 Homilies 6, from the homilies on 1 Timothy by St. John Chrysostom, translated by Philip Schaeff. This LibriVox recording is in the public domain. 1 Timothy 2 verses 1 through 4, I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Savior, who will have all men to be saved and to come unto the knowledge of the truth. The priest is the common father, as it were, of all the world. It is proper, therefore, that he should care for all, even as God whom he serves. For this reason, he says, I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. From this, two advantages result. First, hatred towards those who are without is done away, for no one can feel hatred towards those for whom he prays, and they, again, are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us, for nothing is so apt to draw men under teaching as to love and be loved. Think what it was for those who persecuted, scourged, banished, and slaughtered the Christians to hear that those who they treated so barbariously offered fervent prayers to God for them. Observe how he wishes a Christian to be superior to all ill-treatment. As a father who was struck on the face by a little child which he was carrying, would not lose anything of his affection for him. So we ought not to abate in our goodwill towards those who are without, even when we are stricken by them. What is, first of all, it means in the daily service, and the initiated know how this is done every day, both in the evening and the morning, how we offer prayers for the whole world, for kings and all that are in authority. But someone perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings, for kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, for all men, then for kings. For if he had only mentioned kings, that might have been suspected. And then, since the soul of some Christians might be slow at hearing this and reject the expectation, if at the celebration of the holy mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice that we may lead a quiet and peaceable life. As much as to say, their safety is a security to us. As also in his epistle to the Romans, he exhorts them to obey their rulers. Not for wrath, but for conscious sake. For God has appointed governments for the public good. And therefore they make war for this end and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers. It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved and prospered in their wars, their affairs must necessarily be involved in confusion and trouble. And if they were cut off, we must either serve ourselves or be scattered up and down as fugitives, for they are a sort of bulwarks thrown up before us, within which those who are enclosed are in peace and safety. He says supplications, prayers, intercessions, and giving of thanks. We must give thanks to God for the good that befalls others, as he make it the sun to shine upon the evil and the good, and sendeth his reign both upon the just and the unjust. Serve how he would untie and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor's good is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor's good, much more for what happens to ourselves, for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good. Let every prayer of ours then be accompanied with thanksgiving, and if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren. What has he commanded you to pray for your enemies, and do you pray against your brother? But your prayer is not against him, but against yourself. For you provoke God by uttering those impious words, show him the same. So do to him, smite him, recompense him, far be such words from the disciple of Christ who should be meek and mild. From the mouth that has been vouchsafe such holy mysteries, let nothing bitter proceed, let not the tongue that has touched the Lord's body utter anything offensive, let it be kept pure. Let not curses be born upon it, or if revilers shall not inherit the kingdom of God much less those who curse. For he that curses must be injurious, and injuriousness and prayer are at variance with each other. Cursing and praying are far apart, accusation and prayer are wide asunder. Do you propitiate God with prayer and then utter implications? If you forgive not, you will not be forgiven, but instead of forgiving, you beseech God not to forgive. What excessive wickedness is this? If the unforgiving is not forgiven, he that prays his Lord not to forgive, how shall he be forgiven? The harm is to yourself, not him. For though your prayers were on the point of being heard for yourself, they would never be accepted in such case, as offered with a polluted mouth. For surely the mouth that curses is polluted, with all that is offensive and unclean. You ought to tremble for your sins to wrestle earnestly for the pardon of them. You come to move God against your brother. Do you not fear, nor think of what concerns yourself? Do you not see what you are doing? Imitate even the conduct of children at school. If they see their own class within giving account of their lessons, and all beaten for their illness, and one by one severely examine and chastise with blows, they are frightened to death. And if one of their companions strikes them, and that severely, they cannot have while to be angry, nor complain to their master. So is their soul possessed with fear. They only look to one thing, that they may go in and come out without stripes, and their thoughts are on that time. And when they have come out, whether beaten or not, the blows they have received from their playfellows never enter their minds for the delight. And you, when you stand anxiously concerned for your own sins, how can you but shudder at making mention of others' faults? How can you implore pardon of God? For your own case is made worse on the terms of your implications against another, and you forbid him to make allowance for your own faults. Might he not say, If thou wouldst have me so severe in exacting offenses against thee, how canst thou expect me to pardon thy offenses against me? Let us learn alas to be Christians. If we know not how to pray, which is a very simple and easy thing, what else shall we know? Let us learn to pray like Christians. Those are the prayers of the Gentiles, the supplications of the Jews. The Christians are the reverse, for the forgiveness and the forgetting of offenses against us. Being reviled it is said we bless. Being persecuted we suffer it. Being defamed we entreat. After Stephen saying, Lord, lay not this sin to their charge. Instead of praying against them, he prayed for them. You instead of praying for them, utter implications against them. You then are wicked in the degree that he was excellent. Whom do we admire, tell me. Those for whom he prayed, or him who prayed for them. Him certainly. And if we much more than God. Would you have your enemies stricken? Pray for him. Let not with such intention, not to strike him. That will indeed be the effect. But let it not be your object. That blessed martyr suffered all unjustly, yet he prayed for them. We suffer many things justly from our enemies, and if he who suffered unjustly durst not forbear to pray for his enemies, what punishment do we deserve who suffer justly, and yet do not pray for them? Nay, pray against them. Now think is indeed that thou art inflicting a blow upon another, but in truth thou art thrusting the sword against thyself. Thou sufferest not the judge to be lenient to thine own offenses, by this way of urging him to anger against others. For with what measure ye meet it saith, it shall be measured to you again. And with what judgment ye judge, ye shall be judged. Let us therefore be disposed to pardon, that God may be so disposed towards us. These things I wish you not only to hear, but to observe. For now the memory retains only the words, and perhaps hardly those. And after we are separated, if anyone who was not present were to ask you what had been our discourse, some could not tell. Others would know merely the subject we have spoken of, and the answer that there had been a homily upon the subject of forgiving injuries and praying for our enemies, but would admit all that had been said as they could not remember. Others remember a little, but still somewhat. If therefore you gain nothing by what you hear, I entreat you, not even to attend to the discourse. For of what use is it? The condemnation is greater, the punishment more severe, if after so many exhortations we continue in the same course. For this reason God has given us a definite form of prayer, that we might ask for nothing human, nothing worldly, and you that are faithful know what you ought to pray for. Now the whole prayer is common, but one says, it is not commanded there to pray for unbelievers. This you would not say if you understood the force, the depth, the hidden treasure of that prayer. Only unfold it, and you will find this also comprised within it. For it is implied, when one says in prayer, Thy will be done on earth as it is in heaven. Now because in heaven there is no unbeliever nor offender, if therefore it was for the faithful alone, there would be no reason in that expression. If the faithful were to do the will of God and the unbelievers not to do it, his will were not done on earth as it is in heaven. But it means, as there is none wicked in heaven, so let there be none on earth. But draw all men to the fear of thee. Make all men angels, even those who hate us, and are our enemies. Letst thou not see how God is daily blasphemed and mocked by believers and unbelievers, both in word and in deed? What then, as he for this extinguished the sun, or stayed the course of the moon, as he crushed the heavens and uprooted the earth, as he dried up the sea, as he shut up the fountains of waters, or confounded the air? Nay, on the contrary, he makes his sun to rise, his rain to descend, gives the fruits of the earth in their seasons, and thus supplies yearly nourishment to the blasphemers, to the insensible, to the polluted, to persecutors, not for one day or two, but for the whole of their life. Imitate him, then, emulate him as far as human powers admit. Canst thou not make the sun arise? Abstain from evil speaking. Canst thou not send rain? Forbear reviling. Canst thou not give food? Refrain from insolence. Such gifts from thee are sufficient. The goodness of God to his enemies is shown by his works. Do thou so at least by words. Pray for thine enemies. So wilt thou be like thy father, which is in heaven. How many times have we discourse upon this subject? Nor shall we cease to discourse. Only let something come of it. It is not that we are drowsy and wary of