John Chrysostom
John preached during the reign of Theodosius who meted hot-tempered, ruthless vengeance on
any who offended her. Chrysostom called Theodosious Jezebel. In him can already be found the attitudes of a genuine Christian humanist. Every day his church was thronged, while the preacher denounced the luxuries and lashed out against the vices of his fellow citizens. The result was a revival of faith in the city. A silver image of Eudoxia had been set up opposite his church and the inauguration of it was celebrated with dances and buffoonery, which the patriarch detested as morally pernicious. Vehemently denouncing the spectacle his sermon began "Again Herodias is raging, again she is excited, again she is dancing, again she is seeking to
obtain the head of John." His following became so large that the bishopric of Constantinople was practically forced upon him by being kidnapped and carried to Constantinople and made patriarch.
John Chrysostom was consecrated Bishop of Constantinople in 397. His immediate attempts to reform the conservative clergy created tensions in the ecclesiastical institutions. Banished from Constantinople
in 403, he was briefly recalled, then exiled again. Warning against sinning after baptism, Chrysostom was convinced that all Christians can live in disciplined obedience to God, holy and without blemish.
In his post as Bishop, Chrysostom sent missionaries to pagan lands, including the Goths. The morally lax clergy in the capital resisted his attempts to discipline them. His congregation had forgotten the liberality of the days of the apostles and Chrysostom sought to revive that spirit. "Recall", said he, "that money is like water. It goes bad if it does not run. Better use your money for the poor." Chrysostom doubted
whether the church was poorer for state aid, because private generosity was chilled. St. John Chrysostom
Concerning Lowliness of Mind
1. When lately we made mention of the Pharisee and the publican, and
hypothetically yoked two chariots out of virtue and vice; we pointed out
each truth, how great is the gain of humbleness of mind, and how great the
damage of pride. For this, even when conjoined with righteousness and fastings
and tithes, fell behind; while that, even when yoked with sin, outstripped
the Pharisee's pair, even although the charioteer it had was a poor one.
For what was worse than the publican? But all the same since he made his
soul contrite, and called himself a sinner; which indeed he was; he surpassed
the Pharisee, who had both fastings to tell of and tithes; and was removed
from any vice. On account of what, and through what? Because even if he was
removed from greed of gain and robbery, he had rooted over his soul the
mother of all evils--vain-glory and pride. On this account Paul also exhorts
and says "Let each one prove his own work; and then he will have his ground
of boasting for himself, and not for the other." Whereas he publicly came
forward as an accuser of the whole world; and said that he himself
was better than all living men. And yet even if he had set himself before
ten only, or if five, or if two, or if one, not even was this endurable;
but as it was, he not only set himself before the whole world, but also accused
all men. On this account he fell behind in the running. And just as a ship,
after having run through innumerable surges, and having escaped many storms,
then in the very mouth of the harbour having been dashed against some rock,
loses the whole treasure which is stowed away in her--so truly did this Pharisee,
after having undergone the labours of the fasting, and of all the rest of
his virtue, since he did not master his tongue, in the very harbour underwent
shipwreck of his cargo. For the going home from prayer, whence he ought
to have derived gain, having rather been so greatly damaged, is nothing else
than undergoing shipwreck in harbour.
2. Knowing therefore these things, beloved even if we should have
mounted to the very pinnacle of virtue, let us consider ourselves last of
all; having learned that pride is able to cast down even from the heavens
themselves him who takes not heed, and humbleness of mind to bear up on high
from, the very abyss of sins him who knows how to be sober. For this it was
that placed the publican before the Pharisee; whereas that, pride I mean
and an overweening spirit, surpassed even an incorporeal power, that of the
devil; while humbleness of mind and the acknowledgment of his own sins committed
brought the robber into Paradise before the Apostles. Now if the confidence
which they who confess their own sins effect for themselves is so great,
they who are conscious to themselves of many good qualities, yet humble their
own souls, how great crowns will they not win. For when sinfulness be
put together with humbleness of mind it runs with such ease as to pass and
out-strip righteousness combined with pride. If therefore thou have put it
to with righteousness, whither will it not reach? through how many heavens
will it not pass? By the throne of God itself surely it will stay its course;
in the midst of the angels, with much confidence. On the other hand if pride,
having been yoked with righteousness, by the excess and weight of its own
wickedness had strength enough to drag down its confidence; if it be put
together with sinfulness, into how deep a hell will it not be able to precipitate
him who has it? These things I say, not in order that we should be careless
of righteousness, but that we should avoid pride; not that we should sin,
but that we should be sober-minded. For humbleness of mind is the foundation
of the love of wisdom which pertains to us. Even if thou shouldest have built
a superstructure of things innumerable; even if almsgiving, even if prayers,
even if fastings, even if all virtue; unless this have first been laid as
a foundation, all will be built upon it to no purpose and in vain; and
it will fall down easily, like that building which had been placed on the
sand. For there is no one, no one of our good deeds, which does not need
this; there is no one which separate from this will be able to stand. But
even if thou shouldest mention temperance, even if virginity, even if despising
of money, even if anything whatever, all are unclean and accursed and loathsome,
humbleness of mind being absent. Everywhere therefore let us take her with
us, in words, in deeds, in thoughts, and with this let us build these
(graces).
