 Amelie's Untitus by St. John Chrysostom, translated by Philip Schaeff from The Nicene and Post-Nicene Fathers, Volume 13. This is the LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Amelie 1. Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the acknowledging of the truth which is after godliness. In hope of eternal life, which God, they cannot lie, promised before the world began, but hath in due times manifested his word through preaching which is committed unto me according to the commandments of God our Savior. To Titus, my own son, after the common faith, grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Savior. Titus was an approved one of the companions of Paul. Otherwise he would not have committed to him the charge of that whole island, nor would he have commanded him to supply what was deficient. As he says, the Tao should have set in order the things that are wanting. He would not have given him jurisdiction over so many bishops if he had not placed great confidence in him. They say that he also was a young man because he calls him his son, though this does not prove it. I think that there is mention made of him in the Acts. Perhaps he was a Corinthian, unless there was some other of the same name. And he summons Zenas in order as a Paulus to be sent to him, never Titus, for he also attests their superior virtue and courage in the presence of the emperor. Sometime it seems to have since elapsed, and Paul, when he wrote this epistle, appears to have been at liberty, for he says nothing about his trials, but dwells continually upon the grace of God as being a sufficient encouragement to believers to persevere in virtue. For to learn what they had deserved and what states they had been transferred, and that by grace and what had been vouchsafed to them, was no little encouragement. He takes aim also against the Jews, and if he censures the whole nation, we need not wonder, for he does the same in the case of the Galatians, saying, O foolish Galatians. And this does not proceed from a censurious temper, but from affection. For if it were done for his own sake, one might fairly blame him, but if from the fervor of his zeal for the gospel, it was not done reproachfully. Christ too, on many occasions, reproached the scribes and Pharisees, not on his own account, but because they were the ruin of all the rest. And he writes this short epistle with good reason, and this is a proof of the virtue of Titus, that he did not require many words, but a short remembrance. But this epistle seems to have been written before that to Timothy, for that he wrote as near his end and in prison, but here as free and at liberty. For his saying, I have determined to winter at Nicopolis, is a proof that he was not yet in bonds as when he wrote to Timothy. Verse 1, Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect. You observe how he uses the expressions indifferently, sometimes calling himself the servant of God, and sometimes the servant of Christ, thus making no difference between the Father and the Son. According to the faith of God's elect, and the acknowledging of the truth, which is after godliness, in hope of eternal life. According to the faith of God's elect, is because thou hast believed, or rather because thou was entrusted. I think he meant that he was entrusted with God's elect, that is, not for any achievements of mine, nor from my toils and labors that I received as dignity. It was wholly the effect of his goodness who entrusted me. Yet that the grace may not seem without reason, for still the whole was not of him, for why did he not entrusted to others? He therefore adds, and the acknowledging of the truth, that is, after godliness. For it was for this acknowledgement that I was entrusted, or rather it was of his grace that this too was entrusted to me, for he was the author of this also. Once Christ himself said, ye have not chosen me, but I have chosen you. And elsewhere the same blessed one writes, I shall know, even as also I am known. And again, if I may apprehend that, for which also I am apprehended of Christ Jesus. First we are apprehended, and afterwards we know. First we are known, and then we are apprehended. First we are called, and then we obeyed. But in saying according to the faith of the elect, all is reckoned to them, because on their account I am an apostle, not for my worthiness, but for the elect's sake. As he elsewhere says, all things are yours, whether Paul or Apollos. And the acknowledging the truth that is after godliness. For there is a truth in other things that is not according to godliness. For knowledge in matters of agriculture, knowledge of the arts, is true knowledge. For this truth is after godliness. For this, according to faith, means that they believed, as the other elect believed, and acknowledged the truth. This acknowledging then is from faith, and not from reasonings. In hope of eternal life, he spoke of the present life, which is in the grace of God. And he also speaks of the future, and sets before us the rewards that follow the mercies which God has bestowed upon us. For he is willing to crown us, because we have believed, and have been delivered from error. Observe how the introduction is full of the mercies of God, and this whole epistle is especially of the same character. Thus exciting the holy man himself, and his disciples also, to greater exertions. For nothing profits us so much as constantly to remember the mercies of God, whether public or private. And if our hearts are warmed, then we receive the favors of our friends, and hear some kind word or deed of theirs. Much more shall we be zealous in his service, when we see into what changers we had fallen, and that God has delivered us from them all. And the acknowledging of the truth. This he says with reference to the type. For that was an acknowledging and a godliness. Yet none of the truth, yet neither was it falsehood. It was godliness, but it was in type and figure. And he has well said, in hope of eternal life, for the former was in hope of the present life. For it is said, he that doeth these things shall live in them. You see how at the beginning he set forth the difference of grace. They are not the elect, but we. For if they were once called the elect, yet are they no longer called so. Verse 2. Which God that cannot lie promised before the world began. That is, not now upon the change of mind, but from the beginning it was so foreordained. This he often asserts, as when he says, separated unto the gospel of God. And again, whom he did foreknow, he also did predestinate. Thus showing our high origin, in that he did not love us now first, but from the beginning. And it is no little matter to be loved of old and from the beginning. Which God that cannot lie promised. If he cannot lie, what he has promised will surely be fulfilled. If he cannot lie, we ought not to doubt it. Though it be after death. Which God that cannot lie, he says, promised before the world began. By this also, before the world began, he shows that it is worthy of our belief. It is not because the Jews have not come in that these things are promised. It had been so planned from the first. Here, therefore, what he says. But hath in his own times manifested. Wherefore, then, was the delay, from his concern for men, that it might be done at a seasonable time. It is time for the Lord to works as the prophet. For by his own times he meant the suitable times to do the fitting. Verse 3. But hath in due times manifested his word through preaching, which is committed unto me. That is, the preaching is committed unto me. For this included everything, the gospel, and things present, and things future, life, and godliness, and faith, and all things at once. Through preaching, that is, openly and with all boldness. For this is the meaning of preaching. For as a herald proclaims in the theater in the presence of all, so also we preach, adding nothing, but declaring the things which we have heard. For the excellence of a herald consists in proclaiming to all what has really happened. Not in adding or taking away anything. If therefore it is necessary to preach, it is necessary to do it with boldness of speech. Otherwise it is not preaching. On this account, Christ did not say, tell it upon the house stops, but preach it upon the house stops. Showing both the place and the manner what was to be done. Which is committed unto me according to the commandment of God our Savior. The expressions committed unto me and according to the commandment show the matter to be worthy of credit, so that no one should think it discredible, nor be hesitating about it or discontented. If then it is a commandment, it is not at my disposal. I fulfill what is commanded. For of things to be done, some are in our power, others are not. For what he commands, that is not our power. What he permits is left to our choice. For instance, whosoever shall say to his brother, thou fool, shall be in danger of the hellfire. This is a commandment. And again, if thou bring thy gift to the altar, and there, rememberest, that thy brother hath ought against thee. Leave there thy gift before the altar and go thy way. First be reconciled to thy brother and then come and offer thy gift. This is also a commandment. But when he says, if thou wilt be perfect, go and sell all that thou hast, and he that is able to receive it, let him receive it. This is not a command, for he makes us hear the disposer of the matter and leaves him the choice, whether he will do it or not. For these