Chrysostom: Homilies 7150
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Again on the calamity of the city of Antioch. That fear is every way profitable. That sorrow is more useful than laughter. And upon the saying, “Remember that thou walkest in the midst of snares.” And that it is worse to exact an oath, than to commit murder
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1). To-Day, and on the former Sabbath, it had behoved us to enter on the subject of fasting; nor let any one suppose that what I said was unseasonable. For on the days of the fast, counsel and admonition on that subject are indeed not at all necessary; the very presence of these days exciting even those who are the most remiss to the effort of fasting. But since many men, both when about to enter upon the fast, as if the belly were on the point of being delivered over to a sort of lengthened seige, lay in beforehand a stock of gluttony and drunkenness; and again, on being set at liberty, going forth as from a long famine and a grievous prison, run to the table with unseemly greediness, just as if they were striving to undo again the advantage gained through the fast, by an excess of gluttony; it might have been needful, that then as well as now, we should agitate the subject of temperance. Nevertheless, we have neither lately said any thing of that kind, neither shall we now speak upon it. For the fear of the impending calamity suffices, instead of the strongest admonition and counsel, to sober the soul of every one. For who is there so miserable and degraded, as to be drunken in such a tempest? Who is there so insensible, when the city is thus agitated, and such a shipwreck is threatened, as not to become abstemious and watchful, and more thoroughly reformed by this distress than by any other sort of admonition and counsel? For discourse will not be able to effect as much as fear does. And this very thing it is now possible to shew from the events which have taken place. How many words then did we spend before this in exhorting many that were listless, and counselling them to abstain from the theatres, and the impurities of these places! And still they did not abstain; but always on this day they flocked together to the unlawful spectacles of the dancers; and they held their diabolical assembly in opposition to the full congregation of God’s Church; so that their vehement shouts, borne in the air from that place, resounded against the psalms which we were singing here. But behold, now whilst we were keeping silence, and saying nothing on the subject, they of themselves have shut up their orchestra; and the Hippodrome has been left deserted! Before this, many of our own people used to hasten to them; but now they are all fled hither from thence to the church, and all alike join in praising our God!
2. Seest thou what advantage is come of fear? If fear were not a good thing, fathers would not have set tutors over their children; nor lawgivers magistrates for cities. What can be more grievous than hell? Yet nothing is more profitable than the fear of it; for the fear of hell will bring us the crown of the kingdom. Where fear is, there is no envy; where fear is, the love of money does not disturb; where fear is, wrath is quenched, evil concupiscence is repressed, and every unreasonable passion is exterminated. And even as in a house, where there is always a soldier under arms, no robber, nor house-breaker, nor any such evil doer will dare to make his appearance; so also while fear holds possession of our minds, none of the base passions will readily attack us, but all fly off and are banished, being driven away in every direction by the despotic power of fear. And not only this advantage do we gain from fear, but also another which is far greater. For not only, indeed, does it expel our evil passions, but it also introduces every kind of virtue with great facility. Where fear exists, there is zeal in alms-giving, and intensity of prayer, and tears warm and frequent, and groans fraught with compunction. For nothing so swallows up sin, and makes virtue to increase and flourish, as a perpetual state of dread. Therefore it is impossible for him who does not live in fear to act aright; as, on the other hand, it is impossible that the man who lives in fear can go wrong.
3. Let us not then grieve, beloved, let us not despond on account of the present tribulation, but let us admire the well-devised plan of God’s wisdom. For by these very means through which the devil hoped to overturn our city, hath God restored and corrected it. The devil animated certain lawless men to treat the very statues of the Emperor contemptuously, in order that the very foundations of the city might be razed. But God employed this same circumstance for our greater correction; driving out all sloth by the dread of the expected wrath: and the thing has turned out directly opposite to what the devil wished, by the means which he had himself prepared. For our city is being purified every day; and the lanes and crossings, and places of public concourse, are freed from lascivious and voluptuous songs; and turn where we will there are supplications, and thanksgivings, and tears, instead of rude laughter; there are words of sound wisdom instead of obscene language, and our whole city has become a Church, the workshops being closed, and all being engaged throughout the day in these general prayers; and calling upon God in one united voice with much earnestness. What preaching, what admonition, what counsel, what length of time had ever availed to accomplish these things?
4. For this then let us be thankful, and let us not be petulant or discontented; for that fear is a good thing, what we have said hath made manifest. But hear Solomon thus uttering a lesson of wisdom concerning it; Solomon, who was nourished in every luxury, and enjoyed much security. What then does he say? “It is better to go to the house of mourning than to the house of laughter.” What sayest thou, I ask? Is it better to go where there is weeping, lamentation, and groans, and anguish, and so much sadness, than where there is the dance, the cymbals, and laughter, and luxury, and full eating and drinking? Yes, verily, he replies. And tell me why is it so, and for what reason? Because, at the former place, insolence is bred, at the latter, sobriety. And when a person goes to the banquet of one more opulent, he will no longer behold his own house with the same pleasure, but he comes back to his wife in a discontented mood; and in discontent he partakes of his own table; and is peevish towards his own servants, and his own children, and every body in his house; perceiving his own poverty the more forcibly by the wealth of others. And this is not the only evil; but that he also often envies him who hath invited him to the feast, and returns home having received no benefit at all. But with regard to the house of mourning, nothing of this sort can be said. On the contrary, much spiritual wisdom is to be gained there, as well as sobriety. For when once a person hath passed the threshold of a house which contains a corpse, and hath seen the departed one lying speechless, and the wife tearing her hair, mangling her cheeks, and wounding her arms, he is subdued; his countenance becomes sad; and every one of those who sit down together can say to his neighhour but this, “We are nothing, and our wickedness is inexpressible!” What can be more full of wisdom than these words, when we both acknowledge the insignificance of our nature, and accuse our own wickedness, and account present things as nothing? Giving utterance, though in different words, to that very sentiment of Solomon—that sentiment which is so marvellous and pregnant with Divine wisdom—“Vanity of vanities, all is vanity.” He who enters the house of mourning, weeps forthwith for the departed, even though he be an enemy. Seest thou how much better that house is than the other? for there, though he be a friend, he envies; but here, though he be an enemy, he weeps. This is a thing which God requires of us above all, that we should not insult over those who have occasioned us grief. And not only may we gather these advantages, but others also which are not less than these. For each one is also put in mind of his own sins, and of the fearful Tribunal; of the great Account, and of the Judgment; and although he may have been suffering a thousand evils from others, and have a cause for sadness at home, he will receive and take back with him the medicine for all these things. For reflecting that he himself, and all those who swell with pride, will in a little while suffer the same thing; and that all present things, whether pleasant or painful, are transitory; he thus returns to his house, disburdened of all sadness and envy, with a light and buoyant heart; and hence he will hereafter be more meek, and gentle, and benignant to all; as well as more wise; the fear of things to come having made its way into his soul, and consumed all the thorns.
