Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Homily III
PREVIOUS SECTION - NEXT SECTION - HELP 
Homily III.
On the departure of Flavian,1125
| 1125 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 Rom. iii. 11; Hom. VII. Tr. | Bishop
of Antioch, who was gone on an embassy to the Emperor Theodosius,
on behalf of the city. Of the dignity of the Priesthood. What is
true fasting. Slander worse than devouring the human body. And
finally of those who had been put to death on account of the
sedition; and against those who complained that many innocent
persons were apprehended.
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,”1126
he took
his departure; venturing his own life for us all, notwithstanding
there were many things to hinder his absence, and enforce his stay.
And first, his time of life, extended as it is to the utmost limits
of old age; next, his bodily infirmity, and the season of the year,
as well as the necessity for his presence at the holy festival; and
besides these reasons, his only sister even now at her last breath!
He has disregarded, however, the ties of kindred, of old age, of
infirmity, and the severity of the season, and the toils of the
journey; and preferring you and your safety above all things, he
has broken through all these restraints. And, even as a youth, the
aged man is now hastening along, borne upon the wings of zeal! For
if Christ (saith he) gave Himself for us, what excuse or pardon
should we deserve, having undertaken the charge of so numerous a
people, if we were not ready to do and to suffer anything for the
security of those committed into our hands. For if (continues he)
the patriarch Jacob, when in charge of flocks, and feeding brute
sheep, and having to give account to man, passed sleepless nights,
and bore heat and cold,
and all the inclemency of the elements, to the end that not one of
those animals might perish, much less doth it become us, who
preside over those, who are not irrational, but spiritual sheep;
who are about to give an account of this charge, not to man, but to
God, to be slack in any respect, or shrink from anything which
might benefit the flock. Besides, in proportion as the latter flock
is superior to the former; men to brutes, and God to men; so it
behoves us to manifest a greater and more intense anxiety and
diligence. He knows well that his concern is now, not for one city
only, but for the whole of the East. For our city is the head and
mother of all that lie towards the East. For this reason he would
encounter every danger, and nothing would avail to detain him
here.
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.”1127
For such
are the bowels of the saints, that they think death with their
children sweeter than life without them. He will also make the
special season his advocate and shelter himself behind the sacred
festival of the Passover; and will remind the Emperor of the season
when Christ remitted the sins of the whole world. He will exhort
him to imitate his Lord. He will also remind him of that parable of
the ten thousand talents, and the hundred pence. I know the
boldness of our father, that he will not hesitate to alarm him from
the parable, and to say, “Take heed lest thou also hear it said
in that day, ‘O thou wicked servant, I forgave thee all that
debt, because thou desirest me; you ought also to forgive thy
fellow-servants!’1128
Thou dost to thyself a greater
benefit than them, since by pardoning these few offences thou
gainest an amnesty for greater.” To this address he will add that
prayer, which those who initiated him into the sacred mystery
taught him to offer up, and say, “Forgive us our debts, as we
forgive our debtors.”1129
| 1129 Matt. vi.
12. The use of the
Lord’s Prayer was at this period confined to those who were
initiated or baptized. St. Chrysostom calls it the prayer of the
faithful, and others of the Fathers speak in a similar manner. See
Bingham, Ant. vol. I., p. 37, new ed.; St. Cyr. Cat.
xxiii. 11; St. Cypr. de Or. Tract. vii. 6, p. 182; St.
Chrys. Hom. on Rom. VII. 15. |
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.1130
| 1130 Acts xi.
26, probably in derision;
the people of Antioch being notorious for the invention of
scurrilous nick-names. | Honor
Christ. Reverence the city which first proclaimed that name, so
lovely and sweet to all! This city hath been the tabernacle of
Apostles; the dwelling place of the just! And now this is the first
and only instance of insurrection against its rulers; and all past
time will bear favourable witness to the manners of the city. For
had the people been continually given to sedition, it might have
been necessary to make an example of such iniquity; but if this
hath happened only once in all time, it is plain that the offence
has not arisen from the habit of the city, but that it was the
transgression of those who had in an evil hour by mere random
chance arrived there.”
