preached at Antioch during Lent, some year later than 386. Photius takes
notice, that in these his style is less correct than in any of his other
writings, and as far beneath his comments on the Acts of the Apostles,
as those fall short of his most eloquent discourses on Isaiah, or on the
epistles of St. Paul. His parentheses are sometimes so long, that he
forgets to wind up his discourse and return to his subject: for speaking
not only with little or no preparation, but without much attention to a
regular method, for the instruction of the peoples, he suffered himself
often to be carried sway with the ardor with which some new important
thought inspired him. Yet the purity of his language, the liveliness of
his images and similes, the perspicuity of his expression, and the
copiousness of his invention, never fall: his thoughts and words flow
everywhere in a beautiful stream, like an impetuous river. He
interweaves excellent moral instructions against vain-glory, detraction,
rash judgment, avarice, and the cold words mine and thine; on prayer,
&c. His encomiums of Abraham and other patriarchs, are set off by
delicate strokes. In the first thirty-two he often explains the
conditions of the Lent fast. In the year 386, during Lent, at which time
the church read the book of Genesis, he explained the beginning thereof
in eight elegant sermons, t. 4, p. 615. In the first, he congratulates
with the people for the great joy and holy eagerness for penance with
which they received the publication of the Lent fast, this being the
most favorable season for obtaining the pardon of sins, and reaping the
most abundant heavenly blessings and graces; a season in which the
heavens are in a particular manner open, through the joint prayers,
fasts, and alms of the whole church. These are usually called sermons on
Genesis, in order to be distinguished from the foregoing homilies, which
were posterior to them in time. Five sermons On Anna, the mother of
Samuel, (t. 4, p. 6{}9,) were preached at Antioch in 387, after the
emperor had granted his gracious pardon for the sedition. The saint
treats in them on fasting, the honor due to martyrs and their relics, on
purity, the education of children, the spiritual advantages of poverty,
and on perpetual earnest prayer, which he recommends to be joined with
every ordinary action, and practised at all times, by persons while they
spun, walked, sat, lay down, &c. Invectives against stage-entertainments
occur both in those, and in the following three discourses On David, in
which he says many excellent things also on patience, and on forgiving
injuries. (T. 4, p. 747.)
The fifth tome presents us with fifty-eight sermons on the Psalms. He
explained the whole Psalter; but the rest of the discourses are lost; a
misfortune much to be regretted, these being ranked among the most
elegant and beautiful of his works. In them notice is taken of several
differences in the Greek translations of Aquila, Symmachus, and
Theodotion; also in the Hebrew text, though written in Greek letters, as
in Origen s Hexapla. The critics find the like supply for restoring
parts of these ancient versions also in the spurious homilies in the
appendix of this volume, compiled by some other ancient Greek preacher.
In this admired work of St. Chrysostom the moral instructions are most
beautiful, on prayer, especially that of the morning, meekness,
compunction, careful self-examination every evening, fasting, humility,
alms, &c. In Pa. 43, p. 146, he thus apostrophizes the rich: "Hear this,
you all who are slack in giving alms: hear this, you who, by hoarding up
your treasures, lose them yourselves: hear me you, who, by perverting
the end of your riches, are no better by them than those who are rich
only in a dream; nay, your condition is fair worse," &c. He says that
the poor, though they seem so weak, have arms more powerful and more
terrible than the greatest magistrates and princes; for the sighs and
groans which they send forth in their distresses, pierce the heavens,
and draw down vengeance without thinking to demand it, upon the rich,
upon cities, upon whole nations. In Ps. 11, p. 120, he will have prayer
to be made effectual by the exercise of all virtues and good works,
especially by a pure love of God, hunger after his justice alone, and
disengagement of the heart from all love of earthly things. In P. 41, p.
190, this prayer by aspirations, which may be borrowed from the psalms,
he recommends to be practised in all places and times. Ib. He insists,
that with David we begin the day by prayer, doing nothing before this
duty to God be complied with: and that with him we consecrate part of
the night to compunction and prayer. In. Ps. 6, he says many excellent
things on the remedies we are bound to employ against concupiscence,
especially assiduous prayer, shunning {264} all occasions which can
prove incentives to this enemy or to our senses, and above all dangerous
company; assiduous meditation on death and hell, &c. Ib. God only
afflicts the just out of the excess of his love for them, and desire to
unite them closely to himself. In Ps. 114, p. 308, as the Jews obtained
not their return from their captivity to Jerusalem but by long and
earnestly desiring it, so only an ardent and pure desire of the heavenly
Jerusalem can raise us thither; and an attachment to earthly goods and
pleasures links us to our slavery, and chains us down too fast for us
ever to rise so high. In Ps. Graduales, p. 328, it was the custom at
Antioch for all the faithful to recite, every morning, the 140th psalm,
which he desires them carefully to understand, so as to penetrate the
riches of the excellent sentiments every word contains, in order to
repeat it with more dilated affections of the heart. In like manner he
mentions that the 62d psalm was recited by all every evening. From his
exposition of Ps. 41, p. 131, it appears that the people answered by
repeating the first verse of every psalm, after every verse, as it was
sung by the clergy.
In the sixth tome occur his excellent discourses on the seven first
chapters of Isaiah: then his four homilies on the fall of king Ozias,
(Isa. vi.,) in which he sets forth the danger of pride, and necessity of
perseverance and constant watchfulness. (T. 6, p. 94.) After several
homilies on certain texts of Jeremy, Daniel, &c., we have his two
elegant discourses On the Obscurity of the Prophets, in which he shows
that the wisdom of Providence is displayed; for too great perspicuity
would not have so well answered the various ends of the Old Law. The
advantages of public prayer are here strongly set forth; and in the
second the saint declaims against detraction, a vice which brings
neither profit nor pleasure, yet is most enormous even in those who only
listen to it. If he who scandalizes one brother is so grievously
punished, what will be the chastisement of him who scandalizes so many?
We are bound to cover, not to proclaim the faults of others; but it is
our duty to endeavor to reclaim and save sinners, according to the
precept of Christ. The very company of detracters ought to be shunned:
to correct, or at least set a mark upon such, he wishes, in order that
they may be known and avoided, they were publicly branded with the name
of flies, because, like these insects, they delight to dwell on filth
and corruption. In the homily On Perfect Charity, he draws a most
amiable portraiture of that virtue in society; and another, in striking
colors, of the day of judgment. It is uncertain by what accident the
imperfect work of St. Matthew was formerly taken by some for a
performance of St. Chrysostom. The mistake is notorious; for the author
declares himself an advocate for Arian ism, (Hom. 19, 22, 28, &c.,) and
for the re-baptization of heretics. (Hom. 13 and 15.) He seems to have
written about the beginning of the seventh century, and to have been a
Latin, (not a Greek,) for he follows closely the Latin text.
The commentary of St. Chrysostom on St. Matthew fills the seventh tome,
and consists of ninety homilies: the old Latin version, by dividing the
nineteenth into two, counts ninety-one. They were preached at Antioch,
probably in the year 390. This literal and most pious exposition of that
gospel contains the whole practical science of virtues and vices, and is
an inexhausted source of excellent morality, and a finished model of
preaching the word of God, and of expounding the oracles of eternal life
for the edification of souls. St. Thomas Aquinas was possessed only of a
bad Latin translation of this unparalleled work, yet said he would
rather be master of this single book than of the whole city of Paris.