speaking. Only do not you that here be annoyed. Now a person seems to be annoyed when he will not do what one says, for he who practices loves often to hear the same thing and is not annoyed by it, for it is his own commendation. But annoyance arises simply from not doing what is prescribed. Hence the speaker is troublesome. If a man practices almsgiving and hears another speak of almsgiving, he is not worried, but pleased, for he hears his own good actions recommended and proclaimed. So that when we are displeased at hearing a discourse upon the forgiveness of injuries, it is because we have no interest in forbearance. It is not practiced by us, for if we had the reality, we should not be pained at its being named. If therefore, you would not have us worrisome or annoying, practice as we preach. Exhibit in your actions the subject of our discourses, for we shall never cease discoursing upon these things until your conduct is agreeable to them. In this we do more especially from our concern and affection for you. For the trumpeter must sound his trumpet, though no one should go out to war. He must fulfill his part. We do it not as wishing to bring heavier condemnation upon you, but to averted from ourselves. And besides this, love for you constrains us, for it would tear and torture our hearts if that should befall you which God avert. It is not any costly process that we recommend to you. It does not require the spoiling of goods, nor a long and toilsome journey. It is only to will. It is a word. It is a purpose of mind. Let us only set a guard on our tongues, a door and a bar upon our lips, that we may utter nothing offensive to God. It is for our own advantage, not for theirs for whom we pray to act thus. For let us ever consider that he who blesses his enemy blesses himself. He who curses his enemy curses himself. And he who prays for his enemy prays not for him, but for himself. If we thus act, we shall be able to reduce to practice this excellent virtue and so obtain the promised blessings through the grace and loving-kindness of our Lord Jesus Christ. End of Homily 6. Homily 7, from the homilies on 1 Timothy by St. John Chrysostom, translated by Philip Schaeff. This LibriVox recording is in the public domain. 1 Timothy 2, verses 2, 3, and 4, that we may lead a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Savior, who will have all men to be saved and come into the knowledge of the truth. If, in order to put an end to public wars and tumults in battles, the priest is exhorted to offer prayers for kings and governors, much more are private individuals to do it. For there are three very grievous kinds of war. The one is public when our soldiers are attacked by foreign armies. The second is when even in the time of peace we are at war with one another, the third is when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What I pray, though it slaughters and cuts us off, it injures not the soul. Either will the second have power to harm us against our will. For though others be at war with us, we may be peaceable ourselves. For so says the prophets, for my love they are my adversaries, but I give myself unto prayer. And again, I was at peace with them that hate peace, and I am for peace, but when I speak they are for war. And from the third, we cannot escape without danger. For when the body is at variance with the soul and raises up evil desires and arms against its sensual pleasures or the bad passions of anger and envy, we cannot attain the promised blessings till this war is brought to an end. Whoever does not still this tumult must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that if stirred up it may not last, but be quelled and laid asleep. For what advantage is it that the world enjoys profound peace if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end, the public peace contributes no little, whence it is said that we may lead a quiet and peaceable life. But if anyone is disturbed when there is quiet, he is a miserable creature. See is thou that he speaks of this peace which I call the third kind. Therefore, when he has said that we may lead a quiet and peaceable life, he does not stop there, but adds in all godliness and honesty. But we cannot live in godliness and honesty unless that peace be established. For when curious reasonings disturb our faith, what peace is there? Or when spirits of uncleanliness, what peace is there? For that we may not suppose that he speaks of that sort of life which all men live when he says that we may lead a quiet and peaceable life. He adds, in all godliness and honesty, since a quiet and peaceable life may be led by the heathens and proliferates and the voluptuous and wanton persons may be found living such a life. That this cannot be meant is plain from what he adds in all godliness and honesty. Such a life is exposed to snares and conflicts and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel and plain too in that he speaks not simply of godliness but adds of all godliness. For in saying this, he seems to insist on the godliness not only of doctrine, but such as is supported by life. For in both surely must godliness be required. For what advantage is it to be godly as to doctrine but ungodly in life? And that's it is very possible to be ungodly in life. Here the same blessed apostles saying elsewhere they profess that they know God but in works they deny him. And again he had denied the faith and is worse than an infidel. And if any man that is called a brother be a fornicator or covetous or an adulterer such a man honors not God. And he that hated his brother knoweth not God. Such are the various ways of ungodliness. Therefore he says all godliness and good order for not only is the fornicator not honest but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites which he who does not chastise is called desolutes. For men are called desolutes from not restraining their desires so that the passionate, the envious, the covetous, the deceitful and everyone that lives in sin may be called desolutes disorderly and licentious. Verse three, for this is good and acceptable in the sight of God our savior. What is said to be acceptable? The praying for all men. This God accepts, this he wills. Verse four, who will have all men to be saved and to come to the knowledge of the truth. Imitate God. If he will have all men to be saved there is reason why one should pray for all. If he hath willed that all should be saved be thou willing also and if thou wishest it pray for it for wishes lead to prayers. Observe how from every quarter he urges this upon the soul to pray for the heathen showing how great advantage springs from it that we may lead a quiet and peaceable life. And what is much more than this that it is pleasing to God that thus men become like him and that they will the same that he does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles for God himself wills it but fear only to pray against any for that he wills not. And if you pray for the heathens you ought of course to pray for heretics also for we are to pray for all men and not to persecute. And this is good also for another reason as we are partakers of the same nature and God commands and accepts benevolence and affection towards one another. But if the Lord himself wills to give you say what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love and it inclines thee to humanity. It has the power of attracting others to the faith for many men have fallen away from God and contentiousness towards one another. And this is what he now calls the salvation of God. We will have all men to be saved. Without this all other is nothing great. A mere nominal salvation and only in words. And to come to the knowledge of the truth. The truth? What truth? Faith in him. And indeed he had previously said, charge some that they teach no other doctrine but that no one may consider such as enemies and on that account raise troubles against them. He says that he will have all men to be saved and to come to the knowledge of the truth. And having said this he adds, verse five, for there is one God and one mediator between God and men. He had before said to come to the knowledge of the truth implying that the world is not in the truth. Now he says that there is one God that is not as some say many and that he has sent his son as mediator thus giving proof that he will have all men to be saved. But is not the son God? Most truly he is. Why then does he say one God? In contradiction to the idols, not to the son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties between whom he is to mediate. But this is the property of a mediator to be in close communion with each of those whose mediator he is. For he would be no longer a mediator if he were connected with one but separated from the other. If therefore he partakes not of the nature of the father, he is not a mediator but is separated. Whereas he is partaker of the nature of men because he came to men, so is he partaker of the nature of God because he came from God. Because he was to mediate between two natures. He must approximates to the two natures. For as the place situated between the two others is joined to each place, so must that between natures be joined to either nature. As therefore he became man, so was he also God. A man could not have become a mediator because he must also plead with God. God could not have been a mediator since those could not receive him toward whom he should have mediated. And as elsewhere he says, there is one God the father and one Lord Jesus Christ. So also here, one God and one mediator. He does not say two or he would not have that number rested to polytheism of which he was speaking. So he wrote one and one. You see how accurate are the expressions of scripture. For though one and one or two, we are not to say this, though reason suggests it. And here thou sayest not one and one or two and yet thou sayest what reason does not suggest. If he begot, he also suffered. For there is one God he says and one mediator between God and man. The man Christ Jesus. Verse six, who give himself a ransom for all to be testified in due time. Was Christ then a ransom for the heathen? Undoubtedly Christ died even for the heathen and you cannot bear to pray for them. Why then did you ask, did they not believe? Because they would not, but his part was done. His suffering was a testimony, he says. For he came it is meant to bear witness to the truth of the father and was slain. Thus not only the father bore witness to him, but he to the father. For I came he saith in my father's name. And again, no man has seen the father at any time. And