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6. All this Solomon perceived when he said, “It is better to go to the house of mourning than to the house of drinking.” From the one grows listlessness, from the other an earnest anxiety. From the one, contempt; from the other, fear; a fear which conducts us to the practice of every virtue. If fear were not a good thing, Christ would not have expended such long and frequent discourses on the subject of punishment, and vengeance to come. Fear is nothing less than a wall, and a defence, and an impregnable tower. For indeed we stand in need of much defence, seeing that there are many ambushments on every side. Even as this same Solomon again says admonishingly, “Perceive that thou goest in the midst of snares, and that thou walkest on the battlements of cities.” Oh with how many good things is this saying pregnant! Yea, not less than the former! Let us then, write it, each of us, upon our minds, and carry it about ever in our memories, and we shall not easily commit sin. Let us write it there, having first learnt it with the utmost exactness. For he does not say, “Observe” that thou goest in the midst of snares; but, “Perceive!” And for what reason did he say, “Discern?” He tells us that the snare is concealed; for this is indeed a snare, when the destruction does not appear openly, and the injury is not manifest, which lies hidden on all sides. Therefore he says, “Perceive!” Thou needest much reflection and diligent scrutiny. For even as boys conceal traps with earth, so the devil covers up our sins with the pleasures of this life.
7. But “perceive;” scrutinizing diligently; and if any kind of gain falls in thy way, look not only at the gain, but inspect it carefully, lest somewhere death and sin lurk within the gain; and shouldest thou perceive this, fly from it. Again, when some delight or pleasure may chance to present itself, look not only at the pleasure; but lest somewhere in the depth of the pleasure some iniquity should lie enveloped, search closely, and if thou discoverest it, hasten away! And should any one counsel, or flatter, or cajole, or promise honours, or any other such thing whatever, let us make the closest investigation; and look at the matter on all sides, lest something pernicious, something perilous, should perchance befall us through this advice, or honour, or attention, and we run upon it hastily and unwittingly. For if there were only one or two snares, the precaution would be easy. But now, hear how Solomon speaks when he wishes to set forth the multitude of these; “Perceive that thou goest in the midst of snares;” he does not say, that thou “goest by” snares, but “in the midst” of snares. On either side are the pit-falls; on either side the deceits. One goes into the forum; one sees an enemy; one is inflamed by the bare sight of him! one sees a friend honoured; one is envious! One sees a poor man; one despises and takes no notice of him! One sees a rich man; one envies him! One sees some one injuriously treated; one recoils in disgust! One sees some one acting injuriously; one is indignant! One sees a handsome woman, and is caught! Seest thou, beloved, how many snares there are? Therefore it is said, “Remember that thou goest in the midst of snares.” There are snares in the house, snares at the table, and snares in social intercourse. Very often a person unwittingly, in the confidence of friendship, gives utterance to some particular of those matters which ought not to be repeated again, and so great a peril is brought about, that the whole family is thereby ruined!
8. On every side then let us search closely into these matters. Often has a wife, often have children, often have friends, often have neighbours, proved a snare to the unheeding! And why, it is asked, are there so many snares? That we may not fly low, but seek the things that are above. For just as birds, as long as they cleave the upper air, are not easily caught; so also thou, as long as thou lookest to things above, wilt not be easily captured, whether by a snare, or by any other device. The devil is a fowler. Soar, then, too high for his arrows. The man who hath mounted aloft will no longer admire any thing in the affairs of this life. But as when we have ascended to the top of the mountains, the city and its walls seem to us to be but small, and the men appear to us to be going along upon the earth like ants; so when thou hast ascended to the heights of spiritual wisdom, nothing upon the earth will be able to fascinate thee; but every thing, yea even riches, and glory, and honour, and whatever else there be of that kind, will appear insignificant when thou regardest heavenly things. According to Paul all the glories of the present life appeared trifling, and more unprofitable than dead things. Hence his exclamation, “The world is crucified unto me.” Hence also his admonition, “Set your affections on things above.” Above? What kinds of things do you speak of pray? Where the sun is, where the moon is? Nay, saith he. But where then? Where angels are? where archangels? where the cherubim? where the seraphim are? Nay, saith he But where then? “Where Christ sitteth at the right hand of God.”
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9. Let us obey then, and let us think of this continually, that even as to the bird caught in the snare, wings are of no service, but he beats them about vainly, and to no purpose; so also to thee there is no utility in thy reasonings, when once thou art powerfully captivated by wicked lust, but struggle as much as thou mayest, thou art captured! For this reason wings are given to birds; that they may avoid snares. For this reason men have the power of thinking; that they may avoid sin. What pardon then, or what excuse will be ours, when we become more senseless than the brutes? For the bird which has once been captured by the snare, yet afterwards escaped, and the deer which has fallen into the net, but has broken through it, are hard to be captured again with the like; since experience becomes a teacher of caution to every one. But we, though often snared in the same nets, fall into the same again; and though honoured with reason, we do not imitate the forethought and care of the irrational animals! Hence how often do we, from beholding a woman, suffer a thousand evils; returning home, and entertaining an inordinate desire, and experiencing anguish for many days; yet, nevertheless, we are not made discreet; but when we have scarcely cured one wound, we again fall into the same mischief, and are caught by the same means; and for the sake of the brief pleasure of a glance, we sustain a kind of lengthened and continual torment. But if we learn constantly to repeat to ourselves this saying, we shall be kept from all these grievous evils.