The example of the saint shows that the most essential preparation for
the study of the holy scriptures consists in simplicity and purity of
heart, an eminent spirit of prayer, and habitual profound meditation on
the sacred oracles. Thus qualified, he, with admirable sagacity and
piety, penetrates and unfolds the unbounded spiritual riches of the
least tittle in the divine word; and explains its sacred truths with
incomparable ease, perspicuity, elegance, and energy of style. The moral
instructions are enforced by all the strength and ornaments of the most
sweet and persuasive eloquence. Inveighing against the stage, he calls
it the reign of vice and iniquity, and the ruin of cities: and commends
the saying of that ancient Roman, who, hearing an account of the usual
entertainments which were represented on the stage, and how eagerly the
citizens ran to them, cried out, "Have they then neither wives nor
children at home?" giving to understand, that men ought not to seek
diversion abroad which they would more rationally procure at home with
those whom they love. (Hom. 37, p. 414.) On the precept of self-denial
he takes notice, that by it Christ commands us, first, to be crucified
to our own flesh and will; secondly, to spare ourselves in nothing;
thirdly, not only to deny ourselves, but thoroughly to deny ourselves;
by this little particle _thoroughly_, adding great force to his precept.
He says further, _Let him take up his cross_; this is, bearing not only
all reproaches and injurious words, but also every kind of sufferings or
death. (Hom. 55, p. 556.) On Vain Glory, he calls it the most tyrannical
of all the diseases of the soul, (Hom. 19, p. 244,) and pathetically
laments the extreme misery of a soul that forsakes God, who would
commend and reward her, to court the empty esteem of the vainest of all
creatures, and those who will the more hate and despise her as she more
eagerly hunts after applause. He compares her to a king's daughter who
should abandon a most amiable and rich prince, to run night and day
through the streets after fugitives and slaves, that hate and fly from
her as the {265} basest of prostitutes. Those she seeks to have for
witnesses and applauders, or rather she herself, act the part of
robbers, and rifle treasures laid up even in heaven in a place of
safety. The devil sees them inaccessible to his arts, therefore employs
this worm to devour them. When you bestow an alms, shut your door; let
him alone to whom you give it be witness, nor even him if possible; of
others see you they will proclaim your vain-glory, and be published by
God himself. (Hom. 71.) Speaking on alms, (Hom. 66,) he says, that the
Church of Antioch was then possessed only of the revenue of one rich and
of one poor man, yet maintained three thousand virgins and widows,
besides hospitals &c. What then is not one rich man able to do? But they
have children. The saint replies, that the best fortune they can leave
is a treasure laid up in heaven. Every one is bound at least to count
the poor among his children, and allot to them one half, a third, or at
least a tenth part. He declares (Hom. 88.) that he will never cease
preaching on the obligation, efficacy, and advantages of alms. He
asserts, (Hom. 85,) that in the church of Antioch were contained one
hundred thousand souls; besides whom as many Jews and idolaters dwelt in
that city. (Hom. in St. Ignat. t. 2, p. 591.) He applauds the constancy
and virtue of a famous actress, (Hom. 67,) who being converted to God,
would not be compelled by the threats of the governor or any punishment,
to appear again upon the stage. In Hom. 68 and 69, he gives an amiable
and edifying account of the lives of the monks of Syria: and (Hom. 47,
80, 81, 90, &c.) commends a state of voluntary poverty, and preaches on
the contempt of the world. On visiting the tombs of martyrs, to obtain
health of body and every spiritual advantage, see Hom. 37, 424. On the
sign of the cross he says, (Hom. 54, p. 551,) "Let us carry about the
cross of Christ as a crown, and let no one blush at the ensign of
salvation. By it is every thing in religion done: the cross is employed
if a person is regenerated, or fed with the mystical food, or ordained;
whatever else is to be done, this ensign of victory is ever present;
therefore we have it in our houses, paint it on our walls and windows,
make it on our foreheads, and always carry it devoutly in our hearts. We
must not content ourselves with forming it with our fingers, but must do
it with great sentiments of faith and devotion. If you thus form it on
your face, no unclean spirit will be able to stand against you when he
beholds the instrument which has given him the mortal stab. If we
tremble at the sight of the place where criminals are executed, think
what the devils must suffer when they see that weapon by which Christ
stripped them of their power, and cut off the head of their leader. Be
not ashamed of so great a good which has been bestowed on you, lest
Christ should be ashamed of you when he shall appear in glory, and this
standard be borne before him brighter than the rays of the sun; for then
the cross shall appear speaking as it were with a loud voice. This sign,
both in the time of our forefathers and in our own, has opened gates,
deadened malignant poisons, and healed wounds made by the sting or bite
of venomous creatures. If it has broken down the gates of hell, unbolted
those of paradise, destroyed the empire and weakened the powers of the
devil, what wonder if it overcomes poisons and wild beasts?" On the
virtue of the sign of the cross, see also Hom. 8, ib. and Hom. 4, de St.
Paolo, t. 2, 9. 494, et de libello repudii, t. 3, p. 204, &c. On the
Holy Eucharist, he gives frequent and admirable instructions. Speaking
of the sick, who were cured by touching the hem of Christ's garments, he
adds, (Hom. 50, p. 517,) "What grace is not in our power to receive by
touching and receiving his holy body? What if you hear not his voice;
you see him laid. He has given us himself to eat, and has set himself in
the state of a victim sacrificed before us," &c. And Hom. 82, p. 787, he
writes: "How many now say, they wish to see his shape, his garments? You
desire to see his garments, but he gives himself to you not only to be
seen, but to be touched, to be eaten, to be received within you. Then
what beam of the sun ought not that hand to be more which divides this
flesh? that mouth which is filled with this spiritual fire? that tongue
which is purpled with this adorable blood? The angels beholding it
tremble, and dare not look thereupon through awe and fear, and on
account of the rays which dart from that wherewith we are nourished,
with which we are mingled, being made one body, one flesh with Christ.
What shepherd ever fed his sheep with his own limbs? nay, many mothers
give their children to other nurses; whereas he feeds us with his own
blood," &c. It is a familiar reflection of our saint, that by the
communion we become of one flesh and of one body with Christ, to express
the close union of our souls with him in this divine sacrament. In the
same Homily, 82, (olim 83,) on St. Matthew, p. 782, t. 7, he says, the
apostles were not affrighted when they heard Christ assure them, _This
is my body_; because he had before initiated them in most wonderful
mysteries, and made them witnesses to many prodigies and miracles, and
had already instructed them in this very sacrament, at which they had
been at first much struck, and some of them scandalized. John vi.
Moreover, that they might not fear, or say, Shall we then drink his
blood and eat his flesh? he set the example in taking the cup, and
drinking his own blood the first of all. The saint charges us (ib. p.
787) not to question or contradict the words of Christ, but to captivate
our reason and understanding in obeying him, and believing his word,
which cannot deceive us, whereas our senses often lead us into mistakes.
When, therefore, he tells us, _This is_ {266} _my body_, we must believe
him, and consider the mystery with spiritual eyes; for we learn from
him, that what he gives us is something spiritual, which falls not under
our senses. See this further on the same subject, Hom. 50, (olim 51,) in
Matt. pp. 516, 517, 518. Hom. de Baptismo Christi, t. 2, pp. 374, 375.