things we may either do or not do, but commandments are not left to our choice. We must either perform them or be punished for not doing so. This is implied when he says, necessity is laid upon me. Yea, woe is unto me if I preach not the gospel. This I will state more plainly, that it may be manifest to all. For instance, he that is entrusted with the government of the church and honored with the offices of the bishop, if he does not declare to the people what they ought to do, will have to answer for it. But delay man is under no such obligation. On this account Paul also says, according to the commandment of God our Savior, I do this. And see how the epitaphs fits into what I have said. For having said above, God who cannot lie, here he says, according to the commandment of God our Savior, if then he is our Savior, and he commanded these things with a view that we should be saved, it is not from a love of command, it is a matter of faith in the commandments of God our Savior. To Titus my own son, that is my true son, for it is possible for man not to be true sons, as he of whom he says, if any man that is called a brother, be a fornicator or covetous or an idolater, or a railer or a drunkard, who is such and one, know not to eat. Here is a son, but not a true son. A son indeed is he because he has once received the grace and has been regenerated, but he is not a true son because he is unworthy of his father and a deserter to the usurped sovereignty of another. For in children by nature, the true and the spurious are determined by the father that begot, and the mother who bore them, but it is not so in this case, but it depends on the disposition. For one who was a true son may become spurious, and a spurious son may become a true one. For it is not the force of nature but the power of choice on which it depends, once it is subject to frequent changes. Onesimus was a true son, but he was again not true, for he became unprofitable. Then he again became a true son, so as to be called by the apostle his own bowels. Verse 4, to Titus, my known son, after the common faith, what is after the common faith? After he had called him his own son and assumed the dignity of a father, here how it is that he lessens and lowers that honor, he adds after the common faith. That is with respect to the faith, I have no advantage over thee for it is common, and both thou and I were born by it. Once then does he call him his own son, either only wishing to express his affection for him, or his priority in the gospel, or to show that Titus had been enlightened by him. On this account he calls the faithful both children and brethren, brethren because they were born by the same faith, children because it was by his hands. By mentioning the common faith, therefore he intimates their brotherhood. Verse 4, grace and peace from God the Father and the Lord Jesus Christ our Savior, because he had called him his son, he adds from God the Father. To elevate his mind by showing whose son he was, and by not only naming the common faith, but by adding our Father, he implies that he has this honor equal thee with himself. Observe also how he offers the same prayers for the teacher, as for the disciples and the multitude, for indeed he needs such prayers as much or rather more than they, by how much he has greater enmities to encounter, and is more exposed to the necessity of offending God. For the higher is the dignity, the greater are the dangers of the priestly office. For one good act in his Episcopal office is sufficient to raise him to heaven and one error to sink him into hell itself. For to pass over all other cases of daily occurrence, if he happens either from friendship or any other cause, to have advanced an unworthy person to a bishopric or have committed to him the rule of a great city, see to how great a flame he renders himself obnoxious. For not only will he have to account for the souls that are lost, but they are lost through the man's irreligion. But for all that is done amiss by the other, for he that is irreligious in a private station will be much more so when he is raised to power. It is much indeed if a pious man continue such after his elevation to rule, for he is then more strongly assailed by vainglory in the love of wealth and self-will. When his office gives him the power and by offenses insults and reproaches and numberless other evils, if therefore anyone be irreligious he will become more so when raised to the office. He who appoints such a ruler will be answerable for all the offenses committed by him and for the whole people. But if it is said of him who gives offense to one soul, for better for him that a millstone were hanged about his neck and that they were drowned in the depth of the sea, what will he have to suffer who offend so many souls? Whole cities and populations and multitudes of families, men, women, children, citizens and husband men, the inhabitants of the city itself, and of all places subject to it. To say thrice as much more is to say nothing so severe is the vengeance and the punishment to which he will be obnoxious. So that a bishop especially needs the grace and peace of God, for if without these he governs the people, all is ruined and lost, for want of those helms. And though he be skilled in the art of steering, he will sink the vessel and those that sail in it, if he has not these helms, the grace and peace of God. Hence I am struck with astonishment at those who desire for so great a burden, wretched and unhappy man, seeest thou what it is thou desirest. If thou art by thyself unknown and undistinguished, though thou commitest ten thousand faults, thou hast only one soul for which to give an account, and for it alone wilt thou be answerable. When thou art raised to this office, consider for how many persons thou art obnoxious to punishment. Hear what Paul says, obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give an account, but doest thou desire honor and power. But what pleasure is there in this honor? I confess I see not. For to be a ruler indeed is not possible, since it depends upon those under thy rule to obey it or not. And to anyone who considers the matter closely, it will appear that a bishop does not so much come to rule as to serve a multitude of masters who are of opposite desires and sentiments. For what one commands and other blames, what this man censures, that admits, to whom therefore shall he listen, with whom shall he comply, is impossible. And the slave that is bought with money complains, if his master's commands are contrary to each other, but shouldest thou grieve when so many masters give the contrary orders, thou art condemned even for this, and all the mouths are open against thee. Tell me, then, is this honor, is this rule, is this power? One who holds the Episcopal office has required a contribution of money. He who is unwilling to contribute not only withholds it, but that he may not seem to withhold it from indifference he accuses his bishop. He is a thief, he says, a robber, he engulfs the goods of the poor, he devours the rights of the need. Cease thy callonies. How long wilt thou say these things? Wilt thou not contribute? No one compels thee, there is no constraint. Why dost thou revile him who counsels and advises thee? Is anyone reduced to need, and he from inability or some other hindrance, has not lent a hand? No allowance is made for him. The reproaches in this case are worse than in the other. This, then, is governments. He cannot avenge himself, for they are his own bowels, and as though the bowels be swollen and though they give pain to the head and the rest of the body, we venture not on revenge. We cannot take a sword and pierce them. So if one of those under our rule be of such sort and create trouble and disorder by these accusations, we dare not avenge ourselves, for this would be far from the disposition of a father, but we must endure the grief till he becomes sound and well. The slave bought with money has an appointed work, which when he is performed he is afterwards his own master, but the bishop is distracted on every side and is expected to do many things that are beyond his power. If he knows not how to speak, there is great murmuring, and if he can speak, then he is accused of being being glorious. If he cannot raise the dead, he is of no worth, they say. Such in one is pious, but this man is not. If he eats a moderate meal, for this is he accused, he ought to be strangled, they say. If he is seen at the bath, he is much censored. In short, he ought not to look upon the sun. If he does the same things that I do, if he bathes, eats, and drinks, and wears the same clothing, and has the care of a house and servants, on what account is he set over me? But he has domestics to minister him, and an ass to write upon. Why then is he set over me? But say, ought he then to have no one to wait upon him? Aught he himself to light his own fire, to draw water, to cleave wood, to go to market? How great a degradation this would be? Even the holy apostles would not that any ministers of the word should attend upon the tables of the widows, but they considered it a business unworthy of them. And would you degrade them to the offices of your own domestics? Why dost not thou who commandest these things come and perform these services? Tell me, does not he minister to thee a better service than thine, which is bodily? Why dost thou not send thy domestics to wait upon him? Christ washed the feet of his disciples. It is then a great thing for