10. The beauty of woman is the greatest snare. Or rather, not the beauty of woman, but unchastened gazing! For we should not accuse the objects, but ourselves, and our own carelessness. Nor should we say, Let there be no women, but Let there be no adulteries. We should not say, Let there be no beauty, but Let there be no fornication. We should not say, Let there be no belly, but let there be no gluttony; for the belly makes not the gluttony, but our negligence. We should not say, that it is because of eating and drinking that all these evils exist; for it is not because of this, but because of our carelessness and insatiableness. Thus the devil neither ate nor drank, and yet he fell! Paul ate and drank, and ascended up to heaven! How many do I hear say, Let there be no poverty! Therefore let us stop the mouths of those who murmur at such things. For it is blasphemy to utter such complaints. To such then, let us say, Let there be no meanness of spirit. For poverty brings innumerable good things into our state of life, and without poverty riches would be unprofitable. Hence we should accuse neither the one nor the other of these; for poverty and riches are both alike weapons which will tend to virtue, if we are willing. As then the courageous soldier, whichever weapon he takes, displays his own virtue, so the unmanly and cowardly one is encumbered by either. And that thou mayest learn that this is true, remember, I pray, the case of Job; who became both rich, and likewise poor, and handled both these weapons alike, and conquered in both. When he was rich, he said, “My door was open to every comer.” But when he had become poor, “The Lord gave, and the Lord hath taken away. As it seemed good unto the Lord, so hath it come to pass.” When he was rich, he shewed much hospitality; when he was poor, much patience. And thou, then,—art thou rich? Display much bountifulness! Hast thou become poor? Shew much endurance and patience! For neither is wealth an evil, nor poverty in itself; but these things, either of them, become so according to the free choice of those who make use of them. Let us school ourselves then to entertain no such opinions on these subjects; nor let us accuse the works of God, but the wicked choice of men. Riches are not able to profit the little-minded: nor is poverty able ever to injure the magnanimous.
11. Let us then discern the snares, and walk far off from them! Let us discern the precipices, and not even approach them! This will be the foundation of our greatest safety not only to avoid things sinful, but those things which seem indeed to be indifferent, and yet are apt to make us stumble towards sin. For example; to laugh, to speak jocosely, does not seem an acknowledged sin, but it leads to acknowledged sin. Thus laughter often gives birth to foul discourse, and foul discourse to actions still more foul. Often from words and laughter proceed railing and insult; and from railing and insult, blows and wounds; and from blows and wounds, slaughter and murder. If, then, thou wouldest take good counsel for thyself, avoid not merely foul words, and foul deeds, or blows, and wounds, and murders, but unseasonable laughter, itself, and the very language of banter; since these things have proved the root of subsequent evils. Therefore Paul saith, “Let no foolish talking nor jesting proceed out of thy mouth.” For although this seems to be a small thing in itself, it becomes, however, the cause of much mischief to us. Again, to live in luxury does not seem to be a manifest and admitted crime; but then it brings forth in us great evils,—drunkenness, violence, extortion, and rapine. For the prodigal and sumptuous liver, bestowing extravagant service upon the belly, is often compelled to steal, and to seize the property of others, and to use extortion and violence. If, then, thou avoidest luxurious living, thou removest the foundation of extortion, and rapine, and drunkenness, and a thousand other evils; cutting away the root of iniquity from its extremity. Hence Paul saith, that “she who liveth in pleasure is dead while she liveth.” Again, to go to the theatres, or to survey the horse-race, or to play at dice, does not seem, to most men, to be an admitted crime; but it introduces into our life an infinite host of miseries. For spending time in the theatres produces fornication, intemperance, and every kind of impurity. The spectacle of the horse-race also brings about fightings, railings, blows, insults, and lasting enmities. And a passion for dice-playing hath often caused blasphemies, injuries, anger, reproaches, and a thousand other things more fearful still.
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12. Therefore, let us not only avoid sins, but those things too which seem to be indifterent, yet by degrees lead us into these misdeeds. He, indeed, who walks by the side of a precipice, even though he may not fall over, trembles; and very often he is overset by this same trembling, and falls to the bottom. So also he who does not avoid sins from afar, but walks near them, will live in fear, and will often fall into them. Besides, he who eagerly looks at strange beauties, although he may not commit adultery, hath in so doing entertained lust; and hath become already an adulterer according to the declaration of Christ; and often by this very lust he is carried on to the actual sin. Let us then withdraw ourselves far from sins. Dost thou wish to live soberly? Avoid not only adultery, but also the licentious glance! Dost thou wish to be far removed from foul words? Avoid not only foul words, but also inordinate laughter, and every kind of lust. Dost thou wish to keep far from committing murders? Avoid railing too. Dost thou wish to keep aloof from drunkenness? Avoid luxury and sumptuous tables, and pluck up the vice by the roots.
13. The licentiousness of the tongue is a great snare, and needs a strong bridle. Therefore also some one saith. “His own lips are a powerful snare to a man, and he is snared by the words of his own mouth.” Above all the other members, then, let us control this; let us bridle it; and let us expel from the mouth railings, and contumelies, and foul and slanderous language, and the evil habit of oaths. For again our discourse hath brought us to the same exhortation. But I had arranged with your charity, yesterday, that I would say no more concerning this precept, forasmuch as enough has been said upon it on all the foregoing days. But what is to become of me? I cannot bear to desist from this counsel, until I see that ye have put it in practice; since Paul also, when he saith to the Galatians, “Henceforth let no man trouble me,” appears again to have met and addressed them. Such are the paternal bowels; although they say they will depart, yet they depart not, until they see that their sons are chastened. Have ye heard to-day what the prophet speaks to us concerning oaths; “I lifted up mine eyes, and I saw,” saith he, “and, behold, a flying sickle, the length thereof twenty cubits, and the breadth thereof ten cubits; and he said to me, What seest thou? and I said, I see a flying sickle, twenty cubits in length, and ten cubits in breadth. It shall also enter into the house,” saith he, ’every one that sweareth in my name, and shall remain in the midst, and shall pull down the stones and the wood. What, forsooth, is this which is here spoken? and for what reason is it in the form of a “sickle,” and that a “flying sickle,” that vengeance is seen to pursue the swearers? In order that thou mayest see that the judgment is inevitable, and the punishment not to be eluded. For from a flying sword some one might perchance be able to escape, but from a sickle, falling upon the neck, and acting in the place of a cord, no one can escape. And when wings too are added, what further hope is there of safety? But on what account doth it pull down the stones and the wood of the swearer’s house? In order that the ruin may be a correction to all. For since it is necessary that the earth must hide the swearer when dead; the very sight of his ruined house, now become a heap, will be an admonition to all who pass by and observe it, not to venture on the like, lest they suffer the like; and it will be a lasting witness against the sin of the departed. The sword is not so piercing as the nature of an oath! The sabre is not so destructive as the stroke of an oath! The swearer, although he seems to live, is already dead, and hath received the fatal blow. And as the man who hath received the halter, before he hath gone out of the city and come to the pit, and seen the executioner standing over him, is dead from the time he passed the doors of the hall of justice: so also the swearer.
