When pleasure has been entirely extinguished, the bitter sting of reflection A insinuates itself into the mind; with childbearing women, the opposite occurs. For with them, before the birth, there is much pain, and the sharpest labor contractions press them with anguish; but after the birth, there is relief, the pain having passed away with the infant. Here, however, it is not so; rather, as long as we are in labor and conceive corrupt thoughts, we rejoice and are glad. But when we have delivered this wicked child—sin—then, seeing the ugliness of what has been brought forth, we suffer pain, and then we are rent asunder more severely than women in labor. Therefore, I counsel you not to receive corrupt desire, especially not at the beginning; but if we have already received it, let us extinguish the seed within. If, however, we have been so negligent that it has already grown into the deed of sin, let us then kill it again through confession, tears, and self-accusation; for there is nothing so destructive to sin as accusation and self-condemnation.
B Religion that is pure and unstained before God and the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. This is that by which we can become equal to God: to show mercy and compassion. When, therefore, we do not have this, we are deprived of everything. He did not say, "If you fast, you will be like your Father," for God does not do any of these things, nor does God produce anything of the kind. Rather, what does He say? "Be merciful, just as your Father who is in heaven is merciful." This is the work of God. If, then, you do not have this, what do you have? "I desire mercy," He says, "and not sacrifice."
CHAP. II.
C My brethren, do not show partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory. Why is it that you think highly of yourself, he says, while conversely another belittles himself? Are we not all one body, both great and small? Since, therefore, we are one in the head, and we are members of one another, why do you boast in your arrogance? Why do you shame your brother? For just as that one is your member, so are you his, and thence arises a great equality of honor.
Did you not make distinctions within yourselves, D and become judges with evil thoughts? Let us think the same thing toward one another. A poor man arrives; be of the same mind toward him; do not assume a greater swelling of pride on account of wealth; there is neither poor nor rich in Christ. Do not, therefore, blush because of his outward clothing, but welcome him because of his inward faith.
Hear, my beloved brethren, has not God chosen the poor of this world, rich in faith
and heirs of the kingdom which he has promised to those who love him? But you have dishonored the poor man.
We, however, though we have suffered the greatest of injuries, treat those who beg of us with insults and avert our faces. If you do not give, why do you also cause them pain? Correct them, says Paul, as brothers, and do not insult them as enemies. He who corrects his brother does not do so publicly; he does not parade the insult, but does it privately and with great B care, and while grieving and feeling the sting of tears and lamentation. We ought to act out of fraternal feeling, we should correct with fraternal good will, not as if we were distressed at the giving, but as if we were distressed that he is violating the commandment for the sake of gain. For if you insult after giving, you corrupt the pleasure of the gift. But when you neither give and yet insult, how great an evil have you not wrought upon that wretched and miserable man? He came to you as if he were to be shown mercy, but he departed having received a mortal wound, and he wept all the more. For when he is forced by his need to beg, and then is insulted because he begs, see how great the punishment is for the one who insults. You provoke the One who made him; for if he himself left himself to be in poverty for your sake, so that you might have the opportunity to care for him, and you insult him who is in need because of you, how great is such senselessness! How great an act of ingratitude is this!
VERS. 6, 7. Do not the rich oppress you by their power, and do they not drag you into courts? Do not they blaspheme the good name which has been called upon you?
Bear their greed generously. They destroy themselves, not you. They rob you of wealth, but they strip themselves of the good will of God and his protection. But he who is destitute of these, even if he possessed all the riches of the world, is the poorest of all.
VERS. 12. So speak and so act, as those who are about to be judged by the law of liberty.
For it is better for you to be frightened by words, so that you may not suffer in reality.
VERS. 13. But mercy triumphs over judgment.