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 his
utterance;—preparing the mind of the other to receive what is
said and with much indulgence, to accede to the petitions. For our
city is dearer to Christ than all others both because of the virtue
of our ancestors, and of your own. And as Peter was the first among
the apostles to preach Christ, so as I said before, this city was
the first of cities that adorned itself by assuming the Christian
appellation, as a sort of admirable diadem. But if where only ten
just men were found, God promised to save all who dwelt therein,
why should we not expect a favourable issue, and become assured of
all our lives, when there are not only ten, twenty, or twice so
many only, but far more; who are serving God with all
strictness.
5. I have heard many saying, “The threats of
a king are like the wrath of a lion;”1131
being full of dejection and
lamentation. What then should we say to such? That He who said,
“The wolves and the lambs shall feed together; and the leopard
shall lie down with the kid, and the lion shall eat straw like the
ox,”1132
will be
able to convert the lion into a mild lamb. Let us therefore
supplicate Him; let us send an embassy to Him; and He will
doubtless allay the Emperor’s wrath, and deliver us from the
impending distress. Our Father hath gone thither on this embassy.
Let us go on embassy from hence to the Majesty of heaven! Let us
assist him by prayers! The community of the Church can do much, if
with a sorrowful soul, and with a contrite spirit, we offer up our
prayers! It is unnecessary to cross the ocean, or to undertake a
long journey. Let every man and woman among us, whether meeting
together at church, or remaining at home, call upon God with much
earnestness, and He will doubtless accede to these
petitions.
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,1133
| 1133 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. | but not by
My Spirit.”1134
For this
is the custom of those who love; they desire that all the concerns
of their beloved should be accomplished by means of themselves; and
that they should neither do anything, nor say anything, without
them. On this account did God not only on that occasion, but again
elsewhere, uttering a reproof, speak the same language. “They1135
| 1135 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.” | have
reigned, but not by Me; they have ruled, and they made it not known
to Me.”1136
Let us not
then be slow to take refuge in Him continually; and whatever be the
evil, it will in any case find its appropriate solution.
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,1137
| 1137 This clause is not in our text. | and put eloquent speech in my
mouth.”1138
| 1138 From the additions to the
Greek) 14.2,3,13" id="xix.v-p23.1">Book of
Esther, in the Apocrypha, ch. xiv. 2, 3, 13. | Let this
be the prayer which we offer to God for our Teacher. For if a
woman, supplicating on behalf of the Jews, prevailed to allay the
wrath of a barbarian, much rather will our Teacher, entreating on
behalf of so great a city, and in conjunction with so great a
Church, be able to persuade this most mild and merciful Emperor.
For if he hath received authority to loose sins committed against
God, much more will he be able to take away and blot out those
which have been committed against a man. He is also himself a ruler
and a ruler of more dignity than the other. For the sacred laws
take and place under his hands even the royal head. And when there
is need of any good thing from above, the Emperor is accustomed to
fly to the priest: but not the priest to the Emperor. He1139
| 1139 Sav. and M. om. For. | too hath
his breast-plate, that of righteousness.1140
| 1140 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, Ex. xxvii.
15; Isa. lix. 7; on the
girdle, Ex. xxviii. 40,
Isa. xi. 5, Rev. i. 13, Eph. vi. 14; on the sandals, Isa. lii. 7; Eph. vi. 15; on the sword, Heb. iv. 12; Eph. vi. 17; on the crown, Ex. xxix. 6; Eph. vi. 17; see also Fabr.
Ag. ii. 34 (Græv. Thes. viii. p. 2095). Martene de
Ant. Eccl. Rit. l. i. c. 4, art. 1, sec. 12; Durand.
Rat. Div. Off. lib. 3. | He too hath his girdle, that of
truth, and sandals1141
| 1141 See on Rom. viii. 25; Hom. XIV. Mor., where the
shoes are especially noticed as a part of imperial
magnificence. | of much greater dignity, those of
the Gospel of peace. He too hath a sword, not of iron, but of the
Spirit; he too hath a crown resting on his head. This panoply is
the more splendid. The weapons are grander, the license of speech
greater,1142
| 1142 μεἴζων ἡ παῤῥησία,
lit. “greater the boldness of speech,” but the context seems to
give this meaning. | and
mightier1143
| 1143 i.e., than those belonging to an
emperor. See Const. Ap. ii. 34, and note 11 of Cotelerius,
p. 247. | the
strength. So that from the weight of his authority, and from his
own greatness of soul; and more than all the rest, from the hope
which he has in God, he will address the Emperor with much freedom
and much discretion.