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14. All this let us consider, and let us not put our brethren on oath. What dost thou, O man? At the sacred table thou exactest an oath, and where Christ lies slain, there thou slayest thine own brother. Robbers, indeed, murder on the highways; but thou slayest the son in the presence of the mother: committing a murder more accursed than Cain himself; for he slew his brother in solitude and only with present death; but thou slayest thy brother in the midst of the church, and that with the deathless death that is to come! For think you that the church was made for this purpose, that we might swear? Yea, for this it was made, that we might pray! Is the Table placed there, that we may make adjurations? It is placed there to this end, that we may loose sins, not that we may bind them. But thou, if thou heedest nothing else, reverence at least that book, which thou reachest forth in putting the oath; and open the Gospel. which thou takest in hand when thou biddest swear; and when thou hearest what Christ there declares concerning oaths, shudder and desist! What then does He there say concerning oaths? “But I say unto you, Swear not at all.” And dost thou convert the Law which forbids swearing into an oath. Oh, what contempt! Oh, what outrage! For thou doest just the same thing as if any one should bid the lawgiver, who prohibits murder, become himself a party to the murder. Not so much do I lament and weep, when I hear that some persons are slain upon the highway, as I groan, and shed tears, and am horrified, when I see any one coming near this Table, placing his hands upon it, and touching the Gospels, and swearing! Art thou in doubt, I ask, concerning money, and wouldest thou slay a soul? What gainest thou to match the injury thou doest to thine own soul, and to thy neighbour? If thou believest that the man is true, do not impose the obligation of the oath; but if thou knowest him to be a liar, do not force him to commit perjury. “But that I may have a full assurance:” saith one. Verily, when thou hast not sworn him, then thou wilt receive a good and full assurance).
15. For now, when thou hast returned home, thou wilt be continually the prey of conscience, whilst reasoning thus with thyself; “Was it to no purpose, then, that I put him upon his oath? Was he not really perjured? Have I not become the cause of the sin?” But if thou dost not put him upon his oath, thou wilt receive much consolation on returning home, rendering thanks to God, and saying, “Blessed be God, that I restrained myself, and did not compel him to swear vainly, and to no purpose. Away with gold! Perish the money!” for that which specially gives us assurance is, that we did not transgress the law, nor compel another to do it. Consider, for Whose sake thou didst not put any one on his oath; and this will suffice thee for refreshment and consolation. Often, indeed, when a fight takes place, we bear being insulted with fortitude, and we say to the insulter, “What shall I do with thee? Such an one hinders me, who is thy patron; he keeps back my hands.” And this is sufficient to console us. So when thou art about to put any one on his oath, restrain thyself; and stop; and say to him who is about to swear, “What shall I do with thee? God hath forbidden me to put any one on oath. He now holds me back.” This suffices both for the honour of the Lawgiver, and for thy safety, and for keeping him in fear who is ready to swear. For when he seeth that we are thus afraid to put others on oath, much more will he himself be afraid to swear rashly. Wouldest thou say thus, thy return to thine own home would be with much fulness of assurance. Hear God, therefore, in His Commandments, that He may Himself hear thee in thy prayers! This word shall be written in heaven, and shall stand by thee on the Day of Judgment, and shall discharge many sins.
16. This also let us consider not only with respect to an oath, but to every thing. And when we are about to do any good action for God’s sake, and it is found to bring loss with it, let us look not merely at the loss connected with the matter, but at the gain which we shall reap by doing it for God. That is to say, Hath any one insulted thee? Bear it nobly! And thou wilt do so, if thou thinkest not of the insult merely, but of the dignity of Him who commands thee to bear it, and thou bearest it meekly. Hast thou given an alms? Think not of the outlay, but of the produce which arises from the outlay. Hast thou been mulcted of money? Give thanks, and regard not only the pain which is the result of the loss, but the gain which comes of thanksgiving. If we thus regulate ourselves, none of those heavy events which may befal us will give us pain; but from those things which may seem to be grievous, we shall be even gainers, and loss will be sweeter and more desired than wealth, pain than pleasure, and mirth and insult than honour. Thus all things adverse will turn to our gain. And here we shall enjoy much tranquillity, and there we shall attain the kingdom of heaven; which God grant that we may all be deemed worthy to obtain, by the grace and lovingkindness of our Lord Jesus Christ, through Whom and with Whom, to the Father with the Holy Spirit, be glory, dominion, and honour, now and ever, and world without end. Amen.
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This Homily was delivered on the occasion of the Prefect entering the Church, for the purpose of pacifying the minds of the people, in consequence of a rumour of an intended sack having been announced to him, when all were meditating flight. It treats also on the subject of avoiding oaths, and on the words of the Apostle, “Paul, a prisoner of Jesus Christ.”
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1. I Commend the Prefect’s consideration, that seeing the city agitated, and every one purposing a flight, he hath come here and afforded you consolation, and hath led you to entertain favourable hopes. But for you I blushed, and was ashamed, that after these long and frequent discourses ye should have needed consolation from without. I longed that the earth would open and swallow me up, when I heard him discoursing with you, alternately administering comfort, or blaming such ill-timed and senseless cowardice. For it was not becoming, that you should be instructed by him; but you ought yourselves to be teachers to all the unbelievers. Paul did not permit even going to law before the unbelievers; but thou, after so much admonition of our Fathers, hast needed teachers from without; and certain vagabonds and miscreants have again unsettled this great city, and set it upon flight. With what eyes shall we hereafter look upon the unbelievers, we who were so timid and cowardly? With what tongue shall we speak to them, and persuade them to exercise courage as to approaching evils, when we became through this alarm more timid than any hare? “But what could we do,” says some one, “we are but men!” This is indeed the very reason why we ought not to be terrified, because we are men, and not brutes. For these are scared by all manner of sounds and noises; because they have not reasoning power, which is adequate to dispel fear. But thou who hast been honoured with the gift of speech and reason, how is it that thou sinkest to their ignoble condition? Hath some one entered the city, and announced the march of soldiers against it? Be not terrified, but leaving him, bend the knee: call upon thy Lord: groan bitterly, and He will keep off the dreaded event.