Almsgiving is a certain wonderful thing and a protection for those who perform it; for it is beloved of God and always stands near him, easily pleading for grace in all things that it desires, provided only that it is not rendered unjust by us. It is unjust, however, when we perform it with goods acquired by rapine as if they were clean. It grants great righteousness to those who perform it—so great is its strength, both in favor of the merciful man and in favor of the sinner. It itself breaks bonds, D chases away darkness, extinguishes fire, puts the worm to death, and averts the gnashing of teeth, and does so with great security.
A The gates of heaven are opened. — And a little later: For she is truly a queen, making men like unto God: "Be ye therefore merciful," it is said, "as your Father also who is in heaven is." She is nimble and light, having gilded wings that beat the ether as they fly, greatly gladdening the angels. Of her it is said: "The wings of a dove covered with silver, and her hinder parts in the paleness of gold." Like some golden and living dove she flies; having a gentle look, eyes that are mild—nothing is better than that eye. The peacock is beautiful, but compared to her he is a jackdaw; so beautiful and wonderful is this bird. She looks always to the heights; and is surrounded by much of the glory of God. The Virgin is she who has golden wings, well-ordered, having a white and mild countenance. She is winged and light, standing before the royal throne. When we are judged, she suddenly rises and appears, and plucks B those whom she covers with her outspread wings from condemnation; God desires her, and not sacrifice.
VERS. 17-19. "So also faith, if it have not works, is dead in itself." But someone will say: "Thou hast faith, and I have works; show me thy faith without works, and I will show thee my faith by my works. Thou believest that there is one God; thou doest well; and the demons believe, and tremble."
For even if someone correctly believes in the Father and in the Son and in the Holy Spirit, but does not have an upright life, the faith brings him no profit for salvation. Therefore, when you read: "This is eternal life, that they may know thee the only true God," do not think that these words are enough for us for salvation. For it behooves us to exist with lives and conduct that are most pure.
Great indeed are faith and salvation, and without faith it is never possible to be saved. But it is not sufficient for this to have worked by itself alone. But there is need also of upright conduct; C and on account of this also Paul, to those who have already been deemed worthy of the mysteries, exhorts them, saying: "Let us hasten to enter into that rest"; let us hasten, he says, as if faith were not enough, but as if it were required that life be also set forth, and that great eagerness be shown. For there is truly need of much eagerness in order to enter into heaven. For if the Hebrews who suffered so many things in the desert were not found worthy of the earth, and were not able to possess the land, because they murmured and because they committed fornication, how shall we be judged worthy of heaven, we who live negligently and softly? Surely, therefore, we must labor with much fervor. And again:
"Faith without works is dead."
Reasonably so; for just as a beautiful and flowering body, when it has no strength, is like to those things which are painted, so is right faith without works.
SUPPLEMENT TO THE WORKS OF ST. JOHN CHRYSOSTOM. CHAP. III.
A VERSE 1. *Be not many masters, my brethren, knowing that ye receive the greater judgment.*
Since to teach without doing brings not only no profit, but even much harm and condemnation to him who directs his own life with such thoughtlessness, he forbids those who teach without works to teach, cutting off the contention of those who do not wish to work, and denouncing against them a great judgment. For he who is not condemned—just as he is also perfect—is he who does not stumble in word and deed in his teaching, and is able to bridle his whole body. For if he teaches these things, and defines the faith by right words consistent with bright works of faith, clearly he bridles his own whole body, and allows it to have no friendship toward the world.
VERS. 5, 6. *So also the tongue is a little member, and boasteth great things. Behold, how great a forest a little fire kindleth! And the tongue is a fire, a world of iniquity.*
Therefore, with the same watchfulness, guard both the tongue and the pupil of the eye. The tongue is a royal horse. If you place a bridle upon it and teach it to walk becomingly, the King rests upon it and sits thereon; but if you let it go unbridled to be borne along and to leap, it becomes a chariot for the devil and his demons.