again, that they might know thee the only true God and God is a spirit. And he bore witness even to the death. But this in due time he means in the fittest time. Verse seven, where until I am ordained a preacher in an apostle, I speak the truth in Christ and lie not. A teacher of the Gentiles in faith and verity. Since therefore Christ suffered for the Gentiles and I was separated to be a teacher of the Gentiles, why dost thou refuse to pray for them? Holy shows us his own credibility by saying that he was ordained. That is separated for this purpose. And the other apostles being backward in teaching the Gentiles, he adds in faith and verity to show that in that faith there was no deceit. Here is observable the extension of grace. For the Jews had no prayers for the Gentiles, but now grace is extended to them. And when he says that he was separated to be a teacher of the Gentiles, intimates that grace was now shed over every part of the world. He gave himself a ransom, he sayeth. How then was he delivered up by the Father? Because it was of his goodness. And what means ransom? God was about to punish them. But he for bore to do it. They were about to perish, but in their stead, he gave his own son and sent us as heralds to proclaim the cross. These things are sufficient to attract all and to demonstrate the love of Christ. So truly, so inexpressibly great are the benefits which God has bestowed upon us. He sacrificed himself for his enemies who hated and rejected him. But no one would do for his friends, for brethren, for children that the Lord had done for his servants. The Lord not himself such and one as his servants, but God for men, for men not deserving, for had they been deserving, had they done his pleasure, he would have been less wonderful. But that he died for such ungrateful, such obstinate creatures. This it is which strikes every mind with amazement. For what men would not do for their fellow men, that God has done for us. Yet after such a display of love towards us, we hold back. We are not in earnest in our love of Christ. He has sacrificed himself for us. For him, we make no sacrifice. We neglect him when he wants necessary food. Sick and naked, we visit him not. What do we not deserve? What wrath, what punishment, what hell? Were there no other inducements? It would be sufficient to prevail with everyone that he condescended to make humans suffering his own. To say, I hunger, I thirst. Oh, the tyranny of wealth. No, rather the wickedness of those who are its willing slaves. Where it has no power of itself, but through our weakness and servility. It is we that are mean and groveling, that are carnal and without understanding. What power has money? It is mute and insensible. If the devil, that wicked spirit, that crafty confounder of all things has no power, what power has money? When you look upon silver, fancy it as tin. Cannot you? Then hold it for what it really is, for earth it is. But if you cannot reason thus, consider that we too shall perish. That many of those who have possessed it have gained scarce any advantage by it. That thousands who gloried it are now dust and ashes. That they are suffering extreme punishment and far more beggarly than they that fed from grass and earthenware. That those who once reclined on ivory couches are poorer now than those who are lying on the dung hill. But it delights the eyes. How many other things delight them more? The flowers, the pure sky, the firmament, the bright sun are far more grateful to the eye. For it has much of rust when some have asserted that it was black, which appears from the images that turn black. But there is no blackness in the sun, the heaven, the stars. Much greater delight is there in these brilliances than in its color. It is not therefore its brilliance that makes it please, but covetness and iniquity. These and not money give the pleasure. Cast these from thy soul in what appeared so precious will seem to thee more worthless than clay. Those who are in a fever long for mud when they see it, as if it were spring water. But those in sound health seldom wish even for water. Cast off this morbid longing and thou wilt see things as they are. And to prove that I do not speak falsely, know that I can point out many who have done so. Quench this flame and now we'll see that these things are of less worth than flowers. Is gold good? Yes, it is good for almsgiving, for the relief of the poor. It is good not for the unprofitable use to be hoarded up or buried in the earth or to be worn on the hands or the feet or the head. It was discovered for this end that with its we should loose the captives, not form it into a chain for the image of God. Use thy gold for this, to loose him that is bound, not to chain her that is free. Tell me, why does thou value above all things what is of so little worth? Is it the less a chain because it is of gold? Does the material make any difference? Whether it be gold or iron, it is still a chain. Nay, the gold is the heavier. What then makes it light but vain glory and the pleasure of being seen to wear a chain of which you ought rather to be ashamed. To make this evidence, fasten it and place the wearer in a wilderness or where there is no one to see and the chain will at once be felt heavy and thought burdensome. Beloved, let us fear, lest we be doomed to hear those terrible words. Bind him hand and foot and why a woman dost thou now do so to thyself? No prisoner has both his hands and his feet bound. Why bind us thou thy head too? For thou art not content with hands and feet, but bind us thy head and thy neck with many chains. I pass over the care that comes of these things, the fear, the alarm, the strife occasion by them with thy husband if he ever wants them. The death it is to people when they lose any of them. Canst thou call this a pleasure to gratify the eyes of others? Dost thou subject thyself to chains and cares and pearls and uneasiness and daily quarrels? This is deserving of every creature and condemnation. Nay, I entreat you, let us not do thus. Let us burst every bond of iniquity. Let us break our bread to the hungry. Let us do all other things which may ensnare to us confidence before God that we may obtain the blessings promised through Jesus Christ our Lord, with whom, et cetera. End of Homily Seven. Homily Eight, from the homilies on First Timothy by St. John Chrysostom, translated by Philip Shave. This LibriVox recording is in the public domain. First Timothy, chapter two, verses eight, nine and 10. I will therefore that men pray everywhere, lifting up holy hands without wrath and doubting. And like manner also, that women adore themselves in modest apparel with shame-facedness and sobriety, not with broodled hair or gold or pearls or costly array, but which become with women professing godliness with good works. When thou prayest, says Christ, thou shall not be as the hypocrites are, for they love to pray standing in the synagogues and in the corners of the street, that they may be seen of men. Rarely I say unto you, they have their reward, but thou, when thou prayest, enter into thy closet. When thou has shut thy door, pray to thy father, which is in secret, and thy father, which seeeth in secret, shall reward thee openly. What then, says Paul? I will therefore that men pray everywhere, lifting up holy hands without wrath and doubting. This is not contrary to the other. God forbid, but quite in harmony with it. But how and in what way? We must first consider what means enter into thy closet, and why Christ commands us, if we are to pray in every place, or whether we may not pray in the church, nor in any other part of the house, but in the closet. What then means that same? Christ is recommending us to avoid ostentation when he bids us to offer our prayers, not only privately, but secretly. When he says, let not thy left hand know with thy right hand doeth. It is not the hands that he considers, but he is bidding them use the utmost caution against ostentation, and he is doing the like here. He did not limit prayer to one place, but required one thing alone, the absence of vanglory. The object of Paul is to distinguish the Christian from the Jewish prayers. Therefore, observe what he says. In every place, lifting up holy hands, which was not permitted to Jews, for they were not allowed to approach God to sacrifice and perform their services elsewhere, but assembling from all parts of the world in one place, they were bound to perform all their worship in the temple. In opposition to this, he introduces his precept and freeing them from this necessity he says in effect, our ways are not like the Jewish, for as Christ commanded us to pray for all men because he died for all men, and I preach these things for all men, so it is good to pray everywhere. Henceforth, the consideration is not of the place, but of the manner of the prayer. Pray everywhere, but everywhere lift up holy hands. That is the thing required. And what is holy? Pure. And what is pure? Not washed with water, but free from covetedness, murder, rapacity, violence, without wrath and doubting. What means this? Who is angry when he prays? It means without bearing malice. Let the mind of him that prays be pure, free from all passion. Let no one approach God in enmity, nor in an unadmissible temper or with doubting. What is without doubting? Let us hear. It implies that we should have no misgiving, but that we shall be heard. For it is said, whatever ye ask, believing, ye shall receive. And again, when ye stand praying, forgive, if ye have ought against anyone. This is to pray without wrath and doubting. But how can I believe that I shall obtain my request? By asking nothing opposed to that which ye is ready to grant, nothing unworthy of the great king, nothing worldly, but all spiritual blessings. If ye approach him without wrath, having pure, holy hands, hands employed in almsgiving are holy. Approach him thus, and ye will certainly obtain your request. For if ye, being evil, know how to give good gifts to your children, how much more shall your father, which is in heaven, give good things to them that ask him? By doubting, he means misgiving. In like manner, he says, I will that women approach God without wrath and doubting, lifting up holy hands, that they should not follow their own desires, nor be covetous nor rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul, however, requires something more of women, that they adorn themselves in modest apparel, wishing facetness and sobriety, not with broided hair, or gold, or pearls, or costly array, but that which be cometh women professing godliness with good works. But what is this