2. Thou hadst heard indeed a false report of the march, and wert in danger of being severed from the present life. But that blessed Job, when the messengers came one after another, and he had heard them announcing their dreadful news, and adding thereto the insupportable destruction of his children, neither cried nor groaned, but turned to prayer, and gave thanks to the Lord. Him do thou too imitate; and when any comer announces that soldiers have encircled the city, and are about to plunder its wealth, flee to thy Lord and say, “The Lord gave, the Lord hath taken away; as it seemeth good to the Lord, so is it done. Blessed be the name of the Lord for ever.” The experience of the actual events did not terrify him; yet the mere report frightens thee. And how are we to be accounted of, who when we are commanded boldly to encounter death itself, are thus affrighted by a false rumour! The man who is bewildered constructs fear which is unreal; and trouble which is not visible; but he who abides in a settled and tranquil condition of soul, breaks in pieces even that which is real. Seest thou not pilots; when the sea is raging, and the clouds are rushing together, and the thunders are bursting forth, and all on board are in confusion, they seat themselves at the helm without tumult or disturbance; giving earnest heed to their own art, and considering how they may ward off the effects of the approaching storm. Be these thy example; and laying hold of the sacred anchor, the hope that is in God, remain unshaken and immoveable. “Whosoever heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it.” Seest thou that it is the character of folly to fall down headlong, and to be overthrown? Or rather, we were not only reduced to the condition of that foolish man, but our fall was still more wretched. For the house of that man fell down after the rivers and rains had descended, and the winds had beaten upon it; but we, when there were no winds striking, nor floods invading, nor blasts assaulting, before the experience of disaster, were overturned by a mere rumour, and dropped at once all the philosophy we were meditating.
3. What think ye are now my thoughts? How should I conceal,—yea, bury myself? How must I blush with shame? If I had not been forcibly urged by our Fathers, I would not have arisen, I would not have spoken, whilst my mind was darkened with sadness because of your pusillanimity. But neither now have I been able to recover myself; since anger and sorrow have laid such seige to my soul. For who would not feel provoked and indignant, that after so much teaching ye should need the instructions of Gentiles, that ye might be comforted and persuaded to bear in a manly way the present alarm. Pray ye therefore that free utterance may be given us in opening our mouth; and that we may be able to shake off this sadness, and to hold up again a little; for indeed this shame on account of your pusillanimity hath greatly depressed our spirits.
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4. Lately, I addressed to your Charity many things concerning the snares lying on all sides of us; and concerning fear and sadness, sorrow and pleasure; and also concerning the sickle that flieth down upon the houses of swearers. Now, out of all these many matters, I would have you especially to remember what I said respecting the “winged sickle,” and its settling in the swearer’s house; and pulling down the stones and the wood, and consuming the whole mass. And withal, take heed to this; that it is the extreme of folly to swear by taking the Gospels, and to turn the very Law which forbids swearing into an oath; and that it is better to suffer loss of property than to impose an oath on our neighbours; since this is a great honour to be done to God. For when thou sayest to God, “For thy sake I have not put such a one, who hath robbed and injured me, on his oath,” God will pay thee back a great recompense on account of this honour, both here and hereafter. Say these things to others, and observe them also yourselves. I know that in this place we become more reverent, and lay aside every evil habit. But what is to be aimed at is, not that we be lovers of wisdom here only, but that when we depart, we may take this reverence out with us, where we especially need it. For those who carry water do not merely have their vessels full when near the fountain, and empty them when they reach home, but there they put them away with especial caution, that they may not be overturned, and their labours rendered useless. Let us all imitate these persons; and when we come home, let us strictly retain what has been spoken; since if ye here have gotten full, but return home empty, having the vessels of your understandings destitute of what ye have heard, there will be no advantage from your replenishment here. Shew me not the wrestler in the place of exercise, but of actual contest; and religion not at the season of hearing, but at the season of practice.
5.Thou applaudest what is said now. When thou art required to swear, then remember all these things. If ye quickly accomplish this law, we will advance our teaching to other and greater things. Lo! this is the second year that I am discoursing to your Charity; and I have not yet been able to explain a hundred lines of the Scriptures, And the reason is, that ye need to learn of us what ye might reduce to practice at home, and of yourselves; and thus the greater part of our exhortation is consumed on ethical discourse. But this ought not to have been so; the regulation of manners you ought to have learnt at home, and of yourselves; but the sense of the Scriptures, and the speculations upon them, you might commit to us. If, however, it were necessary that you should hear such things of us, there was no need of more than one day: for what there is to be said is of no diversified or difficult character, or such as requires any elaboration. For when God declares His sentence, subtle arguments are unseasonable. God hath said, “Thou shalt not swear.” Do not then demand of me the reasons of this. It is a royal law. He who established it, knows the reason of the law. If it had not been profitable, He would not have forbidden it. Kings bring in laws, and not all perchance profitable; for they are men, and cannot be competent to discover what is useful, like God. Nevertheless, we obey them. Whether we marry, or make wills, or are about to purchase servants, or houses, or fields, or to do any other act, we do these things not according to our own mind, but according to the laws which they ordain; and we are not entirely at liberty to dispose of the things which concern ourselves according to our own minds; but in many cases we are subject to their will; and should we do any thing that is contrary to their judgment, it becomes invalid and useless. So then tell me, are we to pay so much respect to the laws of men, and trample under foot the law of God? What defence, or what pardon can such conduct be worthy of? He hath said, “Thou shalt not swear.” In order that thou mayest do and speak all things with safety, do not in practice lay down a law contrary to His.