thee to give this service to thy teacher, but thou art not willing to rend it thyself, and thou grudgest it to him? Aught he then to draw his livelihood from heaven? But God wills it not so. But you will say, had the apostles free men to serve them, would you then hear how the apostles lived? They made long journeys, and free men and honorable women lay down their lives and souls for their relief. But here this blessed apostle thus exhorting. Hold such in reputation, and again, because for the work of Christ he was nigh unto death, not regarding his life to supply your lack of service towards me. See what he says, but thou hast not a word to throw away upon thy spiritual father. Much less will thou submit to any danger on his behalf, but thou sayest he ought not to frequent the bath. And where is this forbidden? There is nothing honorable in being unclean. These are not the things we find blamed or applauded at all. For the qualities which a bishop is required to possess are different as to be blameless, sober, orderly, hospitable, apt to teach. These the apostle requires. And these we ought to look for in a rule of the church, but nothing further. Thou art not more strict than Paul, nor more strict than the Spirit. If he be a striker or violent or cruel and unmerciful, accuse him. These things are unworthy of a bishop. If he be luxurious, this also is centrable. But if he takes care of his body, that he may minister to thee. If he attends to his health, that he may be useful, ought he for this to be accused. Knowest thou not that bodily infirmity, no less than infirmity of the soul, injures both us and the church. Why otherwise does Paul attend to this matter, in running to Timothy? Use a little wine for thy stomach's sake, and for thy often infirmities. For if we could practice virtue with the soul alone, we need not take care of the body. And why then we'll reborn at all? But if this has contributed a great share, is it not the extreme of folly to neglect it? For suppose a man honored with the bishopric and entrusted with the public charge of the church, and let him, in other respects, be virtuous, and have every quality, which a priest ought to possess. Yet let him be always confined to his bed by reason of great infirmity. What in service will he be able to render? Upon what mission can he go? What visitation can he undertake? Whom can he rebuke or admonish? These things I say that you may learn not causelessly to accuse him, but rather may receive him favorably, as also that if anyone desire rule in the church, seeing the shower of abuse that attends it, he may quench that desire. Great indeed is the danger of such a station, and it requires the grace and peace of God, which that we may have abundantly. Do you pray for us, and we for you, that practicing virtual rites, we may also obtain the blessings promised, through Jesus Christ, with whom, etc. End of Homily 1 Homily 2, from the homilies of Saint John Chrysostom, Archbishop of Constantinople, on the epistles of Saint Paul the Apostles to Timothy, Titus, and Philemon, translated by Philip Shave. This is the LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Homily 2, Titus 1, 5, and 6. For this course left I thee in creed, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee, if any be blameless, the husband of one wife, having faithful children, non-accused of riots or unruly. The whole life of men in ancient times was one of action and contention. Ours, on the contrary, is a life of indolence. They knew that they were brought into the world for this purpose, that they might labor according to the will of him who brought them into it. But we, as if we had been placed here but to eat and drink, and lead a life of pleasure, we pay no regard to spiritual things. I speak not only of the apostles but of those that follow them. You see them accordingly, transversing all places and pursuing this as their only business, living all together as in a foreign land, as those who had no city upon the earth. You're therefore what the blessed apostle saith, for this cause left I thee in creed. As if the whole world had been one house, they divided it among themselves, administering its affairs everywhere, each taking care of his several portion of it. For this cause left I thee in creed, that thou shouldest set in order the things that are wanting. He does not command this in an imperious manner, that thou shouldest set in order, he says. Here we see a soul free from all envy, seeking everywhere the advantage of his disciples, not curiously solicitous. Whether the good was done by himself or by another, for where there was a case of danger and great difficulty, he and his own person set it in order. But those things which were rather attended with honor and praise, he committed to his disciple, as the ordination of bishops and such other things as required some farther arrangements, or so to speak to be brought to greater perfection. What saith thou? Does he farther set in order thy work? And dost thou not think it a disgrace bringing shame upon thee? By no means, if I look only to the common good, and whether it be done by me or by another, it makes no difference to me. Thus it becomes him to be affected who presides in the church, not to seek his own honor but the common good. And ordain elders in every city. Here he is speaking of the bishops, as we have said before, as I have appointed thee if any be blameless in every city. He says, for he did not wish the whole island to be entrusted to one, but that each should have his own charge and care, for thus he would have less labor himself, and those under his rule would receive greater attention. If the teacher had not to go about to the presidency of many churches, but was left to be occupied with one only, and to bring that into order. Verse 6, if any be blameless, the husband of one wife, having faithful children, not accused of riot or unruly. Why does he bring forward such a one? To stop the mouths of those heretics who condemn marriage, showing that it was not an unholy thing in itself, but so far honorable that a married man might ascend the holy throne, and at the same time reproving the wanton, not permitting their admission into this high office who contracted a second marriage. For he who retains no kind regard for her who is departed, how shall he be a good president? For what accusation would he not occur? For you all know that, though it is not forbidden by the law as to enter into a second marriage, yet it is a thing liable to many ill constructions, wishing therefore a ruler to give no handle for reproach to those under his rule, he on this account says, if any be blameless. That is, if his life be free from reproach, or if he has given occasion to no one to assail his character, hear what Christ says, if the light that is in thee be darkness, how great is that darkness. Having faithful children not accused of riot or unruly, we should observe what care he bestows upon children, for he who cannot be the instructor of his own children, how should he be the teacher of others? He cannot keep in order those whom he has had with him from the beginning, whom he has brought up and over whom he had power both by the laws and by nature. How will he be able to benefit those without? For if the incompetency of the Father had not been great, he would not have allowed those to become bad whom from the first he had under his power. For it is not possible, indeed it is not, that one should turn out ill who is brought up with much care, and has received great attention. Sins are not so prevalent by nature as to overcome so much previous care. But if occupied in the pursuit of wealth, he has made his children a secondary concern, and not bestowed much care upon them. Even so, he is unworthy. For if when nature prompted, he was so void of affection or so senseless, that he thought more of his wealth than of his children, how should he be raised to the Episcopal throne in so great rule? For if he was unable to restrain them, it is a great proof of his weakness. And if he was unconcerned, his want of affection is much to be blamed. He then that neglects his own children, how shall he take care of other men's? And he has not only said not riotous, but not even accused of riot. There must not be an ill report or such an opinion of them. Verse 7. Where bishop must be blameless, as the steward of God, not self-willed, not soon angry, not given to wine, no striker, for a ruler without, as he rules by law and compulsion, perhaps does not consult the wishes of those under his rule. But he who ought to rule men with their own consents and who will be thankful for his rule, if he so conduct himself as to do everything of his own will and share counsels with no one, makes his presidency tyrannical rather than popular, for he must be blameless as the steward of God, not self-willed, not soon angry. For how shall he instruct others to rule that passion who has not taught himself? Where power leads on to many temptations, it makes a man more harsh and difficult to please. Even him that was very mild, surrounding him with so many occasions of anger. If he had not previously practiced himself in this virtue, he will grow harsh and will injure and destroy much that is under his rule. Not given to wine, no striker. Here he is speaking of the insolent man, for he should do all things by admonition or rebuke and not by insolence. What necessity tell me for insults? He ought to terrify, to alarm, to penetrate the soul with the threat of