modest apparel, such attire as covers them completely and decently, not with superfluous ornaments, for the one is becoming and the other is not? What does thou approach God to pray with broided hair, and ornaments of gold, art thou come to a dance, to a marriage, to a gay procession? There is such a broidery, costly garments had been seasonable, here not one of them is wanted. Thou art come to pray, to supplicate for pardon of thy sins, to plead for thine offenses, to ceasing the Lord, and hoping to render him propitious to thee. Why dost thou adorn thyself? This is not the dress of a supplicant. How canst thou groan? How canst thou weep? How pray with fervency, when thus attired? Shouldest thou weep, thy tears will be the ridicule of the beholders. She that weeps ought not to be wearing gold, but it were but acting and hypocrisy, for it is not acting to pour forth tears from a soul so overgrown with extravagance and ambition. Away with such hypocrisy, God is not mocked. This is the attire of actors and dancers that live upon the stage. Nothing of this sort becomes a modest woman who should be adorned with shame-facedness and sobriety. Imitate not therefore the courtesans, for by such a dress they allure their many lovers, and hence many have incurred a disgraceful suspicion, and instead of gaining any advantage from their ornaments, have injured many by bearing this character. Whereas the adulterous, though she may have a character of modesty, derives no benefit from that character. In the day when he who judges the secrets of men shall make all things manifest. So the modest woman, if she contrived by this dress to pass forth adulterous, will lose the advantage of her chastity, for many have suffered harm by this opinion. What can I do, thou sayest? If another suspects me, but thou give us the occasion by thy dress, by thy looks, thy gestures. It is for this reason that Paul discourses much of dress and much of modesty, and if he would remove those things which are only the indications of wealth, as gold and pearls and costly array, how much more those things which imply studied ornaments, as painting, coloring, the eyes, a mincing gate, the affected voice, a languishing and wanton look, the exquisite care in putting on the cloak and bodice, the nicely wrought girdle, and the closely fitted shoes, for he glances at all these things in speaking of modest apparel and chamecassetness, for such things are shameless and indecent. Bear with me, I beseech you, for it is not my aim by this plain reproof to wound or pain you, but to remove from my flock all that is unbecoming to them. If these prohibitions are addressed to those who have husbands who are rich and live luxuriously, much more to those who have professed virginity, what virgin you say wears gold or broidered hair, yet there may be such as studied nicety in a simple dress, as that these are nothing to it. You may study appearance in a common garment more than those who wear gold, for when a very dark colored robe is drawn closely round the breast with the girdle, as dancers on the stage are attired, was such nicety that it may neither spread into breadth nor shrink into scantiness, but be between both. And when the bosom is set off with many folds, is not this more alluring than any silken robes? And when the shoe, shining through its blackness, ends in a sharp point and imitates the elegance of painting, so that even the breadth of the sole is scarce visible, or when, though you do not indeed paint the face, you spend much time and pains on washing it and spread a veil across the forehead, wider than the face itself and above that, put on a hood of which the blackness may set off the white by contrast. Is there not in all this the vanity of dress? What can one say to the perpetual rolling of the eyes? To the putting on of the stomacher so artfully as sometimes to conceal, sometimes to disclose the fastening. For this too, they sometimes expose, so as to show the exquisiteness of the sinker, winding the hood entirely around the head. Then like the players, they wear gloves so closely fit that they seem to grow upon the hands, and we might speak of their walk and the other artifice is more alluring than any ornaments of gold. Let us fear, beloved, least we also hear what the prophet said to the Hebrew women who were so studious of outward ornament. Instead of a girdle, thou shall be girded with a halter, instead of a well-set hair, baldness. These things, and many others, invented only to be seen and attract the beholders, are more alluring than golden ornaments. These are no trifling faults, but displeasing to God and enough to mar all the self-denial of virginity. Thou hast Christ for thy bridegroom, O virgin. Why dost thou seek to attract human lovers? He will judge thee as an adulteress. Why dost thou not wear the ornament that is pleasing to him, modesty, chastity, orderliness, and sober apparel? This is meritorious and disgraceful. We can no longer distinguish harlots and virgins, to such indecency have they advanced. A virgin's dress should not be studied, but plain and without labor, but now they have many artifices to make their dress conspicuous. O woman, cease from this folly, transfer this care to thy soul, to the inward or dawning, for the outward ornaments that invest the sufferer's knot that within to become beautiful. He that is concerned for that which is without despises that which is within. Even as he that is unconcerned about the exterior bestows all his care upon the interior. Say not, alas, I wear a threadbare garment, mean shoes, a worthless veil. What is there of an ornament in these? Do not deceive thyself. It is possible, as I said, to study appearance more by these than by cost of your dresses, especially when they are close-fitted to the body, fashioned to an immodest show, and of shining neatness. Thou excuses thyself to me, but what canst thou say to God, who knows the heart and the spirit with which thou dost doest these things? Is it not done for fornication? Perhaps not, but for admiration. And dost thou now blush for shame to be admired for such things? But thou sayest, it is but chance that I am so dressed, and for no motive of this kind. God knoweth what thou sayeth to me. Is it to me thou must give an account? Nay, it is to him who is present at thy actions, and will one day inquire into them, to whom all things are naked and open. It is on this account that we now urge these things that we may not let you be amenable to those severe judgments. Let us fear, therefore, lest he reprove you in the words of the prophet to the Jewish women. They come to be seen of me, wantonning, and mincing as they go, and making a tinkling with their feet. Ye have taken upon you a great contest, where wrestling and not ornament is required, where the battle awaits you, not sloth and ease. Observe the combatants and wrestlers in the games. Do they concern themselves about their walk or their dress? No, but scorning all these, and throwing about them a garment, tripping with oil, they look only to one thing, to wound and not be wounded. The devil stands grinding his teeth, watching to destroy thee every way, and now remainest unconcerned, or concerned only about this satanic ornament. I say nothing about the voice, though much affection is shown in this also, nor about perfumes and other such luxuries, is for these things we are ridiculed by the women of the world. The respect for virginity is lost. No one honors a virgin as she ought to be honored. They have given occasion to their own dishonor, ought not they to be looked up to in the church of God, as women coming from heaven. But now they are despised and deservedly, though not those among them who are discreet. But when one who has a husband and children, and presides over a household sees thee, we ought to be crucified to the world, more devoted to the world than herself. Will she not ridicule and despise thee? See what care, what pains. In thy humble dress thou exceedest her who wears the cotheliest ornaments, and art more studious of appearance than she who is arrayed in gold. What is becoming to thee thou seekest not? That which becomes thee thou pursuest, when thou oughtest to be occupied in good works. On this account, virgins are less honored than women of the world, for they do not perform works worthy of their virgin profession. This is not said to all, but rather it is said to all, to those who are in faults, that they may learn modesty, to those who are free from blame, that they may teach modesty to others. But beware, at least this rebuke be verified indeed, for we have not said these things that we may grieve, but that we may correct you, that we may glory in you, and may we all do those things which are acceptable to God, and live to his glory, that we may obtain the blessings promised by the grace and loving kindness of our Lord Jesus Christ, with whom, et cetera. End of Homily 8. Homily 9, from the homilies of 1st Timothy by St. John Chrysostom, translated by Philip Shaeff. This LibriVox recording is in the public domain. 