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.”1144
Hast thou observed the wrestler?
Hast thou observed the soldier? If thou art a wrestler, it is
necessary for thee to engage in the conflict naked. If a soldier,
it behoves thee to stand in the battle line armed at all points.
How then are both these things possible, to be naked, and yet not
naked; to be clothed, and yet not clothed! How? I will tell thee.
Divest thyself of worldly business, and thou hast become a
wrestler. Put on the spiritual armour, and thou hast become a
soldier. Strip thyself of worldly cares, for the season is one of
wrestling. Clothe thyself with the spiritual armour, for we have a
heavy warfare to wage with demons. Therefore also it is needful we
should be naked, so as to offer nothing that the devil may take
hold of, while he is wrestling with us; and to be fully armed at
all points, so as on no side to receive a deadly blow. Cultivate
thy soul. Cut away the thorns. Sow the word of godliness. Propagate
and nurse with much care the fair plants of divine wisdom, and thou
hast become a husbandman. And Paul will say to thee, “The
husbandman that laboureth must be first partaker of the
fruits.”1145
| 1145 2 Tim.
ii. 6. St. Chrys.
ad loc. Hom. IV. explains first, “before any other
person.” Hammond’s interpretation “labouring first,”
requires a different order in the Greek. | He too
himself practised this art. Therefore writing to the Corinthians,
he said, “I have planted, Apollos watered, but God gave the
increase.”1146
Sharpen
thy sickle, which thou hast blunted through gluttony—sharpen it
by fasting. Lay hold of the pathway which leads towards heaven;
rugged and narrow as it is, lay hold of it, and journey on. And how
mayest thou be able to do these things? By subduing thy body, and
bringing it into subjection. For when the way grows narrow, the
corpulence that comes of gluttony is a great hindrance. Keep down
the waves of inordinate desires. Repel the tempest of evil
thoughts. Preserve the bark; display much skill, and thou hast
become a pilot. But we shall have the fast for a groundwork and
instructor in all these things.
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.1147
| 1147 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 1 Cor. ix. notes f and g. | “For the wrestler,” it is
said, “is not crowned unless he strive lawfully.”1148
To the end
then, that when we have gone through the labour of fasting, we
forfeit not the crown of fasting, we should understand how, and
after what manner, it is necessary to conduct this business; since
that Pharisee also fasted,1149
but afterwards went down empty,
and destitute of the fruit of fasting. The Publican fasted not; and yet he
was accepted in preference to him who had fasted; in order that
thou mayest learn that fasting is unprofitable, except all other
duties follow with it. The Ninevites fasted, and won the favour of
God.1150
The Jews,
fasted too, and profited nothing, nay, they departed with blame.1151
| 1151 Isa.
lviii. 3, 7; 1 Cor. ix. 26. | Since then
the danger in fasting is so great to those who do not know how they
ought to fast, we should learn the laws of this exercise, in order
that we may not “run uncertainly,” nor “beat the air,” nor
while we are fighting contend with a shadow. Fasting is a medicine;
but a medicine, though it be never so profitable, becomes
frequently useless owing to the unskilfulness of him who employs
it. For it is necessary to know, moreover, the time when it should
be applied, and the requisite quantity of it; and the temperament
of body that admits it; and the nature of the country, and the
season of the year; and the corresponding diet; as well as various
other particulars; any of which, if one overlooks, he will mar all
the rest that have been named. Now if, when the body needs healing,
such exactness is required on our part, much more ought we, when
our care is about the soul, and we seek to heal the distempers of
the mind, to look, and to search into every particular with the
utmost accuracy.
