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Book III.
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 what kind of
arguments they could have sought in preference to these if they had
wished to release me from the charge of vainglory.
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.86
But if any one
should examine the things which belong to the dispensation of
grace, he will find that, small as they are, yet are they fearful
and full of awe, and that what was spoken concerning the law is
true in this case also, that “what has been made glorious hath no
glory in this respect by reason of the glory which excelleth.”87
For when thou seest the Lord
sacrificed, and laid upon the altar,88
| 88 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.” | and the priest standing and praying
over the victim, and all the worshippers empurpled with that
precious blood,89
| 89
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. | canst thou
then think that thou art still amongst men, and standing upon the
earth? Art thou not, on the contrary, straightway translated to
Heaven, and casting out every carnal thought from the soul, dost
thou not with disembodied spirit and pure reason contemplate the
things which are in Heaven? Oh! what a marvel! what love of God to
man! He who sitteth on high with the Father is at that hour held in
the hands of all,90
| 90
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.” | and gives
Himself to those who are willing to embrace and grasp Him. And this
all do through the
eyes of faith!91
| 91
Some mss. omit the word πίστεως “of faith,” having in its
place τότε “at that
time.” | Do these
things seem to you fit to be despised, or such as to make it
possible for any one to be uplifted against them?
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,92
| 92
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.” | not that some flame sent down from
on high may consume the offerings, but that grace descending on the
sacrifice may thereby enlighten the souls of all, and render them
more refulgent than silver purified by fire. Who can despise this
most awful mystery, unless he is stark mad and senseless? Or do you
not know that no human soul could have endured that fire in the
sacrifice, but all would have been utterly consumed, had not the
assistance of God’s grace been great.
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.”93
They who rule
on earth have indeed authority to bind, but only the body: whereas
this binding lays hold of the soul and penetrates the heavens; and
what priests do here below God ratifies above, and the Master
confirms the sentence of his servants. For indeed what is it but
all manner of heavenly authority which He has given them when He
says, “Whose sins ye remit they are remitted, and whose sins ye
retain they are retained?”94
What authority could be greater than this? “The Father hath
committed all judgment to the Son?”95
But I see it all put into the hands
of these men by the Son. For they have been conducted to this
dignity as if they were already translated to Heaven, and had
transcended human nature, and were released from the passions to
which we are liable. Moreover, if a king should bestow this honor
upon any of his subjects, authorizing him to cast into prison whom
he pleased and to release them again, he becomes an object of envy
and respect to all men; but he who has received from God an
authority as much greater as heaven is more precious than earth,
and souls more precious than bodies, seems to some to have received
so small an honor that they are actually able to imagine that one
of those who have been entrusted with these things will despise the
gift. Away with such madness! For transparent madness it is to
despise so great a dignity, without which it is not possible to
obtain either our own salvation, or the good things which have been
promised to us. For if no one can enter into the kingdom of Heaven
except he be regenerate through water and the Spirit, and he who
does not eat the flesh of the Lord and drink His blood is excluded
from eternal life, and if all these things are accomplished only by
means of those holy hands, I mean the hands of the priest, how will
any one, without these, be able to escape the fire of hell, or to
win those crowns which are reserved for the victorious?
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
was contended for at that time. But our
priests have received authority to deal, not with bodily leprosy,
but spiritual uncleanness—not to pronounce it removed after
examination, but actually and absolutely to take it away. Wherefore
they who despise these priests would be far more accursed than
Dathan and his company, and deserve more severe punishment. For the
latter, although they laid claim to the dignity which did not
belong to them, nevertheless had an excellent opinion concerning
it, and this they evinced by the great eagerness with which they
pursued it; but these men, when the office has been better
regulated, and has received so great a development, have displayed
an audacity which exceeds that of the others, although manifested
in a contrary way. For there is not an equal amount of contempt
involved in aiming at an honor which does not pertain to one, and
in despising such great advantages, but the latter exceeds the
former as much as scorn differs from admiration. What soul then is
so sordid as to despise such great advantages? None whatever, I
should say, unless it were one subject to some demoniacal impulse.