hell, but he that is insulted becomes more impudent and rather despises him that insults him. Nothing produces contempt more than insult. It disgraces the insolent person and prevents his being respected as the ought to be. Their discourse ought to be delivered with much caution. In reproving sins, they should bear in mind the future judgment, but keep clear of all insolence. And if any prevent them from doing their duty, they must prosecute the matter with all authority. Not a striker, he says. The teacher is the physician of souls, but the physician does not strike, but heals and restores him that has stricken him. Not given to filthy looker. Verse 8. The lover of hospitality, a lover of good men, sober, just, holy, temperate. Verse 9. Holding fast the faithful word as he is being taught. You see, when intensity of virtue is required, not giving to filthy looker, that is, showing great contempt for money, a lover of hospitality, a lover of good men, sober, just, holy. He means giving away all his substance to them that need. Temperate. He speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion. Holding fast the faithful word as he has been taught. By faithful is here meant true, or that which was delivered through faith, not requiring reasonings or questionings. Holding fast, that is, having care of it, making it his business. What then if he be ignorant of the learning that is without? For this cause, he says, the faithful word according to teaching, that he may be able both to exhort and to convince the gainsares, so that there is need not of pimp or words, but of strong minds, of skill in the scriptures, and of powerful thoughts. Do you not see that Paul put to flight the whole world that he was more powerful than Plato and all the rest? But it was by miracles you say, not by miracles only, if you peruse the acts of the apostles. You'll find him often prevailing by his teaching previously to his miracles. He may be able by sound doctrine to exhort, that is, to retain his own people and to overthrow his adversaries and to convince the gainsares. For if this is not done, all is lost. He who knows not how to combat the adversaries and to bring every thought into captivity to the obedience of Christ and to beat down reasonings, he who knows not what he ought to teach with regard to right doctrine, far from him be the teacher's throne. For the other qualities may be found in those under his rule, such as to be blameless, to have his children in subjection, to be hospitable just holy. But that which characterizes the teacher is this, to be able to instruct in the word to which no regard is now paid. Verse 10, for there are many unruly and vain talkers and deceivers, especially they of the circumcision. Verse 11, whose mouths must be stopped. And it shows that they are such, from there not wishing to be ruled, but to rule. For he has glanced at this, when therefore thou canest not persuade them. Do not give them charges, but stop their mouths for the benefit of others. But of what advantage will those be if they will not obey or are unruly? Why then should he stop their mouths in order that others may be benefited by it? Who subvert whole houses, teaching things with which they ought not for filthy lucre's sake? For if he has undertaken the office of a teacher and is not able to combat these enemies and to stop their mouths who are so shameless, he will become in each case the cause of their destruction and perish. And if someone, as thus advised, seek not to be a judge unless thou canest take away aniquity, but to hear, seek not to be a teacher if thou art unequal to the dignity of the office, but though drag to it, decline it. Dost thou see that the love of power, the love of filthy lucre is the cause of these evils, teaching things which they ought not, he says, for filthy lucre's sake? For there is nothing which is not spoiled by these passions. They are filled up from its foundation and mingle the sand with the waves, so these passions of sailing the soul turn all upside down and dim the clearness of the mental sight, but especially does the mad desire of glory. For contempt for money, anyone may easily attain, but to despise the honor that proceeds from the multitude requires a great effort. A philosophic temper, a certain angelic soul that reaches to the very summit of heaven. For there is no passion so tyrannical so universally prevalent in a greater or lesser degree indeed, but still everywhere. How then shall we subdue it, if not holy, yet in some little part? By looking up to heaven, by setting God before our eyes, by entertaining thoughts superior to earthly things. Imagine when thou desire'st glory, but thou hast already attained it and marked the end, and now we'll find it to be nothing. Consider with what loss it is attended for how many and how great blessings it will deprive thee, for thou will undergo the toils and dangers yet be deprived of the fruits and rewards of them. Consider that the majority are bad and despise their opinion. In the case of each individual, consider what the man is, and thou will see how ridiculous the thing is glory. That is rather to be called shame. Thus lift up thy thoughts to the theater above. When in doing any good thou consider it that it ought to be displayed to men, and thou seekest for some spectators of the action and art in travail to be seen. Reflect that God beholds thee, and all that desire will be extinguished. Retire from the earth, and look to that theater which is in heaven. If men should praise thee, yet hereafter they will blame thee. Will envy thee? Will this sail thy character? Or if they do not, yet their praise will not benefit thee. It is not so with God. He delights in praising our virtuous deeds. As thou spoken well, or obtained applause, what hast thou gained? For if those who applaud thee were benefited, changed in their minds, became better man, and had desisted from their evil deeds, then mightest thou indeed rejoice. Not at the praise's bestow, but at the wonderful change for the better. But if they continue their praises and loud plaudits, but gain no good by what they applaud, thou oddest rather to grieve. For these things turn to their judgment in condemnation, but thou obtainest glory for thy piety. If thou art truly pious and conscious of no guilt, thou shouldest rejoice, not because thou art reputed pious, but because thou art so. But if without being so, thou desirest the good opinion of the multitude, consider that they will not be thy judges at the last day, but he who knoweth perfectly the things that are hid. And if, while conscious of guilt, thou art supposed by all to be pure, instead of rejoicing, thou shouldest grieve and mourn bitterly, keeping constantly in view that day in which all things will be revealed, in which the hidden things of darkness will be brought to light. Does thou enjoy honor? Reject it, knowing that it renders thee a debtor. Does no one honor thee? Thou oddest to rejoice at it, for God will not lay to thy charge this, among other things that thou hast enjoyed honor. See is thou not that God abrades Israel with this among other things by his prophets. I took of your sons for prophets and for young men for sanctification. Thou willst therefore gain this advantage at least, that thou wilt not aggravate thy punishment, for he who is not honored in the present life, who is despised and held in no consideration, but is insulted and scorned gains this at least, if nothing else, that he has not to answer for being honored by his fellow servants. And on many other accounts he gains by it. He is brought down and humbled, nor if he would, can he be hind-minded, if he takes the more heed to himself. But he who enjoys more honor besides being responsible for great debts is lifted up into arrogance in being glory, and becomes the slave of man. And as this tyranny increases he is compelled to do many things which he would not. Knowing therefore that it is better to want glory than to possess it let us not seek for honors but evade them when they are offered. Let us cast them from us, let us extinguish that desire. This we have said at once to the rulers of the church and to those under their rule for a soul desirous of honor and of being glorified shall not see the kingdom of heaven. This is not my own saying. I speak not my own words, but those of the Spirit of God. He shall not see it, they have their reward. He then who has no reward to receive how shall he see the kingdom of heaven. I forbid the not to desire glory, but I would wish it to be the true glory that which proceeds from God. Whose praise it is said is not of man, but of God. Let us be pious and secret not combered with parade and show and hypocrisy. Let us cast away the sheep's clothing and rather let us become sheep. Nothing is more worthless than the glory of man. Should thou see a company of little children near sucklings, wouldest thou desire glory from them? Be thus affected towards all men with respect to glory. It is for this reason call vain glory. Thus thou see the masks worn by stage players, how beautiful and splendid they are, fashioned to the extreme height of elegance. Canst thou show me any such real correspondence? By no means. What then? Didest thou ever fall in love with them? No, wherefore? Because they are empty, imitating beauty, but not being really beautiful. Thus human glory is empty in an imitation of glory. It is not true glory. That beauty only which is natural, which is within, is lasting. That which is put on externally