3. But the things belonging to humbleness of mind have been sufficiently
spoken of; not for the value of the virtue; for no one will be able to
celebrate it in accordance with its value; but for the intelligence of your
love. For well do I know that even from the few things that have been said
you will embrace it with much zeal. But since it is also necessary to make
clear and manifest the apostolic saying which has been to-day read; seeming
as it does to many to afford a pretext for indolence; so that some may not,
providing for themselves hence a certain frigid defence, neglect their own
salvation--to this let us direct our discourse. What then is this saying?
"Whether m pretence," it says, "or in sincerity, Christ is preached."
This many wrest absolutely ,o and just as happens, without reading what precedes
and what comes after it; but having cut it off from the sequence of the remaining
members, to the destruction of their own soul they put it forward to the
more indolent. For attempting to seduce them from the sound faith; then seeing
them afraid and trembling; on the ground of its not being without danger
to do this, and desiring to relieve their fears, they bring forward this
apostolic declaration, saying, Paul conceded this, by saying, "Whether m
pretence or in sincerity, let Christ be proclaimed." But these things are
not (true), they are not. For in the first place he did not say "let him
be proclaimed," but "he is proclaimed," and the difference between this and
that is wide. For the saying "let him be proclaimed" belongs to a lawgiver;
but the saying "he is proclaimed" to one announcing the event. For that Paul
does not ordain a law that there should be heresies, but draws away all who
attended to him, hear what he says, "If any one preaches to you a gospel
besides what ye have received, let him be anathema, were it even I, were
it even an angel from the heavens." Now he would not have anathematized
both himself and an angel, if he had known the act to be without danger.
And again--"I am jealous of you with a jealousy of God," he says; "for I
have betrothed you to one husband a chaste virgin: and fear lest at some
time, as the serpent beguiled Eve by his wiliness, so your thoughts should
be corrupted from the singleness that is towards Christ." See, he both
set down singleness, and granted no allowance. For if there were allowance,
there was no danger; and if there was no danger Paul would not have feared:
and Christ would not also have commanded that the tares should be burned
up, if it were a thing indifferent to attend to this one or that or another;
or to all indiscriminately.
4. What ever then is what is meant? I wish to narrate to you the whole
history from a point a little earlier; for it is needful to know in what
circumstances Paul was when he was writing these things by letter. In what
circumstances therefore was he? In prison and chains and intolerable perils.
Whence is this manifest? From the epistle itself. For earlier than this he
says, "Now I wish you to know, brethren, that the circumstances in which
I am have come rather to the furtherance s of the Gospel; so that my bonds
have become manifest in Christ in the whole Court, and to all the others;
and a good many of the brethren, trusting to my bonds, the more exceedingly
dare fearlessly to speak the word." Now Nero had then cast him into prison.