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,”1152
saith (the prophet). What sayest
thou? Tell me—must even the irrational things fast, and the
horses and the mules be covered with sackcloth? “Even so,” he
replies. For as when, at the decease of some rich man, the
relatives clothe not only the men servants and maid servants, but
the horses also with sackcloth, and give orders that they should
follow the procession to the sepulchre, led by their grooms; thus
signifying the greatness of the calamity, and inviting all to pity;
thus also, indeed, when that city was about to be destroyed, even
the irrational nature was enveloped in sackcloth, and subjected to
the yoke of fasting. “It is not possible,” saith he, “that
irrational creatures should learn the wrath of God by means of
reason; let them be taught by means of fasting, that this stroke is
of divine infliction. For if the city should be overturned, not
only would it be one common sepulchre for us, the dwellers therein,
but for these likewise. Inasmuch then as these would participate in
the punishment, let them also do so in the fast.” But there was
yet another thing which they aimed at in this act, which the
prophets also are wont to do. For these, when they see some
dreadful chastisement proceeding from heaven, and those who are to
be punished without anything to say for themselves;—laden with
shame,—unworthy of the least pardon or excuse:—not knowing what
to do, nor from whence they may procure an advocacy for the
condemned, they have recourse to the things irrational; and
describing their death in tragical fashion, they make intercession
by them, putting forward as a plea their pitiable and mournful
destruction. When therefore, aforetime, famine had seized upon the
Jews, and a great drought oppressed their country, and all things
were being consumed, one of the prophets spoke thus, “The young
heifers leaped in their stalls; the herds of oxen wept, because
there was no pasture; all the cattle of the field looked upward to
Thee, because the streams of waters were dried up.”1153
Another
prophet bewailing the evils of drought again speaks to this effect:
“The hinds calved in the fields and forsook it, because there was
no grass. The wild asses did stand in the forests; they snuffed up
the wind like a dragon; their eyes did fail, because there was no
grass.”1154
Moreover,
ye have heard Joel saying to-day, “Let the bridegroom go forth of
his chamber, and the bride out of her closet;—the infants that
suck the breast.”1155
| 1155 Joel ii.
16. This passage of
scripture is read for the epistle in the service of our Church on
Ash Wednesday as it also stands in the Roman Missal, it is read in
the Greek Church on the same day. Ash Wednesday was not, however,
constituted the first day of Lent till a later period, see Bingham,
vol. vi. p. 456, b. xxi., c. 1, sec. 5. This Homily seems to have
been preached on Quinquagesima Sunday, called by the Greeks, κυριακὴ τῆς ‡ποκρ™ου [Lat.
carnelevale, or in dimissione carnium, hence carnival]
as the next is τῆς τυροφ€γου
(›βδ), denoting degrees of abstinence. See note near the
end of the next Homily. | For what reason, I ask, does he
call so immature an age to supplication? Is it not plainly for the
very same reason? For since all who have arrived at the age of
manhood, have inflamed and provoked God’s wrath, let the age,
saith he, which is devoid of transgressions supplicate Him who is
provoked.
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,1156
| 1156 διὰ τὴν νηστείαν, with
the article it is “the Fast,” or here Lent, without it
“fasting.” | himself
too, when speaking of the reconciliation, and teaching us the cause
of the reconciliation, speaks to this effect; “And God saw their
works.”1157
What kind
of works? That they had
fasted? That they had put on sackcloth? Nothing of the sort: but
passing all these points in silence, he adds, “That they turned
every one from their evil ways, and the Lord repented of the evil
that He had said He would do unto them.” Seest thou, that fasting
did not rescue from this danger, but it was the change of life,
which rendered God propitious and kind to these barbarians?
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 never1158
to fix
themselves rudely upon handsome countenances, or to busy themselves
with strange beauties. For looking is the food of the eyes, but if
this be such as is unlawful or forbidden, it mars the fast; and
upsets the whole safety of the soul; but if it be lawful and safe,
it adorns fasting. For it would be among things the most absurd to
abstain from lawful food because of the fast, but with the eyes to
touch even what is forbidden. Dost thou not eat flesh? Feed not
upon lasciviousness by means of the eyes. Let the ear fast also.
The fasting of the ear consists in refusing to receive evil
speakings and calumnies. “Thou shalt not receive a false
report,”1159
it
says.
