A the synod declares that he must be driven from his see. Soldiers invade the church. Other violent acts. The clergy and people gathered in the field are attacked. John Chrysostom writes to Pope Innocent. Pope Innocent and Emperor Honorius wish an ecumenical synod to be convened. Assassins attempt to kill John. The common people, devoted to John, guard him. John surrenders himself to the soldiers to be led into exile. The burning of the church. Arsacius is substituted for John Chrysostom. Eutropius the reader dies under torture and is considered a martyr. Tigrius the presbyter is tortured. Olympias the deaconess. Pentadia the deaconess. Certain bishops are expelled. Emperor Honorius’s letters to Arcadius. Empress Eudoxia dies. Chrysostom arrives in Caesarea in Cappadocia. Pharetrius orders John to be driven from Caesarea by the monks. Seleucia, a pious matron. Chrysostom’s hardships on the road. Chrysostom reaches Cucusus, the place of exile. Constantius the presbyter visits Chrysostom. Chrysostom writes many epistles and begins many others. He writes to Theodore of Mopsuestia. Porphyrius is intruded into the Antiochene bishopric. Adolia, an Antiochene matron, joined by the bond of charity. Chalcidia and Asyncritia are devoted to Chrysostom. Chrysostom takes great concern for Marutha, bishop of the Catholics of the Goths. Praises of peace. Chrysostom, in exile, takes care of his flock. Chrysostom falls ill. Olympias was driven from Constantinople. Chrysostom writes to the Antiochenes. Chrysostom is always solicitous for the propagation of the faith. Tumults in Phoenicia against the heralds of the Gospel. Constantius the presbyter, having been sent by Chrysostom, is harassed. Arsacius dies, and Atticus is intruded into the see. Very many bishops flee to Rome. Pope Innocent’s letters. Pope Innocent and Emperor Honorius wish to celebrate an ecumenical synod. Chrysostom is forced by the incursions of the Isaurians to change his residence and flees to Arabissus. Constantius the presbyter flees to Cyprus. The story of Theodotus the reader. The extent of the evils of Armenia; Chrysostom sends letters to the bishops of the West. Bishops sent by Emperor Honorius to Arcadius are badly received. The treatment of the Oriental bishops returning from Rome is most harsh. The machinations of Atticus in intruding himself into the see of Constantinople. Many bishops are harassed and driven from their sees. Presbyters and monks are badly treated. He writes two excellent books and sends them to Olympias. Certain epistles to Olympias. Chrysostom’s enemies, seized by jealousy, arrange for him to be sent to Arabissus and later to Pityus. John Chrysostom dies at Comana in Pontus. The wondrous gathering of monks and virgins at his funeral. His body is brought back to Constantinople. 83-264 STILTING’S chronological compendium of the deeds and writings of St. John Chrysostom. 263-272 MONITUM on the two paraeneses or epistles to the fallen Theodore. 271-278 PARAENESIS I to the fallen Theodore.—The state of the fallen soul. Hope should never be taken away from the sinner. Those who persist in sins are to be deplored. Any crimes can be wiped away by penitence. God never turns away from sincere penitence. Penitence is valued not by time, but by affection. There is no sin for which a remedy cannot be offered. Gehenna is for the demons; the kingdom of heaven is intended for us. The fire of hell is not like this fire. A description of the punishments of hell. The happiness of eternal life. The loss of the heavenly kingdom is graver than eternal torments. Testimonies concerning the future judgment. An image of heavenly happiness. The beauty of the body cannot be increased, that of the soul always can. Theodora inflamed by love of Hermione. The deceptive appearance of bodily beauty, the adornment of the soul. Any diseases of the soul can always be cured. The beginning of penitence is difficult, the rest thereafter is easier. The story of a youth who fell and later repented. Another example. What the condition of true penitence is. 277-308 PARAENESIS II to the same person.—Human nature is slippery; it falls quickly, it rises quickly. What is to be desired in this life. Nothing in the world is stable. Many lamented the lot of Theodore. No one is free unless he lives in Christ; the only calamity for a Christian is to offend God. 309-316 MONITUM on the three following short works. ADVERSUS (Against the opponents of those who induce others to the monastic life), in three books. 