1st Timothy, chapter 2, verses 11 through 15. Let the women learn in silence, with all subjection, but I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve, and Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding, she shall be saved in childbearing. If they continue in faith and charity and holiness with sobriety. Great modesty and great propriety does the blessed Paul require of women. And that not only with respect to their dress and appearance, he proceeds even to regulate their speech. And what says he, let the women learn in silence, that is, let her not speak at all in the church, which rule he has also given in his epistle to the Corinthians, where he says, it is a shame for women to speak in the church. And the reason is that the law has made them subject to men, and again elsewhere, and if they will learn anything, let them ask their husbands at home. Then indeed, the women from such teaching keep silence. But now there is apt to be great noise among them, much clamor and talking. Nowhere so much is in this place. They may all be seen here talking, more than in the market or at the bath. For as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand that unless they are quiet, they cannot learn anything that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do them? To such a degree should women be silent, that they are not allowed to speak, not only about worldly matters, but not even about spiritual things in the church. This is order, this is modesty. This will adorn her more than any garments. Thus clothed, she will be able to offer her prayers in the manner most becoming. But I suffer not a woman to teach. I do not suffer, he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty. So having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach. Occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative, and for this reason he restrains them in all sides. For Adam says he was first formed, then eve. And Adam was not deceived, but the woman being deceived was in the transgression. If it be asked, what has this to do with women of the present day, it shows that the male sex enjoyed the higher honor. Man was first formed, and elsewhere he shows their superiority. Neither was the man created for the woman, but the woman for the man. Why then does he say this? He wishes the man to have preeminence in every way, both for the reason given above. He means, let them have precedence, and on account of what occurred afterwards. For the woman taught the man once, and made him guilty of disobedience, and wrought our ruin. Therefore, because she made a bad use of her power over the man, or rather her equality with him, God made her subject to her husband. Thy desire shall be to thy husband. This had not been said to her before. But how was Adam not deceived? If he was not deceived, he did not then transgress. Attend carefully. The woman said, the serpent beguiled me, but the man did not say, the woman deceived me, but she gave me of the tree, and I did eat. Now it is not the same thing to be deceived by a fellow creature, one of the same kind as by an inferior and subordinate animal. This is truly to be deceived. Compared therefore with the woman, he is spoken of as not deceived, for she was beguiled by an inferior and subject, he by an equal. Again, it is not said of the man that he saw the tree was good for food, but of the woman that she did eat and give it to her husband, so that he transgressed, not captivated by appetite, but merely from the persuasion of his wife. The woman taught once and ruined all. On this account, therefore, he saith, let her not teach. But what is it to other women that she suffered this? It certainly concerns them for the sexes weak and fickle, and she is speaking of the sex collectively, for he said, not Eve, but the woman, which is the common name of the whole sex, not her proper name. Was then the whole sex included in the transgression for her fault? As he said of Adam, after the similitude of Adam's transgression, who is the figure of him that was to come, so he are the female sex transgressed and not the male. Shall not women then be saved? Yes, by means of children. For it is not of Eve that he says, if they continue in faith and charity and holiness with sobriety. What faith? What charity? What holiness with sobriety? It is if he had said, ye women, be not cast down, because your sex has incurred blame. God has granted you another opportunity of salvation by the bringing up of children, so that you are saved, not only by yourselves, but by others. See how many questions are involved in this matter. The woman he says, being deceived, was in the transgression. What woman? Eve. Shall she then be saved by childbearing? He does not say that, but the race of women shall be saved. Was not it then involved in transgression? Yes, it was. Still, Eve transgressed, but the whole sex shall be saved, not withstanding by childbearing. And why not by their own personal virtue? Or has she excluded others from this salvation? And what will be the case with virgins, with the barren, with widows who have lost their husbands before they had children? Will they perish? There is no hope for them. Yet virgins are held in the highest estimation. What then does he mean to say? Some interpret his meaning thus, as what happened to the first woman occasioned the subjection of the whole sex. For since Eve was foreign second and made subject, he says, let the rest of the sex be in subjection. So because she transgressed, the rest of the sex are also in transgression. But this is not fair reasoning, for at the creation all was the gift of God. But in this case, it is the consequence of the woman's sin. But this is the amount of what he says. As all men died through one, because that one sinned, so the whole female race transgressed, because the woman was in the transgression. Let her not, however, grieve. God hath given her no small consolation, that of childbearing. And if it be said that this is of nature, so is that also of nature, for not only that which is of nature has been granted, but also the bringing up of children. If they continue in the faith and charity and holiness was sobriety. That is, if after childbearing, they keep them in charity and purity. By these means, they will have no small reward on their account. Because they have trained up wrestlers for the service of Christ. By holiness he means good life, modesty and sobriety. Chapter three, verse one. This is a faithful saying. This relates to the present subject, not to what follows. Respecting the office of a bishop, for as it was doubted, he affirms it to be a true saying that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up as well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said that she shall receive a great recompense for this also. Here this see fathers and mothers, that your bringing up of children shall not lose its reward. This also he says, as he proceeds, well reported of for good works. If she have brought up children, among other commendations, he reckons this one, for it is no light praise to devote to God those children, which are given them of God. For if the basis, the foundation which they lay be good, greats will be their reward. As greats, if they neglect it, will be their punishment. It was on account of his children that Eli perished. For he ought to have admonished them, and indeed he did admonish them, but not as he ought. But from his unwillingness to give them pain, he destroyed both himself and them. Here this ye fathers, bring your children up with great care, in the nurture and admonition of the Lord. Youth is wild and requires many governors, teachers, directors, attendants and tutors. And after all these, it is a happiness if it be restrained. For as a horse it not broken in, or a wild beast untamed, such is youth. But if from the beginning, from the earliest age, we fix it in good rules, much pains will not be required afterwards. For good habits formed, will be to them as a law. Let us not suffer them to do anything, which is agreeable, but injurious. Nor let us indulge them, as for sooth but children, especially let us train them up in chastity. For there is the very bane of youth. For this many struggles, much attention will be necessary. Let us take wives for them early, so that their brides may receive their bodies pure and unpolluted, so their loves will be more ardent. He that is chased before marriage, much more will he be chased after it. And he that practiced fornication before, will practice it after marriage. All bread, it is said, is sweet to the fornicator. Garlands are wont to be worn on the heads of bridegrooms as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure. But if captivated by pleasure, he has given himself up to harlots. Why does he wear the garland, since he has been subdued? Let us admonish them of these things. Let us employ sometimes advice, sometimes warnings, sometimes threatening. In children, we have a great charge committed to us. Let us bestow great care upon them, and do everything that the evil one may not rob us of them. But now our practice is the very reverse of this. We take all care indeed to have our farm in good order and to commit it to a faithful manager. We look out for it as an ass driver, an amuletier, and a bailiff, and a clever accountant. But we do not look out for what is much more important, for a person to whom we may commit our son as the guardian of his morals, though this is a possession much more valuable than all others. It is for him indeed that we take such care of our estate, take care of our possessions for our children. But of the children themselves, we take no care at all. What an absurdity is this. Form the soul of thy son aright, and all the rest will be added hereafter. If that is not good, he will derive no advantage from his wealth. And if it is formed in goodness, he will suffer no harm from poverty. Wouldest thou leave him rich? Teach him to be good, for so he will be able to acquire wealth. Or if not, he will not fare worse than they who possess it. But if he be wicked, though you leave him boundless wealth, you leave him no one to take care of it. And you render him worse than those who are reduced to extreme poverty. For poverty is better than riches for those children who are not well-disposed. For it retains them in some degree of virtue, even against their will. Whereas money does not suffer those who would be sober to continue so, it leads them away, ruins them, and plunges them into infinite dangers. Others, be especially careful to regulate your daughter's wealth, for the management of them is easy. Be watchful over them, that they may be keepers at home. Above all, instruct them to be pious, modest, despisers of wealth, indifferent to ornament. In this way, dispose them in marriage. For if you form them in this way, you will save not only them, but the husband who is destined to marry them. And not the husband only, but the children. And not the children only, but the grandchildren. For the root being made good, good branches will shoot forth, and still become better. And for all these, you will receive a reward. Let us do all things therefore, as befitting not only one soul, but many through that one. For they ought to go from their father's house to marriage, as combatants from the school of exercise, furnished with all necessary knowledge, and to be as leaven, able to transform the whole lump to its own virtue. And let your sons be so modest, as to be distinguished for their steadfastness and sobriety, that they may receive great praise both from God and men. Let them learn to govern their appetites, to avoid extravagance, to be good economists, affectionate and submissive to rule. For so they will be able to secure a good reward to their parents. So all things will be done to the glory of God and to our salvation, through Christ Jesus our Lord, with whom, et cetera. End of Homily 9. Homily 10, from the homilies on 1st Timothy by St. John Chrysostom, translated by Philip Shaeff. The Slibervox recording is in the public domain. 