For I return once more to the point from which I started: not in
the way of chastising only, but also in the way of benefiting, God
has bestowed a power on priests greater than that of our natural
parents. The two indeed differ as much as the present and the
future life. For our natural parents generate us unto this life
only, but the others unto that which is to come. And the former
would not be able to avert death from their offspring, or to repel
the assaults of disease; but these others have often saved a sick
soul, or one which was on the point of perishing, procuring for
some a milder chastisement, and preventing others from falling
altogether, not only by instruction and admonition, but also by the
assistance wrought through prayers. For not only at the time of
regeneration, but afterwards also, they have authority to forgive
sins. “Is any sick among you?” it is said, “let him call for
the elders of the Church and let them pray over him, anointing him
with oil in the name of the Lord. And the prayer of faith shall
save the sick, and the Lord will raise him up: and if he have
committed sins they shall be forgiven him.”96
Again: our natural parents, should
their children come into conflict with any men of high rank and
great power in the world, are unable to profit them: but priests
have reconciled, not rulers and kings, but God Himself when His
wrath has often been provoked against them.
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.”97
And again, “I was with you in fear
and in much trembling;”98
and this was a man who had been caught up to the third Heaven, and
made partaker of the unspeakable mysteries of God,99
and had endured as many deaths as he
had lived days after he became a believer—a man, moreover, who
would not use the authority given him from Christ lest any of his
converts should be offended.100
| 100 2 Cor. xi.
9; 1 Thess. ii. 9. | If, then, he who went beyond the
ordinances of God, and nowhere sought his own advantage, but that
of those whom he governed, was always so full of fear when he
considered the greatness of his government, what shall our
condition be who in many ways seek our own, who not only fail to go
beyond the commandments of Christ, but for the most part transgress
them? “Who is weak,” he says, “and I am not weak? who is
offended and I burn not?”101
Such an one ought the priest to be,
or, rather, not such only: for these are small things, and as
nothing compared with what I am about to say. And what is this?
“I could wish,” he says, “that myself were accursed from
Christ for my brethren, my kinsmen according to the flesh.”102
If any one
can utter such a speech, if any one has the soul which attains to
such a prayer, he might justly be blamed if he took to flight: but
if any one should lack such excellence as much as I do, he would
deserve to be hated, not if he avoided the office, but if he
accepted it. For if an
election to a military dignity was the business in hand, and they
who had the right of conferring the honor were to drag forward a
brazier, or a shoemaker, or some such artisan, and entrust the army
to his hands, I should not praise the wretched man if he did not
take to flight, and do all in his power to avoid plunging into such
manifest trouble. If, indeed, it be sufficient to bear the name of
pastor, and to take the work in hand hap-hazard, and there be no
danger in this, then let whoso pleases accuse me of vainglory; but
if it behoves one who undertakes this care to have much
understanding, and, before understanding, great grace from God, and
uprightness of conduct, and purity of life and superhuman virtue,
do not deprive me of forgiveness if I am unwilling to perish in
vain without a cause.
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:103
| 103 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. | things in fact are turned upside
down, and the proverbial saying may be seen realized—“The ruled
lead the rulers:” and would that it were men who do this instead
of women, who have not received a commission to teach. Why do I say
teach? for the blessed Paul did not suffer them even to speak in
the Church.104
But I have
heard some one say that they have obtained such a large privilege
of free speech, as even to rebuke the prelates of the Churches, and
censure them more severely than masters do their own
domestics.