conceals deformity, conceals it from men until the evening. But when the theater breaks up and the masks are taken off, each appears what he really is. Let us therefore pursue truth and not be as if we were on the stage and acting apart. For, of what advantage is it, tell me to be gazed at by a multitude. It is vain glory and nothing else. For return to thy house into solitude, and immediately all is gone. Thou hast gone to the marketplace. Turn upon the eyes of all presence. What hast thou gained? Nothing. It vanished and passed away like dissolving smoke. Do we then love things thus unsubstantial? How unreasonable is this? What madness? To one thing only, let us look to the praise of God. If this be our object, we shall never seek the praise of men. But if it falls to us, we shall despise to ride and reject it. Let not anyone praise thee, for it profits nothing. And if he blame thee, it harms thee not. But with God, praise and blame are attended with real gain and loss. Willst all is vain that proceeds for men. And herein we are made like unto God. But he needs not glory for men. I receive not, said Christ, honor for men. When thou art unwilling to despise glory, say, by despising it, I shall resemble God. And immediately thou will despise it. But it is impossible that the slave of glory should not be a slave to all, more servile than slaves in reality. For we do not impose upon our slaves such tasks, as glory exacts from her captives. Base and shameful are the things she makes them say and do and suffer. And when she sees them obedient, she is the more urgent in her commands. Let us fly then, I entreat you. Let us fly from this slavery. But how shall we be able? If we think seriously of what is in this world, if we observe that things present are a dream, a shadow, and nothing better, we shall easily overcome this desire. And neither in little nor in great things shall be led captive by it. But if in little things we do not despise it, we shall easily be overcome by it in the most important. Let us therefore remove far from us the sources of it. And these are folly and meanness of mind so that if we assume a lofty spirit, we shall be able to look beyond honor from the multitude and to extend our views to heaven and obtain the good things there, of which God grant that we may all be partakers, by the grace and loving-kindness of our Lord Jesus Christ, with whom etc. End of Homily 2 Homily 3 from the homilies of St. John Chrysostom, Archbishop of Constantinople, on the epistles of St. Paul the Apostle, to Timothy, Titus, and Philemon, translated by Philip Shaeff. This is the Libor Vox recording. All Libor Vox recordings are in the public domain. For more information on the volunteer, please visit LiborVox.org. Homily 3, Titus 1, 12 through 14. One of themselves, even a prophet of their own said, the Cretians are always liars, evil beasts, slow bellies. This witness is true. Wherefore, rebuke them sharply that they may be sound in the faith, not giving heed to Jewish fables and commandments of men that turn from the truth. There are several questions here. First, who it was that said this? Second, why Paul quoted it? Thirdly, why he brings forward a testimony that is not correct? Let us then offer a seasonable solution of these, having premised some other things. For when Paul was discoursing to the Athenians, in the course of his foraying, he quoted these words. To the unknown God, and again, for we also are his offspring, also of your own poets have said. It was Epimetides who said this himself, a Cretian, and whence he was moved to say, it is necessary to mention. It is this, the Cretians have a tomb of Jupiter, with this inscription here lieth Xan, whom they called Jove. On account of this inscription then, the poet ridiculing the Cretians as liars as he proceeds, introduces to increase the ridicule message. For even a tomb, O King, of thee they made, who never diest, but I shall be. If then this testimony is true, observe what a difficulty. For if the poet is true, who said that they spoke falsely in asserting that Jupiter could die, as the apostle says, is a fearful thing. Attend beloved with much exactness. The poet said that the Cretians were liars for saying that the apostle confirmed his testimony. So according to the apostle, Jupiter is immortal, for he says this witness is true. What shall we say then? Or rather, how shall we solve this? The apostle has not said this, but simply and plainly applied this testimony to their habit of falsehood. Else why has he not added for even a tomb, O King, of thee they made so that the apostle has not said this, but only that one had well said that the Cretians are always liars. But it is not only from hence that we are confident that Jupiter is not a god. For many other arguments we were able to prove this, and not from the testimony of the Cretians. Besides, he has not said that in this they were liars. Nay, it is more probable that they were deceived as to this point too. For they believed in other gods on which account the apostle calls them liars. And as to the question, why does he cite the testimony of the Greeks? It is because we put them most to confusion when we bring our testimonies and accusations from their own writers. When we make those of their accusers who are admired among themselves. For this reason he elsewhere quotes those words to the unknown god. For the Athenians as they did not receive all their gods from the beginning, but from time to time admitted some others. As those from the hyperborians, the worship of Pan and the greater and the lesser mysteries. So the same conjecturing that besides these there might be some other god of whom they were ignorant. That they might be duly devout to him also erected to him an altar with this inscription to the unknown god. Thereby almost implying if there might be some god unknown to them, he therefore said to them, him whom you have by anticipation acknowledged, I declare to you. But those words we also are his offspring are quoted from Aratos, who having previously said, earth's pasts are full of jove, the sea is full, adds, for we too are his offspring, in which I conceive he shows that we are sprung from god. How then does Paul rest what is said of Jupiter to the god of the universe? He is not transferred to god what belongs to Jupiter, but what is applicable to god and was neither justly nor properly applied to Jupiter is he restores to god since the name of god belongs to him alone and is not lawfully bestowed upon idols. From what writers should he address them, from the prophets? They would not have believed him since with the Jews too, he does not argue from the gospels, but from the prophets. For this reason he says under the Jews I became as a Jew to them that are without the law as without the law, to those that are under the law as under the law. Thus does god too, as in the case of the wise men he does not conduct them by an angel nor a prophet, nor an apostle, nor an evangelist, but how, by a star. Whereas their art made them innocent with these he made use of such means to guide them. So in the case of the oxen that drew the ark. If it go up by the way of his own coast, then he had done us this great evil, as their prophet suggested. Do these prophets then speak the truth? No, but he refutes and confounds them out of their own mouths. Again in the case of the witch that Paul believed in her, he caused him to hear through her what was about to befall him. Why then did Paul stop the mouth of the spirit that said these men are the servants of the most high god, which show unto us the way of salvation? And why did Christ hinder the devils from speaking of him? In this case there was reason, since the miracles were going on. For here it was not a star that proclaimed him, himself. And the demons again were not worshiped. For it was not an image that spoke that it should be forbidden. He also suffered Balaam to bless and did not restrain him. Lest he everywhere condescends. And what wonder for he permitted opinions erroneous and unworthy of himself to prevail as that he was a body formally that he was visible. An opposition to which he says God is spirit. Again that he delighted in sacrifices which is far from his nature. Any utter words at variance with his declarations of himself and many such things. For he nowhere considers his own dignity, but always what will be profitable to us. And if a father considers not his own dignity, but talks whisperingly with his children and calls their meats and drink, not by their Greek names, but by some childish and barbarous words, much more doth God. Even in reproving he condescends, as when he speaks by the prophet, hath a nation changed their gods, and in every part of scripture there are instances of his condescension both in words and actions. Verse 13 wherefore rebuke them sharply that they may be sound in the faith. This he says because their disposition was forward deceitful and dissolute. They have these numberless bad qualities and because they are prone to lying, deceiving gluttonous and slothful severe reproof is necessary. For such characters will not be managed by mildness, therefore rebuke them. He speaks not here of Gentiles, but of his own people. Sharply, give them he says a stroke that cuts deep. For one method is not to be employed with all, but they are to be differently dealt with according to their various characters and dispositions. He does not here have recourse to exhortation. For as he who treats with harshness, meek and