before and after fasting, 439.
Intentions, provided by God are rewarded, 341; known to God, 475.
Intercession to be made for Antioch, 346; arguments used in, 383; of the poor, 351, n.; bold, of monks, 453, 454; of saints departed, 389, n.
Invocation of saints and angels, 389, n.
Iron softened by water, 403.
Isaiah commands the sun, 411.
Jacob, his care of Laban's sheep, 354.
Jailor at Philippi, 450.
Jephthah's vow allowed by God, 434.
Jerusalem, temple at, 456; wretchedness of, 457; favours of God bestowed on, 467; a vine, 467.
Jesus of Nazareth, the common name of our Lord, 393, n.
Jews in distress could not listen, 346; reproved for not looking to God, 356; saved by Esther's prayer, 356; oppressed in Egypt to increase their desire of Canaan, 384; would not name Christ from hatred, 393; gave no heed to Moses, 413.
Jewels, the pride of some women, 449.
Job, his character shewn by affliction, 338, 341; his wrestling with Satan: tried as gold, 339; Antioch compared to him, 344; safest when poor, 353; his trust in God, 366; loved before grace, or the old covenant, 366; rewarded for retaining godliness, 369; dunghill of, in Arabia, 371; consolation to be derived from, 371; his body, preciousness of, 371, 372; an instance of the merit of suffering, 385; silence of his friends, 412; a Gentile, 423, n.; his virtue lofty in prosperity and adversity, 442; losses of, led him to God, 445, 461.
John, St., Baptist, to be followed in reproving sin, 343; his martyrdom a warning against oaths, 432, 470.
Jonah's flight of no avail, 378; how taught mercy, 378; forced by God, 382; author of the book of, 480, n.
Jonathan's eating the honey, 434; if slain, a double misery to Saul, 434.
Joshua commands the sun's motion, 411.
Joy, from temporal good soon ends, 451; continual under misfortune possible, 459; aim of all, 459; in God, 460; of the world brings loss, 461.
Judge, unjust, parable of, 412; man made, of his own pardon, 477; does not question or correct the culprit, 393; sympathy of the judges at Antioch, 427; rigour of human, 427; shewed mercy upon the intercession of the monks, 453.
Judgment, the last, proved by the afflictions of the saints, 339; riches of no avail in, 349; alms help us in, 351; and mercy, 355; without benefit of others' intercession, 427; rulers threatened with, 453; harsh over others visited on ourselves, 361; rash on others without excuse, 472; temporal, effectual, 481.
Justice, courts of, originated in the natural moral law, 423.
Kidnappers entice by pleasant things, 449.
Kings excel their subjects in wealth, 421; make unreasonable laws, 447; doff their crowns in battle, 447; have more cause for sadness than any, 460; armour of, 467; made glorious by mercy, 485; may easily conquer, but not win, 487.
Knives, feats performed with, 470.
Knowledge of the creation from God, 421; withheld to remove occasion of pride, 421; of God by His works, 421; of good and evil by nature, 428; not for its own sake, 435.
Labour brings sleep, 352; our safest state, 353; spiritual reward of, 357; of life ordained by whom, 384.
Laughter often leads to sin, 442; how to be met, 481.
Law, of Nature (see Conscience) the ground of Christ's teaching, 428; against criminal suits in Lent, 383, n.; of God takes precedence of human laws, 398; civil, of the heathen, from conscience, 423; of kings not to be questioned, 447.
Lazarus gained a reward, 340, 385; example of, 342, 373; truly rich, 348.
Learning, how long Pambos was learning one verse, 332, n.; without wisdom avails nothing, 465.
Lebanon for Judæa, 467.
Legerdemain, feats of, 470.
Lent, Christian's working time, 357; commencement of, 358, n., 370, n.; precepts to learn in, 363; celebrated with daily sermons, 379, n.; covers sins of the past year, 472.
Leprosy of Miriam, 475.
Lessons, Scripture, in worship, order of, 347, n.; from Jonah's history, 378; from the irrational animals, 420.
Letter of the monks to Theodosius, 454.
Libanius, 394, n.
Life, a burden, a cottage here, in heaven a palace, 372; why made laborious, 384; without religion dull and wearisome, 385; a good, honours God, 405; bordering on sin like walking along a precipice, 443; in the country favourable to virtue, 465.
Litanies, 362, n.
Longsuffering of God, 424.
Loss, by doing one's duty versus the gain, 444; of children no grief to the good, 461.
Love, its own reward, 338, n.; shewn in patient endurance, 341, 342; in perseverance, 342; takes interest in everything, 356; of God absent, causes fear of death, 374; glories in suffering, 448; maternal, 453; delights in all that belongs to the object of it, 474; exercised in great offences, 485; delights in the good of others, 464.
Lucifer, consecrates Paulinus, Bishop of Antioch, 354, n.
Lungs, position of, 415.
Lust, by looking, 443.
Luxury, tendencies of, 442; unfit for trials, 459; untimely in public troubles, 464.
Madmen, never at rest, 474.
Magee, Archbishop, on Sacrifice, 422, n.
Magistrates, out of office bear the same titles, 447.
Magnanimity of monks at Antioch, 453.
Manichees, alluded to, 335.
Manners, purity of, 466.
Marcion, 413, n.
Martyrs, shrines of, places of almsgiving, 340; become mediators, 389, n.
Martyrdom, of Abel, 342; of St. John Baptist, 343; crown of, how to win, 343, 347; has efficacy of Baptism, 376, n.
Masters, approved by their scholars, 455; insulted by injuries done to their servants, 475.
Matter, heretical opinions about, 413, n.
Meal, 399, n.; principal among the Romans was supper, 379, n.
Means effecting opposite ends, 448; all to be adopted to win an enemy, 477.
Mediator, the Bishop so employed with the Emperor, 354.
Medicine, skill required to apply it, 358; the end of, 375; natural, 395; from animals, 395, n.
Meekness of the monks, 455; does not anger an enemy, 475.
Melchisideck a Gentile, 423, n.
Members, the instruments of good and evil according to our choice, 369; each its excellence, 417; one cut off to be reunited, 476.
Membranes, covering the brain, 415.
Memorial, perpetual, of sin, 466.