Hom. in Laudem Martyrum, t. 2, p. 654. Hom non esse ad gratiam
concionandum, ib. pp. 658, 659. Expos. in Ps. 46, t. 5, p. 189, and in
Pd. 133, p. 382. Hom. 5, in illud: Vidi Dominum, t. 6, p. 143. Hom. de
St. Philogonio, t. 1, p. 498, besides the passages quoted in this
abstract. In the same comments on St. Matthew, t. 7, Hom. 82, p. 788, he
vehemently exhorts the faithful to approach the holy table with a
burning thirst and earnest desire to suck in the spiritual milk, as it
were, from the divine breasts. As children throw themselves into the
bosom of their nurse or mother, and eagerly suck their breast, so ought
we with far greater ardor to run to the sacred mysteries, to draw into
our hearts, as the children of God, the grace of his Holy Spirit. To be
deprived of this heavenly food ought to be to us the most sensible, nay,
our only grief, (ib p. 788.) Nothing can be more tender than his
exhortations to frequent communion; he even recommends it daily, (Hom.
de St. Philogonio, t. 1, pp. 499, 500,) provided persons lead Christian
lives, and bring suitable dispositions. But no solemnity can be a reason
for those who are under the guilt of sin ever to approach in that state.
(Ib,) No terms can be stronger than those in which he speaks in many
places of the enormity of a sacrilegious communion, which he compares to
the crime of Judas who betrayed Christ, of the Jews who crucified him,
sud of Herod who sought to murder him in his cradle, (Hom. 7, in Matt.
p. 112, &c.,) and frequently explains the dispositions requisite to
approach worthily the holy table, insisting chiefly on great purity of
soul, fervent devotion, and a vehement hunger and thirst after this
divine banquet. (Hom. 17, in Heb. t. 12, p. 169. Hom. 24, in 1 Cor t.
10, p. 218, &c.) He denounces the most dreadful threats of divine
vengeance against unfaithful ministers who admit to it notorious
sinners. (Hom. 72, in Matt. t. 7, pp. 789, 790.) "Christ," says he,
"will demand of you an account of his blood, if you give it to those who
are unworthy. If any such person presents himself, though he were
general of the army, or emperor, drive him from the holy table. The
power with which you are invested is above that of an emperor. If you
dare not refuse to admit the unworthy, inform me. I will rather suffer
my blood to be spilt than offer this sacred blood to one who is
unworthy," &c. (Ib.) In this work of St. Chrysostom upon St. Matthew, we
meet with beautiful instructions on almost every Christian virtue. Read
Hom. 38, on humility, which he styles the queen of all virtues; Hom. 58,
where he calls it the beginning of a virtuous life; and Hom. 65, where
he shows that it exalts a man above the highest dignities. On the entire
contempt of the world as a nothing, Hom. 12, 33, &c. On the happiness of
him who serves God, whom the whole world cannot hurt, Hom. 24, 56, 90.
Against avarice, Hom. 28, 74, 63. Against drunkenness, Hom. 70. On
compunction, Hom. 41, where he proves it indispensable from the
continual necessity of penance for hidden sins, and for detraction,
vain-glory, avarice, &c. We ought also to weep continually for our
dangers. Speaking on the same virtue, Hom. 6, p. 94, he, teaches that
compunction is the daughter of divine love, which consumes in the heart
all affections for temporal things, so that a man is disposed with
pleasure to part with the whole world and life itself. A soul is by it
made light, and soaring above all things visible, despises them as
nothing. He who is penetrated with this spirit of love and compunction,
frequently breaks into floods of tears; but these tears afford him
incredible sweetness and pleasure. He lives in cities as if he were in a
wilderness; so little notice does he take of the things of this life. He
is never satiated with tears which he pours forth for his own sins and
those of others. Hence the saint takes occasion to launch forth into the
commendation of the gift of holy tears, pp. 96, 97. He inveighs against
stage entertainments, Hom. 6, 7, 17, 37, &c. See especially Hom. contra
ludos et theatra, t. 6, 274.
On Hell, he says (Hom. 23, in Matt.) that the loss of God is the
greatest of all the pains which the damned endure, nay, more grievous
than a thousand hells. Many tremble at the name of hell; but he much
more at the thought of losing God, which the state of damnation implies.
(Ib.) He distinguishes in hell the loss of God, and secondly, fire and
the other pains of sense. (Hom. 47.) He shows that company abates
nothing in its torments. (Hom. 43.) Some object that to meditate on
those torments is too frightful; to whom he answers, that this is most
agreeable, because by it we learn to shun them, the hope of which
inspires joy, and so great earnestness in the practice of penance, that
austerities themselves become agreeable. (Ib.) He often mentions grace
before and after meat; and, Hom. 55, p. 561, recites that which the
monks about Antioch used before their meals, as follows: "Blessed God,
who feedest me from my youth, who givest nourishment to all flesh, fill
our hearts with joy, that being supported by thy bounty we may abound in
every good work to Christ Jesus our Lord, with whom be all honor,
praise, and glory given with the Holy Ghost, world without end. Amen.
Glory be to thee, O Lord; glory be to thee, O Holy; glory be to thee, O
King, because Thou hast given us food in joyfulness. Fill us with thy
Holy Spirit, that we may be found acceptable in thy sight, that we may
not be covered with confusion when Thou shalt render to every one
according to his works:" This whole prayer is {267} admirable, says the
saint, but especially the close, the remembrance of the last day being a
bridle and check to sensuality and concupiscence. (Ib.) The saint shows
(Horn. 86, p. 810) the malice and danger of small faults wilfully
committed, which many are apt to make slight of; but from such the most
dreadful falls take their rise. The old Latin translation of St.
Chrysostom's homilies on St. Matthew, is too full of words, and often
inaccurate. Anian, the author, seems to have been the Pelagian deacon of
that name, who assisted at the council of Diospolis in 415. The new
Latin translation is far more exact, but very unequal in elegance and
dignity of expression to the original.
The eighth tome is composed of the homilies of St. Chrysostom upon St.
John, which are eighty-eight in number, though in former Latin editions,
in imitation of Morellus, the first is called preface, and only
eighty-seven bear the title of homilies. They were preached at Antioch,
about the year 394, at break of day, long before the usual hour of the
sermon (Hom. 31.) We find here the same elevation of thought, the same
genius and lively imagination, and the same strength of reasoning which
we admire in those on St. Matthew; but the method is different. After a
short literal exposition of the text, the holy doctor frequently inserts
polemical discussions, in which he proves the Consubstantiality of the
Son against the Anomaeans. Hence his moral reflections in the end are
short: in which, nevertheless, he is always admirable, especially when
he speaks of the love which God testifies for us in the mystery of the
Incarnation. (See Hom. 27, olim 26, p. 156.) He observes that Christ
miraculously multiplied five loaves, before he gave his solemn promise
of the Eucharist, which he calls "The miracle of mysteries," and this he
did, says our saint, "That being taught by that miracle, they might not
doubt in giving credit to his words--that not only by love, but in
reality, we are mingled with his flesh." (Hom. 46, olim 45, in Joan. t.
8, p. 272.) Christ by this institution thus invites us to his heavenly
banquet, says our saint. "I feed you with my flesh, I give you myself
for your banquet. I would become your brother: for your sake, I took
upon myself flesh and blood: Again, I give you the flesh and blood, by
which I have made myself of the same nature and kindred with you,
([Greek: suggenes], congener.) This blood by being poured forth has
cleansed the whole world. This blood has purified the sanctuaries and
the Holy of Holies. If its figure had so great efficacy in the temple of
the Hebrews, and sprinkled on the doors of Egypt, the truth will have
much greater." (Ib. p. 273.) He calls the holy Eucharist "the tremendous
mysteries, the dreadful altar," [Greek: frikta ontos ta museria, frikton
ontos to fusiasterion], (ib.,) and says, "When you approach the sacred
cup, come as if you were going to drink the blood flowing from his
side." (Hom. 85, olim 84, in Joan. p. 507.)