12. Let the mouth too fast from disgraceful
speeches and railing. For what doth it profit if we abstain from
birds and fishes;1160
| 1160 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.) | and yet bite and devour our
brethren? The evil speaker eateth the flesh of his brother, and
biteth the body of his neighbour. Because of this Paul utters the
fearful saying, “If ye bite and devour one another, take heed
that ye be not consumed one of another.”1161
Thou hast not fixed thy teeth in
the flesh, but thou hast fixed the slander in the soul, and
inflicted the wound of evil suspicion; thou hast harmed, in a
thousand ways, thyself and him, and many others, for in slandering
a neighbour thou hast made him who listens to the slander worse;1162
for should
he be a wicked man, he becomes more careless when he finds a
partner in his wickedness; and should he be a just man, he is
lifted to arrogance, and puffed up; being led on by the sin of
others to imagine great things concerning himself. Besides,1163
thou hast
struck at the common welfare of the Church; for all those who hear
not only accuse the supposed sinner, but the reproach is fastened
on the Christian community; neither dost thou hear the unbelievers
saying, “Such a person is a fornicator, or a libertine;” but
instead of the individual who hath sinned, they accuse all
Christians. In addition to this,1164
thou hast caused the glory of God
to be blasphemed; for as His Name is glorified when we have good
report, so when we sin, it is blasphemed and insulted!
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 involving1165
thyself in matters which in no way
concerned thee. For let not any one tell me in reply, “Then I am
an evil speaker when I speak falsely, but if I speak what is true,
I cease to be so.” Although it be with truth thou speakest evil,
this also is a crime. For that Pharisee spake evil of the Publican
with truth; but nevertheless this availed him not. For was not the
latter, I ask, a publican and a sinner? It is manifest to every one
that he was a publican. But at the same time inasmuch as the
Pharisee spoke ill of him, he departed from the temple with the
loss of every advantage. Dost thou wish to correct a brother? Weep;
pray unto God; taking him apart, admonish, counsel, entreat him! So
also Paul did, “Lest,” saith he, “when I come again, my God
will humble me among you, and I shall bewail many which have sinned
already, and have not repented of the uncleanness and fornication
and lasciviousness which they have committed.”1166
Show thy charity towards the
sinner. Persuade him that it is from care and anxiety for his
welfare, and not from a wish to expose him, that thou puttest him
in mind of his sin. Take hold of his feet; embrace him; be
not ashamed, if
thou truly desirest to cure him. Physicians too do things of this
sort, oftentimes, when their patients are hard to please;1167
by
embraces and entreaties they at length persuade them to take a
salutary medicine. Thus also do thou. Show the wound to the
priest;1168
| 1168 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. | that is
the part of one who cares for him, and provides for him, and is
anxious on his behalf.
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.”1169
Say to thy
neighbour, “Hast thou any one to praise or highly to commend? I
open my ears, to receive the fragrant oil; but if thou hast any
evil to say, I block up the entrance to thy words,—for I am not
to admit dung and dirt. What profit doth it afford me to learn that
such a one is a bad man? The greatest injury indeed results from
this, and the worst loss!” Say to him, “Let us be anxious about
our own faults; how we may render up an account of our own
transgressions; and exhibit this sort of curiosity and meddlesome
activity respecting our own lives. What excuse or pardon shall we
find; whilst we never even take into consideration our own affairs,
but thus inquisitively pry into those of others!” And as it is
mean and extremely disgraceful to peer into a house, and to observe
what is within as one passes, so also to make inquisition into
another man’s life is the last degree of illiberality. But what
is yet more ridiculous is, that those who lead this sort of life,
and are neglectful of their own affairs, when they have mentioned
any of these secret matters, beseech and adjure him who has heard
it, not to mention it more to any other person; thus making it
plain that they have done an action which deserves censure. For if
thou beseechest him to tell this to no other person, much more did
it not become thee to tell these things first to him. The matter
was safe while in thy possession; now, after betraying it, thou art
grown anxious for its safety. If thou art desirous that it be not
carried abroad to another,1170
do not thyself tell it. But when
thou hast betrayed the custody of the matter to another, thou doest
what is superfluous and useless, in charging him, and putting him
on oath for the safety of what has been spoken.