For just as some robber having set foot in the house, while all are sleeping,
when stealing every thing, if he see any one having lit a lamp, both
extinguishes the light and slays him who holds the lamp, in order that he
may be allowed in security to steal and rob the property of others; so truly
also the Caesar Nero then, just as any robber and burglar while all were
sleeping a deep and unconscious slumber; robbing the property of all, breaking
into marriage chambers, subverting houses, displaying every form of
wickedness; when he saw Paul having lighted a lamp throughout the world;
(the word of his teaching;) and reproving his wickedness, exerted himself
both to extinguish what was preached, and to put the teachers out of the
way; in order that he might be allowed with authority to do anything he pleased;
and after binding that holy man, cast him into prison. It was at that time
then that the blessed Paul wrote these things. Who would not have been astounded?
who would not have marvelled? or rather who could adequately have been astounded
at and admired that noble and heaven-reaching soul; in that, while bound
in Rome and imprisoned, at so great a distance as that, he wrote a letter
to the Philippians? For you know how great is the distance between Macedonia
and Rome. But neither did the length of the way, nor the amount of time
(required), nor the press of business, nor the peril and the dangers coming
one upon another, nor anything else, drive out his love for and remembrance
of the disciples; but he retained them all in his mind; and not so strongly
were his hands bound with the chains as his soul was bound together and rivetted
by his longing for the disciples: which very thing itself indeed also
declaring, in the preface of the Epistle he said, "On account of my having
you in my heart, both in my bonds, and in the defence and confirmation of
the Gospel." And just as a King, having ascended upon his throne at
morning-tide and taken his seat in the royal courts, immediately receives
from all quarters innumerable letters; so truly he also, just as in royal
courts, seated in the dungeon, both received and sent his letters in far
greater number; the nations from all quarters referring to his wisdom every
thing about what had taken place among themselves; and he administered
more business than the reigning monarch in proportion to his having had a
larger dominion entrusted to him. For in truth God had brought and put into
his hands not those who inhabited the country of the Romans only, but also
all the barbarians, both land and sea. And by way of showing this he said
to the Romans, "Now I would not that ye should be ignorant, brethren, that
ofttimes I have purposed to come to you, and have been hindered until the
present; in order that I might have some fruit also among you, as among the
rest of the Gentiles too. Both to Greeks and barbarians, both to wise and
those without understanding I am a debtor." Every day therefore he was
in anxious thought at one moment for Corinthians, at another for Macedonians;
how Philippians, how Cappadocians, how Galatians, how Athenians, how they
who inhabited Pontus. how all together were. But all the same, having had
the whole world put into his hands, he continually cared not for entire nations
only, but also for each single man; and now indeed he despatched a letter
on behalf of Onesimus, and now on behalf of him who among the Corinthians
had committed fornication. For neither used he to regard this--that it was
the individual who had sinned and needed advocacy; but that it was a human
being; a human being, the living thing most precious to God; and for whose
sake the Father had not spared even the Only-begotten.
5. For do not tell me that this or that man is a runaway slave, or
a robber or thief, or laden with countless faults, or that he is a mendicant
and abject, or of low value and worthy of no account; but consider that for
his sake the Christ died; and this sufficeth thee for a ground for all
solicitude. Consider what sort of person he must be, whom Christ valued at
so high a price as not to have spared even his own blood. For neither, if
a king had chosen to sacrifice himself on any one's behalf, should we have
sought out another demonstration of his being some one great and of deep
interest to the King--I fancy not--for his death would suffice to show the
love of him who had died towards him. But as it is not man, not angel, not
archangel; but the Lord of the heavens himself, the only-begotten Son of
God himself having clothed himself with flesh, freely gave himself on our
behalf. Shall we not do everything, and take every trouble, so that the men
who have been thus valued may enjoy every solicitude at our hands? And what
kind of defence shall we have? what allowance? This at least is the very
thing by way of declaring which Paul also said, "Do not by thy meat destroy
him for whose sake Christ died." For desiring to shame, and to bring to
solicitude, and to persuade to care for their neighbours, those who despise
their brethren, and look down upon them as being weak, instead of all
else he set down the Master's death.
Sitting then in the prison he wrote the letter to the Philippians
from that so great distance. For such as this is the love that is according
to God: it is interrupted by no one of human things, since it has its
roots from above in the heavens and its recompense. And what says he?
"Now I desire that ye should know, brethren" Seest thou solicitude for
his scholars? seest thou a teacher's carefulness? Hear too of loving affection
of scholars towards their teacher, that thou mayest know that this was what
made them strong and unconquerable--the being bound together with one another.
For if "Brother helped by brother is as a strong city;" far more so many
bound together by the bonds of love would have entirely repulsed the plotting
of the wicked demon. That indeed then Paul was bound up with the disciples,
requires not even any demonstration further nor argument for us, since in
truth even when in bonds he anxiously cared for them, and each day, he was
also dying for them, burning with his longing.