The fifty-five homilies _On the Acts of the Apostles_, he preached at
Constantinople in the third year of his episcopal dignity, of our Lord
401, as appears from Hom. 44, p. 335, t. 9. The famous censure of
Erasmus, who judged them absolutely unworthy of our saint, (ep. ad
Warham. archiepiscopum Cantuarens,) is well known: Billius, on the
contrary, thinks them very elegant. Both judgments show how far
prepossession is capable of misleading the most learned men. That this
work is undoubtedly genuine, is demonstrated by Sir Henry Saville.
Photius justly admires an admirable eloquence, rich veins of gold
scattered through it, and the moral instructions are so noble and
beautiful, that no other genius but that of a Chrysostom could have
formed them. The style indeed, in many parts of the comments, is not
regular or correct; which might be owing to some indisposition, or to an
extraordinary hurry of troublesome affairs, to a confusion of mind, and
to alarms, the city being then in imminent danger by the revolt and
blockade of Gainas, and in daily fears of being plundered by that
barbarian. In the first homily our saint speaks against those who
deferred to receive baptism, for fear of forfeiting the grace by
relapsing into sin: which delay he shows to imply a wilful and obstinate
contempt of God and his grace, with the guilt of a base and inexcusable
sloth, like one who should desire to enrol himself in the army when the
war was over, yet expect a share in the triumph; or a wrestler who
should enter the lists when the games are closed. He adds, that in
sickness, under alarms and pains, it is scarce to be hoped that a person
will be able to dispose himself for so great a sacrament. Prudent men
make their wills while in health, imagining that at best they will
retain their senses but by halves at the approaches of death; and can we
think dying men capable of duly making so solemn an engagement with God?
He assures his flock that he is notable to express the consternation,
grief, and agony, with which he is seized whenever he hears of any one
being dead without baptism or penance, (p. 13.) In Hom. 3, p. 30, he
exaggerates the grievousness of sin in a priest, and has these
remarkable words, "I do not believe that many priests are saved; but
that far the greater number are lost: for this dignity requires a great
soul and much courage." In Hom. 7, he draws a most amiable and beautiful
portraiture of the charity which reigned in the primitive church, when
all with joy cast away their money; setting no value but on the
inestimably greater treasures which they possessed in God; when all
lived without envy, jealousy, pride, contempt of any one, and without
any cunning or ill-will; and when the cold words mine and thine were
banished from among them, pp. 58,59. A passage often quoted by those who
write on the small number of the elect occurs Hom. 24, p. 198, "How
many," says he, "do you think there are in this city {268} who will be
saved? What I am going to say is frightful indeed; yet I will speak it.
Out of so many thousands not one hundred belongs to the number of the
elect: and even of these I doubt. How much vice among the youth! What
sloth in the old! No one takes due care of the education of his
children. If we see a man truly devout in his old age, he is imitated by
nobody. I see persons behave disrespectfully and without due attention
in the church, and even when the priest is giving his blessing. Can any
insolence be found equal to this? Amidst such scandals, what hopes can
we entertain of the salvation of many? At a ball every one dances in his
rank, every thing is regulated, and done without confusion. And here in
the company of angels, and singing the praises of God with the blessed
spirits, you talk and laugh. Should we be surprised if thunder fell from
heaven to punish such impiety?" The monks then lived without the walls,
and could not be included by him: nor probably the clergy, deaconesses,
or others particularly consecrated to a devout life; as appears from his
invective. Nor does he speak this with any certitude, but from his
private apprehension by comparing the lives of the generality of the
people with the severe maxims of the gospel. This is manifest from the
proof he draws from the manners of the people, and from a like invective
in Hom. 61, olim 62, on St. Matthew, (t. 7, p. 612,) spoken at Antioch
ten years before. See also l. 1, adv. Oppugnatores Vitae Mon. n. 8, t. 1,
p. 55. Speaking on the general impiety of the world, (Hom. 10, in 1
Tim,) he says: "We have great reason to weep: scarce the least part of
the world is saved: almost all live in danger of eternal death." But he
shows that the multitude will only increase the torments of the wicked,
as if a man saw his wife and children to be burnt alive with him. St.
Chrysostom counts in Constantinople, at that time, one hundred thousand
Christians, (Hom. 11, in Acts,) and says that the poor in that city
amounted to fifty thousand, and the riches of the particulars to about
one million pounds of gold. Yet he reckons the assembly of the
Christians greater at Antioch than at Constantinople. (Hom. 1, adv.
Judaeos. p. 592, t. 1.) If the estate of one rich and that of one poor
man maintained three thousand poor at Antioch, and the like estates of
ten rich men would have supported all the poor of that city, it is
inferred that there were in Antioch only thirty thousand poor, though it
might perhaps have more inhabitants than Constantinople. See Bandurius
on the site and extent of Constantinople under the emperors Arcadius and
Honorius; and Hasius de magnitudine urbium, p. 47.
St. Chrysostom teaches that grace is conferred by God at the imposition
of hands in the ordination of priests, Hom. 14, in Acta. p. 114, also
Hom. 3, de Resurrect. t. 2, p. 436, and Hom. 21, in Acta. p. 175, that
"Oblations (or masses) are not offered in vain for the dead." It is his
pious counsel (Hom. 17, in Acta.) that when we find ourselves provoked
to anger, we form on our breast the sign of the cross; and Hom. 26, he
exhorts all Christians, even the married, and both men and women, to
rise every midnight to pray in their own houses, and to awake little
children at that hour that they may say a short prayer in bed. He says
that saints and martyrs are commemorated in the holy mysteries, because
this is doing them great honor, (Hom. 21, in Acta. p. 276,) and by the
communion with them in their virtues, the rest of the faithful departed
reap much benefit. (Hom. 51, in 1 Corinth. t. 10, p. 393.)
For a specimen of the zeal and charity with which this great preacher
instructed his flock, two or three passages are here inserted. Hom. 3,
in Acta. p. 31, t. 9. "I wish," says he, "I could set before your eyes
the tender charity and love which I bear you: after this no one could
take it amiss or be angry if I ever seem to use too harsh words in
correcting disorders. Nothing is dearer to me than you; not even life or
light. I desire a thousand times over to lose my sight, if by this means
I could convert your souls to God; so much more sweet is your salvation
to me. If it happens that any of you fall into sin, you are present even
in my sleep: through grief I am like persons struck with a palsy, or
deprived of their senses. For what hope or comfort can I have left, if
you advance not in virtue? And if you do well, what can afflict me? I
seem to feel myself taking wing when I hear any good of you. _Make my
joy complete_. Phil. ii. 2. Your progress is my only desire. You are to
me all, father and mother, and brothers and children." Hom. 44, in Act.