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 if we do
not rightly handle it. For it is not itself a cause of the evils
already mentioned, but we, who as far as lies in our power have
defiled it with so many pollutions, by entrusting it to commonplace
men who readily accept what is offered them, without having first
acquired a knowledge of their own souls, or considered the gravity
of the office, and when they have entered on the work, being
blinded by inexperience, overwhelm with innumerable evils the
people who have been committed to their care. This is the very
thing which was very nearly happening in my case, had not God
speedily delivered me from those dangers, mercifully sparing his
Church and my own soul. For, tell me, whence do you think such
great troubles are generated in the Churches? I, for my part,
believe the only source of them to be the inconsiderate and random
way in which prelates are chosen and appointed. For the head ought
to be the strongest part, that it may be able to regulate and
control the evil exhalations which arise from the rest of the body
below; but when it happens to be weak in itself, and unable to
repel those pestiferous attacks, it becomes feebler itself than it
really is, and ruins the rest of the body as well. And to prevent
this now coming to pass, God kept me in the position of the feet,
which was the rank originally assigned to me. For there are very
many other qualities, Basil, besides those already mentioned, which
the priest ought to have, but which I do not possess; and, above
all, this one:—his soul ought to be thoroughly purged from any
lust after the office: for if he happens to have a natural
inclination for this dignity, as soon as he attains it a stronger
flame is kindled, and the man being taken completely captive will
endure innumerable evils in order to keep a secure hold upon it,
even to the extent of using flattery, or submitting to something
base and ignoble, or expending large sums of money. For I will not
now speak of the murders with which some have filled the
Churches,105
| 105 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. | or the
desolation which they have brought upon cities in contending for
the dignity, lest some persons should think what I say incredible.
But I am of opinion one ought to exercise so much caution in the
matter, as to shun the burden of the office,106
| 106 According to another reading the passage must be
rendered, “shun the burden at the outset.” | and when one has entered upon it,
not to wait for the judgment of others should any fault be
committed which warrants deposition, but to anticipate it by
ejecting oneself from the dignity; for thus one might probably win
mercy for himself from God: but to cling to it in defiance of
propriety is to deprive oneself of all forgiveness, or rather to
kindle the wrath of God, by adding a second error more offensive
than the first.
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.”107
Now I have
not said that it is a terrible thing to desire the work, but
only the authority and power. And this desire I think one ought to
expel from the soul with all possible earnestness, not permitting
it at the outset to be possessed by such a feeling, so that one may
be able to do everything with freedom. For he who does not desire
to be exhibited in possession of this authority, does not fear to
be deposed from it, and not fearing this will be able to do
everything with the freedom which becomes Christian men: whereas
they who fear and tremble lest they should be deposed undergo a
bitter servitude, filled with all kinds of evils, and are often
compelled to offend against both God and man. Now the soul ought
not to be affected in this way; but as in warfare we see those
soldiers who are noble-spirited fight willingly and fall bravely,
so they who have attained to this stewardship should be contented
to be consecrated to the dignity or removed from it, as becomes
Christian men, knowing that deposition of this kind brings its
reward no less than the discharge of the office. For when any one
suffers anything of this kind, in order to avoid submitting to
something which is unbecoming or unworthy of this dignity, he
procures punishment for those who wrongfully depose him, and a
greater reward for himself. “Blessed,” says our Lord, “are ye
when men shall revile you and persecute you, and shall say all
manner of evil against you falsely for my sake; rejoice and be
exceeding glad, for great is your reward in Heaven.”108
And this,
indeed, is the case when any one is expelled by those of his own
rank either on account of envy, with a view to the favor of others,
or through hatred, or from any other wrong motive: but when it is
the lot of any one to experience this treatment at the hand of
opponents, I do not think a word is needed to prove what great gain
they confer upon him by their wickedness.
It behoves us, then, to be on the watch on all
sides, and to make a careful search lest any
spark of this desire should be secretly
smouldering somewhere. For it is much to be wished that those who
are originally free from this passion, should also be able to avoid
it when they have lighted upon this office. But if any one, before
he obtains the honor, cherishes in himself this terrible and savage
monster, it is impossible to say into what a furnace he will fling
himself after he has attained it. Now I possessed this desire in a
high degree (and do not suppose that I would ever tell you what was
untrue in self-disparagement): and this, combined with other
reasons, alarmed me not a little, and induced me to take flight.
For just as lovers of the human person, as long as they are
permitted to be near the objects of their affection, suffer more
severe torment from their passion, but when they remove as far as
possible from these objects of desire, they drive away the frenzy:
even so when those who desire this dignity are near it, the evil
becomes intolerable: but when they cease to hope for it, the desire
is extinguished together with the expectation.