1st Timothy, chapter three, verses one through four. If a man desire the office of a bishop, he desired a good work. A bishop then must be blameless. The husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach, not given to wine, no striker, not greedy of filthy looker, but patient, not a brawler, not covetous, one that ruleeth well his own house, having his children in subjection with all gravity. As now proceeding to discourse of the Episcopal office, he sets out with showing what sort of person a bishop ought to be. And here he does not do it as in the course of his exhortation to Timothy, but addresses all and instructs others through him. And what says he, if a man desire the office of a bishop, I do not blame him, for it is a work of protection. If anyone has this desire so that he does not covet the dominion and authority, but wishes to protect the church, I blame him not, for he desired the good work. Even Moses desired the office, though not the power, and his desire exposed him to the taunt. Who made thee a ruler and judge over us? If anyone then desired in this way, let him desire it, for the Episcopal is so called from having the oversight of all. The bishop then he says must be blameless, the husband of one wife. This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one, for even the Jews were allowed to contract second marriages, and even to have two wives at one time, for marriage is honorable. Some however say that this is said that he should be the husband of one wife, blameless. Every virtue is implied in this word, so that if anyone be conscious to himself of any sins, he doth not well to desire an office, for which his own actions have disqualified him. For such in one ought to be ruled, and not to rule others. For he who bears rule should be brighter than any luminary. His life should be unspotted, so that all should look up to him, and make his life the model of their own. But in employing this exhortation, he had no common object in view, for he too was about to appoint bishops, which also he exhorts Titus to do in his epistle to him. And as it was probable that many would desire that office, therefore he urges these admonitions. Vigilant he says, that is, circumspect, having a thousand eyes about him, quick-sighted, not having the eyes of his mind dimmed, for many things occur which permit not a man to see clearly, to see things as they are. For cares and troubles and a load of business on all sides press upon him, he must therefore be vigilant, not only over his own concerns, but over those of others. He must be well awake, he must be fervent in spirit, and as it were, breath fire. He must labor and attend upon his duty by day and by night, even more than a general upon his army. He must be careful and concerned for all, sober of good behavior given to hospitality, because these qualities are possessed by most of those who are under their rule. For in these respects, they ought to be equal to those who rule over them. E, to show what is particular to the bishops, adds apt to teach. For this is not required of him that is ruled, but is most essential to him who has this rule committed to him. Not given to wine. Here he does not so much mean and temperance as insolent and impudent. No striker. This too does not mean a striker with the hands. What means then no striker? Because there are some who unseasonably smite justnesses of their brethren. It seems to be said with reference to them. Not greedy of filthy lucre, but patient, not a brawler, not covetous. One that ruleeth well his own house, having his children in subjection with all gravity. If then he who is married cares for the things of the world and a bishop ought not to care for the things of the world, why does he say the husband of one wife? Some indeed think that he says this with reference to one who remains free from a wife. But if otherwise, he that hath a wife may be as though he had none. For that liberty was then properly granted as suited to the nature of the circumstances then existing. And it is very possible if the man will so to regulate his conduct. For as riches make it difficult to enter into the kingdom of heaven, yet rich men have often entered in, so it is with marriage. But why does he say, speaking of a bishop, that he should be not given to wine, hospitable, when he should name greater things? Why said he not that he should be an angel, not subject to human passions? Where are those great qualities in which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. The good shepherd giveth his life for the sheep, and again, either takeeth not his cross and followeth after me is not worthy of me. But not given to wine, he says. A good prospect indeed, if such are the things of which a bishop is to be admonished. Why has he not said that he ought to be already raised above the world? But dost thou demand less of the bishop than even of those in the world? For to these he sayeth, mortify your members, which are upon the earth, and he that is dead is free from sin. They that are Christ's have crucified the flesh, and Christ again says, whosoever forsakeeth not all that he hath, he is not worthy of me. Why are not these things required by Paul? Plainly because few could be found of such a character, and there was need of many bishops that one might preside in every city. But because the churches were to be exposed to attacks, he requires not that superior and highly exalted virtue, but a moderate degree of it. For to be sober of good behavior and temperate were qualities common to many. Having his children in subjection with all gravity, this is necessary that an example might be exhibited in his own house. For who would believe that he who had not his own son in subjection would keep a stranger under command? One that ruleeth well his own house. Even those who are without say this, that he who is a good manager of a house will be a good statesman. For the church is, as it were, a small household. And as in a house there are children and wife and domestics, and the man has rule over them all. Just so in the church there are women, children, servants. And if he that presides in the church has partners in his power, so hath the man a partner, that is his wife. Aught the church to provide for her widows and virgins? So there are in a family servants and daughters to be provided for. And in fact it is easier to rule the house. Therefore he asks, if a man know not how to rule his own house, how shall he take care of the church of God? Verse six, not a novice. He does not say not a young man, but not a new convert. For had he said, I have planted Apollos watered, but God gave the increase. Wishing them to point out such in one, he used this word, for otherwise what hindered him from saying not a young man. For if youth only was an objection, why did he himself appoint Timothy, a young man? And this he proves by saying to him, let no man despise thy youth. Because he was aware of his great virtue and his great strictness of life. Knowing which he writes, from a child thou hast learned the holy scriptures. And that he practiced intense fasting is proved by the words, use a little wine for thine often infirmities. Which he wrote to him amongst other things, as if he had not known of such good works of his, he would not have written nor given any such charge to his disciple. But as there were many then who came over from the heathen and were baptized, he says, do not immediately advance to a station of dignity on novice. That is one of these new converts. For if before he had well been a disciple, he should have once be made a teacher. He would be lifted up into insolence. If before he had learned to be under rule, he should be appointed one of the rulers, he would be puffed up. Therefore he adds, lest being lifted up with pride, he fall into the condemnation of the devil. That is into the same condemnation which Satan incurred by his pride. Verse seven, moreover, he must have a good reports of them which are without, lest he fall into reproach and the snare of the devil. This is rightly said, as he was certain to be reproached by them. And for the same reason, perhaps he said, the husband of one wife. Though elsewhere he says, I would that all men were even as I myself. That is, practicing continency. That he may not therefore confine them within too narrow a limit by requiring an over strict conversation. He is satisfied to prescribe moderate virtue, for it was necessary to appoint one to preside in every city. As he writes to Titus, that thou shouldest ordain elders in every city as I had appointed thee. But what if he should have a good reports and a fair reputation and not be worthy of it? In the first place, this would not easily happen. It is much for good men to obtain a good reports among their enemies. But in fact, he has not left this to stand by itself. A good report also he says, that is, besides other qualities. What then? If they should speak evil of him without a cause from envy, especially as they were heathens. This was not to be expected. Or even they will reverence a man of a blameless life. Why then does he say, speaking of himself, through evil reports and good reports? Because it was not his life that they assailed, but his preaching. Therefore he says, through evil reports. They were slandered as deceivers and imposters on account of their preaching. And this because they could not attack their moral characters and lives. Why did no one say of the apostles that they were fornicators, unclean or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest. Therefore, so let us live and no enemy, no unbeliever will be able to speak evil of us. For he whose life is virtuous is revered even by them. For truth stops the mouths even of enemies. But how does he fall into a snare? By falling often into the same sins as those who are without. For if he be such a character, the evil one soon lays another snare for him and they soon effect his destruction. But if he should have a good report from his enemies, much more will he have it from his friends. For that it is not likely that he whose life is blameless should be ill reported of, we may infer from the words of Christ, let your light so shine before men that they may see your good works and glorify your Father which is in heaven. But what if one should be falsely accused and from particular circumstances be slandered? Well, this is a possible case, but even such one ought to not be promoted, for the result is much to be feared. Therefore, it is said that he should have a good report, for your good works are to shine. As therefore, no one will say that the sun is dark, not even the blind, for he will be ashamed to oppose the opinion of all. So him, that is of remarkable goodness, no one