ingenuous, may destroy them. So he who flatters one that requires severity causes him to perish and does not suffer him to be reclaimed. That they may be sound in the faith. This then is soundness to introduce nothing spurious nor different. But if they who are scrupulous about meats are not sound but are sick and weak for them that are weak, he says receivy but not to doubtful disputations. What can be said of those who observe the same fasts with the Jews? You keep the Sabbaths who frequent the places that are consecrated by them. I speak of that which is called the cave of Matron and of the plain in Solicia which is called Saturns. How are these sound? With them a heavier stroke is necessary. Why then does he not do the same with the Romans? Because their dispositions were different. They were of a noble or character. Not giving heed, he says to Jewish fables. The Jewish tenants were fables because they were imitators and because the thing was past its season. For such things become fables at last. For when a thing ought not to be done, and being done is injurious, it is a fable even as it is useless. As then, those ought not to be regarded, so neither ought these. For this is not being sound. For if thou believest the faith, why dost thou add other things, as if the faith were not sufficient to justify? Why dost thou enslave thyself by subjection to the law? Hast thou no confidence in what thou believest? This is a mark of an unsound and unbelieving mind. For one who is faithful does not doubt. But such in one evidently doubts. Verse 15 Under the pure he says all things are pure. Thou seeest that this is said to a particular purpose, but unto them that are defiled and believing nothing is pure. Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them. But even their mind and conscience is defiled. Verse 16 They profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work retrograde. The swine therefore is clean. Why then was it forbidden as unclean? It was not unclean by nature for all things are pure. Nothing is more unclean than a fish and so much as it feeds upon human flesh. But it was permitted and considered clean. Nothing is more unclean than a bird for its worms. More than a stag which is said to have its name for meeting serpents. Yet all these were eaten. Why then was swine forbidden? And many other things. Not because they were unclean, but to check their history. But had this been said they would not have been persuaded. They were restrained therefore by the fear of uncleanliness. For tell me, if we inquire nicely into these things, what is more unclean than wine? More than water, with which they mostly purified themselves. They touched not the dead, and yet they were cleansed by the dead. For the victim was dead, and with that they were cleansed. This therefore was the doctrine for children. And the composition of wine does not dung form apart. For as the wine draws moisture from the earth, so does it from the dung that is thrown upon it. In short, if we wish to be very nice everything is unclean. Otherwise if we please not to be nice nothing is unclean. Yet all things are pure. God made nothing unclean. For nothing is unclean except sin only. For that which reaches it to the soul and defiles it. Other uncleanliness is human prejudice. But unto them that are defiled and unbelieving is nothing pure. But even their mind and conscience is defiled. For how can there be anything unclean among the pure? But he that has a weak soul makes everything unclean. And if there be set abroad a scrupulous inquiry into what is clean or unclean he will touch nothing. For even these things are not clean. I speak of fish and other things according to their notions. For their mind and conscience he says is defiled. But all are impure. Yet Paul says not so. He turns the whole matter upon themselves. For nothing is unclean he says but themselves. Their mind and their conscience. And nothing is more unclean than these. But an evil will is unclean. They profess that they know God but in works they deny him. Being abominable in disobedience, not to every good work retrovates. But speak thou the things that become sound doctrine. This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do thy parts, although they may not receive thee. Advise and counsel them though they may not be persuaded. Here he censors them more severely. For they who are mad imagine that nothing stands still. Yet this arises not from the objects that are seen but from the eyes that see. Because they are unsteady and giddy. They think that the earth turns round with them which yet turns not but stands firm. The derangements is of their own state not from any affection of the element. So it is here. When the soul is unclean it thinks all things unclean. Therefore scrupulous observances are no mark of purity. But it is the part of purity to be bold in all things. For he that is pure by nature ventures upon all things. They that are defiled upon nothing. This we may say against Marcian. Seeest thou that it is a mark of purity to be superior to all defilements. To touch nothing implies impurity. This holds even with respect to God. That he assumed flesh is a proof of purity. If through fear he had not taken it there would have been defilements. He who eats not things that seem unclean is himself unclean and weak. He who eats is neither. Let us not call such pure. They are the unclean. He is pure. Who dares to feed upon all things. All this caution we ought to exercise towards the things that defile the soul. For that is the uncleanness. That is defilements. None of these things is so. Those who have officiated pallets think what is set before them is unclean. But this is the effect of their disorder. It becomes us therefore to understand the nature of things pure and things unclean. What then is unclean? Sin, malice, covetedness, wickedness. As it is written Wash you. Make you clean. Put away the evil of your doings. Create in me a clean heart O God. Depart ye Depart ye. Go ye out from fence. Touch no unclean thing. These observances were emblems of purifications. Touch not a dead body it is said. For sin is such. It is dead and offensive. The leper is unclean. For sin is a leprosy. Various and multi-form. And that they had this meaning appears from what follows. For if the leprosy is general and overspreads the whole body he is clean. If it is partial he is unclean. Unless you see that what is various and changeable is the unclean thing. He again whose seed passes from him is unclean. Consider one that is so in soul casting away his seed. He who is uncircumcised is unclean. These things are not allegorical but typical. For he who does not cut off the wickedness of his heart is the unclean person. He who worketh on the Sabbath is to be stoned. That is he who is not at all times devoted to God shall perish. You see how many varieties of uncleanness there are. The woman in child bed is unclean. Yet God made childbirth and the seed of copulation. Why then is the woman unclean unless something further was intimated? And what was this? He intended to produce piety in the soul and to deter it from fornication. For if she is unclean who has born a child much more she who has committed fornication. If to approach his own wife is not altogether pure much less to have intercourse with the life of another. He who attends a funeral is unclean. Much more he who has mixed in more and slaughter. And many kinds of uncleanness would be found to recount them all. But these things are not now required of us but all is transferred to the soul. For bodily things are near to us from these therefore he introduced instruction. But it is not so now for we ought not to be confined to figures and shadows but to adhere to the truth and to uphold it. Sin is the unclean thing. From that let us flee, thou camest near it it will bite thee. Nothing is more unclean than covetedness. Whence is this manifest? From the facts themselves for what does it not defile the hands, the soul, the very house where the ill-gotten treasure is laid up. But the Jews consider this as nothing and yet Moses carried off the bones of Joseph. Samson drank from the jawbone of an ass and ate honey from the lion and Elijah was nourished by ravens and by a widow woman. And tell me if we were to be precise about these things what can be more unclean than our books which are made of the skins of animals? The fornicator then is not the only one that is unclean but others more than he has the adulterer. But both the one and the other are unclean not an account of the intercourse for according to that reasoning a man cohabiting with his own wife would be unclean but because of the wickedness of the act and the injury done to his neighbor in his nearest interests. Thus thou see that it is the wickedness that is unclean he who had two wives was not unclean but David who had many wives was not unclean. But when he had one unlawfully he became unclean. Why? Because he had injured into fraud at his neighbor. And the fornicator is not unclean on account of the intercourse but on account of the manner of it because it injures the woman and they injure one another making the woman common and subverting laws of nature. For she ought to be the wife of one man since it is said male and female created he them and they twain shall be one flesh. Not those many but they twain shall be one flesh. Here then is injustice and therefore the act is wicked. Again when anger exceeds to measure it makes a man unclean not in and of itself but