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.109
As then the lover of vainglory,
when he takes upon him the government of numbers, supplies
additional fuel to the fire, so he who by himself, or in the
company of a few, is unable to control his anger, but readily
carried away by it, should he be entrusted with the direction of a
whole multitude, like some wild beast goaded on all sides by
countless tormentors, would never be able to live in tranquillity
himself, and would cause incalculable mischief to those who have
been committed to his charge.
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.”110
For the eye
of the soul being darkened as in some nocturnal battle is not able
to distinguish friends from foes, nor the honorable from the
unworthy, but handles them all in turn in the same way; even if
some harm must be suffered, readily enduring everything, in order
to satisfy the pleasure of the soul. For the fire of wrath is a
kind of pleasure, and tyrannizes over the soul more harshly than
pleasure, completely upsetting its healthy organization. For it
easily impels men to arrogance, and unseasonable enmities, and
unreasonable hatred, and it continually makes them ready to commit
wanton and vain offences; and forces them to say and do many other
things of that kind, the soul being swept along by the rush of
passion, and having nothing on which to fasten its strength and
resist so great an impulse.
Basil: I will not endure
this irony of yours any longer: for who knows not how far removed
you are from this infirmity?
Chrysostom: Why then, my good friend, do you
wish to bring me near the pyre, and to provoke the wild beast when
he is tranquil? Are you not aware that I have achieved this
condition, not by any innate virtue, but by my love of retirement?
and that when one who is so constituted remains contented by
himself, or only associates with one or two friends, he is able to
escape the fire which arises from this passion, but not if he has
plunged into the abyss of all these cares? for then he drags not
only himself but many others with him to the brink of destruction,
and renders them more indifferent to all consideration for
mildness. For the mass of people under government are generally
inclined to regard the manners of those who govern as a kind of
model type, and to assimilate themselves to them. How then could
any one put a stop to their fury when he is swelling himself with
rage? And who amongst the multitude would straightway desire to
become moderate when he sees the ruler irritable? For it is quite
impossible for the defects of priests to be concealed, but even
trifling ones speedily become manifest. So an athlete, as long as
he remains at home, and contends with no one, can dissemble his
weakness even if it be very great, but when he strips for the
contest he is easily detected. And thus for some who live this
private and inactive life, their isolation serves as a veil to hide
their defects; but when they have been brought into public they are
compelled to divest themselves of this mantle of seclusion, and to
lay bare their souls to all through their visible movements. As
therefore their right deeds profit many, by provoking them to equal
zeal, so their shortcomings make men more indifferent to the
practice of virtue, and encourage them to indolence in their
endeavours after what is excellent. Wherefore his soul ought to
gleam with beauty on every side, that it may be able to gladden and
to enlighten the souls of those who behold it. For the faults of
ordinary men, being committed as it were in the dark, ruin only
those who practise them: but the errors of a man in a conspicuous
position, and known to many, inflicts a common injury upon all,
rendering those who have fallen more supine in their efforts for
good, and driving to desperation those who wish to take heed to
themselves. And apart from these things, the faults of
insignificant men, even if they are exposed, inflict no injury
worth speaking of upon any one: but they who occupy the highest
seat of honor are in the first place plainly visible to all, and if
they err in the smallest matters these trifles seem great to
others: for all men measure the sin, not by the magnitude of the
offence, but by the rank of the offender. Thus the priest ought to
be protected on all sides by a kind of adamantine armour, by
intense earnestness, and perpetual watchfulness concerning his
manner of life, lest some one discovering an exposed and neglected
spot should inflict a deadly wound: for all who surround him are
ready to smite and overthrow him: not enemies only and adversaries,
but many even of those who profess friendship.