6. And that the disciples too were bound up with Paul with all
perfectness; and that not men only but women also, hear what he says about
Phoebe. "Now I commendto you Phoebe the sister, being a deaconess of
the Church which is in Cenchreae; that ye may receive her in the Lord worthily
of the saints, and stand by her, in whatever matter she may require you,
since she has proved a helper of many; and of me myself." But
in this instance he bore witness to her of her zeal so far as help went
(only;) but Priscilla and Aquila went as far even as death for Paul's
sake; and about them he thus writes, saying, "Aquila and Priscilla salute
you, who for my life's sake laid down their own neck;" for death clearly.
And about another again writing to these very persons he says, "Because he
went as far as death; having counselled ill for his life, in order that he
might supply your deficiency in your service towards me. Seest thou how
they loved their teacher? how they regarded his rest before their own
life? On this account no one surpassed them then. Now this I say, not that
we may hear only, but that we may also imitate; and not to the ruled only,
but also to those who rule is what we say addressed; in order that both scholars
may display much solicitude about their teachers, and the teachers may have
the same loving affection as Paul about those placed under them; not those
present only, but also those who are far off. For also Paul, dwelling in
the whole world just as in one house, thus continually took thought for the
salvation of all; and having dismissed every thing of his own; bonds and
troubles and stripes and straits, watched over and inquired into each day,
in what state the affairs of the disciples were; and often for this very
purpose alone sent, now Timothy, and now Tychicus; and about him he says,
"That he may know your circumstances, and encourage your hearts:" and
about Timothy; "I have sent him, being no longer able to contain myself;
lest in some way the tempter have tempted you."And Titus again elsewhere,
and another to another place. For since he himself, by the compulsion of
his bonds being often detained in one place, was unable to meet those who
were his vitals, he met them through the disciples.
7. And then therefore being in bonds he writes to the Philippians,
saying, "Now I desire that ye should know, brethren," calling the disciples
brethren. For such a thing as this is love; it casts out all inequality,
and knows not superiority and dignity; but even if one be higher than all,
he descends to the lowlier position of all; just what Paul also used to do.
But let us hear what it is that he desires they should know. "That the things
which happened unto me," he says, "have fallen out rather to the furtherance
of the gospel." Tell me, how and in what way? Hast thou then been released
from thy bonds? hast thou then put off thy chain? and dost thou with free
permission preach in the city? hast thou then, having gone into an assembly,
drawn out many long discourses about the faith, and departed after gaining
many disciples? hast thou then raised the dead and been made an object of
wonder? hast thou then cleansed lepers, and all were astounded? hast thou
driven away demons, and been exalted? No one of these things, he says. How
then did the furtherance of the gospel take place? tell me. "So that my bonds,"
he says, "have become openly known in the whole Court, and to all the rest."
What sayest thou? this then, this was the furtherance, this the advance,
this the increase of the proclamation--that all knew that thou wast bound.
Yes, he says: Hear at least what comes next, that thou mayest learn that
the bonds not only proved no hindrance, but also a ground of greater freedom
of speech. "So that several of the brethren in the Lord, in reliance on
my bonds, more abundantly dare fearlessly to speak the word." What sayest
thou, O Paul? have thy bonds inspired not anxiety but confidence? not fear
but earnest longing? The things mentioned have no consistency.I too know
it. For neither did these things take place according to the consistency
of human affairs, he means, but what came about was above nature, and
the successes were of divine grace. On this account what used to cause anxiety
to all others, that to him afforded confidence. For also if any one, having
taken the leader of an army land confined him, have made this publicly known,
he throws the whole camp into flight; and if any one have carried a shepherd
away from the flock, the security with which he drives off the sheep is great.
But not in Paul's case was it thus, but the contrary entirely. For the leader
of the army was bound, and the soldiers became more forward in spirit; and
the confidence with which they sprung upon their adversaries was greater:
the shepherd was in confinement, and the sheep were not consumed, nor even
scattered.
8. Who ever saw, who ever heard of, the scholars taking greater encouragement
in the dangers of their teachers? How was it that they feared not? how was
it that they were not terrified? how was it that they did not say to Paul,
"Physician, heal thyself," deliver thyself from thy manifold perils,
and then thou will be able to procure for us those countless good things?