because of its success. Since it is not said he that is angry merely but angry without a cause. Thus every way to desire over much is unclean for it proceeds from a greedy and irrational disposition. Let us therefore be sober and seek you. Let us be pure in that which is real purity that we may be thought worthy to see God through Jesus Christ our Lord with whom etc. End of Homily 3 Homily 4 From the homilies of St. John Chrysostom on the epistles of St. Paul the Apostle to Timothy, Titus and Philemon Translated by Philip Schaeff This is the LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer visit LibriVox.org Homily 4 Titus 2 2-5 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise that they be in behavior as becomeeth holiness. Not false accusers, not given to much wine, teachers of good things. That they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands that the word of God be not blasphemed. There are some failings which age has that youth has not some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness an insensibility and an irritability. For this reason he exhorts old men concerning these matters to be vigilant. For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility and the difficulty of stirring or exciting them. Wherefore he also adds grave, temperate. Here he means prudence for temperance is named from the well-tempered mind. For there are, indeed there are among the old, some who rave and are beside themselves some from wine and some from sorrow for old age makes them narrow-minded. Sound in faith and charity in patience he is well-added in patience for this quality more especially befits old men. Verse 3 The aged women likewise that they be in behavior as become at holiness. That is that in their very dress in carriage they exhibit modesty. Not false accusers not given to much wine. For this was particularly the vice of women and of old age for from their natural coldness at the period of life arises the desire of wine. Therefore he directs his exhortation to that point to cut off all occasion of drunkenness wishing them to be far removed from that vice and to escape the ridicule that attends it. For the fumes mount more easily from beneath and the membranes of the brain receive the mischief from their being impaired by age and this especially causes intoxication. Yet wine is necessary at this age because of its weakness but much is not required nor do young women require much though for a different reason because it kindles the flame of lust teachers of good things and yet thou for a bit as a woman to teach how dost thou commanded here when elsewhere thou sayest I suffer not a woman to teach but mark what he has added nor to usurp authority over the man for at the beginning it was permitted to men to teach both men and women but to women it is allowed to instruct by discourse at home but they are nowhere permitted to preside nor to extend their speech to great length wherefore he adds nor to usurp authority over the man verse 4 that they may teach the young women to be sober observe how he binds the people together how he subjects the younger women to the elder for he is not speaking there of daughters but merely in respective age that each of the elder women he means teach anyone that is younger to be sober to love their husbands this is the chief point of all that is good in a household a man and his wife that agree together for where this exists there will be nothing that is unpleasant for where the head is in harmony with the body there is no disagreement between them how shall not all the other members be at peace for when the rulers are at peace who is there to divide and break up concord as in the other hand where these are ill disposed to each other there will be no good order in the house this then is a point of the highest importance and of more consequence than wealth or rank or power or ought else nor has he said merely to be at peace but to love their husbands for where love is no discord will find admittance far from it other advantages to spring up to love their children this is well added since she who loves the root will much more love the fruit to be discreet chaste keepers at home good all these spring from love they become good and keepers at home from affection to their husbands obedient to their own husbands that the word of God be not blasphemed she who despises her husband neglects also her house and all contention is done away and if he be a heathen he will soon be persuaded and if he be a Christian he will become a better man see as thou the condescension of Paul he who in everything would withdraw us from worldly concerns hear bestows his consideration upon domestic affairs for when these are well conducted there will be room for spiritual things but otherwise he too will be marred for she who keeps at home will be also sober she that keeps at home will be also a prudent manager she will have no inclination for luxury unseasonable expenses and other such things that the word of God he says be not blasphemed see how his first concern is for the preaching of the word not for worldly things for when he writes to Timothy that we may lead a quiet and peaceable life in all godliness and honesty and hear that the word of God and the doctrine be not blasphemed or if it should happen that a believing woman married to an unbeliever should not be virtuous the blasphemy is usually carried on to God but if she be of good character the gospel obtains glory from her and her actions let those women harken who are united to wicked men or unbelievers let them hear and learn to lead them to godliness by their own example for if thou gain nothing else and do not attract thy husband to embrace right doctrines yet thou has stopped his mouth and thus not allow him to blaspheme Christianity and this is no mean thing to be admired through our conversation verse 6 young men likewise exhort to be so reminded see how he everywhere recommends the observance of decorum for he has committed to women the greater part in the instruction of women having appointed the elder to teach the younger but the whole instruction of men he assigns to Titus himself for nothing is so difficult for that age as to overcome unlawful pleasures for neither the love of wealth nor the desire of glory nor any other thing so much solicits the young as fleshly lust therefore passing over other things he directs his admonition to that vital point not however that he would have other things neglected for what says he verse 7 in all things showing thyself a pattern of good works older women he says teach the younger but do thou thyself exhort young men to be so reminded and let the luster of thy life be a common school of instruction a pattern of virtue to all publicly exhibited like some original model containing in itself all beauties affording examples whence those who are willing may easily imprint upon themselves any of its excellencies showing uncorruptness, gravity, sincerity verse 8 sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to save you by him that is of the contrary part he means the devil and everyone who ministers to him for when the life is illustrious and the discourse corresponds to it affording meek and gentle and affording no handle to the adversaries it is of unspeakable advantage of great use then is the ministry of the word not any common word but that which is approved and cannot be condemned affording no pretext to those who are willing to censure it verse 9 exhort servants to be obedient to their own masters and to please them well in all things thus thou see what he has previously said that he that is of the contrary part may be ashamed having no evil thing to save you he therefore is deserving of condemnation who under pretense of continents separates wives from their husbands and he who is under any other pretext takes away servants from their masters this is not speech that cannot be condemned but it gives great handle to the unbelieving and opens the mouths of all against us not answering again verse 10 not pervoining but showing all good fidelity that they may adorn the doctrine of God our savior in all things thus he has well said in another place doing service as to the Lord and not to men for if thou service thy master with goodwill yet the occasion of this service proceeds from thy fear and he who with so great fear renders him service shall receive the greater reward for if he restrained not his hand or his unruly tongue how shall the Gentile admire the doctrine that is among us but if they see their slave who had been taught the philosophy of Christ displaying more self command than their own philosophers and serving with all meekness and goodwill to the power of the gospel for the Greeks judge not of the doctrines by the doctrine itself but they make the life and conduct the test of the doctrines let women therefore and servants be their instructors by their conversation for both among themselves and everywhere it is admitted that the race of servants is passionate not open to impression intractable and not very apt to receive instruction in virtue of God forbid but from their ill-breeding and the neglect of their masters for those who rule them care about nothing but their own service or if they do sometimes attend to their morals they do it only to spare themselves the trouble that would be caused by them by their fornication their thefts or their drunkenness and being most neglected and having no one to concern himself about them they naturally sink into