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.111
Faggot and pitch and tow are not
the fuel of this fire, but things far more dreadful: for it is no
material fire to which they are subjected, but the all-devouring
flame of envy encompasses them, rising up on every side, and
assailing them, and putting their life to a more searching test
than the fire then was to the bodies of those young men. When then
it finds a little trace of stubble, it speedily fastens upon it;
and this unsound part it entirely consumes, but all the rest of the
fabric, even if it be brighter than the sunbeams, is scorched and
blackened by the smoke. For as long as the life of the priest is
well regulated in every direction, it is invulnerable to plots; but
if he happens to overlook some trifle, as is natural in a human
being, traversing the treacherous ocean of this life, none of his
other good deeds are of any avail in enabling him to escape the
mouths of his accusers; but that little blunder overshadows all the
rest. And all men are ready to pass judgment on the priest as if he
was not a being clothed with flesh, or one who inherited a human
nature, but like an angel, and emancipated from every species of
infirmity. And just as all men fear and flatter a tyrant as long as
he is strong, because they cannot put him down, but when they see
his affairs going adversely, those who were his friends a short
time before abandon their hypocritical respect, and suddenly become
his enemies and antagonists, and having discovered all his weak
points, make an attack upon him, and depose him from the
government; so is it also in the case of priests. Those who honored
him and paid court to him a short time before, while he was strong,
as soon as they have found some little handle eagerly prepare to
depose him, not as a tyrant only, but something far more dreadful
than that. And as the tyrant fears his body guards, so also does
the priest dread most of all his neighbours and fellow-ministers.
For no others covet his dignity so much, or know his affairs so
well as these; and if anything occurs, being near at hand, they perceive
it before others, and even if they slander him, can easily command
belief, and, by magnifying trifles, take their victim captive. For
the apostolic saying is reversed, “whether one member suffer, all
the members suffer with it; or one member be honored, all the
members rejoice with it;”112
unless indeed a man should be able
by his great discretion to stand his ground against
everything.
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.”113
That I should have made myself and
my electors ridiculous, had I accepted this office, and should with
great loss have returned to this condition of life in which I now
am, I trust I have now convinced you by these remarks, if not
before. For not malice only, but something much stronger—the lust
after this dignity—is wont to arm many against one who possesses
it. And just as avaricious children are oppressed by the old age of
their parents, so some of these, when they see the priestly office
held by any one for a protracted time—since it would be
wickedness to destroy him—hasten to depose him from it, being all
desirous to take his place, and each expecting that the dignity
will be transferred to himself.
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 elders114
| 114 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. | of one mind with each other, or
about the man who has won the prelacy; but each stands apart from
the others, one preferring this man, another that. Now the reason
is that they do not all look to one thing, which ought to be the
only object kept in view, the excellence of the character; but
other qualifications are alleged as recommending to this honor; for
instance, of one it is said, “let him be elected because he
belongs to an illustrious family,” of another “because he is
possessed of great wealth, and would not need to be supported out
of the revenues of the Church,” of a third “because he has come
over from the camp of the adversary;” one is eager to give the
preference to a man who is on terms of intimacy with himself,
another to the man who is related to him by birth, a third to the
flatterer, but no one will look to the man who is really qualified,
or make some test of his character. Now I am so far from thinking
these things trustworthy criteria of a man’s fitness for the
priesthood, that even if any one manifested great piety, which is
no small help in the discharge of that office, I should not venture
to approve him on that account alone, unless he happened to combine
good abilities with his piety. For I know many men who have
exercised perpetual restraint upon themselves, and consumed
themselves with fastings, who, as long as they were suffered to be
alone, and attend to their own concerns, have been acceptable to
God, and day by day have made no small addition to this kind of
learning; but as soon as they entered public life, and were
compelled to correct the ignorance of the multitude, have, some of
them, proved from the outset incompetent for so great a task, and
others when forced to persevere in it, have abandoned their former