How was it they did not say these things? How! It was because they had been
schooled, from the grace of the Spirit, that these things took place not
out of weakness, but out of the permission of the Christ; in order that the
truth might shine abroad more largely; through bonds and imprisonments and
tribulations and straits increasing and rising, to a greater volume. Thus
is the power of Christ in weakness perfected. For indeed if his bonds
had crippled Paul and made him cowardly; either himself or those belonging
to him; one could not but feel difficulty; but if rather they prepared him
to feel confidence and brought him into greater renown, one must be astounded
and marvel, how through a thing involving dishonour glory was procured for
the disciple--through a thing inspiring Cowardice confidence and encouragement
resulted to them all. For who was not astounded at him then, seeing him encircled
with a chain? Then demons took to flight all the more, when they saw him
spending his time in a prison. For not so splendid does the diadem make a
royal head, as the chain his hands; not owing to their proper nature, but
owing to the grace that darted brightness on them. On this account it
was that great encouragement resulted to the disciples. For also they saw
his body indeed bound, but his tongue not bound, his hands indeed tightly
manacled, but his voice unshackled, and traversing the whole world more
swiftly than the solar ray. And this became to them an encouragement; learning
as they did from the facts that no one of present things is to be dreaded.
For when the soul has been genuinely imbued by divine longing and love, it
pays regard to no one of things present; but just as those who are mad venture
themselves against fire and sword and wild beasts and sea and all else, so
these too, maddened with a most noble and most spiritual frenzy, a frenzy
arising from sanity, used to laugh at all things that are seen. On this
account, seeing their teachers bound, they the more exulted, the more prided
themselves; by facts giving to their adversaries a demonstration that on
all sides they were impregnable and indomitable.
9. Then therefore, when matters were in this state, some of the enemies
of Paul, desiring to fan up the war to greater vehemence, and to make the
hatred of the tyrant, which was fell towards him greater, pretended that
they themselves also preached; (and they did preach the right and sound faith,)
for the sake of the doctrine advancing more rapidly: and this they did, not
with the desire to disseminate the faith; but in order that Nero, having
learnt that the preaching was increasing and the doctrine advancing, might
the sooner have Paul led away to execution? There were therefore two schools;
that of Paul's scholars and that of Paul's enemies; the one preaching out
of sincerity, and the others out of love of contention and the hatred they
felt towards Paul. And by way of declaring this he said, "Some indeed through
envy and strife are preaching Christ," (pointing out those his enemies) "but
some also through good pleasure;" saying this about his own scholars.
Then next about those; "Some indeed out of contentiousness," (his enemies,)
not purely, not soundly, but, "thinking that they are thereby bringing pressure
upon my bonds; but the others out of love;" (this again about his own
brethren ;) "knowing that I am set 'for the defence of the gospel." For
what? Nevertheless, in any way; whether in pretence or in sincerity, Christ
is being announced." So that vainly and to no purpose is this saying taken
in reference to heresies. For those who then were preaching were not preaching
corrupt doctrine; but sound and right belief. For if they were preaching
corrupt doctrine, and were teaching other things contrary to Paul, what they
desired was certain not to succeed to them. Now what did they desire? That
the faith having grown, and the disciples of Paul having become numerous,
it should rouse Nero to greater hostility. And if they were preaching different
doctrines, they would not have made the disciples of Paul numerous; and by
not doing so, they would not have exasperated the tyrant. He does not
therefore say this--that they were bringing in corrupt doctrines--but that
the motive from which they were preaching, this was corrupt. For it is one
thing to state the pretext of their preaching, and another that their
preaching itself was not sound. For the preaching does not become sound when
the doctrine is laden with deception; and the pretext does not become sound
when the preaching indeed is sound, but they who preach do not preach for
the sake of God, but either with a view of enmity, or with a view to the
favour of others.
10. He therefore does not say this--that they were bringing in heresies;
but that it was not from a right motive, nor through piety that they
were preaching what they did preach. For it was not that they might increase
the gospel that they were doing this; but that they might wage war against
him, and throw him into greater danger--on this account he accuses them.