the very depths of wickedness for if under the direction of a father and mother a guardian, a master and teacher with suitable companions with the honor of a free condition and many other advantages it is difficult to escape intimacies with the wicked what can we expect from those who are destitute of all these and are mixed up with the wicked and associate fearlessly with whomsoever they will no one troubling herself about their friendships what sort of persons do we suppose they will be on this account it is difficult for any servant to be good especially when they have not the benefit of instruction either from those without or from ourselves they do not converse with free men of orderly conduct who have a great regard for their reputation for all these reasons it is a difficult and surprising thing to be a good servant when therefore it is seen that the power of religion imposing a restraint upon a class naturally so self-willed has rendered them singularly well behaved and gentle their masters, however unreasonable they may be will form a high opinion of our doctrines for it is manifest that having previously in fixed in their souls a fear of the resurrection and of all those things which are taught by our philosophy to expect after death they have been able to resist wickedness having in their souls a settled principle to counterbalance the pleasures of sin so that it is not by chance or without reason that Paul shows so much consideration for this class of men since the more wicked they are the more admirable is the power of that preaching which reforms them for we then most admire a physician when he restores to a healthy and sane state one who was disbired of whom nothing benefited who was unable to command his unreasonable desires and wallowed in them and observe what he most requires of them the qualities which contribute most to their master's ease not answering again, not permoining that is to show all good will in matters entrusted to them to be particularly faithful to their master's concerns and obedience to their commands do not therefore think that I am large upon this subject without a purpose for the rest of my discourse will be addressed to servants look not to this my good friend that thou service to man but that thy service is to God that thou adornest the gospel then thou wilt undertake everything in obedience to thy master bearing with him though impatient and angry without a cause consider that thou art not gratifying him but fulfilling the commandments of God then thou wilt easily submit to anything and what have I said before I repeat here that when our spiritual state is right the things of this life will follow for a servant so tractable and so well disposed will not only be accepted by God and made partaker of those glorious crowns but his master himself whom he serves so well even though he be brutish and stonehearted inhuman and ferocious will commend and admire him and will honor him above all the rest and will set him over their heads though he be a Gentile and that servants are required to be thus disposed towards a Gentile master I will show you by an example Joseph who was of a different religion from the Egyptian was sold to the chief cook what then did he when he saw the young man was virtuous he did not consider the difference of their religion but loved and favored and admired him and committed the others to his superintendents and knew nothing of the affairs of his own house because of him thus he was a second master and even more of a master than his lord for he knew more of his master's affairs than his master himself and even afterwards as it seems to me when he believed the unjust accusation framed against him by his wife yet from his former regard for him retaining a respect for that just man he satisfied his resentment with imprisonment for if he had not greatly reverenced and esteemed him from his former conduct he would have thrust his sword through his body and dispatched him at once for jealousy is the rage of a man therefore he will not regard any ransom neither will he rest content though thou give us many gifts and if such is the jealousy of men in general much more violent must that have been with him in a barbarian and injured as he thought by one whom he had honored for you all know that injuries do not affect us in the same way from all persons but that those grieve us most bitterly and deeply which proceed from those who were well affected towards us who had trusted us and whom we had trusted many kindnesses from us he did not consider with himself nor say what have I taken a servant into my house share with him my substance made him free and even greater than myself and is this the return that he makes me he did not say this so much was his mind prepossessed by his previous respect for him and what wonder if he enjoyed so much honor in the house let me see what great regard he obtained even in a prison you know how practiced in cruelty are the dispositions of those who have the custody of prisons they profit by the misfortune of others and harass those whom others support in their afflictions making a gain of them that is truly deplorable with a more than brutal cruelty where they take advantage of those wretched circumstances which ought to excite their pity and we may further observe that they do not treat in the same manner all their prisoners for those who are confined upon accusation only and who are injuriously treated they perhaps pity but they punish with numberless afflictions those who are imprisoned for shameful and atrocious crimes so that the keeper of the prison not only from the manner of such men might have been expected to be inhuman but from the cause for which he was imprisoned for who would not have been incensed against a young man who having been raised to so great an honor was charged with requiting such favors by a base attempt upon his master's wife would not the keeper considering these things the honor to which he had been raised and the crime for which he was imprisoned would he not have treated him with more than brutal cruelty but he was raised above all these things by his hope in God for the virtue of the soul can modify even wild beasts and by the same meekness which had gained his master he captivated also the keeper of the prison thus Joseph was again a ruler he ruled in the prison as he had ruled in the house for since he was destined to reign it was fit that he should learn to be governed and while he was governed he became a governor and presided in the house for if Paul requires this of one who is promoted to a church saying if a man know not how to rule his own house how shall he take care of the church of God it was fit that he who was to be a governor should first be an excellent ruler of the house he presided over the prison not as over a prison but as if it had been a house for he alleviated the calamities of all and took charge of those who were imprisoned as if they had been his own members not only taking an interest in their misfortunes and consoling them but if he saw anyone absorbed and thought he went to him and inquired the cause and could not bear even to see anyone dejected or be easy till he had relieved his dejection such love as this many a one has not shown even to his own children and to these things may be traced the beginning of his good fortune for our part must go before and then the blessings of God will follow for that he did show this care and concern we learn from the story he saw it is said two eunuchs who had been cast into prison by Pharaoh his chief butler and chief baker and he said wherefore look ye so sadly today and not from this question only but from the conduct of these men we may discern his merit for though they were the officers of the king they did not despise him nor in their despair did they reject his services but laid open to him all their secret as to a brother who could sympathize with them and all this has been said by me to prove that though the virtuous man be in slavery in captivity in prison though he be in the depth of the earth nothing will be able to overcome him this I have said to servants that they may learn that though they have masters that are very brutes as this egyptian or ferocious as the keeper of the prison they may gain their regard and though they be he then as they were or whatever they be they soon win them to gentleness for nothing is more engaging than good and manners nothing more agreeable and delightful than meekness gentleness and obedience a person of this character is suitable to all such in one is not ashamed of slavery he does not avoid the poor the sick and the infirm for virtue is superior and prevails over everything and if it has such power in slaves how much more in those who are free this then let us practice whether bond or free men or women thus we shall be loved both by God and men not only by virtuous men but by the wicked nay by them more especially for they the more especially honor and respect for you for as those who are under rule stand most in awe of the meek so do the vicious most knowing from what they themselves have fallen since such then is the fruit of virtue this let us pursue and attain if we adhere to this nothing will be formidable but all things easy and manageable and though we pass through the fire and through the water all things yield to virtue even death itself let us then be zealous in the pursuit of it that we may attain the good things to come in Jesus Christ our Lord with whom etc. End of Homily 4