VERSE 8. *But the tongue no man can tame; an unruly evil, full of deadly poison.*
The tongue is a sharpened sword. But let us not inflict wounds upon others; rather, let us cut off our own corruptions. C
VERSE 13. *Who is a wise man and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom.*
Let us cleanse the filth from the ears of the soul. For just as filth and mud obstruct the ears of the flesh, so do worldly and crass narratives, and those concerning interest and loans, obstruct the hearing of the mind more severely than any filth; nay rather, they do not merely obstruct, but also render it unclean.
CHAP. IV.
VERSE 8, 9. *Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners, and purify your hearts, ye double-minded. Be afflicted and mourn. Let your laughter be turned to mourning, and your joy to heaviness.*
For he who, after sinning, uses repentance, is worthy not of mourning but of blessings, before the choir of the righteous. For say thou thy sins first, that thou mayest be justified. But if D
after sinning, he is not so much pitiable for having fallen as he is for lying where he fell. But if not to repent of sins is a grievous thing, what kind of punishment does one deserve who is puffed up over his sins? For if a person who is carried away by his good deeds is unclean, what kind of forgiveness will he obtain who suffers this same thing over his sins?
CHAPTER V
VERS. 1, 2. Come now, you rich, weep and howl for your miseries that are coming upon you. Your riches have rotted, and your garments have become moth-eaten; your gold and silver have rusted.
Let us embrace the narrow way. How long shall we be sensual? How long shall we be soft? Shall we be satisfied with luxuriating, laughing, and procrastinating? Will the same things—table and surfeit and luxury and money and possessions and buildings—always exist? And what is the profit? Death; and what is the end? Ash and dust, coffins and worms.
VERS. 5. You have lived luxuriously on the earth and have been wanton; you have fattened your hearts as in a day of slaughter.
What then? Are we forbidden from feasting? Yes, and vehemently. Why then were these things created for our consumption? Because He also created bread, and yet excess is forbidden; because He also created wine, and yet the abuse of drink is condemned. He does not command us to shun food as if it were unclean, but because it enervates the soul through intemperance. For every creature of God is good, he says, and nothing is to be rejected if it is received with thanksgiving.
VERS. 8. Be patient also you, establish your hearts, for the coming of the Lord has drawn near.
Patience toward one another, endurance toward those who are without. For a person is patient toward those whom he could also avenge; he endures those whom he cannot avenge; for this reason, with respect to God, it is never called endurance, but patience is used in many places. If, therefore, even here they seem to have been abandoned, still they will enjoy much glory there. When those who are puffed up with great pride see those who were scourged by them, those who were despised and mocked, standing near to God, then they will weep and howl, when they bring these pitiable and miserable ones, who suffered ten thousand terrible things and yet believed, into such great splendor.
Before all things, my brethren, do not swear, neither by heaven, nor by the earth, nor any other oath.
What then if someone demands an oath and imposes necessity? Let the fear of God be more powerful than the necessity. For if you are going to put forward such excuses, you will keep none of the commandments. And yet, in human laws, you would dare nowhere to put this forward, nor even to say it, but willingly
A and even against his will, one accepts what is written. Otherwise, one will never undergo necessity. For he who has heard of the blessings mentioned above, and has prepared himself in such a way as Christ commanded, will never, in any case, face such a necessity, being revered and solemn before all. What is the "extra" regarding "yes" and "no"? An oath is not for perjury; for no one needs to learn that perjury is from the evil one and is "extra," but the contrary; for it is an oath that is something "extra" and "more."
VERS. 17, 18. *Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.*
In order that, [even] if they were being consumed by famine, they might hasten to the Creator; so that the famine might be a basis of salvation for them. For nothing, he says, is able to instruct as well as famine, so that even if they are instructed in this way, they might proceed to the Maker of all. And after a few things: The word of the prophet went forth, and immediately the air was changed; the heaven became bronze, not by changing its nature, but by restraining its efficacy. The elements were immediately transformed. The word of the prophet fell like a fierce and devouring fire, like a fever into the loins B of the earth, and at once all things were dried up, and all things were laid waste, and vanished.