Men, all have much in common, 343, a spiritual flock, 355; soon tire of other's affairs, 356; images of God, 362; the race after the fall deserved destruction, 392; command over the creation, 411; gentler than brutes, 416; to be measured by virtue, not natural gifts, 457; self-taught in good and evil, 422, 428; in the Arts and Sciences, 423; naturally at enmity with vice, 429; disinterested in love and hatred, 429; of well regulated minds not distracted by events, 459; pleasure the aim of all, 459.
Merchandise, spiritual, in doing God's bidding, 477.
Merchants, labour in hope, 450; cargo not distance their care, 451; labour for enjoyment afterwards, 459.
Mercy, shewn to others, procures mercy for ourselves, 355; of judges at Antioch, 454; makes kings glorious, 485.
Merit, not proved by titles of honour, 477.
Metropolis, avails naught for salvation, 457.
Milk, for children a simile, 401.
Minister, his people's conduct his glory, 347.
Miracles, by relics, 332, 333, 367; power of, limited, 333; does not dispense with fasting, 334; tempt the ignorant to worship men, 338; an extraordinary, 367; of the Apostles, not by their own power, 409.
Miriam's punishment not remitted, 475.
Misfortunes of others open men's hearts, 429, n.; subdue our vanity, 429; light, felt by the rich, 460; without excuse before God, 472.
Monasteries, 455, n.
Monks, services of, 453; effects of their intercession, 454; account of one, 455; undismayed, 463.
Moral and Positive to Laws, difference between, 421; moral teaching, 447.
Mortality, human, for overthrowing pride, 413.
Mortification, spiritual acts of, 379; incumbent on all, 384.
Moses, suffered for doing good, 342; disregarded by the people in extreme distress, 346; wherein he brought honey from the rock, 352; his intercession, 355; rod of, 396; command over created things, 411; his righteousness availed not the Jews, 430.
Mothers miss their children at table, 400; case of a mother at Antioch, 453; grief often relieves, 461.
Mourning, sight of, sobers: reminds of Judgment, 440; calls forth sympathy from enemies, 440.
Mourner, to others like a cloud parted by the sun's rays, 346.
Multitude, the, influenced by fear and threats, 392; of inhabitants avails nothing, 457.
Murder, why not reasoned about, where forbidden, 421; by exacting oaths, 443.
Mutability of earthly good, 460.
Nails, construction of, 416.
Name, calling by, a mark of affection, 393, n.; common to our Lord, 393, n.; of God how pronounced in heaven, 394.
National calamities ought to direct us to God, 346; work national amendments, 366.
Nature, overruled by the piety of Saints, 367; what exists by, comforts, 391; gifts of, commend the Giver, 429; course of, not to be maligned, 442; ties of, are a great obligation, 453.
Nebuchadnezzar, change wrought in him, 386; herald of his own defeat, 386.
Neighbours, spiritual good of, to be furthered, 452; afflictions of, to be shared, 458; good of, an enjoyment, 464.
Night, as good as day, 395; succeeds day without change, 402.
Ninevites, their fasting accepted, 358; why, 359; teach repentance and hope, 376; forsook their sins, the city saved, 377; their disadvantages in comparison with Jews and Christians, 377, 480; complete repentance of, from fear, 480.
Noah, laughed at, 481.
Noise from "spectacles" disturbed divine service, 439.
Number, the, of fellows in sin no profit, 388.
Oaths, testimony of the life instead, 394; how Satan works amidst, 398; only to be taken fasting, 400; have caused the worst evils, 432; binding others more dangerous, 433; at the altar, 443; either superfluous or perjury, 444; caused the ruin of Jerusalem many times, 467; signified in Ezekiel's parable, 467; occasions of admitted by the Fathers, 470, n.
Observances, formal, in religion use of, to good and bad Christians, 479, n.
Occasions, passing, used for instructing, 374, 381, 398, 427, 437, 460, 463, 474.
Occurrences, incidental, often are of God, 382.
Ocean, earth upon the, 403, n.
Offences, of every man against God greater than towards other men, 472; great, an occasion of shewing mercy, 485.
Openness of Christ's declaration to His followers, 449.
Order, in nature and human fellowship proclaims God, 401, 402.
Orders, holy, sin of giving to the unworthy, 331.
Origen, an intercession of Saints, 389, n.
Ownership, unreal and real, 350, 351.
Pambos, how he learned Scripture, 332, n.
Paradise, St. Paul transported to, 447.
Pardon, of others gains our own, 355, 477, 488.
Partners in a shop, 452.
Passion, God free from, 392.
Passover, a time of mercy, 355; reverenced by pardon of offences, 479.
Pastor, bound to suffer for his people, 354; efficacy to his intercessions, 356; how to be regarded by his people, 380; intercourse with each severally, 389; like a husbandman and a pilot, 399; invigorated by success, 399; good of his flock, his good, 412; to be followed trustfully, 425; concern of, for all, 430; living by husbandry: true philosophers, 465.
Patience, 341; of Lazarus, praised by St. Chrysostom, 342, n.; punishes insolence, 353.
Paul, St., teacher of the Gentiles, 332, n.; care for Timothy, 333; distrusted himself, 334; kept humble by affliction, 337; strong though in bonds, 337; his example, 342; hindered by Satan, 342; adapts himself to hearers, 349; his labours and reward, 353; reproved sin, 359, eagerness to die, 373, 385; advantages of Christians over St. Paul, 373; his garments, virtue of, 396; more than a lion, 397; his illustrations from nature, 407; recollection of his sins, 419; proves a natural law, 423; concern about one incestuous person, 430; dangers of, for his mending, 431; counted all things loss, 441; feels paternal anxiety, 443; glories in his sufferings for Christ, 447, 462; attempts to convert his judges, 448; recommends continual joy, 459; greatness of, in hiding good deeds, 483.
Paulinus, Bishop of Antioch, 354, n.
Peacock, 408.
Penalty for swearing, 389, 399.
Penitential acts of use, 378.
Penitents, discipline of, 472, n.
Pentateuch, 394, n.
Perfection, precepts of, 348, 349; how attained, 370; St. Paul's height within the reach of every one, 373; of art in the temple, 456.
Perfume, spiritual, 406; of flowers the best, 466.
Perjury from the habit of swearing, in two ways, 432, 438; of both persons swearing the contrary, 432; who forces another to, is guilty himself, 432, 439; the object of Satan, 433; guilt of, shared by those privy to it, 434; manifold from one oath, 436.
Persecutors, benefitted by the virtue of their victims, 387.
Perseverance in prosperity a test of virtue, 452.
Peter, St., the first to preach Christ, 356.
