Homily XLI

[LATIN COLUMN] 863 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, but to show how great debtors we are to God. For if, when we honor a man and God equally, we insult God, much more [do we do so] when we prefer men to Him. If the same sins committed against men are shown to be far greater when committed against God, how much more so when the sin itself is greater and more grievous? Let a man examine himself, and he will see that he does everything for the sake of men. How blessed we would be if we did as much for the sake of God as we do for the sake of men and for human glory, fear, and honor. ^B If, therefore, we are liable for so many and such great things, we ought from the heart to spare those who do us injury, who plunder our goods, and to forget the injury. For the way to the remission of sins requires no labors, no expenditure of money, nor anything else, but only the will; one need not travel abroad, nor seek the ends of the earth, nor undergo dangers or labors, but it is enough to wish it. What excuse, I ask, shall we have regarding those things which seem difficult, when we do not perform a matter that has such gain and such great utility, and no labor? Can you not renounce money? Can you not bestow wealth upon the needy? Can you not desire some good? Can you not spare one who does you an injury? For if you were not liable for so many things, yet God had commanded you to spare, would it not be necessary to do it? But now, being liable for so many sins, do you not spare? And this, when He demands [payment] from those things which you have from Him. If, therefore, we come to our debtor, he, knowing the situation, honors, receives, and respects us, and shows all benevolence, and yet is not released from the interest, but [it is done] so that He may make us milder regarding the demand; but you, ^C when you owe so much to God, and are commanded to forgive so that you may receive again—do you not forgive? Why, I ask you? Woe to me, what kindness we enjoy! How great is the wickedness we show! How great the sleep! How great the sloth! How easy is virtue! Here there is no need for bodily strength, no money, no power, no friendship, no other thing; but it is enough to wish it, and the whole matter is perfected, having much utility. Was someone annoying to you, did he insult and strike you? Think that you do many similar things against others and against the Lord Himself: forgive and spare: let it come to your mind to say: "Forgive us our debts, as we also forgive our debtors" (Matt. 6:13). Think that if you do not forgive, you will not be able to say this with confidence; but if you do forgive, you ask for it as a debt, not because of the nature of the thing, but because of the kindness of the Giver. And how is it equal, for him who forgives his fellow servants, to receive remission of sins against the Lord? And yet we obtain this kindness, because He is rich in mercy and pity. ^D That I may show you, however, that besides that and besides the remission, from the mere fact that you forgive, you bring back gain: think how many friends such a man has, how all everywhere celebrate him with praises. He is a good man who is easily reconciled, who knows not how to remember injuries; as soon as he is wounded, he is healed. Such a man, if he falls into calamity, who will not pity? Who will not forgive him when he sins? Who will not grant grace to him who intercedes for others? Who would not want to be a friend or servant to such a good soul? Yes, I implore you, let us do everything for this matter, not only toward friends and relatives, but even toward servants: "Forgiving," He says, "their threats, knowing that your Lord is in heaven" (Eph. 6:9). If we forgive sins to our neighbor, if we bestow alms, if we are humble (for this too washes away sins; for if the publican, because he only said, "Be merciful to me a sinner" [Luke 18:13], went down justified, much more shall we, if we be humble and contrite, be able to obtain much mercy); if we confess our sins and condemn ourselves: we shall wipe away the greatest part of the filth. For there are many ways that cleanse. Let us therefore oppose the devil from all sides. I have said nothing difficult, nothing harsh. Forgive him who did you evil, pity him who seeks pardon, humble your soul: even if you are a great sinner, you will be able to obtain the kingdom, by these things purging sins and wiping away filth. Would that all, having been purged here of all filth of sins through confession, might obtain there the promised goods, by the grace and kindness of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, power, honor, now and always, and for ever and ever. Amen.

HOMILY XLI

If Paul, writing to Timothy, beloved, commanded servants to use much obedience toward their masters, think how it is that we ought to be affected toward the Lord, who created us from nothing, who sustains and clothes us. If in no other way, at least let us serve Him as our servants serve us. Do they not spend their whole life in this matter, that they may procure rest for their masters; and is this work, is this their life, that they may be anxious about his affairs? Do they not care for what is the master's throughout the whole day, and for their own only in a small part of the evening? We, on the contrary, are always about our own, but about the Lord's [affairs]—not even for a small part of time: and this when He does not need our service, as masters need the work of servants, but when those very things performed for the Lord accrue to our own utility and gain. For there, the service of the servant is useful to the master; here, however, the service of the servant does not benefit the Lord, but rather the servant himself: "For of my goods," He says, "you have no need" (Ps. 15:2). Say to me, for what profit is there to God if I be righteous? What loss, if I be unrighteous? Is not that nature undefiled? Is it not free from all loss and passion? Servants possess nothing of their own, but everything belongs to the master, even if they abound in wealth: we, however, have many possessions, nor is it without cause that we enjoy such honor from the God of all.

HOMILY XLI.