VERS. 19, 20. *Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.*
And how is it necessary to convert? As in the case of the husbandmen, the seeds are cast in all at once, but there is no rest then; rather, much solicitude is still required. For unless the earth is cast over them and the things sown are covered, it has been sown for the hens and all the seed-eating birds. So also with us, unless we cover with continuous recollection the things that have been sown; for the devil snatches away, and our own C negligence lets them perish, and the sun dries them up, and the rain submerges them, and thorns choke them. Whence it is not sufficient only to have once cast in all the seeds, but much assiduity must still be applied. The birds of the sky must be chased away, the thorns must be pulled up, much earth must be heaped upon stony places, and every scourge must be anticipated, averted, and repaired. But, indeed, in the earth, all things depend on the farmers, for it lies inactive, being disposed only passively; but it is certainly not so in our spiritual earth. For it does not depend [wholly] on the teachers, but if not the greater, at least the half part depends on the disciples. It is our task, therefore, to cast the seed, but yours to carry out our counsels D.
FRAGMENTA IN EPISTOLAM I S. PETRI.
IN PRIMAM S. PETRI EPISTOLAM.
CHAPTER FIRST.
AVERS. 6-8. Modicum nunc si oportet contristari in variis tentationibus, ut probatio fidei vestræ multo pretiosior auro liquefacto, quod per ignem probatur, inveniatur in laudem, et gloriam, et honorem, in revelationem Jesu Christi, quem cum non videritis diligitis.
The righteous are afflicted so that they may be crowned; sinners, so that they may pay the penalty for their sins. However, not all sinners pay the penalty here, lest many deny the resurrection; just as not all the righteous are afflicted, lest you think that vice is to be praised and you grow to hate virtue.
VERS. 18, 21. Scientes quod non corruptibilibus auro et argento redempti estis de vana vestra conversatione paternæ traditionis, sed pretioso sanguine quasi Agni immaculati et incontaminati Christi: præcogniti quidem ante mundi constitutionem, manifesti autem in novissimis temporibus propter vos qui per ipsum fideles estis in Deum. B
We are the creation of God, but through sin we have become the devil's. Having then become the devil's, the Savior ransoms us with His own blood; this is what is meant by, "You have been bought with a price." For we have been bought with a precious blood. For just as a venerable and good householder might deliver a wicked slave, who has many faults and whom he has judged unworthy of his beautiful house and his own company, to another that he might train him; and then, if he should see him punished under a wicked master and saying, "I will return to my former master, for it was better for me then than it is now," he gives the price again and redeems him, so that he may become a peculiar people; thus does God also recover us C. And how are we His own and not His own? As created beings, we are His own; but as having fallen into sin, we become aliens, not His own. Do not think that you are God's own if you are a sinner; for the devil possesses you; you are his property. "Man of sin, son of perdition"—he buys you, not with precious blood, but with ignoble blood; for he buys you with sin, he buys you with lust, for he is impure; he buys you with murder, for he is a slayer of men; "For he was a murderer from the beginning, and stood not in the truth," and these are his customs and his laws.
CAP. II.
DVERS. 7, 8. Non credentibus autem: lapis quem [reprobaverunt qui ædificabant, hic factus est in caput anguli, et lapis offensionis].
reprobaverunt aedificantes, hic factus est in caput anguli, et lapis offensionis et petra scandali.
These words are referred to Christ, since He Himself introduces this prophecy in the Gospels, saying: "Have you never read, The stone which the builders rejected, the same is become the head of the corner?" A And a little later: "The stone which the builders rejected." He means the Jews, the Scribes, and the Pharisees, because they rejected Him, saying: "Thou art a Samaritan, and hast a devil"; and again: "This man is not of God, but seduceth the crowds."
CAP. III.
VERS. 10. *And his lips that they speak no guile.* Guile is falsehood, and deceit, and slander, and accusations that do not possess the truth. How dear these things are to the enemy of truth, namely Satan, the father of lies! For he is a liar, as the Savior says, and stood not in the truth. B Therefore, these rapacious things of his must be rejected by the saints, and we must rather cleave to God, who is Truth.