Pharisee, fasted in vain, 357; his evil speaking, 359.
Philoponus on the heavens, 419, n.
Philosophers, cowardice of the heathen, 454; the simple made, 466.
Philosophy of this world shrinks from danger, 454; worldly, falsified by deeds, 455; pagan, is but in the garb, 465; like a sword with a silver hilt and leaden blade, 465; heathen, taught a few only, 466.
Physician, spiritual, 360, 394; cures by contraries, 378.
Piety, the chief good, 369; abides, 451.
Pilgrimages, 340; to the dunghill of Job, 371; use of, 467.
Pilot, 408; his chief concern, 399; in storms, 446, 483.
Place, importance of, for the delivery of the law, 394.
Plato, 402, n.; on the human body, 413, n.; on the motions of heavenly bodies, 419, n.
Players, deprived of the holy Communion, 439, n.
Pleasure depends on relish, 352; present diminished, pain in view, 450.
Plural number, use of, 481, n.
Pole, balancing, 470.
Poor, God's care for, 341; represent Christ for us, 349; trust in God, 351; relish food and sleep, 352.
Porch, of church for penitents, 472, n.
Porphyrio, a bird greatly esteemed, 408, n.
Porters, cajoled for favours, 474.
Pot, the golden, of the temple, 467.
Poverty, a benefit and protection, 342, 353, 372; of Elijah, 353; of Job, 442; alleged to excuse almsgiving, 475.
Power, of injuring the just, why granted, 386; taken away easily, 451; of judges, 454.
Practice, laxity of, causes death to be feared, 375; a matter of choice and endeavours, 428; right, impossible without fear of God, 439; the season of, is the test of religion, 446; without questioning, 447; of Saints proves Scripture, 455.
Praise, of one another beside the purpose, 380; to be suspected, 441; of men from reconciliation, 479.
Prayer, the only resource in trouble, 346; power of, 351; recommended, 354, 356; united powerful, 356; of women, 356; to be persevered in, 362; inattention at, 394, 472; natural as a way of assisting the distressed, 426; penitential, a special kind, 427, n.; fruit of, never lost, 451; most needful after deliverance, 452; for fellows in affliction, 458; the Lord's, taught in Baptism, 355, n.; how entitled, 478, n.; not to be used by halves, 478.
Preaching, suits not extreme distress, 346; may solace the suffering, 346; to be heard for improvement, 347; of the Gospel not bound as the preacher, 450.
Precepts, three proposed to be learnt, 363; moral without the reason, 421; of the Gospel better carried in heart than on paper, 470.
Preservation of the world by God, 403.
Pride, 348; how to check, in the rich, 349; evil of, 350; spiritual, on account of good works, 337; remedied by considering the weakness of the body, 413, 417; preceded by ignorance, 421.
Priest, our wound to be shewn to, 360, n.; consoles the afflicted in adversity, 483.
Prison, likeness to, 345; emptied at Easter, 383, 486; senate of Antioch confined in, 458, n.
"Prisoner," more glorious than any title to St. Paul, 447.
Prodigal, the, unfit to manage an inheritance, 450.
Promises, of God infinitely excellent, 451.
Prophecy, not false because not accomplished, 376.
Prosperity, no ground for security, 369, 450; present, heightened by contrast, 425; transient, 427.
Proverbial sayings against Providence, 341, n.; of contempt for others, 343.
Providence, denied by some, 341; shewn in apparently accidental cases, 382, 383; in the deliverance of His children, 386; in the use of weak means, 404; proved from the human body, 407; in Flavian's journey, 483.
Publican, accepted without fasting, 358.
Punishment, a medicine, 375; of the prosperous twofold, 384; inflicted by parents, 392; severest for sins easily avoided, 411; delayed for repentance, 424; inflicted on Antioch beneficial, 455; of an inexorable enemy, 475.
Purgatory, doctrine of, 387, n.
Pusillanimity, to be always dwelling on miseries, 391; to look to man for comfort, 445.
Questions, raised to win attention, 333; on the permission of suffering, 336, 340; on brute animals fasting, 358.
Quinquagesima, 358, n.
Racing, ill effects of, 442.
Rank not to be regarded in rebuking vice, 430.
Reason, appropriates the superior powers of brutes, 416; does not constrain, 428, n.; given to avoid sin, 441.
Reasons, of God s works, a few revealed, 421; of God's laws not to be required, 447.
Recollection of past evils useful, 418.
Reconciliation, the one seeking has the whole merit, 474; endeavours after, always acceptable to God, 475; imputed to wrong motives, 476; to God by the Crucifixion, 476; every day makes, more difficult, 476; only to please God, 477; a cause of forgiveness, 477; repulses must not quell, 478; very easy, 479.
Reflection on words of Scripture, 391; from the sight of grief, 440; on being laughed at for doing right, 481.
Reformation, spiritual, of the community, rapid when begun, 389; at Antioch, 455.
Relics of Timothy expelled demons, 332; of the Apostles, 333; of Job in great repute, 371; virtue of, 389, n.; of martyrs expelled demons, 396.
Relief from grieving, 462.
Religion, how designated in Scripture, 367, n.; training in, increases obligation, 373; not to left to the clergy, 384.
Reminding one another of duties, 399.
Remission from God, according to our excusing, 477; full, by full, 478.
Repairs, small, neglected, bring ruin, 470.
Repentance, pardon offered to, 362; time given for, 363; procures the removal of evils, 376; speedy, from fear of God, 480; duty of bringing others to, 481.
Reproach felt as a wrong, 428; a spur to amendment, 429.
Reproof to be administered in love, 343, 359; calls forth love, 344; an improvement of our talent, 348.
Repulse, no excuse for not being reconciled, 472, 478.
Resentment is a practice of malice, 476; excludes from the holy Communion, 476; precluded by considering our sins, 472, 473; continually forbidden, 473; madness: punished here and hereafter, 474; merits the worst punishment, 474; the most inexcusable of all sins, 475; gives advantage to Satan: is contempt of God, 477; unjust toward our worst foes, 473.
Reserve, practised by St. Paul and our Lord, 349.
Responsibility from religious instruction, 398, 424.
Rest, must be preceded by tribulation, 366.
Restraint upon vice provided by God, 429; human on our freedom submitted to, 447; tribulation is, 452.
Resurrection, proved by afflictions of the Saints, 339; hope of, removes fear of death, 373.
Revelation by letters would have availed the learned and the rich only, 401; by things is understood by all men, 401.