strict way of living, and thus inflicted great injury on themselves
without profiting others at all. And if any one spent his whole
time in the lowest rank of the ministry, and reached extreme old
age, I would not, merely out of reverence for his years, promote
him to the higher dignity; for what if, after arriving at that time
of life, he should still remain unfit for the office? And I say
this now, not as wishing to dishonor the grey head, nor as laying
down a law absolutely to exclude from this authority those who come
from the monastic circle (for there are instances of many who
issued from that body, having shone conspicuously in this dignity);
but the point which I am anxious to prove is, that if neither piety
of itself, nor advanced age, would suffice to show that a man who
had obtained the priesthood really deserved it, the reasons
formerly alleged would scarcely effect this. There are also men who
bring forward other pretexts yet more
absurd; for some are enrolled in the ranks
of the clergy, that they may not range themselves among opponents,
and others on account of their evil disposition, lest they should
do great mischief if they are overlooked. Could anything be more
contrary to right rule than this? that bad men, laden with
iniquity, should be courted on account of those things for which
they ought to be punished, and ascend to the priestly dignity on
account of things for which they ought to be debarred from the very
threshold of the Church. Tell me, then, shall we seek any further
the cause of God’s wrath, when we expose things so holy and awful
to be defiled by men who are either wicked or worthless? for when
some men are entrusted with the administration of things which are
not at all suitable to them, and others of things which exceed
their natural power, they make the condition of the Church like
that of Euripus.115
| 115 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 business116
| 116 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. | upon upright
principles, all those who are enemies and adversaries both to him
and to the candidates do everything with a view to contention,
provoking daily strife, and heaping infinite scorn upon the candidates, until they
have got them struck off the list, or have introduced their own
favorites. In fact it is just as if some pilot had pirates sailing
with him in his ship, perpetually plotting every hour against him,
and the sailors, and marines. And if he should prefer favor with
such men to his own salvation, accepting unworthy candidates, he
will have God for his enemy in their stead; and what could be more
dreadful than that? And yet his relations with them will be more
embarrassing than formerly, as they will all combine with each
other, and thereby become more powerful than before. For as when
fierce winds coming from opposite directions clash with one
another, the ocean, hitherto calm, becomes suddenly furious and
raises its crested waves, destroying those who are sailing over it,
so also when the Church has admitted corrupt men, its once tranquil
surface is covered with rough surf and strewn with shipwrecks.
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,117
for infinite mischief has been
caused by putting them on the list without due discrimination. For
they have ruined households, and severed marriages, and have often
been detected in thieving and pilfering and unseemly deeds of that
kind. Now that such women should be supported out of the Church’s
revenues provokes punishment from God, and extreme condemnation
among men, and abates the zeal of those who wish to do good. For
who would ever choose to expend the wealth which he was commanded
to give to Christ upon those who defame the name of Christ? For
these reasons a strict and accurate scrutiny ought to be made so as
to prevent the supply of the indigent being wasted, not only by the
women already mentioned, but also by those who are able to provide
for themselves. And this scrutiny is succeeded by no small anxiety
of another kind, to ensure an abundant and unfailing stream of
supply as from a fountain; for compulsory poverty is an insatiable
kind of evil, querulous and ungrateful. And great discretion and
great zeal is required so as to stop the mouths of complainers,
depriving them of every excuse. Now most men, when they see any one
superior to the love of money, forthwith represent him as well
qualified for this stewardship. But I do not think that this
greatness of soul is ever sufficient of itself, although it ought
to be possessed prior to all other qualities; for without this a
man would be a destroyer rather than a protector, a wolf instead of
a shepherd; nevertheless, combined with this, the possession of
another quality also should be demanded. And this quality is
forbearance, the cause of all good things in men, impelling as it
were and conducting the soul into a serene haven. For widows are a
class who, both on account of their poverty, their age and natural
disposition,
indulge in unlimited freedom of speech (so I had best call it); and
they make an unseasonable clamor and idle complaints and
lamentations about matters for which they ought to be grateful, and
bring accusations concerning things which they ought contentedly to