p. 335, having appealed to his closet and secret retreats to bear
witness how many tears he shed without intermission for them, he says,
"What shall I do? I am quite spent daily crying out to you: Forsake the
stage. Yet many laugh at our words: Refrain from oaths and avarice, and
no one listens to us. For your sakes I have almost abandoned the care of
my own soul and salvation; and while I weep for you, I bewail also my
own spiritual miseries, to which, through solicitude for you, I am not
sufficiently attentive: so true it is that you are all things to me. If
I see you advance in virtue, through joy I feel not my own ills; and if
I perceive you make no progress, here again through grief I forget my
own miseries. Though I am sinking under them, on your account, I am
filled with joy: and whatever subject of joy I have in myself, I am
overwhelmed with grief if all is not well with you. For what comfort,
what life, what hope can a pastor have, if his flock be perishing? How
will he stand before God? What will he say? Though he should be innocent
of the blood of them all, still he will be pierced with bitter sorrow
which nothing will be able to assuage. For though parents were no way in
fault, they would suffer the most {269} cruel anguish for the ruin or
loss of their children. Whether I shall be demanded an account of year
souls or no, this will not remove my grief. I am not anxious that you
may attain to happiness by my labors, but that you be saved at any rate,
or by any means. You know not the impetuous tyranny of spiritual
travails, and how he who spiritually brings forth children to God
desires a thousand times over to be hewn to pieces rather than to see
one of his children fall or perish. Though we could say with assurance,
we have done all that lay in us, and are innocent of his blood, this
will not be enough to comfort us. Could my heart be laid open and
exposed to your view, you would see that you are every one there, and
much dilated, women, children, and men. So great is the power of charity
that it makes a soul wider than the heavens. St. Paul bore all Corinth
within his breast. 2 Cor. vii. 2. I can make you no reproaches for any
indifference towards me on your side. I am sensible of the love which
you reciprocally bear me. But what will be the advantage either of your
love for me or of mine for you, if the duties you owe to God are
neglected? It is only an occasion of rendering my grief more heavy. You
have never been wanting in any thing towards me. Were it possible, you
would have given me your very eyes: and on our side we were desirous to
give you with the gospel also our lives. Our love is reciprocal. But
this is not the point. We must in the first place love Christ. This
obligation both you and I have great need to study: not that we entirely
neglect it; but the pains we take are not adequate to this great end."
To abolish the sacrilegious custom of swearing at Constantinople, as he
had done at Antioch, he strained every sinew, and in several sermons he
exerted his zeal with uncommon energy, mingled with the most tender
charity. In Hom. 8, in Act t. 9, pp. 66, 67, he complains that some who
had begun to correct their criminal habit, after having fallen through
surprise, or by a sudden fit of passion, had lost courage. These he
animates to a firmer resolution and vigor, which would crown them with
victory. He tells them he suffers more by grief for them than if he
languished in a dungeon, or was condemned to the mines; and begs, by the
love which they bear him, they would give the only comfort which could
remove the weight of his sorrow by an entire conversion. It will not
justify him, he says, at the last day, to allege that he had reprimanded
those who swore. The judge will answer: "Why didst not thou check,
command, and by laws restrain those that disobeyed?" Heli reprimanded
his sons; but was condemned for not having done it, because he did not
use sufficient severity. 1 Kings xi. 24. "I every day cry aloud," says
the saint, "yet am not heard. Fearing to be myself condemned at the last
day for too great lenity and remissness, I raise my voice, and denounce
aloud to all, that if any swear, I forbid them the church. Only this
month is allowed for persons to correct their habit." His voice he calls
a trumpet, with which in different words he proclaims thrice this
sentence of excommunication against whosoever should persist refractory,
thought he were a prince, or he who wears the diadem. Hom. 9, p. 76, he
congratulates with his audience for the signs of compunction and
amendment which they had given since his last sermon, and tells the
greatest part of the difficulty is already mastered by them. To inspire
them with a holy dread and awe for the adorable name of God, he puts
them in mind that in the Old Law only the high priest was allowed ever
to pronounce it, and that the devils trembled at its sound. Hom. 10, he
charges them never to name God but in praising him or in imploring his
mercy. He takes notice that some among them still sometimes swore, but
only for want of attention, by the force of habit, just as they made the
sign of the cross by mere custom, without attention, when they entered
the baths, or lighted a candle. He tells them (Hom. 11, p. 95) that the
term of a month, which he had fixed, was almost elapsed, and most
affectionately conjures them to make their conversion entire. A sight of
one such conversion, he says, gave him more joy, than if a thousand
imperial diadems of the richest jewels had been placed upon his head.
Other specimens of the saint's ardent love for his people at
Constantinople, see Hom. 9, in Hebr. t. 12, p. 100; Hom. 23, in Hebr. p.
217; Hom. 9, in 1 Thes. t. 11, p. 494; Hom. 7, in 1 Coloss. Hom. 39, in
Act. p. 230, &c. For his people at Antioch, t. 3, p. 362, t. 2, p. 279,
t. 7, p. 374, &c. On his humility, t. 2, p. 455, t. 4, p. 339. On his
desire to suffer for Christ, t. 1, p. 453, t. 7, p. 243, t. 11, pp. 53,
55.
The inspired epistles of St. Paul were the favorite subject of this
saint's intense meditation, in which he studied the most sublime maxims,
and formed in himself the most perfect spirit of Christian virtue. The
epistle to the Romans is expounded by him in thirty-two homilies, (t. 9,
p. 429,) which he made at Antioch, as is clear from Hom. 8, p. 508, and
Hom. 30, p. 743. Nothing can go beyond the commendations which St
Isidore of Pelusium bestows on this excellent work, (l. 5, ep. 32,) to
which all succeeding ages have subscribed. The errors of Pelagius, which
were broached soon after in the West, are clearly guarded against by the
holy preacher, though he is more solicitous to confute the opposite
heresy of the Manichees, which then reigned in many parts of the East.
He also confounds frequently the Jews. But what we most admire is the
pious sagacity with which he unfolds the deep sense of the sacred text,
and its author, the true disciple of Christ, and the perspicuity and
eloquence with which he enforces his moral instructions. Whoever reads
anyone of these homilies, will hear testimony to this eulogium. See Hom.
24. (t. 9, p. 694,) {270} on the shortness of human life: Hom. 8, on
fraternal charity and forgiving injuries: Hom. 20, on our obligation of
offering to God a living sacrifice of our bodies by the exercise of all
virtues, and the sanctity of our affections: Hom. 22 and 27, on patience
in bearing all injuries, by which we convert them into our greatest
treasure: Hom. 5, on the fear of God's judgments, and on his love, to
which he pathetically says, it would be more grievous to offend God than
to suffer all the torments of hell, which every one incurs who is not in
this disposition, (p. 469,) though it is a well-known maxim that persons
ought not to propose to themselves in too lively a manner such
comparisons, or to become their own tempters: Hom. 7, against envy, and
on alms, he says this is putting out money at interest for one hundred
fold from God, who is himself our security, and who herein considers not
the sum, but the will, as he did in St. Peter, who left for him only a
broken net, a line, and a hook. The promise of a hundred fold made to
him, is no less made to us.
The commentary On the First Epistle to the Corinthians, (t. 10,) in
forty-four homilies, was likewise the fruit of his zeal at Antioch, and
is one of the most elaborate and finished of his works. The interpreter
seems animated with the spirit of the great apostle whose sacred oracle
he expounds, so admirably does he penetrate the pious energy of the
least tittle. If St. Paul uses the words _My God_, he observes, that out
of the vehement ardor and tenderness of his love he makes Him his own,
who is the common God of all men; and that he names Him with a sentiment
of burning affection and profound adoration, because he had banished all
created things from his heart, and all his affections were placed in
God. He extols the merit and advantages of holy virginity, (Hom. 19,)
and Hom. 26, speaks on the duties of a married state, especially that of
mutual love and meekness in bearing each other's faults: this he bids
them learn from Socrates, a pagan, who chose a very shrew for his wife,
and being asked how he could bear with her, said: "I have a school of
virtue at home, in order to learn meekness and patience by the daily
practice." The saint adds, it was a great grief to him to see Christians
fall short of the virtue of a heathen, whereas they ought to be
imitators of the angels, nay, of God himself. Recommending the most
profound respect for the holy eucharist, and a dread of profaning it, he
says, Hom. 24, pp. 217, 218, "No one dares touch the king's garments
with dirty hands. When you see Him (_i.e._ Christ) exposed before you,
say to yourself: This body was pierced with nails; this body which was
scourged, death did not destroy; this body was nailed to a cross, at
which spectacle the sun withdrew its rays; this body the Magi
venerated," &c. The saint inveighs against several superstitious
practices of that age, Hom. 12. His discourses are animated and strong
on the characters of fraternal charity, and against avarice, envy, &c.