Reward bestowed for pains, not natural gifts, 429; temporal and spiritual contrasted, 451; of grieving over the sins of others, 462.
Rich, the, more miserable than the poor, 460.
Riches, the true, 348, 351, 353; earthly, vanity of, 348; wherein not forbidden, 348; an encumbrance, 349; where to deposit, 349, 350; the use of, only ours, 350; why not given equally, 351; drive men to mean arts, 353; a means of virtue, 442; liability to loss of, 451; not happiness, 460.
Ridicule, for well-doing, how to be met, 481.
Righteous, arms of, 397; overthrow demons, 397; never sad, 461; alone happy, 462.
Robes, rich, look best on ourselves, 380.
Roman Catholic Church on Eucharist, 444, n.
Roots, bitter, sweet fruits from, 462.
Rope walking, 470.
Ruin of Jerusalem by breaking oaths, 469.
Rule self-imposed for the cure of faults, 471.
Rulers, God arms, 381; fear of, proper, 381; like the supports of a building, 382.
Sabbath, why enjoined in Decalogue, 422; made a type of the Lord's Day, 422, n.
Sacrament, more than Elisha had, 353.
Sacrifice, a dictate of the natural law, 422, n.; unbloody, 472.
Sadness, darkens the sight, 346; of the rich, 459.
Saints, especially assailed, 334, 342; eight reasons why afflicted, 336; their power from God, 338; motives of, for serving Him, 338; not to be worshipped, 338, n.; ninth and tenth reason why afflicted, 340; their countenance, 355; a few save their country, 356; effects of their sanctity on nature, 367; daunted by nothing, 368; surmount all natural ills, 375; the more tried, the more glorious, 386; meekness of, when magnified by men, 386; departed, intercession of, 389, n.; unconcern for their own safety, 448; the living, proclaim the virtues of their teachers, 455; joy of, under trouble wonderful, 461.
Salvation, obtained by few without threats, 392; precepts of, not hindered by the body, 472.
Sand, the boundary of the sea, 404; house built on, 446.
Satan aims most at the advanced, 334, 342; messengers of, 337; would have men reckoned gods, 338; called to account by Jehovah, 338; accuses Job, 339; assails him, 339; foiled by Job's patience, 341; man has nothing in common with, 343; his rage against Antioch, 344; how he resisted, 357; his spite at Job, 366; greatest efforts abortive, 367, 386; most defeated by the righteous in adversity, 371; arts of, to keep alive anger, 398; attempts of, thwarted by God, 419, 439; specially flourishes amidst oaths, 433; agency of, in the case of Saul and the honey, 434, 436; reason of, urging Jonathan to eat, 434; a fowler, 441; service of, often hard, 469; author of swearing, 470; our sole enemy, 476; disappointed at the Emperor's clemency, 485.
Saul, would not from hatred name David, 393; his prohibition to eat defeated, 433, 436; rashness of, 433, 436; grief over Jonathan's confession, 436; likely consequences of his oath, 437.
Scene of remarkable events affects us, 467.
School, severity of, 381, 449.
Sciences, application to spiritual subjects, 407.
Scripture Holy, as a lyre and a trumpet, 331; flowery meadow, 331; a mine of wisdom, 332; to be alleged in teaching, 336, 337; allegorical sense of, 338, n.; course of reading, 347, 348, 358, ns.; food from, 348; consolation from every part of, 391, 394; an instance, 391; not needed in the first ages, 400; entirely agrees, 403; slowness in explaining, 446; sense of, with the clergy, 447; accounts of the faithful verified in living Saints, 455.
Seal, set on confiscated houses, 427.
Seasons, order and harmony of, 402.
Secresy, a sign of guilt, 360.
Sedition, state of Antioch after, 344, sqq.; raised by a few strangers, 347, 355, 381; offenders in, punished, 362; what befel messengers of, 382; how punished, 455; turned to the honour of the city, Bishop and Emperor, 482.
Self-possession, the best defence against dangers, 446.
Septuagint, followed by St. Chrysostom, 340, n.
Sermons, daily during Lent, 379, n.
Servants, sitting with, 345; consulting with, 363; dare not name their masters, 394; runaway, how they break their chains, 403; their spiritual good, needs attention, 405; have masters to overcome sloth, 429; flogging of, 432; not remitting debts at their master's bidding, 478.
Servility to the powerful, 474, n.
Severity before indulgence, 449.
Shame, of sinning before inferiors, 428; of not serving God better after great mercies, 438; to wait for advances to reconciliation, 474.
Sheep, parable of, 430.
Ship without pilot and crew, 408.
Shipwreck in retrospect, 426; spectators of, help by their prayers, 426; of the state, 452.
Sick, the, glutton a pitiable object, 387.
Sickle, flying, seen by the Prophet, 443.
Sickness, borne cheerfully, 332; no bar to zeal, 334; proves wealth vain, 351; no great evil, 397; past is pleasant to remember, 420; an instructor, 429; of St. Chrysostom, 464.
Silence, from suspicion, 426.
Significant, 480; the only hope of offenders, 484.
Simplicity of the country clergy, 465; of the Apostles, 466.
Sin, most hurtful in good men, 334; comes not of God's work, 335; pardon of, through affliction, 340, 387; shared by indifference, 348; how focused in pride, 348; pardon of, through alms, 351; through forgiving others, 355; by Priests, 356; on repentance, 362; to be reproved, 360; our own to be examined, 360; sure to find us out, 363, 378; removed through tribulation, 365, 385; alone to be dreaded, 372, 374, 387; blotted out by grief, 376, 461; by death, 376, 390; here punished better, 385; is misery punishment aside, 387; strikes dumb, 393; consciousness of makes cowards, 396; makes vulnerable, 397; to abstain from, no labour, 398; those easily avoided most punished, 411; forgiven, not to be forgotten, 418; the skein of our, 433; increased by frequent instruction, 438; remitted in the Eucharist, 444, n.; is dishonour, 456; great witness against, perpetuated, 466; excludes from holy Communion, 472; all, exposed at the Judgment, 430.
Sinner, the, like chaff, 397.
Sisters dividing an inheritance in peace, 402.
Slander, to be buried, 360; a snare of Satan, 360.
Sleep, sweet to the weary, 352; a medicine, 395.
Sloth, requires chastisement, 431; banished by fear, 439; danger of, under prosperity, 452, 463.