accept. Now the superintendent should endure all these things in a
generous spirit, and not be provoked either by their unreasonable
annoyance or their unreasonable complaints. For this class of
persons deserve to be pitied for their misfortunes, not to be
insulted; and to trample upon their calamities, and add the pain of
insult to that which poverty brings, would be an act of extreme
brutality. On this account one of the wisest of men, having regard
to the avarice and pride of human nature, and considering the
nature of poverty and its terrible power to depress even the
noblest character, and induce it often to act in these same
respects without shame, in order that a man should not be irritated
when accused, nor be provoked by continual importunity to become an
enemy where he ought to bring aid, he instructs him to be affable
and accessible to the suppliant, saying, “Incline thine ear to a
poor man and give him a friendly answer with meekness.”118
And passing
by the case of one who succeeds in exasperating (for what can one
say to him who is overcome?), he addresses the man who is able to
bear the other’s infirmity, exhorting him before he bestows his
gift to correct the suppliant by the gentleness of his countenance
and the mildness of his words. But if any one, although he does not
take the property (of these widows), nevertheless loads them with
innumerable reproaches, and insults them, and is exasperated
against them, he not only fails through his gift to alleviate the
despondency produced by poverty, but aggravates the distress by his
abuse. For although they may be compelled to act very shamelessly
through the necessity of hunger, they are nevertheless distressed
at this compulsion. When, then, owing to the dread of famine, they
are constrained to beg, and owing to their begging are constrained
to put off shame, and then again on account of their shamelessness
are insulted, the power of despondency becoming of a complex kind,
and accompanied by much gloom, settles down upon the soul. And one
who has the charge of these persons ought to be so long-suffering,
as not only not to increase their despondency by his fits of anger,
but also to remove the greater part of it by his exhortation. For
as the man who has been insulted, although he is in the enjoyment
of great abundance, does not feel the advantage of his wealth, on
account of the blow which he has received from the insult; so on
the other hand, the man who has been addressed with kindly words,
and for whom the gift has been accompanied with encouragement,
exults and rejoices all the more, and the thing given becomes
doubled in value through the manner in which it is offered. And
this I say not of myself, but borrow from him whose precept I
quoted just now: “My son, blemish not thy good deeds, neither use
uncomfortable words when thou givest anything. Shall not the dew
assuage the heat? So is a word better than a gift. Lo! is not a
word better than a gift? but both are with a gracious man.”119
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
than the others. Already, indeed, even into
the band of these holy ones, an infinite number of women have
rushed full of innumerable bad qualities; and in this case our
grief is greater than in the other; for there is just the same
difference between a virgin and a widow going astray, as between a
free-born damsel and her handmaid. With widows, indeed, it has
become a common practice to trifle, and to rail at one another, to
flatter or to be impudent, to appear everywhere in public, and to
perambulate the market-place. But the virgin has striven for nobler
aims, and eagerly sought the highest kind of philosophy,120
| 120 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). | and
professes to exhibit upon earth the life which angels lead, and
while yet in the flesh proposes to do deeds which belong to the
incorporeal powers. Moreover, she ought not to make numerous or
unnecessary journeys, neither is it permissible for her to utter
idle and random words; and as for abuse and flattery, she should
not even know them by name. On this account she needs the most
careful guardianship, and the greater assistance. For the enemy of
holiness is always surprising and lying in wait for these persons,
ready to devour any one of them if she should slip and fall; many
men also there are who lay snares for them; and besides all these
things there is the passionateness of their own human nature, so
that, speaking generally, the virgin has to equip herself for a
twofold war, one which attacks her from without, and the other
which presses upon her from within. For these reasons he who has
the superintendence of virgins suffers great alarm, and the danger
and distress is yet greater, should any of the things which are
contrary to his wishes occur, which God forbid. For if a daughter
kept in seclusion is a cause of sleeplessness to her father, his
anxiety about her depriving him of sleep, where the fear is so
great lest she should be childless, or pass the flower of her age
(unmarried), or be hated (by her husband),121
what will he suffer whose anxiety
is not concerned with any of these things, but others far greater?