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6. But enough of these matters. Let us now proceed to lay before you one sentence of those which have been read to-day, and thus end this discourse. “Paul, a prisoner of Jesus Christ,” saith he, “and Timothy the brother.” Great is the designation of Paul: no title of principality and power, but he speaks of bonds and chains! Truly great indeed! Although many other things made him illustrious; his being caught up into the third heaven, his being transported to Paradise, his hearing unutterable words; yet he sets down none of these, but mentions the chain instead of all, for this made him more conspicuous and illustrious than these. And why so? Because the one were the free gifts of the Lord’s lovingkindness; and the other the marks of the constancy and patience of the servant. But it is customary with those who love, to glory more in the things which they suffer for those who are beloved, than in the benefits they receive from them. A king is not so proud of his diadem, as Paul gloried in his chains. And very justly. For a diadem affords but an ornament to the crowned head; but the chain is a much greater ornament as well as a security. The kingly crown often betrays the head it encircles, and allures innumerable traitors, and invites them to the lust of empire. And in battles this ornament is so dangerous, that it must be hidden and laid aside. Hence kings in battle, change the outward dress, and so mingle in the crowd of combatants; so much betrayal does there result from the crown; but the chain will bring nothing of this kind upon those who have it, but altogether the contrary; since if there be a war, and an engagement with demons, and the hostile powers; the man who is thus encompassed, by holding forth his chain, repels their assaults. And many of the secular magistrates not only bear the name of office while they are in authority, but when they have given up their authority. Such a one is called an ex-consul, such a one an ex-praetor. But he, instead of all such titles, says, “Paul the prisoner.” And very rightly. For those magisterial offices are no complete evidences of virtue in respect to the soul; for they are to be purchased by money, and obtained by the solicitations of friends; but this distinction that is obtained by bonds is a proof of the soul’s love of wisdom, and the strongest sign of a longing for Christ. And the former are soon gone, but this distinction has none to succeed to it. Behold at least from that time to the present day how long a time has passed, and yet the name of this Prisoner has become increasingly illustrious. As to all the consuls, whoever they were, of former times, they are passed into silence; and not even their names are known to the generality of mankind. But the name of this Prisoner, the blessed Paul, is still great here, great in the land of the barbarians, great also among the Scythians and Indians; and were you to go even to the very bounds of the habitable world, you would hear of this appellation, and whithersoever any one could come, he would perceive that the name of Paul was borne in the mouths of all men. And what marvel is it, if it be so by land and sea, when even in the heavens the name of Paul is great; with angels and archangels and the powers above, and with the King of these, even God! “But what were the chains,” says some one, “that brought glory to him who was thus fettered? Were they not formed of iron?” Of iron, indeed, they were formed; but they contained the grace of the Spirit, abundantly flourishing in them; since he wore them for Christ’s sake. Oh, wonder! the servants were bound, the Master was crucified, and yet the preaching of the Gospel every day increases! And through the means by which it was supposed that it would be extinguished, by these very means it was kindled; and the Cross and bonds, which were thought to be an abomination, these are now become the symbols of salvation; and that iron was to us more precious than all gold, not by its intrinsic nature, but for this cause and ground!
7. But here I see an enquiry arising out of this point; and if you give me your attention, i will both state the question exactly, and will add the solution. What then is the subject of enquiry? This same Paul once having come before Festus, whilst discoursing to him, and defending himself concerning the charges which the Jews had alleged against him, and telling how he had seen Jesus, how he had heard that blessed voice; how he had been struck with blindness and recovered sight, and had fallen down and risen up again; how he had come a captive into Damascus, bound without chains; after speaking likewise of the Law and of the Prophets, and shewing that they had foretold all these things, he captured the judge, and almost persuaded him to come over to himself. For such are the souls of holy men: when they have fallen into dangers, they do not consider how they may be delivered from dangers, but strive every way how they may capture their persecutors. Just so did it then happen. He came in to defend himself, and he departed taking the judge with him! And to this the judge bore witness, saying, “Almost thou persuadest me to be a Christian.” And this ought to have happened to-day; and this Prefect, on coming among you, ought to have admired your magnanimity, your fortitude, your perfect tranquillity; and to have gone away, taking with him a lesson from your good order, admiring your assembly, praising your congress, and learning from the actual fact, how great a difference there is between Gentiles and Christians!
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8. But as I was saying:—When Paul had caught him, and he said, “Almost thou persuadest me to be a Christian,” Paul answered thus, “I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.” What sayest thou, O Paul? When thou writest to the Ephesians, thou sayest, “I therefore, the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye are called.” And when thou speakest to Timothy, “Wherein I suffer trouble as an evil-doer, even unto bonds.” And again, when to Philemon, thus; “Paul, a prisoner of Jesus Christ.” And again, when debating with the Jews, thou sayest, “For the hope of Israel I am bound with this chain.” And writing to the Philippians, thou sayest, “Many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.” Every where thou bearest about the chain, everywhere thou puttest forward thy bonds, and boastest in the thing. But when thou comest to the tribunal, thou betrayest thy philosophy, where it were right to have spoken the most boldly, and sayest to the judge, “I would to God that thou mightest become a Christian ‘without’ these bonds!” Yet surely if the bonds were good, and so good, that they could be the means of making others to grow bold in the cause of true religion; (for this very thing thou didst declare before, when thou saidst, “Many of the brethren, waxing confident by my bonds, did speak the word without fear”); for what reason dost thou not glory in this thing in the presence of the judge, but doest even the reverse?