Snares, beset us on all sides, 440; wife, children, etc., may become, 441; same, catch men again, 441.
Sobriety, needful before going to church, 400; of country people, 466.
Socrates, on the faculty of women for learning, 470, n.; opinions on punishment, 375, n.
Sodom, its greatness no defense, 456; a perpetual witness, 466.
Soldiers, Christians are, 357; Christian, incapacitated by dread, 376; employed at the trials at Antioch, 426; intemperate particularly in battle, 433; on guard prevent robbers, 439; alert for conquest, 459; reverence their officers, 472.
Solomon, made trial of luxury, 352; his thoughts on mirth, 440; learned in Art and Science by God, 456.
Sores, treatment of, 387.
Sorrow, an occasion of joy to Saints, 461.
Soul, the, to be adorned for Christ's dwelling, 350; medicine for, 358; the only proper object of concern, 397; subject to infirmity to prevent pride, 414; wounded by swearing, 438; stedfast, is proof against danger, 446; of unconverted, an old wine-skin, 449; philosophy of the even, in all events, 454; dignity of, in virtue, 457; like the body as affected from without, 462; the seat of philosophy, 465; beauty of, to be admired, 466; under the fear of God like a rusty tool in the furnace, 480; sign of greatness of, looking to God, 482.
Spark, falling on the ocean, 460.
Speculations, on the Universe above us, 411; folly of, 421; improper on Divine commands, 447.
Speech, how precious, is certain, 332; how restrained, 397.
Spider, not esteemed because he toils for himself, 420.
Spirit Holy, gives matter for discourse, 332, 347; all His gifts munificent, 332; His gold needs His flame, 332; enters not where wrath is, 479.
Stability, type of, 402.
Stadium, 416, n.
Stars, like flowers, 408.
State, without Rulers, illustrated, 381; dependence of members on each other in, 417; not saved by multitude, 457.
Statuary's skill on rude materials, 414.
Statues, of the Emperor demolished, 344; a device of Satan, 439; Theodosius's mother and wife, dishonoured, 484, n.; for humaneness, 485; of Constantine, dishonoured, 485.
Stibadium, 489, n.
Storm, approaching, 446.
Striving, lawful, what, 357, n.
Substance, 362.
Suffering, for Christ, our glory, 447; fellowship in, soothes, 339.
Sun, transcends nature, 404; a bridegroom: not a god, 410; in constant motion, 419.
Superfluous, what seems, may be full of Divine wisdom, 332.
Surfeit, breaks sleep, 352.
Suspiciousness from guilt, 396.
Swearer, ought to reflect on martyrdom of St. John B., 432; house of, ruined, 443.
Swearing, 363, 370, 379, 394, 417, 424, 443; easily overcome, 370, 379, 388, 398, 437; methods of overcoming, 370, 379; the excuse answered when imposed by another, 380, 398; no excuse that others swear, 388; insult to God shewn by, 304; substitute for, 398, 481; mode adopted to overcome, 399; the easier the worse, 411; abstaining from a Divine precept, 425; of contraries common in many relations, 432; Satan lies in wait for, 432, 433; doubling of Saul in, 437; to abstain from easier than to obey the Emperor, 437; forbidden by Christ, 444; worse in Christians than in Jews, 469; comes of negligence, 470; all, from Satan, 470; difficulty of curing, imaginary, 479; not to be cured little by little, 480.
Sympathy in the joy of others, 429.
Synagogue at Daphne, 457, n.
Table of spiritual food from Holy Writ, 348; of the rich not relished, 351.
Talents, parable of, 348; ten thousand, parable of, 355, 478.
Tarentines, drunkenness and luxury of, 400, n.
Taxes, 363, 398; indignation caused by, 374.
Teacher, the, a title of St. Paul, 332; to take fit seasons, 413; number of natural, 430; differs from the artificer as to consequences, shares in the merit of his scholars, 487.
Temperance, naturally approves itself, 428; practice of severe, 429.
Temple, the, honoured by God, dishonoured by sinners, 456.
Thankfulness, in trouble rewarded, 341.
Thanksgiving, contrasted with blasphemy, 342; 343, equals cross-bearing, 385; for favours procures others, 412; repeated, 412, 425, 450; in distress, 452; for evils, 489.
Theatres, forbidden, 359; one opposite the church, 439; cause many evils, 442, 455.
Theodosius, statues of, thrown down, 344, 362; embassy to, 354; hopes from his piety and clemency, 355, 356, 453, 457; baptized, 355; compared to Ahasuerus, 356; tax levied by, 361, n.; not present when insulted, 362; his religious character, 383, 487; opposite acts from, 383, n.; closing of the baths, 437; stopped public amusements as a punishment, 455; like a father in demeaning Antioch, 455; reverence of, for Priests, 483; reception of Flavian, 484; his upbraiding, restitution produced, 485; greater in pardoning than in succouring Antioch, 486; by pardoning shews the power of Christianity, 486; reasons for his expecting a reward from God, 487; an example to posterity, 487; bidden to consider the Judgment, 488; pardons Antioch, imitating Jesus, 488; proofs of his entire forgiveness, 488.
Thessalonica, massacre at, 383, n.
Thirst gives relish to drink, 352.
Thoughts, bad, how dispelled, 331; government of, 357.
Three Children, delivered by prayer, 367; song of, in use every where and always, 367, n.; a surpassing miracle variously tried upon, 367; the reverse of the idolaters, 368; example of, 376, 385; they and their executioners like gold and hay, 385; freedom and wisdom of, 386; motives in disobeying the king, 387.
Times, stated, proper for contending with particular bad habits, 370, 388; different things for different times, 401.
Timothy, St., power of, with God, 332; his labours, 333, 335; his abstinence, 333; spiritual son and yokefellow to St. Paul, 334; resolution in self-discipline, 335.
Title, the most illustrious of St. Paul's, 447; of worldly dignity soon perishes, 447; of metropolis taken from Antioch, 455.
Tongue, a snare, 443.
Torture, by scourging, 426, 474, n.
Translation of Scriptures, source of error in, 405, n.
Transubstantiation, 354, n.
Treason, a subject of fear to kings, 460.
Trees, each kind has its excellence, 417; roots of, bitter, 462.
Trials at Antioch, terrors of, 426, 453; painful instance at, 426.