VERS. 11. *Declina a malo, et fac bonum (Turn away from evil, and do good).* It is not possible for us never to receive any evil into our mind at all, for such thoughts very often occur to a person; but whoever is wise flees from them, and delights to weigh down the scales toward better things and those that have a much greater utility. This, I think, is what it means: *Turn away from evil.*
CAP. IV.
VERS. 9. *Hospitales invicem, sine murmuratione (Use hospitality one to another without murmuring).* If you receive your neighbor as Christ, you will not murmur nor be ashamed; rather, you will be greatly exalted in the duty. But if you do not receive him as Christ, you will not even receive Christ, who says: "He that receiveth you, receiveth me." C If you do not receive him in this way, you will not have the reward. Abraham received the men passing by, travelers as he believed, into his hospitality. But he did not entrust everything to his servants; he ordered his wife herself to knead the flour, although he had household slaves. But he himself desired to receive the reward together with his wife, not only of hospitality, but also of service: so we ought to show hospitality, doing everything ourselves, so that we also may be sanctified.
CAP. V.
VERS. 2, 3. *Feed the flock of God which is among you, not as lording it over the clergy.* For Christ says: "He that will be first among you, shall be your servant"; and: "He that shall humble himself, shall be exalted." What do you say? If I humble myself, shall I then be exalted? Yes, He says: for such is My power, that I am D rich and resourceful in providing the contrary through the contrary. Do not fear; the nature of things follows My will, whereas I am not bound by nature.
FRAGMENTS ON THE SECOND EPISTLE OF ST. PETER
A Ver. 6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in time. He does not say "He will exalt" simply, but adds "in time," teaching us to await that exaltation which is truly in the world to come. Ver. 14. Peace to all of you who are in Christ. Amen. See how, when he suggests what is to be done, he seals them with prayer, placing peace as a seal upon the things he has set forth.
ON THE SECOND EPISTLE OF ST. PETER
B CHAPTER ONE. Ver. 2. Grace to you and peace be multiplied in the knowledge of God and of Jesus Christ our Lord. There is nothing equal to this peace; for this reason we pray and beseech, invoking the angel of peace, and everywhere we seek peace in the churches, peace in prayers, peace in supplications, in greetings. And universally, and again, and a third time, and often, the presiding officer of the Church gives it: "Peace to you." For what reason? Because it is the mother of all good things, it is the foundation of joy. C For this reason, Christ also ordered the apostles, when entering houses, to announce this first, as a presage of all good things. "Into whatever house," he says, "you enter, first say: Peace to this house." If this is wanting, all things are in vain. And Christ said to the disciples: "My peace I give to you." It makes a way for charity.
Ver. 5, 7. And this same thing, bringing in all diligence, add in your faith virtue, and in virtue knowledge, and in knowledge continence, and in continence patience, and in patience godliness, and in godliness brotherly love, and in brotherly love charity. What are these things that have just been mentioned? Virtue, knowledge, continence, patience, godliness, D brotherly love, charity; which must not only be in us, but also abound. For if their presence is useful, their abundance is much more so. What then is the utility of them? They generate confidence in the day of our Lord Jesus Christ. I mean in his second appearing, when he comes to judge the living and the dead. It is a great and truly superexcellent good to have confidence before the divine and fearful judgment seat.
Ver. 9. For he to whom these things are not present is blind, and groping with his hand. Hearing these things, then, let us fortify ourselves on all sides and attend to what is said, and let us purify ourselves from worldly
let us cleanse ourselves from worldly things. But if we do the one but neglect the other, we shall gain nothing; for if not in this way, we shall in that way find destruction. For what difference does it make whether we are ruined not by wealth, but by sloth; not by riches, but by cowardice? Since even the farmer, in whichever way he may lose his seed, laments it equally. A
CAP. II.