9. Does not what I say appear a question? The solution of it, however, I will bring forward at once. For Paul acted thus, not from distress or fear, but from an abundance of wisdom and spiritual understanding. And how this was, I proceed to explain. He was addressing a Gentile, and an unbeliever, who knew nothing of our matters. Hence he was unwilling to introduce him by way of disagreeable things, but as he said, “I became to them that are without law, as without law;” so he acted in the present instance. His meaning is, “If the Gentile hear of bonds and tribulations, he will straightway be taking flight; since he knows not the power of bonds. First, let him become a believer; let him taste of the word preached, and then he will even of himself hasten towards these bonds. I have heard the Lord saying, “No man putteth a piece of new cloth into an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old wine-skins; else the wine-skins burst.” The soul of this man is an old garment: an old wine-skin. It is not renewed by the faith, nor renovated by the grace of the Spirit. It is yet weak and earthly. It affects the things of this life. It flutters eagerly after worldly show. It loves a glory that is present. Should he hear at once, even from the first, that if he becomes a Christian he will become immediately a prisoner, and will be encompassed with a chain; feeling ashamed and indignant, he will recoil from the word preached. Therefore, saith he, “Except these bonds.” Not as deprecating the bonds themselves, God forbid! But condescending to the other’s infirmity; for he himself loved and welcomed his bonds, even as a woman fond of ornament doth her jewels of gold. Whence is this apparent? “I rejoice,” saith he, “in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh.” And again; “Unto you it is given in the behalf of Christ, not only to believe on Him, but to suffer for His sake.” And again; “And not only so, but we also glory in tribulations.” Wherefore, if he rejoices and glories in this, and calls it a gift of grace, it is manifest that when he was addressing the judge, he spoke to him as he did, for the reason assigned. Moreover, also in a different passage, when he happened to find a necessity for glorying, he shews the very same by saying, “Most gladly, therefore, will I glory in my infirmities; in reproaches, in necessities, in persecutions, in distresses, that the power of Christ may rest upon me. And again; “If I must needs glory, I will glory of the things which concern mine infirmities.” And elsewhere, comparing himself with others, and exhibiting to us his superiority in the comparison, he thus speaks; “Are they ministers of Christ? (I speak as a fool), I am more.” And wishing to shew this superiority, he did not say that he had raised the dead, nor that he had expelled demons, nor that he had cleansed lepers, nor that he had done any other thing of the sort, but that he had suffered those innumerable hardships. Hence when he said,” I am more,” he presently cites the multitude of his trials; “In stripes, above measure, in deaths oft, in prisons more frequent; of the Jews five times received I forty stripes save one, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; and all the rest. Thus Paul everywhere glories in tribulations; and prides himself upon this circumstance exceedingly. And very justly. For this it is which especially shews the power of Christ, viz. that the Apostles conquered by such means; by bonds, by tribulations, by scourgings, and the worst of ills.
10. For these two things Christ had announced, tribulation and remission, labours and crowns, toils and rewards, things pleasant and sad. Nevertheless, to the present life he assigns the sorrowful things; but for the life to come, he has stored up those which are pleasant; at once shewing that He did not mean to deceive men, and wishing by this arrangement to diminish the burden of human woes. For the imposter first holds out the things which are pleasant, and afterwards brings forward those which are disagreeable. Thus for example:—Kidnappers, when they intend to steal and carry off little children, do not promise them blows and stripes, or any other thing of that kind, but offer them cakes, and sweetmeats, and such like, by which the age of childhood is usually gratified; in order that, enticed by these things, they may sell their liberty, and may fall into the utmost peril. Moreover, bird-catchers, and fishermen, thus entice the prey which they pursue, offering first their usual food, and such as is agreeable to them, and by this means concealing the snare. So that this is especially the work of imposters, first to hold out things which are agreeable, but afterwards to introduce the things which are disagreeable. But the case is altogether the reverse with those who are really careful and provident for others. Fathers at least act quite in a contrary manner to kidnappers. When they send their children to school, they set masters over them, threaten them with stripes, and encompass them with fear on all sides. But when they have thus spent the first portion of their lives, and their habits are formed, they then put them in possession of honour, and power, and luxury, and all the wealth that is theirs.
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11. And thus God has acted. After the manner of provident fathers, and not after that of kidnappers, He has first involved us in things that are grievous; handing us over to present tribulation, as it were to schoolmasters and teachers; in order that being chastened and sobered by these things, after shewing forth all patience, and learning all right discipline, we may afterwards, when formed into due habits, inherit the kingdom of heaven. He first prepares and fits us for the management of the wealth He is to give, and then puts us into the actual possession of riches. For if He had not acted thus, the giving of riches would have been no boon, but a punishment and a vengeance. For even as a son that is senseless and prodigal, when he has succeeded to a paternal inheritance, is precipitated headlong by this very thing, having none of the practical wisdom requisite for the economy of wealth; but if he be intelligent, and gentle, and sober, and moderate, managing his paternal estate as is befitting, he becomes by this means more illustrious and distinguished: so must it also necessarily happen in our case. When we have acquired spiritual understanding, when we have all attained to “perfect manhood,” and the measure of full stature;” then He puts us in possession of all that He has promised: but now as little children He chastens us, together with consolation and soothing. And this is not the only advantage of receiving the tribulation beforehand, but there is also another, not less than this. For the man who first of all lives luxuriously, and then has to expect punishment after his luxurious living, has not even a sense of his present luxury, merely by reason of the expectation of impending woes; but he who is first in a sorrowful state, if he is anticipating the enjoyment of good things afterwards, overlooks present difficulties, in the hope of the good things which are to come. Not only, then, on account of our security, but also for our pleasure and consolation hath He ordained that the things which are grievous should be first; in order that being lightened with the hope of futurity, we should be rendered insensible to what is present. And this Paul would shew and make plain, when he said, “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things which are not seen.” He calls tribulation light, not because of the intrinsic nature of things that are grievous, but because of the expectation of good things to come. For even as the merchant is indifferent to the labour that attends navigation, being buoyed up with the hope of a cargo; and as the boxer bravely sustains the blows on his head, looking to the crown beyond; so also indeed do we, earnestly gazing towards heaven, and the good things that are in the heavens, whatever evils come on us, sustain them all with fortitude, being nerved with the good hope of the things to come.
12. Therefore let us go home, taking with us this saying; for though it be simple and short, it nevertheless contains much of the doctrine of spiritual wisdom. He who is in a state of grief and tribulation, hath a sufficient consolation; he who lives in luxury and abundance, hath that which may greatly sober him. For when as thou sittest at the table thou art reminded of this saying, thou wilt speedily shrink from drunkenness and gluttony; learning through this sentence, how needful it is for us to be striving; and thou wilt say with thyself, “Paul lived in bonds and in dungeons, but I in drunkenness and at a luxurious table! What pardon then shall I obtain?” This also is a fit saying for women; since those who are fond of ornament, and expensive dresses, and bind themselves about with gold on every side, when they remember this chain, will hate, I feel assured, and abominate that adorning of themselves; and will hasten to such bonds as these. For those ornaments have often been the cause of manifold evils, and introduced a thousand quarrels into a family, and have bred envy, and jealousy, and hatred. But these loosed the sins of the wide world, affrighted demons, and drove away the devil. With these, while tarrying in prison, he persuaded the jailor; with these he attracted Agrippa himself; with these he procured many disciples. Therefore he said, “Wherein I suffer trouble as an evil-doer unto bonds, but the word of God is not bound.” For just as it is not possible to bind a sunbeam, or to shut it up within the house, so neither the preaching of the word; and what was much more, the teacher was bound, and yet the word flew abroad; he inhabited the prison, and yet his doctrine rapidly winged its way every where throughout the world!