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 will1171
| 1171 οὐ μὴ is used
thus with the future indicative at least in the third person. See
Kühner, Gr. Gram. 779, 2 Œd. Col. 176. | not burst thee.”1172
What is
the meaning of this? “let it die with thee?” Extinguish it;
bury it; neither permit it to go forth, nor even to move at all;
but, as the best course, be careful not to tolerate others in the
practice of evil speaking. And should you perchance, at any time
receive an impression from it, bury it, destroy what has been
uttered, deliver it over to oblivion; in order that you may become
like those who have not heard it; and spend the present life with
much peace and security. Should the slanderers learn that we abhor
them more than those do whom they accuse, they themselves will
henceforth abandon this evil habit, and correct the sin; and will
afterwards applaud, and proclaim us as those who were their
saviours and benefactors. For, as to speak well, and to applaud, is
the beginning of friendship, so to speak ill and to calumniate, has
been the beginning and foundation of enmity, and hatred, and a
thousand quarrels. From nothing else have our own affairs been more
neglected, than from the habit of prying into and meddling with the
concerns of others; for it is not possible for one who is given to
evil speaking, and busying himself with other men’s lives, ever
to look after his own life. His whole study being expended upon
meddling with other men’s matters, all those which belong to
himself must of necessity be left at hazard and neglected. For it
is well if one who spends all his leisure on the anxious
consideration of his own sins, and the judgment of them, can make
any progress. But when thou art always busy about other men’s
matters, when wilt thou pay any heed to thy own evils?
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
our account heavier, the devil leads us
into this custom. But more than this it is not only a very serious
matter, that we shall hereafter have to give account of what we
have spoken, but that we shall make our own offences the heavier by
these means; depriving ourselves of all excuse. For he who scans
with bitterness the conduct of others, can never obtain pardon for
the sins committed by himself. For God will determine the sentence,
not only from the nature of our transgressions, but from the
judgment which thou hast passed upon others. Therefore He gave the
admonition, “Judge not, that ye be not judged.”1173
For the
sin, of whatever kind, will not there appear any more such as it
was when committed, but will receive a great and unpardonable
addition from the judgment passed by thee upon thy fellow servants.
For as he who is humane, and merciful, and forgiving, cuts away the
greater mass of his sins, so he who is bitter, and cruel, and
implacable, greatly increases the magnitude of his own offences.
Let us then expel from our mouth all slander, knowing that if we do
not abstain from it, though we might feed upon ashes, this
austerity would avail us nothing. “For not that which entereth
into, but that which cometh out of the mouth defileth the man.”1174
If any one
were to stir up a cesspool, when you were passing, say, would you
not reproach and rate the man who did it? This then also do with
respect to the slanderer. For the stirred cesspool does not so
grossly offend the sense of those who smell that ill savour, as the
stirring up other men’s sins, and the exposure of an impure life,
offends and disturbs the soul of those who hear of it. Therefore
let us abstain from evil speaking, from foul language, from
blasphemy; and let us not speak ill of our neighbour, nor of
God!
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 servant1175
to be insulted, in order that from
the danger which has happened through this insult, thou mayest
learn the benignity of the Lord! And notwithstanding that this is
our first and only offence, we do not on that account expect to
gain an excuse, or pardon. But we provoke God every day, and we
show no signs of returning to Him, and yet He endures it with all
long-suffering! Seest thou then how great the benignity of the Lord
is? Yet, in this present outrage, those who had done amiss were
taken and thrust into prison, and paid the penalty; nevertheless we
are still in fear, for he who has been insulted has not as yet
heard1176
| 1176 The two capitals of Antioch and Constantinople
were separated by the distance of 800 miles. See Gibbon, c. 27. | what has
taken place, nor pronounced sentence, and we are all trembling. But
God every day hears of the insults offered Him, and no one heeds
it, although God is thus merciful and loving toward man. With Him
it suffices only to acknowledge the sin, and so to cancel the
accusation. But with man it is altogether the reverse. When those
who have sinned confess, then they are punished the more; which
indeed has happened in the present instance. And some 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 these deeds;1177
| 1177 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. | nor that
the exaction was thought to be intolerable;1178
| 1178 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. | nor poverty, nor having offended
in company with all; nor promising that they would never hereafter
dare to repeat such deeds; nor anything else, could at all rescue
them; but they were led away to the pit,1179
| 1179 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. | 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! And
just as when men beholding from the land those who are shipwrecked,
are deeply distressed, but are not able to approach and to rescue
the drowning, so too here, the mothers restrained through fear of
the soldiers, as it were by so many waves, not only dared not go
near to their children, and rescue them from condemnation, but were
afraid even to shed tears?