And see how with exactitude he laid it. "Thinking," he says, "that they
were putting pressure upon my bonds." He did not say, putting, but "thinking
they were putting upon," that is supposing, by way of pointing out that even
if they so supposed, still he himself was not in such a position; but that
he even rejoiced on account of the advance of the preaching. He added therefore
saying, "But in this I both rejoice and will rejoice:" whereas if he held
their doctrines deception, and they were bringing in heresies, Paul could
not possibly rejoice. But since the doctrine was sound and of genuine parentage,
on this account he says, "I rejoice and will rejoice." For what if they
are destroying themselves by doing this out of contentiousness? Still, even
unwillingly, they are strengthening my cause. Seest thou how great is Paul's
power? how he is caught by no one of the devil's machinations? And not only
is he not caught; but also by these themselves he subdues him. For great
indeed is both the devil's craftiness, and the wickedness of those who
minister to him; for under pretence of being of the same mind, they desired
to extinguish the proclamation But "he who seizes the cunning in their
craftiness" did not permit that this should take place then. By way of
declaring this very thing at least Paul said "But the continuing in the flesh
is the more necessary for your sake; and this I confidently know, that I
shall continue and remain in company with you all." For those men indeed
set their mind on casting me out of the present life, and are ready to endure
anything for this object; but God does not permit it on your account.
11. These things therefore, all of them, remember with exactness in
order that you may be able with all wisdom to correct those who use the
Scriptures without reference to circumstances and at hap-hazard, and for
the destruction of their neighhours. And we shall be able both to remember
what has been said, and to correct others, if we always betake ourselves
to prayers as a refuge, and beseech the God who gives the word of wisdom
to grant both intelligence in hearing, and a careful and unconquerable
guardianship of this spiritual deposit in our hands. For things which often
we have not strength to perform successfully from our own exertions, these
we shall have power to accomplish easily through prayers. I mean prayers
which are persevering. For always and without intermission it is a duty to
pray, both for him who is in affliction, and him who is in relief from it,
and him who is in dangers, and him who is in prosperity--for him who is in
relief and much prosperity, that these may remain unmoved and without
vicissitude, and may never change; and for him who is in affliction and his
many dangers, that he may see some favourable change brought about to him,
and be transported into a calm of consolation. Art thou in a calm? Then beseech
God that this calm may continue settled to thee. Hast thou seen a storm risen
up against thee? Beseech God earnestly to cause the billow to pass, and
to make a calm out of the storm. "Hast thou been heard? Be heartily thankful
for this; because thou hast been heard. Hast thou not been heard? Persevere
in order that thou mayest be heard. For even if God at any time delay the
giving, it is not in hatred and aversion; but from the desire by the
deferring of the giving perpetually to retain thee with himself; just in
the way also that affectionate fathers do; for they also adroitly manage
the perpetual and assiduous attendance of children who are rather indolent
by the delay of the giving. There is to thee no need of mediators in audience
with God; nor of that much canvassing; nor of the fawning upon others;
but even if thou be destitute, even if bereft of advocacy, alone, by thyself,
having called on God for help, thou wilt in any case succeed. He is
not so wont to assent when entreated by others on our behalf, as by ourselves
who are in need; even if we be laden with ten thousand evil deeds. For if
in the case of men, even if we have come into countless collisions with them,
when both at dawn and at mid-day and in the evening we show ourselves to
those who are aggrieved against us, by the unbroken continuance and the
persistent meeting and interview we easily demolish their enmity--far more
in the case of God would this be effected.
12. But thou art unWorthy. Become worthy by thy assiduity. For that
it both is possible that the unworthy should become worthy from his assiduity;
and that God assents more when called on by ourselves than by others; and
that he often delays the giving, not from the wish that we should be utterly
perplexed, nor to send us out with empty hands; but in order that he may
become the author of greater good things to us--these three points I will
endeavour to make evident by the parable which has to-day been read to you.
The woman of Chanaan had come to Christ praying on behalf of a daughter possessed
by a demon, and crying out with much earnestness, (it says, "Have pity
on me, Lord, my daughter is badly possessed by a demon." See, the woman of
a strange nation, and a barbarian, and outside of the Jewish commonwealth.