The thirty homilies, On the Second Epistle to the Corinthians, (t. 10,
p. 417,) were also preached at Antioch: for he speaks of Constantinople
as at a distance, (Hom. 26,) which passage Sir Henry Saville has
mistaken, as Montfaucon clearly shows. This commentary is inferior to
the last, though not in elegance, yet in fire, the moral instructions
being shorter. The saint mentions several of the ceremonies used still
at mass, or in the public office of the church. Hom. 18, p. 568. Hom.
30, p. 6{5}0. On visiting the shrines of martyrs, he says, Hom. 26, p.
629, "The tombs of those who served the crucified Christ surpass in
splendor the courts of kings. Even he who wears purple visits and
devoutly kisses them, and standing suppliant, prays the saint to be a
protection to him before God." He adds that emperors sue for their
patronage, and count it an honor to be porters to them in their graves.
By this he alludes to the burial of Constantine the Great in the porch
of the church of the apostles. He proves, Hom. 3, p. 441, and Hom. 14,
p. 537, that the essence of repentance consists in a change of the
heart: that without an amendment of life, penance is only a mask and a
shadow, what fasts or other works soever attend it, and that it must be
founded not barely in the fear of hell, but in the love of so good and
loving a God. He teaches, Hom. 10, p. 505, that a Christian ought to
rejoice at the approaches of death. He speaks in many places on the
precept of alms-deeds with great vehemence. He says, Hom. 16, that to be
animated with a spirit of charity and compassion is something greater
than to raise the dead to life: our alms must be liberal, plentiful,
voluntary, and given with joy. He says, Hom. 19, that Christ stripped
himself of his immense glory and riches for love of us; yet men refuse
him a morsel of bread. They throw away on dogs, and what is superfluous
among servants, that which Christ wants in his members, to whom all
strictly belongs whatever we enjoy beyond what is necessary for life. He
enters into a severe and elegant detail of these superfluities, Hom. 19,
p. 570. The apostle, as he observes, (Hom. 20, p. 577,) justly calls
alms a seed, because it is not lost, but sown, and produces a most
plentiful harvest.
His commentary On the Epistle to the Galatians (t. 10) is an accurate
interpretation of the text, with frequent remarks against the Anomoeans,
Marcionites, and Manichees, but very sparing in moral exhortations:
these the saint probably added in the pulpit, and gave to the work the
form of discourses; for it appears to have been delivered in homilies to
the people, though it is not now divided into discourses. It was
certainly compiled at Antioch.
The twenty-four homilies On the Epistle to the Ephesians (t. 11) were
preached at Antioch; and though some passages might have received a
higher polish from a second touch of the saint's masterly file, are a
most useful and excellent work. From Hom. 3, p. 16, it {271} is clear
that his predecessor Nectarius had not abolished canonical public
penances, when he removed the public penitentiary; but that this office,
as before the institution of such a charge, was exercised altogether by
the bishop. For St. Chrysostom having taken notices that many assisted
at mass who did not communicate, tells them, that those who were guilty
of any grievous sin could not approach the holy table even on the
greatest solemnity; but that such persons ought to be in a course of
penance, and consequently not at mass with the rest of the faithful: and
he terrifies them by exaggerating the danger and crime of delaying to do
penance. Those who are not excluded by such an obstacle, he exhorts
strongly to frequent communion, seeming desirous that many would
communicate at every day's mass. "With a pure conscience," says he,
"approach always; without this disposition, never. In vain is the daily
sacrifice offered; to no purpose do we assist at the altar: no one
communicates. I say not this to induce any one to approach unworthily,
but to engage all to render yourselves worthy. The royal table is
prepared, the administering angels are present, the King himself is
there waiting for you: yet you stand with indifference," &c. (Hom. 3, in
Ephes. p. 23.) The virtues of St. Paul furnish the main subject of his
sixth and seventh homilies; in the eighth he speaks of that apostle's
sufferings for Christ, and declares, in a kind of rapturous exclamation,
that he prefers his chains to gold and diadems, and his company in
prison to heaven itself. He wishes he could make a pilgrimage to Rome,
to see and kiss those chains at which the devils tremble, and which the
angels reverence, while they venerate the hands which were bound with
them. For it is more desirable and more glorious to suffer with Christ,
than to be honored with him in glory: this is an honor above all others.
Christ himself left heaven to meet his cross: and St. Paul received more
glory from his chains, than by being rapt up to the third heaven, or by
curing the sick by the touch of his scarfs, &c. He desires to feast his
heart by dwelling still longer on the chains of this apostle, being
himself fettered with a chain from which he would not be separated: for
he declares himself to be closer and faster linked to St. Paul's chains
by desire, than that apostle was in prison. In the like strain he speaks
of the chains of St. Peter, and of St. John Baptist. In the next Homily,
(9,) he returns in equal raptures to St. Paul in chains for Christ; in
which state he calls him a spectacle of glory far beyond all the
triumphs of emperors and conquerors. Our saint gives excellent
instructions on the duties of married persons, Hom. 20; on the education
of children in the practice and spirit of obedience and piety, Hom. 21;
and on the duties of servants, Hom. 22.
The eighteen homilies On the First Epistle to Timothy, and ten On the
Second, seem also to have been preached at Antioch, (t. 11, p. 146.)
They are not equally polished, but contain excellent instructions
against covetousness, and the love of the world; on alms, on the duties
of bishops, and those of widows, &c.; on the education of children, Hom.
10, p. 596. The six, On the Epistle to Titus, are more elaborate: also
three On the Epistle to Philemon, which seem all to have been finished
at Antioch.
In the eleventh tome we have also eleven sermons, which St. Chrysostom
preached at Constantinople about the end of the year 398. Tile second
was spoken upon the following occasion, (ib. p. 332:) The empress
Eudoxia procured a solemn procession and translation of the relics of
certain martyrs, to be made from the great church in Constantinople to
the church of St. Thomas the apostle in Drypia, on the sea-shore, nine
miles out of town. The princes without any retinue, priests, monks,
nuns, ladies, and the people, attended the procession in such
multitudes, that from the light of the burning tapers which they carried
in their hands the sea seemed as it were on fire. The empress walked all
the way behind, touching the shrine and the veil which covered it. The
procession set out in the beginning of the night, passed through the
market-place, and arrived at Drypia about break of day. There St.
Chrysostom made an extemporary sermon, in which he described the pomp of
this ceremony, commended the piety of the empress, and proved that if
the clothes, handkerchiefs, and even shadow of saints on earth had
wrought many miracles, a blessing is certainly derived from their relics
upon those who devoutly touch them. The next day the emperor Arcadius,
attended by his court and guards, arrived, and the soldiers having laid
aside their arms, and the emperor his diadem, he paid his devotions
before the shrine. After his departure St. Chrysostom preached again,
(p. 336.)