Vers. 6. *And turning the cities of Sodom and Gomorrah into ashes, he condemned them to destruction, making them an example to those who should live ungodly.*
Do you wish to learn the reason why these things occurred at that time? It was because of a sin, indeed, shameful and detestable. These men of old were seized with unbridled lust for boys, and because of this they paid such a penalty. B
Vers. 16. *He received the rebuke for his own iniquity; a dumb animal, speaking with the voice of a man, checked the prophet’s madness.*
If the grace of God worked in an ass, and not in vain, for the sake of direction and the benefit of the Israelites, it is evident that it will not refuse to work in us, but will even sustain this for our sake.
ON THE FIRST EPISTLE OF SAINT JOHN, CAP. III.
Vers. 8. *He who does sin is of the devil, for the devil has sinned from the beginning. For this the Son of God was manifested, that he might destroy the works of the devil.* C
Since the devil, having turned to evil before all others, became set in sin, everyone who acts sinfully acts by his own work. For the devil himself initiates it in the one who sins through an abundance of evil thoughts, as it was with Judas. But someone will say that the devil comes to be in those who sin, since he who has sinned has given him a place. But to these words, "to give place to the devil," it must be understood as doing iniquity, and not just having sinned. For he gives him place who, compelled by passions to receive him, consummates sin through his actions. Hence it is well said "he who does," and not "he who has done." For he who is held by repentance is no longer of the devil, but only he who still works sin. And thus, therefore, he who does, and not he who has done it, is still a servant of sin, according to the way Scripture puts it: *He who does sin is a servant of sin.* D
Vers. 17. *But whoever has the goods of this world, and sees his brother in need, and closes his heart from him, how does the love of God abide in him?*
When you see a poor man, do not pass by, but immediately consider what you would desire if you were that poor man. What would you not wish all to do for you?
VERS. 18. Little children, let us not love in word, neither in tongue; but in deed and in truth.
It does not even suffice to have offered service, but [this must be done] with liberality and not with sorrowful benevolence, but rather not only without sorrow, but with a cheerful and joyful mind.
CAP. IV.
VERS. 8. He that loveth not, knoweth not God; for God is love.
And what sort of love does he mean? That which is sincere, and not that which terminates in words. It is certainly that which proceeds from the mind and will and experiences pity from a pure heart. For there is also a love among the wicked: thus thieves love thieves, and murderers love murderers. But this love is not from a good conscience, but from a bad one.
SUPPLEMENT TO THE LITURGY OF ST. CHRYSOSTOM.
(Goar, Rituale Græcorum, edit. Paris. 1647, p. 783.)
A Chrysostom’s prayer for those suffering from demons and every infirmity.
Let us pray to the Lord.
O eternal God, who hast delivered the race of mankind from the captivity of the devil, deliver thy servant from every operation of unclean spirits; command the wicked and unclean spirits and demons to depart from the soul and body of this thy servant, and not to remain or hide within him. May they be put to flight in thy holy name, and that of thine only-begotten Son, and of thy life-giving Spirit, from the creature of thy hands. That having been cleansed from every diabolical influence, he may live holily, justly, and godly, being accounted worthy of the immaculate mysteries of thine only-begotten Son and our God, with whom thou art blessed and glorified, together with thy most holy, good, and life-giving Spirit, now and ever, and unto the ages of ages. Amen.
Another prayer of the same.
Let us pray to the Lord.
Thou who rebukest all unclean spirits, and by the power of thy word didst cast out the legion, manifest thyself now through thine only-begotten Son upon this creature whom thou didst create in thine image, and deliver it from the one by whom it is oppressed; that having received mercy from thee, it may be cleansed and gathered into thy holy fold, and may be preserved as a living temple of the holy Spirit and of the divine and immaculate sacraments, by the grace and mercies and philanthropy of thine only-begotten Son, with whom thou art blessed, together with thy most holy and good and life-giving Spirit, D now and always, and unto the ages of ages. Amen.