Tribulation of Saints a means of pardon, 340; increased reward, 340, 342; a sign of God's love, 342, temptation by, 342; permitted for good, 344, 365; a seed time, 364; a rain, 365; strengthens the good, 366; not removed until amendment, 366; exalts men, 369; suffering unjustly like to, 385; comes before joy, 449; present, subdued by bright prospect, 450; to the godly like a spark on the ocean, 460.
Tribunals, secular, closed at midday, why, 160; at Antioch, 426.
Truth, shadows of, attained by the heathen, 386, n.; to be applied variously, 435.
Tutors compel to good conduct, 453.
Unbelievers, how affected by the example of Christians, 405, 486.
Union of men for various purposes, 452.
Valens excommunicated, 481, n.
Valentinus on matter, 413, n.
Vanity, being subject to, 411.
Vengeance on our enemies defeats its own end, 475; God the Judge for, 475.
Venture, by heathens acting upon Prophecy, 377; its lessons, 401.
Verses, division of, in Bible among the ancients, 446, n.
Vessels, earthen, 409.
Vice, hatred of, while followed, 429.
View, from the top of mountains, 441.
Vine, Jerusalem so called, 467.
Virgin, the, Mary, invocation of, 389, n.
Virgins, the ten, parable of, 388; dancing, 402; God's disapproval manifested through, 434.
Virtue, like a fine dress, looks best on the person, 380; applauded by its opponents, 387; a blessing, reward aside, 387; some, natural, 429; promoted by teachers, 429; school of, war, 435; bred by fear, 439; fruit of, rooted above, 451; test by perseverance in prosperity, 452; the defence of a people, 456; easier in country life, 465.
Void, meaning in
Voyage, length of, no help to the merchant, 451.
Vow, of Jephthah, what resulted, 454.
War, a religious matter with the Jews, 435; defeat in from sin, 435.
Warriors, great, by their presence secure victory, 454.
Washing of hands before taking the Bible, 394; before receiving the sacred elements, 479.
Watchfulness over those in our charge, 354; needed especially after deliverances, 453.
Water, honey to the thirsty, 352; bearing the earth a marvel, 403; fixed in the heavens unnatural, 404; in constant motion, 419; drawing of, 446.
Wicked, often prosper here, 340.
Wilkinson on the dancing represented in hieroglyphics, 470, n.
Will, rests with, to cure the soul, 397; in man effects what nature does in brutes, 420.
Wings of zeal, 335; of birds, use of, 441; of the flying sickle, 443.
Wine, use of, lawful, 333, 348; to be used for health, 335; perfumed, 352.
Wine-skin, 449.
Winter, good of, felt afterwards, 459.
Wisdom, force of, upon the wicked, 386; to be alone sought, 463; among the humble, 465.
Wives have husbands as instructors, 430; keeping to, 435.
Women, their prayers heard, 356; at Antioch, wretchedness during disorder, 427; case of two, 426; delight in their jewels, 449; cured of finery by the thoughts of St. Paul, 450; dancing, 470.
Woods, rot from immersion, 403.
Word of God never fails, 377; sufficient to effect any thing, 410.
Words, exact use of, 332; not necessary for instruction, 402.
Wordsworth's Vernal Ode, 420, n.
Works, good, may breed presumption, 337; to be persevered in, 343; needful with fasting, 359; each man's, the measure of his moral nature, 430; bring joy, 451; laid up in heaven, 451.
Workshops closed, 439.
World, its wisdom vain, 332; Christians in, are strangers, 457; converted by simple men, 466.
Worm, undying, 473.
Wounds of the soul, 438.
Wrath of God pacified by our forgiveness, 473.
Wrestlers, stripped for contest, 339, 357; give advantage to shew their skill, 339, n.; rules for, 357, n.; must strive, 364, n.; tried in the lists, 446.
Xenophon, on dancing, 470, n.
Youth requires discipline, 334.
Zeal overcomes infirmity, 335; and difficulties, 342; of one reforms many, 344; of inhabitants of Antioch for the faith, 456.
Zedekiah's oath brought ruin, 468; a witness against breaking oaths, 469.
Genesis
1 1 1:1 1:7 1:12 1:26 1:26 2:3 2:17 3:1 3:4 3:5 3:8 3:9 3:10-12 3:12 3:15 4 4:1 4:7 4:9 4:12 4:13 4:25 6:7 6:9 9:2 11:6 11:6 13:10 18 19 19 19:29 22:3 22:12 27:19 40:14 42:21 49:9 49:9 49:9
Exodus