St. Chrysostom was removed to Constantinople in 397. The fifteen (or, if
with some editors we include the prologue, sixteen) homilies On the
Epistle to the Philippians, (t. 11, p. 189,) were preached in that
capital of the empire. The moral instructions turn mostly on alms and
riches. The order which prudence prescribes in the distribution of alms,
he explains, (Hom. 1, t. 11, p. 201,) and condemns too anxious an
inquiry and suspicion of imposture in the poor, as contrary to Christian
simplicity and charity, affirming that none are so frequently imposed
upon by cheat as the most severe inquirers. Prudence and caution he
allows to be necessary ingredients of alms, in which those whose wants
are most pressing, or who are most deserving, ought to be first
considered. Hom. 3, p. 215, he lays it down as a principle, that
catechumens who die without baptism, and penitents without absolution,
"are excluded heaven with the damned;" which we are to understand,
unless they were purified by perfect contrition joined with a desire of
the sacrament, as St. Ambrose, St. {272} Austin, and all the fathers and
councils declare. St. Chrysostom adds, that it is a wholesome ordinance
of the apostles in favor of the faithful departed, to commemorate them
in the adorable mysteries: for how is it possible God should be deaf to
our prayers for them, at a time when all the people stand with stretched
forth hands with the priests, in presence of the most adorable
sacrifice? But the catechumens are deprived of this comfort, though not
of all succor, for alms may be given for them, from which they receive
some relief or mitigation of their pains. Though such not dying within
the exterior pale of the church cannot be commemorated in its public
suffrages and sacrifices; yet if by desire they were interiorly its
members, and by charity united to Christ its head, they may be benefited
by private suffrages which particulars may offer for them. This is the
meaning of this holy doctor. Exhorting the faithful to live in perpetual
fear of the dangers with which we are surrounded, (Hom. 8, in Ephes. t.
11,) he says, "A builder on the top of a house always apprehends the
danger of falling, and on this account is careful how he stands: so
ought we much more to fear, how much soever we may be advanced in
virtue. The principal means always to entertain in our souls this saving
fear, is to have God always before our eyes, who is everywhere present,
hears and sees all things, and penetrates the most secret foldings of
our hearts. Whether you eat, go to sleep, sit at dainty tables, are
inclined to anger, or any other passion, or whatever else you do,
remember always," says he, "that God is present, and you will never fall
into dissolute mirth, or be provoked to anger; but will watch over
yourselves in continual fear." With great elegance he shows (Hom. 10, p.
279,) that precious stones serve for no use, are not so good even as
common stones, and that all their value is imaginary, and consists
barely in the mad opinion of men; and he boldly censures the insatiable
rapaciousness and unbounded prodigality of the rich, in their sumptuous
palaces, marble pillars, and splendid clothes and equipages. Houses are
only intended to defend us from the weather, and raiment to cover our
nakedness. All vanities he shows to be contrary to the designs of
nature, which is ever content with little. In Hom. 12, we have an
excellent instruction on that important maxim in a spiritual life, That
we must never think how far we have run, but what remains of our course,
as in a race a man thinks only on what is before him. It will avail
nothing to have begun, unless we finish well our course. In Hom. 13, he
excellently explains the mystery of the cross, which we bear if we study
continually to crucify ourselves by self-denial. We must in all places
arm ourselves with the sign of the cross.
The Exposition of the epistle to the Colossians, in twelve homilies, (t.
11) was made at Constantinople in the year 399. In the second homily (p.
333) he says, that a most powerful means to maintain in ourselves a deep
sense of gratitude to God, and to increase the flame of his love in our
hearts, is to bear always in mind his numberless benefits to us, and the
infinite evils from which he has mercifully delivered us. In Hom. 8, p.
319, he teaches, that no disposition of our souls contributes more
effectually to our sanctification, than that of returning thanks to God
under the severest trials of adversity, a virtue little inferior to
martyrdom. A mother who, without entertaining the least sentiment of
complaint at the sickness and death of her dearest child, thanks God
with perfect submission to his will, will receive a recompense equal to
that of martyrs. After condemning the use of all superstitious practices
for the cure of distempers, he strongly exhorts mothers rather to suffer
their children to die, than ever to have recourse to such sacrilegious
methods; and contenting themselves with making the sign of the cross
upon their sick children to answer those who suggested any superstitious
remedy: "These are my only arms; I am utterly a stranger to other
methods of treating this distemper." The tenth homily (p. 395) contains
a strong invective against the excessive luxury and immodesty of ladies
in their dress, and their vanity, pride, and extravagance. The empress
Eudoxia, who was at the head of these scandalous customs, and the
mistress of court fashions and vices, could not but be highly offended
at this zealous discourse. The saint says, that many ladies used vessels
of silver for the very meanest uses, and that the king of Persia wore a
golden beard.
The eleven homilies On the First Epistle to the Thessalonians, were also
part of the fruit of his episcopal labors at Constantinople. (T. 11.) In
the second he shows the excellency of fraternal love and friendship, by
which every thing is, as it were, possessed in common, and those cold
words mine and thine, the seed of all discords, are banished as they
were from the primitive Christians. In the third, he doubts not but
perfect patience, under grievous sicknesses, may equal the merit of
martyrdom. In the fifth, he speaks incomparably on the virtue of purity,
and against occasions which may kindle in the heart the contrary
passion, which, with St. Paul, he will not have so much as earned,
especially against the stage, and all assemblies where women make their
appearance dressed out to please the eyes and wound the hearts of
others. In Hom. 6, he condemns excessive grief for the death of friends.
To indulge this sorrow for their sake, he calls want of faith: to grieve
for our own sake because we are deprived of a comfort and support in
them, he says, must proceed from a want of confidence in God; as if any
friend on earth could be our safeguard, but God alone. God took this
friend away, because he is jealous of our hearts and will have us love
him without a rival, (p. 479.) In Hom. 10, we are instructed, that {273}
the best revenge we can take of an enemy is to forgive him, and to bear
injuries patiently. In Hom. 11, p. 505, he gives an account, that a
certain lady being offended at a slave for a great crime, resolved to
sell him and his wife. The latter wept bitterly; and a mediator, whose
good offices with her mistress in her behalf she implored, conjured the
lady in these words: "May Christ appear to you at the last day in the
same manner in which you now receive our petition." Which words so
strongly affected her, that she forgave the offence. The night following
Christ appeared to her in a comfortable vision, as St. Chrysostom was
assured by herself. In Hom. 7, (ib.,) he shows the possibility of the
resurrection of the flesh, against infidels.
The five homilies On the Second Epistle to the Thessalonians, were also
preached at Constantinople, (t. 11, p. 510.) In the second, he exhorts
all to make the torments of hell a frequent subject of their meditation,
that they may never sin; and to entertain little children often with
some discourse on them instead of idle stories, that sentiments of holy
fear and virtue may strike deep roots in their tender hearts. On
traditions received by the church from the apostles he writes as
follows: (Hom. 4, in 2 Thess. p. 532.) "Hence it is clear that they did
not deliver all things by their epistles, but communicated also many
things without writing: and these likewise deserve our assent or faith.
It is a tradition: make no further inquiry." In the same Hom. 4, p. 534,
he expresses how much he trembled at the thought of being, by the
obligation of his office, the mediator betwixt God and his people; and
declares, that he ceased not most earnestly to pour forth his prayers
for them both at home and abroad. Hom. 4, ib., he severely reprimands
those who reproach the poor in harsh words, adding to the weight of
their affliction and misery.
The thirty-four homilies On the Epistle to the Hebrews, (t. 12, p. 1,)
were compiled at Constantinople. In the seventh he shows, that the
evangelical precepts and counsels belong to all Christians, not only to
monks, if we except the vow of perpetual virginity: though also men
engaged in a married state are bound to be disentangled in spirit, and
to use the world as if they used it not. Hom. 17, ib. p. 169, he
explains that the sacrifice of the New Law is one, because the same body
of Christ is every day offered; not one day one sheep, another day a
second, &c. (On this sacrifice see also Hom. 5, in 1 Tim. t. 11, p. 577,
Hom. 3, contra Judaeos. t. 1, p. 611. Hom. 7, contra Judaeos. t. 1, p.