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;1180
and only
once in all his lifetime has experienced this; and then it was not
done to his face; nor while he was present to see or hear it; and
nevertheless, none of those who perpetrated these deeds obtained
pardon. But with regard to God nothing of the kind can be said; for
the interval between man and God, is so great, as no language can
at all express; and throughout every day He is insulted, although
present, and seeing and hearing it: and yet He sends not forth the
lightning, nor commands the sea to overflow the land, and submerge
all men; nor does He bid the earth to cleave asunder and swallow up
all the contumelious; but He forbears, and suffers long, and still
offers to pardon those who have insulted Him, if they only repent
and promise to do these things no more! Truly now is the season to
proclaim, “Who can utter the mighty acts of the Lord? who can
show forth all His praise?”1181
How many men have not only cast
down, but also trodden under foot the images of God! For when thou
throttlest a debtor, when thou strippest him, when thou draggest
him away,1182
| 1182 Some add ὅταν καταβ€λλῃς, lit. “when thou throwest
him down;” it may have some special meaning. See on Rom. ii. 18,
Hom. XI. Comp. Ja. iii.
9. | thou
tramplest under foot God’s image. Hear for a certainty Paul
saying, that “a man ought not to cover his head, forasmuch as he
is the image and glory of God.”1183
And again, hear God Himself
saying, “Let us make man in Our Image, after Our likeness.”1184
But if
thou sayest that man is not of the same substance as God,—what
matters that? For neither was the brazen statue of the same
substance as the Emperor; yet nevertheless, they who defied it paid
the penalty. Thus also with regard to mankind, if men are not of
the same substance as God, (as indeed they are not), still they
have been called His image; and it were fitting they should receive
honour on account of the appellation. But thou for the sake of a
little gold dost trample them under foot, dost throttle them, and
drag them away; and hast not to this day in any wise paid the
penalty!
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 supplicate1185
two or
three days, but it is necessary that we should make a change in our
whole life,1186
| 1186 Sav. and M. “the change that of our whole
life:” the Greek reads best so. | and that
whilst abstaining from wickedness we should persevere continually
in virtue. For as those who are sickly, unless they keep up a
constant regimen, would find no advantage by their observing a two
or three days’ discipline; so those who are in sin, if they do
not exercise sobriety at all times, will find no benefit in two or
three days’ amendment. For as it is said, that he who is washed,
and is again afterwards polluted with the mire, hath gained
nothing; so he who has repented for three days, and has again
returned to his former state, has accomplished nothing. Let us not
therefore, now act as we have always done hitherto. For many times,
when we have been surprised by earthquakes, as well as famine and
drought, after becoming more sober and gentle for three or four
days, we did but return again to the former course. For this cause
our present troubles have happened. But if we have not done so
before; yet, now at least let us all persevere in the same piety;
let us preserve the same meekness, that we may not again need
another stroke. Was not God able to have prevented what has taken
place? He did, however, permit it, that He might make those who
despised Him more sober-minded, through dread of a
fellow-servant!
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 space1187
for
repentance, in order that we may be amended and converted. But if,
because we have not paid the penalty, we suppose that the offence
too is blotted out, and make light of it; then somewhere,
where we think not
of it, we are sure afterwards to be punished. And this takes place
in order that, when we sin and are not punished, we may not be free
from fear, unless we amend, knowing that we shall certainly fall
into punishment where we do not expect it. So that if thou sinnest,
beloved, and art not punished, do not grow presumptuous, but for
this very cause be the more alarmed, knowing that it is an easy
matter with God to recompense again when he pleases. For this
reason then he hath not punished thee, that thou mightest receive
space for repentance. Let us not therefore say, that such a person
whilst innocent incurred punishment; and another whilst guilty
escaped, for he who incurred it, being guiltless, as I observed,
paid the punishment of other transgressions; and he who now escapes
it, if he repents not, will be captured in another snare. If our
minds are thus disposed, we shall never forget our own sins, but,
always fearful and trembling lest we should have to pay the
penalty, we shall readily recollect them. For nothing is so apt to
bring sin to remembrance as punishment and chastisement. And this
is shown by Joseph’s brethren. For when they had sold the just
man, and thirteen years had passed away, suspecting they had fallen
into punishment, and fearing for their lives, they remembered their
sin, and said one to another, “We are verily guilty concerning
our brother Joseph.”1188
Seest thou, how fear brought their
guilt to recollection? And yet when they were sinning they
perceived it not, but when they were fearful of being punished,
then they remembered it? Knowing, therefore, all these things, let
us make a change and amendment of our lives; and let us think of
religion and virtue, before we think of deliverance from the
impending distress.
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. E.C.F. INDEX & SEARCH
|