For in this case it is not a man who is rejected, but Christ
Himself, nor is this barrenness the subject merely of reproach, but
the evil ends in the destruction of the soul; “for every tree,”
it is said, “which bringeth not forth good fruit, is hewn down
and cast into the fire.”122
And for one who has been repudiated
by the divine Bridegroom, it is not sufficient to receive a
certificate of divorce and so to depart, but she has to pay the
penalty of everlasting punishment. Moreover, a father according to
the flesh has many things which make the custody of his daughter
easy; for the mother, and nurse, and a multitude of handmaids share
in helping the parent to keep the maiden safe. For neither is she
permitted to be perpetually hurrying into the market-place, nor
when she does go there is she compelled to show herself to any of
the passers-by, the evening darkness concealing one who does not
wish to be seen no less than the walls of the house. And apart from
these things, she is relieved from every cause which might
otherwise compel her to meet the gaze of men; for no anxiety about
the necessaries of life, no menaces of oppressors, nor anything of
that kind reduces her to this unfortunate necessity, her father
acting in her stead in all these matters; while she herself has
only one anxiety, which is to avoid doing or saying anything
unworthy the modest conduct which becomes her. But in the other
case there are many things which make the custody of the virgin
difficult, or rather impossible for the father; for he could not
have her in his house with himself, as dwelling together in that
way would be neither seemly nor safe. For even if they themselves
should suffer no loss, but continue to preserve their innocence
unsullied, they would have to give an account for the souls which
they have offended, just as much as if they happened to sin with
one another. And it being impossible for them to live together, it
is not easy to understand the movements of the character, and to
suppress the impulses which are ill regulated, or train and improve
those which are better ordered and tuned. Nor is it an easy thing
to interfere in her habits of walking out; for her poverty and want
of a guardian does not permit him to become an exact investigator
of the propriety of her conduct. For as she is compelled to manage
all her affairs she has many pretexts for going out, if at least
she is not inclined to be self-controlled. Now he who commands her
to stay always at home ought to cut off these pretexts, providing
for her independence in the necessaries of life, and giving her
some woman who will see to the management of these things. He must
also keep her away from funeral obsequies, and nocturnal festivals;
for that artful serpent knows only too well how to scatter his
poison through the medium even of good deeds. And the maiden must
be fenced on every side, and rarely go out of the house during the
whole year, except when she is constrained by inexorable necessity.
Now if any one should say
that none of these things is the proper work of a
bishop to take in hand, let him be assured that the anxieties and
the reasons concerning what takes place in every case have to be
referred to him. And it is far more expedient that he should manage
everything, and so be delivered from the complaints which he must
otherwise undergo on account of the faults of others, than that he
should abstain from the management, and then have to dread being
called to account for things which other men have done. Moreover,
he who does these things by himself, gets through them all with
great ease; but he who is compelled to do it by converting every
one’s opinion does not get relief by being saved from working
single-handed, equivalent to the trouble and turmoil which he
experiences through those who oppose him and combat his decisions.
However, I could not enumerate all the anxieties concerned with the
care of virgins; for when they have to be entered on the list, they
occasion no small trouble to him who is entrusted with this
business.
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.”123
The nicest
accuracy, therefore, is required in this matter also, lest what is
intended to be
profitable should become to him an occasion
of greater damage. For whatever sins he may commit after such a
method of treatment, the wrath caused by each of them must be
shared by the physician who so unskillfully applied his knife to
the wound. What severe punishment, then, must be expected by one
who has not only to render an account of the offences which he
himself has separately committed, but also incurs extreme danger on
account of the sins committed by others? For if we shudder at
undergoing judgment for our own misdeeds, believing that we shall
not be able to escape the fire of the other world, what must one
expect to suffer who has to answer for so many others? To prove the
truth of this, listen to the blessed Paul, or rather not to him,
but to Christ speaking in him, when he says: “Obey them that have
the rule over you, and submit, for they watch for your souls as
they that shall give account.”124
Can the dread of this threat be
slight? It is impossible to say: but these considerations are
sufficient to convince even the most incredulous and obdurate that
I did not make this escape under the influence of pride or
vainglory, but merely out of fear for my own safety, and
consideration of the gravity of the office.E.C.F. INDEX & SEARCH
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