2 4:13 11:2 13:19 16:33 20:10 20:13 23:1 23:15 27:15 28:4 28:40 29:6 32:10 32:10-11 32:31-32 33:11 34:28
Leviticus
4:3 4:14 4:22 5:1 5:4-6 21:9 26:34
Numbers
11:5 11:15 12:3 12:14 14:4 20:12 23:19 25:7 25:7-11 31:16 32
Deuteronomy
4:20 5:29 6:7 6:11-12 10:12 12:31 19:21 21:18 32:10
Joshua
Judges
1 Samuel
2:6 9:21 10:23 14:24-25 14:26 14:27 14:28 14:36 14:36-37 14:38 14:40 14:42-43 14:44 14:45 15 19:12-18 20:11 20:23 26:8 26:11
1 Kings
4:29 8:39 11:3-4 11:11 11:12-13 17:12 18:17-18 18:34 20:27 21:29
2 Kings
1:2 1:8 1:9-12 13:21 19:34 24:17 25:1-4 25:4-7 25:9 25:13-20
2 Chronicles
Nehemiah
Job
1:1 1:9 1:9-10 1:11 1:16 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 1:21 2:3 2:4 2:5-6 2:5-6 2:8 2:9 2:9 2:12 2:13 6:7 7:14 9:25 9:31 10:9 19:5 19:9-10 19:14 19:16 24 26:7 31:32 37:15 38:4 40:4-5 40:8 42:5-6 50:1
Psalms
1:1 1:5 1:5 1:5 2:1-2 2:4 2:7-8 2:9 2:9 2:9 2:13 2:25-26 3:15 4:4 4:16-17 4:24 4:24 4:32 5:9 5:37 6:2 6:2 6:5 7:16 7:42 10 10 10:1 11 12:1 12:9 12:9 13:7-9 14:6 16:2 16:11 18 18:42 19:1 19:1 19:1 19:1 19:3 19:6 19:71 22:1 22:17 22:18 22:19 23:2-3 24 24:1 24:1 24:2 24:2 24:2 25:5 26:10 29:3 30:3 32:1 32:5 33:12 34:21 36 36 36:6 36:6 37:2 37:5 39:1 39:6 39:7 40:3 41:2 41:9 42:2-3 44:11-15 44:23 45:1 45:1 45:2 45:10 45:10 45:12 46 46:9 47 47 47:5 48:4 49:3 49:4 49:6 49:6 55:23 57:4 58:4 63:11 68:5 69:22 72:6 72:18 73 78 78:15 78:24 78:34 78:34 80:16 81:16 81:16 82:6 88:5 94:12 94:19 95:4 95:4 95:8 95:9 95:42 98:1 107:40 136:6
Proverbs
1:2 5:3-4 5:15 5:19 6:2 6:6 6:30 6:32 9:12 10:19 15:1 18:3 18:17 18:19 18:19 18:21 19:12 24:17 25:21-22 26:11 27:1 27:6 27:7 27:7 27:7 28:1
Ecclesiastes
1:2 1:2 1:2 1:9 2:1 5:12 6 7:3 7:3 8:1 9:3 9:8 12:13 13:19
Song of Solomon
Isaiah
1:3 1:5 1:14 1:30 6:3 6:5 7:14 8:18 9:6 10:22 11:1 11:5 11:6-7 13:9 13:13 14:11 14:13-14 22:4 22:4 24:19-22 26:12 26:12 30:1 33:2 34:4 35:10 40 40:1-2 40:2 40:2 40:5 40:6 40:6-7 40:8 40:8 40:12 40:22 40:42 42:6-7 43:26 43:26 45:2 45:7 50:7-8 51:9 51:10 52:7 53:2 53:5 53:6-7 53:7-8 53:8 53:12 54:8 55:8-9 57:17 57:17-18 58:3 58:4-5 58:7 59:2 59:2 59:7 64:4 64:4 65:8 66:24
Jeremiah
1 3:2 3:3 3:7 4:3 5:5 5:22 7:11 8:4 8:4 8:7 9 9:17-18 11:4 14:5 14:7 15 15:1 15:1 15:1 15:19 18:6 18:7-8 19:11 23:23 23:23 23:24 29:9 32:5 38:5 38:17-23 39:2 39:8 39:9 52:6
Ezekiel
7:7-8 9:4 12:13 16:33 17:2-3 17:5-6 17:9 17:12 17:14 17:16-20 18:32 28:9 33:6 34:17 37
Daniel
1:10 2 3 3 3:2 3:4 3:6 3:12 3:15 3:16-18 3:17-18 3:18 3:25 3:26 3:28 3:28 3:29 4 4:27 4:27 6:24 7:9 7:10 7:13-15 8:10 8:10 9:12 9:16 10 10:6 10:11
Hosea
Joel
Amos
Jonah
1:2 1:2 1:5 2:4 3 3:4 3:4 3:7 3:9 3:9-10 3:10 3:10 3:10 3:10
Micah
Haggai
Zechariah
5:1 5:1-2 5:1-3 5:4 7:10 8:17 12:10
Malachi
Matthew
3:10 3:11 3:11-12 4:19 5:1 5:3-4 5:3-10 5:7 5:11 5:11-12 5:11-12 5:11-12 5:12 5:13 5:13 5:14 5:16 5:16 5:17 5:19 5:19 5:20 5:22 5:22 5:23 5:23-24 5:23-24 5:24 5:24 5:27 5:28 5:28 5:28 5:34 5:34 5:35 5:36 5:37 5:44 5:44 5:45 6:12 6:12 6:12 6:12 6:14 6:14 6:14 6:14 6:19 6:21 6:22-24 6:26 6:34 7:1 7:6 7:7 7:7-8 7:12 7:14 7:24 7:24-27 7:26-27 8:20 8:28 8:31 8:44 9:1-2 9:9 9:12 9:13 9:16-17 9:34 10:3 10:9 10:16 10:16 10:28 10:28 10:38 11:12 11:28 12:36 12:39 12:41 12:41 12:46-49 13:33 13:33 15:17-18 15:22 15:22 15:26 15:28 16:18 16:22-23 16:26 16:27 17:2 17:4 17:15 18:6 18:6 18:12-13 18:15 18:18 18:23-35 18:24 18:28 18:28 18:32-33 19:16 19:21 19:21 22:13 23:37 23:37 24:29 24:35 24:45 24:45 24:47 24:51 24:51 25 25 25:10 25:12 25:21 25:24 25:24 25:26-27 25:27 25:30 25:33 25:34 25:35 26:19 26:28 26:38 26:39 26:39-41 26:41 26:65 27:4 27:17 27:19 27:32 27:40 27:40 27:42 27:44 27:52 27:63 28:13
Mark
1:24 2:7 2:21 6:18 6:25 9:44 12:27 12:42 15:32 25:31
Luke
3:8 4:23 5:8 5:36 6:22 6:22-23 6:23 6:24 6:26 6:37 7:7 7:9 7:34 7:39 7:39 7:44-48 11:1 11:2-4 11:10 11:24 11:26 11:32 12:20 12:33 12:46 13:4 13:26 14:28-29 15:4 15:4-5 15:29-30 16 16:8 16:9 16:9 16:17 16:25 16:25 16:26 18:3 18:12 18:13 19:8 19:23 20:36 21:2 21:2-4 22:15 22:31-32 23:34 23:34 23:34 23:40 23:43 23:43
John
1:5 1:8-9 1:13 1:38 2:3-4 2:19 2:25 2:25 3:16 3:16 3:26 4:14 4:22 4:38 5:5 5:7 5:7 5:13 5:14 5:14 5:16 5:17 5:22 5:30 6:44 6:56 6:57 7:5 7:11 7:12 7:28 7:38 7:39 8:12 8:48 8:56 9:39 10:7 10:11 10:11 10:11 10:12 10:15 10:17 10:18 10:34 11 11:5 12:6 12:47 13:4-5 13:31 13:35 14:2 14:6 14:6 14:10 15:5 15:5 15:15 15:22 15:22-24 16:22 17:1 17:11 18:1 18:6 18:16 18:23 19:12 19:17 20:9 20:23 21:15-17