664. Hom. in St. Eustath. t. 2, p. 606. Hom. 24, in 1 Cor. t. 10, p.
213.) In Hom. 34, ad Hebr. p. 313, he expresses his extreme fears for
the rigorous account which a pastor is obliged to give for every soul
committed to his charge, and cries out, "I wonder that any superior of
others is saved."
A letter to a certain monk called Caesarius, has passed under the name of
St. Chrysostom ever since Leontius and St. John Damascen; and not only
many Protestants, but also F. Hardouin, (Dissert. de ep. ad Caesarium
Monachum) Tillemont, (t. 11, art. 130, p. 340,) and Tournely, (Tr. de
Euchar. t. 1, p. 282, and Tract. de Incarnat. p. 486,) are not unwilling
to look upon it as a genuine work of our holy doctor. But it is
demonstrated by F. Le Quien, (Diss. 3, in St. Joan. Damasc.) Dom
Montfaucon, (in Op. St. Chrys. t. 3, p. 737,) Ceillier, (t. 9, p. 249,)
F. Merlin in his learned dissertations on this epistle, (in Memoires de
Trevoux an. 1737, pp. 252, 516, and 917,) and F. Stilting, the
Bollandist, (t. 4, Sept. Comment. in vitam St. Chrys. Sec.82, p. 656,) that
it has been falsely ascribed to him, and is a patched work of some later
ignorant Greek writer, who has borrowed some things from the first
letter of St. Chrysostom to Olympias, as Stilting shows. Merlin thinks
the author discovers himself to have been a Nestorian heretic. At least
the style is so opposite to that of St. Chrysostom, both in the diction
and in the manner of reasoning, that the reader must find himself quite
in another world, as Montfaucon observes. The author's long acquaintance
with this Caesarius seems not easily reconcilable with the known history
of St. Chrsysostom's life. This piece, moreover, is too direct a
confutation of the Eutychian error to have been written before its
birth: or if it had made its appearance, how could it have escaped all
the antagonists of that heresy? Whoever the author was, he is far from
opposing the mystery of the real presence, or that of
transubstantiation, in the blessed eucharist, for both which he is an
evident voucher in these words, not to mention others: "The nature of
bread and that of our Lord's body are not two bodies, but one body of
the Son," which he introduces to make a comparison with the unity of
Christ's Person in the Incarnation. It is true, indeed, that he says the
nature of bread remains in the sacrament: but it is easy to show that by
the nature of bread he means its external natural qualities or
accidents.
Among former Latin translations of St. Chrysostom's works, only those
made by the learned Jesuit Fronto-le-Duc are accurate. These are
retained by Montfaucon, who has given us a new version of those writings
which Le Duc had not translated. The edition of Montfaucon in twelve
volumes, an. 1718, is of all others the most complete. But it is much to
be wished that he had favored us with a more elegant Latin translation,
which might bear some degree of the beauty of the original. The Greek
edition, made by Sir Henry Saville at Eton, in nine volumes, in 1612, is
more correct and more beautiful than that of the learned Benedictin, and
usually preferred by those who stand in need of no translation.
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As to the French translations, that of the homilies on the epistles to
the Romans, Ephesians, &c., by Nicholas Fontaine, the Port-Royalist, in
1693, was condemned by Harlay, archbishop of Paris; and recalled by the
author, who undesignedly established in it the Nestorian error. The
French translation of the homilies on St. John, was given us by Abbe le
Merre: of those on Genesis and the Acts, with eighty-eight chosen
discourses, by Abbe de Bellegarde, though for some time attributed to de
Marsilly, and by others to Sacy. That of the homilies on St. Matthew,
ascribed by many to de Marsilly, was the work of le Maitre and his
brother Sacy. That of the homilies to the People of Antioch, was given
to by Abbe de Maucroix in 1671. That of the saint's panegyrics on the
martyrs, is the work of F. Durauty de Bourecueil, an Oratorian, and made
its appearance in 1735.
St Chrysostom wrote comments on the whole scripture, as Cassiodorus and
Suidas testify; but of these many, with a great number of sermons, &c.,
are lost. Theophylactus, AEcumenius, and other Greek commentators, are
chiefly abridgers of St. Chrysostom. Even Theodoret is his disciple in
the excellent concise notes he composed on the sacred text. Nor can
preachers or theologians choose a more useful master or more perfect
model in interpreting the scripture; but ought to join with him some
judicious, concise, critical commentator. As in reading the classics,
grammatical niceties have some advantage in settling the genuine text;
yet if multiplied or spun out in notes, are extremely pernicious, by
deadening the student's genius and spirit, and burying them in rubbish,
while they ought to be attentive to what will help them to acquire true
taste, to be employed on the beauties, ease, and gentleness of the
style, and on the greatness, delicacy, and truth of the thoughts or
sentiments, and to be animated by the life, spirit, and fire of an
author; so much more in the study of the sacred writings, a competent
skill in resolving grammatical and historical scruples in the text is of
great use, and sometimes necessary in the church: in which, among the
fathers, Origen and St. Jerom are our models. Yet from the conduct of
divine providence over the church, and the example of the most holy and
most learned among the primitive fathers, it is clear, as the learned
doctor Hare, bishop of Chichester, observes, that assiduous, humble, and
devout meditation on the spirit and divine precepts of the sacred
oracles, is the true method of studying them, both for our own
advantage, and for that of the church. Herein St. Chrysostom's comments
are our most faithful assistant and best model: The divine majesty and
magnificence of those writings is above the reach, and beyond the power,
of all moral wit. None but the Spirit of God could express his glory,
and display either the mysteries of his grace, or the oracles of his
holy law. And none but they whose hearts are disengaged from objects of
sense, and animated with the most pure affections of every sublime
virtue, and whose minds are enlightened by the beams of heavenly truth,
can penetrate the spirit of these divine writings, and open it to us.
Hence was St. Chrysostom qualified to become the interpreter of the word
of God, to discover its hidden mysteries of love and mercy, the perfect
spirit of all virtues which it contains, and the sacred energy or each
word or least circumstance.
The most ingenious Mr. Blackwall, in his excellent Introduction to the
Classics, writes as follows on the style of St. Chrysostom, p. 139: "I
would fain beg room among the classics for three primitive writers of
the church--St. Chrysostom, Minutius Felix, and Lactantius. St.
Chrysostom is easy and pleasant to new beginners; and has written with a
purity and eloquence which have been the admiration of all ages. This
wondrous man in a great measure possesses all the excellences of the
most valuable Greek and Roman classics. He has the invention,
copiousness, and perspicuity of Cicero; and all the elegance and
accuracy of composition which is admired in Isocrates, with much greater
variety and freedom. According as his subject requires, he has the
easiness and sweetness of Xenophon, and the pathetic force and rapid
simplicity of Demosthenes. His judgment is exquisite, his images noble,
his morality sensible and beautiful. No man understands human nature to
greater perfection, nor has a happier power of persuasion. He is always
clear and intelligible upon the loftiest and greatest subjects, and
sublime and noble upon the least." All that has been said of St.
Chrysostom's works is to be understood only of those which are truly
his. The irregular patched compilations from different parts of his
writings, made by modern Greeks, may be compared to scraps of rich
velvet, brocade, and gold cloth, which are clumsily sewed together with
{}thread.
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