What master ever gave his own son for a slave? None; but all would choose to give slaves for their children. Here, however, it is the reverse: He did not spare his own Son, but gave Him up for us all, for all the enemies who hated Him. Servants, even if they are ordered to do heavy tasks, do not resent it, especially if they are well-disposed; yet we fret over ten thousand things. ^A No such promise is made to servants as what God makes to us; but what? Freedom, he says, here—which is often more burdensome than slavery; for often hunger has overtaken us, and this freedom has become more bitter than slavery; and [yet] this is the greatest gift. But with God there is nothing perishable, nothing corruptible: but what? *I do not call you slaves,* He says; *you are my friends* (John 15:15). Let us be ashamed, beloved; let us fear; if servants serve us, let us serve the Master; or rather, we do not even show a percent of the service [they show us]. They act philosophically out of necessity, having only clothing and food; we, however, abuse [our] luxury. ^B If from nowhere else, let us at least receive the standards of philosophy from them. For Scripture knows how to send men not only to servants, but also to irrational creatures; as, for example, when it commands us to imitate the bee or the ants (Prov. 6). But I exhort [you] to imitate even [your] servants: whatever they do out of fear of us, let us do even that much out of fear of God; for we will not find you doing it. They, through fear of us, are insulted ten thousand times, and stand silent, more than any philosopher; they are insulted both justly and unjustly, and do not talk back, but plead, though often having done no wrong; ^C receiving nothing more than what is needed, and often even less, they are content; and sleeping on a pallet, and being filled only with bread, and having all their other way of life lowly, they do not complain nor resent it. They, through fear of us, when entrusted with money, return it all (for do not tell me of the wicked among servants, but of those not overly bad); if we threaten, they immediately draw back. Are these not signs of philosophy? Do not say that it happens by necessity, because the necessity of hell also hangs over you, and not even so are you sober, nor do you provide as much honor to God as you enjoy from your servants. ^D Each of the servants has an assigned dwelling, and does not trespass into his neighbor's, nor does he covet the possession of a greater one. And one might see these things kept among servants through fear of their masters; and rarely would you see a servant seizing or damaging the things of another servant. But among free men the opposite of these things happens; we bite and devour one another, we do not fear the Master; we seize the things of our fellow servants, we steal, we strike, while He is looking. This, a servant would not do, but would [refrain], even if he strikes, when the master is not looking; even if he insults, when he is not listening; but we dare [to sin] while God is both seeing and hearing everything. The fear of the master is before their eyes at all times; but of Him, we have none at any time. For this reason everything has been turned upside down, everything is confused and corrupted, and we ourselves never take to heart the things in which we have sinned; yet we examine the sins of our servants with all precision, even the smallest. I say these things, not wishing to make servants arrogant, but to turn our own arrogance, to awaken our sloth; so that even if it is in this way we may serve God—as servants serve us; so [we may serve] Him who made us, as they serve us, who are of the same essence, and who have not received any such [good] from us. These too are free by nature; *Let them have dominion over the fish,* and to them it was said. This is not a slavery of nature, but of merit and circumstance; but nevertheless they provide us with much honor. We, however, impose upon them with all precision for the sake of our own service; yet to God we do not provide even a percent of that, and this is true even though the benefit turns back to us. For by how much more earnestly we serve God, by so much more we shall benefit ourselves, and we ourselves shall profit more. Let us not, then, deprive ourselves of such benefit. For God is self-sufficient and in need of nothing; but the reward and the profit return again to us. And if it is necessary to philosophize also about the good things laid up for the saints, truly that is the ease that is truly so, where pain and sorrow and sighing have fled away; where there are no anxieties, nor labors, nor anguish, nor fear that strikes and shakes the soul, but only the fear of God, which is full of pleasure. It is not there, *In the sweat of your face you shall eat your bread,* nor thorns and thistles; it is not there, *In pains you shall bring forth children, and your turning shall be to your husband, and he shall rule over you* (Gen. 3:19, 16). Everything is joy, peace, gladness, pleasure, goodness, gentleness, love. There is no jealousy there, nor envy, no death, neither this one of the body, nor that one of the soul, no shadow, nor night; everything is day, everything is light, everything is bright. It is impossible to grow weary, it is impossible to be sated; we shall ever continue in the desire for good things. Do you wish to have some image of the condition there? It is not possible; nevertheless, as far as is possible, I shall try to give you some image. Let us look up into the heaven, when, with no cloud troubling [it], it shows its own crown; then after having spent a long time [looking] at the beauty of its appearance, let us consider that we shall have a floor—not like this one, but as much more beautiful as a golden ceiling is compared to a clay one; and the one after that, again, the floor above that, then the angels, the archangels, the infinite throngs of the incorporeal powers, the very palaces of God, the paternal throne. But, as I said, words do not have the power to present the whole; there is need of experience and of knowledge which is born through experience. How do you think, tell me, Adam was in paradise? This way of life is much better than that, by as much as heaven is better than earth. Nevertheless, let us seek another image. If it were to fall to the lot of one reigning to now rule over the whole world, and then to be troubled neither by wars nor by anxieties, but only to be honored and to live in luxury, and to have many guards, and for gold to flow to him from every side, and for him to be a spectacle to all; what kind of soul do you think he would have, if he saw the wars everywhere on earth ceased? Such something it shall be; or rather, I have not yet reached that image; therefore it is necessary to seek another one. Consider, then, with me. For just as a royal child, while he is in the womb, perceives nothing; but if it should happen that he suddenly came out from there to ascend the royal throne, not gradually, but to receive everything all at once; thus it is