will blame. And though on account of his doctrines, the heathen will often slander him, yet they will not attack his virtuous life, but will join with others in admiring and revering it. Let us so live that the name of God not be blasphemed. Let us not, on the one hand, look to human reputation, nor on the other subject ourselves to an evil report. But on both sides, let us observe moderation. As he saith, among whom ye shine as lights in the world. For on this account he left us here, that we may be luminaries, that we may be appointed teachers of others, that we may be as leaven, that we may converse as angels among men, as men with children, as spiritual with natural men, that they may profit by us, that we may be as seed and may bring forth much fruit. There were no need of words, for we so shone forth in our lives, that there were no need of teachers. Did we but exhibit works? There would be no heathen if we were such Christians as we ought to be. If we kept the commandments of Christ, if we suffered injury, if we allowed advantage to be taken of us, if being reviled, we blessed, if being ill-treated, we did good. If this were the general practice among us, no one would be so brutal as not to become a convert to godliness. And to show this, Paul was but one man, yet how many did he draw after him? If we were all such as he, how many worlds might we not have drawn to us? Behold, Christians are more numerous than the heathens. And in other arts, one man can teach a hundred boys together, but here, where there are many more teachers and many more than the learners, no one is brought over. For those who are taught, look to the virtue of their teachers. And when they see us manifesting the same desires, pursuing the same objects, power, and honor, how can they admire Christianity? They see our lives open to reproach, our souls worldly. We admire wealth equally with them, and even more. We have the same horror of death, the same dread of poverty, the same impatience of disease. We are equally fond of glory and of rule. We harass ourselves to death from our love of money and serve the time. How then can they believe, from miracles? But these are no longer wrought. From our conversation, it has become corrupt. From charity, not a trace of it is anywhere to be seen. Therefore, we shall have to give an account not only of our sins, but of the injury done by them to others. Let us then return to a sound mind. Let us watch and show forth the heavenly conversation upon earth. Let us say, our conversation is in heaven, and let us upon earth maintain the contest. There have been great men, it may be said, amongst us. But how, says the Greek, shall I believe it? For I do not see anything like it in your conduct. If this is to be said, we too have had our philosophers, men admirable for their lives. But show me another Paul or a John Would he not then laugh at us for reasoning in this matter? Would he not continue to sit still in ignorance, seeing that the wisdom we profess is in words and not in works? For now, for a single half penny, ye are ready to slay or to be slain. For a handful of earth thou raises lawsuit after lawsuit. For the death of a child, thou turnest all upside down. I am in other things that might make us weep, your auguries, your omens, your superstitious observances, your casting of nativities, your signs, your amulets, your divinations, your incantations, your magic arts. These are crying sins enough to provoke the anger of God that after he sent his own son, you should venture on such things as these. What then can we do but weep? For hardly is a small portion of the world in the way of salvation, and they who are perishing hear it and rejoice that they are not destined to suffer alone, but in company with numbers. But what cause is this for joy? That very joy will subject them to punishments. For do not think that it is there as here, and to have companions is suffering affords consolation. And whence is this manifest? I will make it clear. Suppose that a man were commanded to be burnt, and that he saw his own son burning with him, and that the smell of his scorched flesh rose to his nostrils. Would it not be of itself death to him? No doubt, and I would tell you how it is. If those who are not suffering, yet seeing those things are benumbed and faint with terror, much more will they be so affected. Who are themselves sufferers? Wonder not at this. Hear a certain wise one saying, art thou become weak as we? Art thou become like unto us? For human nature is disposed to sympathy, and the affections of others move us to pity. Will then a father seeing his son in the same condemnation, or a husband his wife, or a man his fellow man, receive consolation and not rather an aggravation of his sufferings? Are not we in such a case the more overcome? But there you say, there are no such feelings. I know there are not, but there are others much more wretched, for there will be wailing inconsolable, all witnessing each other's torments. Do they who are famishing derive comfort in their distress from the participation of others? It is no consolation truly to see a son, a father, a wife, or grandchildren suffering the same punishment. If one sees friends in such case, is it any comforts? None, none, but rather adds to the intensity of our own sufferings. Besides, there are evils, which are by reason of their severity, cannot be mitigated by being common. If two men were together thrown into the fire, would they comfort one another? Tell me, if we have ever been attacked by a violent fever, have we not found that all consolation has failed us? For there are calamities so overwhelming as to leave no room for comfort in the soul. When a wife has lost her husband, is it a lessening of her grief to number up the many who have suffered the like loss? Let us not therefore be supported by any such hope. Rather, let us find our soul consolation in repenting of our sins, in pursuing the good path that leads to heaven, that we may obtain the kingdom of heaven by the grace and loving kindness of Jesus Christ our Lord, with whom, et cetera. End of Homily 10. Homily 11, from the homilies on 1 Timothy by St. John Chrysostom, translated by Philip Shaeff. The sleeper box recording is in the public domain. 1 Timothy 3, verses 8 through 10. Likewise, must the deacons be grave, not double-tongued, not given too much wine, not greeting for filthy looker, holding the mystery of the faith in a pure conscience? And let these also first be proved, then let them use the office of a deacon being found blameless. Discoursing of bishops and having described their character and the qualities which they ought to possess and having passed over the order of the presbyters, he proceeds to that of deacons. The reasoning of this omission was that between presbyters and bishops, there was no great difference. Both had undertaken the office of teachers and presidents in the church. And what he has said concerning bishops is applicable to presbyters, for they are only superior in having the power of ordination and seem to have no other advantage over presbyters. Likewise, the deacons, that is, they should have the same qualities as bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says likewise is evident from what he says in addition, grave, not double-tongued, that is, not hollow or deceitful, for nothing so debases a man as deceit. Nothing is so pernicious in the church as insincerity, not given to much wine, not greedy for filthy lucre, holding the mystery of the faith in a pure conscience. Thus he explains what he means by blameless. And here he requires, though in other words, that he be not a novice, where he says, let these also be proved, where the conjunction also is added, as concerning this with what had been said before bishops, for nothing intervenes between. And there is the same reason, for the not a novice in that case. For would it not be absurd that when a newly-purchased slave is not instructed with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the church of God from a state of heathenism and be at once placed in a station of preeminence? Verse 11, even so, must the women be grave, not slanders, sober, faithful in all things? Some have thought that this is said of women generally, but it is not so. For why should he introduce anything about women to interfere with his subject? He speaking of those who hold the rank of deaconess. Verse 12, let the deacons be the husbands of one wife. This must be understood, therefore, to relate to deaconesses. For that order is necessary and useful and honorable in the church. Observe how he requires the same virtue from the deacons as from the bishops. For though they were not of equal rank, they must equally be blameless, equally pure, ruling their children and their own houses well. Verse 13, for they that have used the office of a deacon, well purchased to themselves a good degree and much boldness in the faith which is in Christ Jesus. Everywhere they are baptized to rule their children well, that others may not be scandalized by their misconduct. They that use the office of a deacon well purchase to themselves a good degree, that is, advancements, and much boldness in the faith of Jesus Christ, as if he would say that those who have been found vigilance in the lower degree will soon ascend to the higher. Verse 14 and 15, these things write I unto thee, hoping to come to thee shortly. But if I tarry long that thou mayest know how thou oughtest to behave thyself in the church of God, which is the church of the living God, the pillar and ground of the truth, that he may not plunge Timothy into disjection by giving him orders about such matters. He says, I write thus not as though I were not coming, but I will indeed come. Still in the case I should be delayed and now mayest not be distressed. And this he writes to him to prevent him being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the spirit, he was yet ignorant of this. It only says I hope to come, but if I tarry, which implies uncertainty, for since he was led by the spirit, he did not act from his own inclination. He was naturally uncertain about this matter. That thou mayest know, he says, how thou oughtest to behave thyself in the church of God, which is the church of the living God, the pillar and ground of the truth, not like that Jewish house. For it is this that maintains the faith and the preaching of the word, but the truth is the pillar and the ground of the church. Verse 16, now without controversy, great is the mystery of godliness. God was manifest in the flesh, justified in the spirit. Here he speaks of the dispensation