Acts
2:15 2:38 2:47 3:6 3:12 5:4 5:15 5:15 5:41 5:41 6:4 9:4-5 9:22 9:29 9:34 11:26 11:26 11:26 11:28-29 13:12 14:11 14:11 14:11 14:17 15:1 16:3 16:3 16:18 16:24 16:30 17:18 17:20 17:25 17:34 18:3 18:23 19:11 19:12 19:31 20:9 20:10 20:31 21:26 21:26 22:13 26:1 26:28 26:28 26:28 26:29 27:30-31 28:3 28:20
Romans
1:8 1:13-14 1:18 1:18 1:20 1:20 1:20 1:20 1:21 1:21-22 1:25 1:32 2:3 2:4 2:5-6 2:6 2:9 2:10 2:12 2:13 2:14-15 2:16 2:16 2:18 2:19-21 3:11 3:11 3:31 5:3 5:3 5:3 5:3 5:3-4 5:3-4 5:3-5 5:10 5:11 5:11 6:3 6:4 6:6 6:18 7:6 8:5-7 8:6 8:7 8:11 8:18 8:21 8:21 8:22-23 8:24 8:25 8:26 8:27 8:28 8:29 8:32 8:32 9:2 9:3 9:3 9:6 9:27 10:14 11:6 11:33 11:33 12:1 12:2 12:7 12:14 12:15-16 12:17 12:20 12:21 13:1 13:8 13:10 13:14 14:10 14:13 14:14 14:15 14:20 14:23 16:1-2 16:2 16:3-4 16:4 16:4 16:5 16:5 16:6 16:24
1 Corinthians
1:18 1:22 1:23 2:3 2:9 2:9 2:9 2:9 2:9-10 2:11 2:11 2:15 3 3 3 3:6 3:11 3:12 3:12 3:15 3:15 3:16-17 3:19 4:1 4:6 4:7 4:11 4:11 4:17 5:5 5:5 5:5 5:5 6:1 6:9-10 6:14-15 6:19 7:4 7:25 7:28 7:35 7:40 8:12 9 9:21 9:26 9:27 9:27 10:13 10:13 10:16 11:6 11:7 11:19 11:27 11:30 11:30-32 11:31 11:31-32 11:31-32 12:21 12:26 12:31 13:12 14:20 14:34 15:8-9 15:11 15:31 15:31 15:32 15:38 15:41 15:41 16:9 16:10 16:19
2 Corinthians
1:1 1:3 1:4 1:5 1:8-9 1:9 1:21-22 1:21-22 1:24 2:6 2:7 2:7 2:8 2:11 2:16 2:16 3:5-6 3:10 4:7 4:7 4:13 4:16 4:17 4:17-18 4:18 5:10 5:19-20 6:2 6:11-12 6:19 7:5 7:10 7:10 7:10 8:20 8:21 9:15 10:5 10:10 11:2 11:2 11:2 11:2 11:2 11:2-3 11:3 11:6 11:6 11:9 11:23 11:23 11:23-28 11:24 11:25 11:29 11:29 11:30 12:2 12:2-4 12:4 12:4 12:6 12:6 12:7 12:7 12:8 12:8-9 12:9 12:9 12:9 12:9-10 12:10 12:20 12:20 12:21 12:21 12:21 12:21 12:21 13:2 13:2 13:3
Galatians
1 1:8-9 1:10 1:18 2:11 2:11 2:20 3:4 3:5 3:24 3:24 3:27 3:27 3:28 4:14 4:19 4:19 4:24 5:2 5:2 5:4 5:15 5:19-21 6:14 6:14 6:14 6:17
Ephesians
1:14 2:6-7 2:7 3:17 3:20 3:20 4:1 4:1 4:12 4:16 4:26 4:29 5:2 5:4 5:27 6:12 6:12 6:14 6:15 6:16-17 6:17 6:17 6:22
Philippians
1:1 1:1 1:7 1:12 1:12 1:12 1:12-14 1:13 1:14 1:14 1:15 1:16-18 1:17 1:18 1:18 1:23-24 1:24 1:24 1:24-25 1:29 1:33 2:1 2:6 2:6-8 2:12 2:19 2:22 2:22 2:25 2:30 3:1 3:7 3:13 3:20 4:4 4:4 4:7 5:17 5:18
Colossians
1:1 1:15 1:18 1:24 1:24 1:24 1:24 1:24 2:2 3:1 3:2 3:16 3:16 4:6 4:6
1 Thessalonians
1:5 2:9 2:9 2:14 2:18 3:1 3:5 4:1 4:13 4:17 5:2 5:3 5:11 5:11 5:18
2 Thessalonians
1 Timothy
1:9 1:9 1:12-13 1:13 1:13 1:15 2 2:7 2:9 2:12 3:1 3:7 3:13 4:8 4:13 4:16 5:5 5:6 5:6 5:6 5:9 5:9-10 5:10 5:11 5:11 5:17 5:17 5:22 5:22 5:22 5:23 5:23 5:23 5:23 5:23 6:7 6:7 6:7 6:8 6:17 6:17 6:17
2 Timothy
2:5 2:6 2:9 2:9 2:24 2:25 2:26 3:14-15 3:16-17 4:7 4:20
Titus
Philemon
Hebrews
1:3 4:12 4:12 4:12 4:13 5 6:4 6:4-6 6:5 6:11 8:1 9:4 9:26 10:22 10:32 11:10 11:16 11:34-35 11:37 12:6 12:9 13:3 13:4 13:5 13:17 13:17
James
2:18 3:9 5:14-15 5:16 5:17 5:20
1 Peter
2:22 3:15 3:15 3:17 4:8 11:19-20
1 John
Revelation
Tobit
Wisdom of Solomon
Baruch
2 Maccabees
Sirach
1:1-2 2:3 2:4-5 2:10 3:21-23 4:3 4:8 5:8 5:8 9:13 9:13 9:20 11:2-3 11:5 14:2 16:3 17:31 18:15-17 18:25 18:26 19:10 20:18 20:25 21:1 21:1 22:27 23:10 26:28 28:22 34:23 34:25 42:9 43:12 44:17
i iii 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 25 27 28 29 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 85 87 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 119 121 122 123 124 125 126 127 128 129 131 132 135 136 137 138 139 140 141 142 143 145 147 148 149 150 151 152 153 154 155 157 159 160 161 162 163 164 165 166 167 168 169 170 171 173 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 199 201 202 203 204 205 206 207 209 211 212 213 214 215 216 217 218 219 220 221 223 224 225 226 227 228 229 230 231 232 233 235 236 237 238 239 240 241 242 243 245 246 247 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 267 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 307 308 309 310 311 312 313 314 315 317 318 319 320 321 322 323 324 325 326 327 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489