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Knowing these things then, let us not be depressed, when adverse affairs meet us, but then let us be more strong, then more powerful; “for tribulation worketh patience.” Let us not grieve for the calamities which befall us, but let us in all things give thanks unto God!
13. We have completed the second week of the fast, but this we should not consider; for going through the fast does not consist in merely going through the time, but in going through it with amendment of manners. Let us consider this; whether we have become more diligent; whether we have corrected any of our defects; whether we have washed away our sins? It is common for every one to ask in Lent, how many weeks each has fasted; and some may be heard saying that they have fasted two, others three, and others that they have fasted the whole of the weeks. But what advantage is it, if we have gone through the fast devoid of good works? If another says, “I have fasted the whole of Lent,” do thou say, “I had an enemy, but I was reconciled; I had a custom of evil-speaking, but I put a stop to it; I had a custom of swearing, but I have broken through this evil practice.” It is of no advantage to merchants, to have gone over a great extent of ocean, but to have sailed with a freight and much merchandise. The fast will profit us nothing, if we pass through it as a mere matter of course, without any result. If we practise a mere abstinence from meats, when the forty days are past, the fast is over too. But if we abstain from sins, this still remains, even when the fast has gone by, and will be from this time a continual advantage to us; and will here render us no small recompense, before we attain unto the kingdom of heaven. For as he who is living in iniquity, even before hell, hath punishment, being stung by his conscience; so the man who is rich in good works, even before the kingdom, will have the benefit of exceeding joy, in that he is nourished with blessed hopes.
14. Therefore Christ says, “I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” A brief saying, but one that hath in it much consolation. What then is this, “your joy no man taketh?” if thou hast money, many are able to take away the joy that comes of thy wealth; as, for instance, a thief, by digging through the wall; a servant by carrying off what was entrusted to him; an emperor by confiscation; and the envious man by contumely. Should you possess power, there are many who are able to deprive you of the joy of it. For when the conditions of office are at an end, the conditions of pleasure will also be ended. And in the exercise of office itself too, there are many accidents occurring, which by bringing difficulty and care, strike at the root of thy satisfaction. If thou hast bodily strength, the assaults of disease put a stop to joy from that source. If thou hast beauty and bloom, the approach of old age withers it, and takes away that joy. Or if thou enjoyest a sumptuous table, when evening comes on the joy of the banquet is at an end; for every thing belonging to this life is liable to damage, and is unable to afford us a lasting pleasure; but piety and the virtue of the soul is altogether the reverse of this. If thou hast done an alms, no one is able to take away this good work. Though an army, or kings, or myriads of calumniators and conspirators, were to beset thee on all sides, they could not take away the possession, once deposited in heaven; but the joy thereof continually abideth; for it is said, “He hath dispersed, he hath given to the poor, his righteousness endureth for ever.” And very justly; for in the storehouses of heaven it is laid up, where no thief breaks in, nor robber seizes, nor moth devours. If thou pourest out continued and fervent prayers, no man will be able to spoil thee of the fruit of them; for this fruit too is rooted in the heavens; it is out of the way of all injury, and remains beyond mortal reach. If when evil-treated thou has done a kind action; if thou hast borne with patience to hear thyself evil spoken of; if thou hast returned blessings for reproaches; these are good works that abide continually, and the joy of them no man taketh away; but as often as thou rememberest these, thou art glad and rejoicest, and reapest large fruits of pleasure. So also, indeed, if we succeed in avoiding oaths; and persuade our tongue to abstain from this pernicious practice, the good work will be finished in a short time, but the delight arising from it will be continuous and unfailing.
17. And now, it is time that you should be teachers and guides of others; that friends should undertake to instruct and lead on their neighbours; servants their fellow-servants; and youths those of their own age. What if any one had promised thee a single piece of gold for every man who was reformed, wouldest thou not then have used every exertion, and been all day long sitting by them, persuading and exhorting. Yet now God promises thee not one piece of gold, nor ten, or twenty, or a hundred, or a thousand; no, nor the whole earth, for thy labours, but He gives thee that which is greater than all the world, the kingdom of heaven; and not only this, but also another thing besides it. And what kind of thing is that? “He who taketh forth the precious from the vile,” saith He, “shall be as my mouth.” What can be equal to this in point of honour or security? What kind of excuse or pardon can be left to those, who after so great a promise neglect their neighbour’s safety? Now if you see a blind man falling into a pit, you stretch forth a hand, and think it a disgraceful thing to overlook one who is about to perish? But daily beholding all thy brethren precipitated into the wicked custom of oaths, dost thou not dare even to utter a word? Thou hast spoken once, perhaps, and he hath not heard. Speak therefore twice, and thrice, and as often as it may be, till thou hast persuaded him. Every day God is addressing us, and we do not hear; and yet He does not leave off speaking. Do thou, therefore, imitate this tender care towards thy neighbour. For this reason it is that we are placed with one another; that we inhabit cities, and that we meet together in churches, in order that we may bear one another’s burdens, that we may correct one another’s sins. And in the same manner as persons inhabiting the same shop, carry on a separate traffic, yet put all afterwards into the common fund, so also let us act. Whatever advantages each man is able to confer upon his neighbour, let him not grudge, nor shrink from doing it, but let there be some such kind of spiritual commerce, and reciprocity; in order that having deposited every thing in the common store, and obtained great riches, and procured a large treasure, we may be all together partakers of the kingdom of heaven; through the grace and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father, with the Holy Ghost, be glory, both now and ever, and world without end. Amen.
Chrysostom: Homilies 7150