on our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The church is the pillar of the world. Consider this mystery, and now mayest be struck with awe. For it is indeed a great mystery and a mystery of godliness. And that without controversy or question, for it is beyond all doubt. Since in his directions to the priests, he had required nothing like what is found in the viticus. He refers the whole matter to another, saying God was manifest in the flesh. The creator was seen incarnate. He was justified in the spirit. As it said, wisdom is justified of her children. Or because he practiced no guile, as the prophet says, because he had done no violence, neither was guile found in his mouth. Seen of angels, so that the angels together with us, saw the son of God, not having before seen him. Great truly great was this mystery, preached unto the Gentiles, believed on in the world. He was heard of and believed in through all parts of the world. As the prophet foreshowed, saying, their sound has gone out into all the world. Think not that these things are mere words, for they are not, but full of hidden realities, received up into glory. He ascended upon the clouds. This Jesus, it is said, who has taken up from you shall so come in like manner as ye have seen him go into heaven. The discretion of the blessed Paul is observable. When he would exhort the deacons to avoid excess in wine, he does not say, be not drunken, but not be given to much wine. A proper caution, for if those who served in the temple did not taste wine at all, much more should not these. For wine produces disorder of mind, and where it does not cause drunkenness, it destroys the energies and relaxes the firmness of the soul. The dispensation on our behalf, he calls a mystery, and well may it be so called, since it does not manifest to all, nay, it was not manifest to the angels, for how could it, when it was made known by the church? Therefore he says, without controversy, great is the mystery. Great indeed was it, for God became man, and man became God. A man was seen without sin. A man was received up, was preached in the world. Together with us the angels saw him. This is indeed a mystery. Let us not then expose this mystery. Let us not lay at forth everywhere, but let us live in a manner worthy of the mystery, they to whom a mystery is entrusted are great persons. We account it a mark of favor, if a king entrusts a secret to us. But God has committed his mystery to us, yet we are ungrateful to our benefactor, as if we had not received the greatest benefits. Our insensibilities to such kindness should strike us with horror. And how is that a mystery which all know? In the first place, all do not know it. And before then too they knew it not, but now it is made manifest. In keeping this mystery then, let us be faithful to our trust. So great a mystery has he entrusted to us, and we do not trust him even with our money. Though he has bid us to lay up our wealth with him, where none can take it away, neither can Moth nor Thief waste it. And he promises to repay us a hundredfold, yet we obey him not. Yet here if we trust any with a deposit, we receive nothing back in addition, but are thankful if that is restored which we deposited. If a thief steals it there, he saith, set that to my account. I say not to thee, a thief has taken it, or Moth devoured it. You are paid a hundredfold here, and eternal life is super-added hereafter. Yet do we not lay up our treasure there? But, you say, you repay slowly, while this too is a proof of the greatness of his gift, that he does not repay here in this mortal life, or rather he does not repay even here a hundredfold. For did not Paul leave here his tools, Peter his rod and hook, and Matthew his seat of custom, and was not the whole world open to them more than to kings? Were not all things laid at their feet? Were they not appointed rulers and lords? Did not men commit their lives into their hands, suspend themselves wholly upon their counsel, and enlist their service? And do we not see many similar occurrences even now? Many men of poor and humble means who did but handle the spade, and had hardly a sufficiency of necessary food, having but the character of monks had been celebrated above all men in honor of kings. Are these things inconsiderable? Well, consider that these are but additions. The principal sum is stored up for the life to come. Despise riches, if thou wouldst have riches. If thou wouldst be truly rich, become poor. For such are the paradoxes of God. You would not have the rich from thine own care, but from his grace. Leave these things to me, he says. Make spiritual things thy concern, that thou mayest know my power. Flea from that yoke of slavery which riches impose, as long as thou cleavest to them thou art poor. When thou despises them, thou art doubly rich, in that such things shall flow in upon thee from every side, and in that thou shalt want none of these things which the multitude wants. For not to possess much, but to need a little is to be rich indeed. The king, so long as he wants ought, differs not from the poor man. For this is poverty, to stand in need of others, and by this argument the king is poor, and so far as he stands in need of his subjects. But he that is crucified to the world is not so. He wants for nothing, for his hands are sufficient for his subsistence. As Paul said, these hands have ministered to my necessities, and to them that were with me. These are his words who says, as having nothing yet possessing all things. This is he who was thought a God by the inhabitants of Lystra. If thou wouldest obtain worldly things, seek heaven. If thou wouldest enjoy things here, despise them. For seek ye first the kingdom of God, he saith, and all these things shall be added unto you. Why does thou admire these trifles? Why long for things of no real worth? How long is one poor? How long a beggar? Raise thine eyes to heaven. Think of the riches there, and smile at gold. Think of how little use it is, that the enjoyment of it lasts but for the present life, and that compared with eternity the present life is as a grain of sand, or as a drop of water to the boundless ocean. This wealth is not a possession, it is not property, it is a loan for use. For when thou dyest willingly or unwillingly, all that thou hast goes to others, and they again give it up to others, and they again to others, for we are all sojourners, and the tenants of the house is more truly perchance the owner of it, for the owner dies and the tenant lives and still enjoys the house. And if the latter hires it, the other might be said to hire it too, for he built it and was at pains with it and fitted it up. Property, in fact, is but a word. We are all owners, in fact, but of other men's possessions. Those things are only our own, which we have sent before us to the other world. Our goods here are not our own. We have only a life interest in them, or rather they fail us during our lives. Only the virtues of the soul are properly our own, as arms giving in charity. Worldly goods, even by those without, are called external things, because they are without us. But let us make them eternal, for we cannot take our wealth with us, when we depart hence, but we can take our charities. But let us rather send them before us that they may prepare for us in a boat in the eternal mansions. Goods are named from use, not from worship, and are not our own, and possessions are not property, but alone. For how many masters has every estate had, and how many will it have? There is a sensible proverb, and popular proverbs, when they contain any wisdom, are not to be despised. O field, how many men's has thou been? How many men's wills thou be? This we should say to our houses, and all our goods. Virtual loan is able to depart with us, and to accompany us to the world above. Let us then give up and extinguish that love of wealth, that we may encindle in us an affection for heavenly things. These two affections cannot possess one soul. Ford has said, either he will hate the one and love the other, or else he will hold to the one and despise the other. Seeest thou a man with a long train of attendance, clearing away along the streets, clothed in silken garments, writing aloft and stiffening his neck? Be not overawed, but smile. As we laugh when we see children playing at kings, so laugh at his present state, for it is no better than theirs, nor indeed is so pleasant, for there is not the same innocence and simplicity as with children. With them it is laughter and pleasure. Here is a man made ridiculous and contemptible. Glorify God, who has kept thee free from this theatrical ostentation, for if thou wilt humble as thy station is, thou mayest be higher than he who is exalted in his chariots. And why? Because though this body is a little raised from the earth, his soul is fixed upon it, for my strength he saith, cleave it to my flesh, but thou in thy spirit walkest in heaven. What though he has many attendants clearing his way, is he more honored by this than his horse? And what an absurdity is it to drive men before one to clear the way for a beast to pass. Then what sort of honor is it to be stride a horse, an honor shared by his slaves? Yet some are so vain of this that they have led after them, even though they do not want it. What greater folly can there be to wish to be distinguished by their horses, by the costliness of their garments, by their retinue? What can be more contemptible than glory which consists in horses and servants? Are thou virtuous? Use not such distinctions. Have ornaments in thyself. Be not indebted for thy glory to the presence of others. To such honor the most wicked, corrupt, and base of men may attain. All indeed who are rich. Actors and dancers may ride on horseback with his servant running before them. Yet are they but actors and dancers still? Their horses and attendants procure them no respect. For when the graces of the soul are wanting to such persons, the addition of these external things is superfluous in vain. And as when a wall is weak or a body disordered, whatever you put upon it, it still remains unsound and decayed. So in this case, the soul continues the same and receives no advantage from things without. Not though a man wear a thousand ornaments of gold. Let us not therefore be anxious for such things. Let us withdraw ourselves from temporal things and pursue the greater, even spiritual distinctions, which render us truly objects of veneration. That we also may obtain the blessings of futurity through the grace and loving kindness of our Lord Jesus Christ, with whom, et cetera. End of Homily 11.