For indeed what else (was she) than a dog, and unworthy of the receiving
her request? For "it is not," he says, "good to take the children's bread,
and to give it to the dogs." But, all the same, from her assiduity, she became
worthy. For not only did he admit her into the nobility of children, dog
as she was; but also he sent her off with that high encomium saying, "O woman
great is thy faith; be it done to thee as thou wilt." Now when the Christ
says, "great is thy faith," seek thou no other demonstration of the greatness
of soul which was in the woman. Seest thou how, from her assiduity the woman,
being unworthy, became worthy? Desirest thou also to learn that we accomplish
(our wish) by calling on him by ourselves more than by others? She cried
out, and the disciples having come to him say, "Let her go away, for she
is crying after us:" and to them he says, "I am not sent, unless to the
lost sheep of the house of Israel." But when she had come to him by herself
and continued crying, and saying, "Yes, Lord, for even the dogs eat from
the table of their masters," then he granted the favour and says, "Be
it done unto thee as thou wilt." Seest thou how, when they were entreating
him, he repelled; but when she who needed the gift herself cried out, he
assented? For to them he says, "I am not sent, unless to the lost sheep of
the house of Israel;" but to her he said, "Great is thy faith; be it done
unto thee as thou wilt." Again, at the beginning and in the prelude of her
request he answered nothing; but when both once and twice and thrice she
had come to him, then he granted the boon; by the issue making us believe
that he had delayed the giving, not that be might repel her but that
he might display to us all the woman's endurance. For if he had delayed in
order that he might repel her, he would not have granted it even at the end;
but since he was waiting to display to all her spiritual wisdom, on this
accouter he was silent. For if he had granted it immediately and at the
beginning, we should not have known the woman's virtue. "Let her go"
it says, "because she is clamouring behind us." But what (says) the Christ?
"Ye hear a voice, but I see the mind: I know what she is going to say. I
choose not to permit the treasure hidden in her mind to escape notice; but
I am waiting and keeping silence; in order that having discovered it I may
lay it down in publicity, and make it manifest to all.
13. Having therefore learned all these things, even if we be in sins,
and unworthy of receiving, let us not despair; knowing, that by assiduity
of soul we shall be able to become worthy of the request. Even if we be unaided
by advocate and destitute, let us not faint; knowing that it is a strong
advocacy--the coming to God one's self by one's self with much eagerness.
Even if he delay and defer with respect to the giving, let us not be dispirited;
having learned that the putting it off and delay is a sure proof of caring
and love for mankind. If we have thus persuaded ourselves; and with a soul
deeply pained and fervent, and thoroughly roused purpose; and such as that
with which the woman of Chanaan approached, we too come to him, even if we
be dogs; even if we have done anything whatever dreadful; we shall both rebut
our own crimes, and obtain so great liberty of speech as also to be advocates
for others; in the way in which also this woman of Chanaan not only herself
enjoyed liberty of speech and ten thousand encomiums, but had power to snatch
her dear daughter(out of her intolerable sufferings. For nothing--nothing
is more powerful than prayer when fervent and genuine. This both disperses
present dangers, and rescues from the penalties which take place at that
hour. That therefore we may both complete our passage through the present
life with ease, and depart thither with confidence, with much zeal
and eagerness let us perform this perpetually. For thus shall we be able
both to attain the good things which are laid up, and to enjoy those excellent
hopes; which God grant that we may all attain; by the grace and loving kindness
and compassion of our Lord Jesus Christ--with whom to the Father together
with the Holy Spirit be glory, honour, dominion, to the ages of the ages.
Source - St. Columba Press
John Chrysostom was the great eastern orator. Chrysostom means "golden tongued" and was given him long after his death. First known as a presbyter at Antioch, John had an unparalleled pulpit gift. Antioch was the seat of a school of bible study much different than at Alexandria. The Alexandrians took liberties with scripture, spiritually allegorizing them, fine for many prophetic scriptures but a more literal interpretation is usually needed. Antioch pursued the method of grammatical and historical interpretation, becoming the prince of expository preachers.
A HOMILY AGAINST THOSE WHO IMPROPERLY USE THE
APOSTOLIC DECLARATION WHICH SAYS, "WHETHER IN PRETENCE, OR IN SINCERITY,
CHRIST IS PREACHED:" (Phil. i. 18), AND ABOUT HUMBLENESS OF MIND.
Amen.
[14, 23, 25, 28, 48, 13]
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