319-320 BOOK I. Certain people harass monks and ascetics. John Chrysostom prepares to publish a book. Persecutors harm not the saints, but themselves; the example of Nero and Paul. Faith alone is not requested, but the good life. 319-333 BOOK II, to an unbelieving father. He who despises all things is truly rich. We are made more illustrious by virtue than by wealth. No one wishes, nor if he wished could he harm, him who has left all things. He who scorns all earthly things consoles those who are weeping more easily. Christians flourish most when they are attacked. The brevity of pleasure. The story of a certain solitary whose father was a pagan. 331-348 BOOK III, to a believing father. One must be vigilant for the salvation of one’s neighbor. How great an evil it is to neglect one’s children. Laws B of educating children given by God. We are made upright or wicked by our purpose. Diverse degrees of salvation. He inveighs against the wicked Sodomitic crime which was then prevailing especially. How necessary is philosophy, or character formation. Laws and punishments are necessary to the state. The life of monks is compared to the angelic life. Avarice combined with eloquence is an evil. The words of Socrates in Plato at the beginning of the Apology. How much holy men achieved without eloquence. The story of a youth instructed by a monk. How much more praiseworthy is the life of monks than the secular life. The same precepts for monks and seculars. Seculars are saved with greater difficulty. He is truly a father who cares for the salvation of his son. He who distributes money is a truer possessor than he who hides it. We are to render an account of our sins after ten years. One must dedicate oneself to virtue from early age. It was the custom for adolescents to stay in the monastery only for a time. Not all achieve the supreme pinnacle of virtue. The history of Hannah and Samuel. An exhortation to parents to instruct their children in piety. 349-386 MONITUM on the following short work. 387-388 COMPARISON of the power, wealth, and excellence of a king with a monk living in the truest and Christian philosophy.—Who at length is truly to be called a king. He compares the monk with the king in waging war. Who is more blessed in the night time. The beneficence of a monk is greater than that of a king. He compares the monk with the king in those things which follow death. 387-393 MONITUM on the two following books on compunction. 391-394 BOOK I to the monk Demetrius on compunction.—The revilers are excluded from the kingdom of heaven. The perfection of the evangelical life. Vain glory makes good works useless. Through sloth, light things become heavy, and through alacrity, heavy things become light. Chrysostom withdraws to the tabernacles of the monks. The immense power of heavenly desire. Paul’s vehement love. In Baptism we receive grace and the Holy Spirit. Grace requires our cooperation. 393-410 BOOK II to Stelechius on compunction.—Paul’s love toward Christ transcends all the heavens. David loved Christ ardently. The inscription of the Psalm, "for the eighth," what it signifies. God’s providence toward man. MONITUM on the books to Stagirius. 411-452 ORATION of exhortation to Stagirius, an ascetic tormented by a demon. 421-424 423-424 BOOK I. Stagirius is tormented by a demon. The demon takes on the form of his own. A man addicted to labor. The incursions of the devil against us are a proof of merit. Why God did not take the devil from our midst. He shows the providence of God from the history of the flood. One must believe the promises of God. He illustrates the matter with the example of Joseph. The example of the Apostle Paul. Where faith has merit. He uses the example of the potter. It is not to be asked why the good are afflicted. Why God does not punish everyone here. Why many are afflicted for their whole life. Why some sin after affliction. 423-448 BOOK II. Stagirius had profited much from the insults of the demon. Who are truly demoniacs. The time for rewards is the future, for labors the present. He shows this with examples of the saints. He brings forward the example of Abraham. How many adversities Abraham suffered. The destruction of the Sodomites was an occasion of sadness for Abraham. Concerning the sacrifice of Isaac. In what way Jacob was afflicted. The abduction of his daughter Dinah. He uses the example of Joseph. 447-473 BOOK III on Sadness.—He brings forward the example of Moses. Moses’s hardships in the desert. Moses is harassed by another tribulation and sadness. Joshua, the successor of Moses, was also afflicted. He illustrates the matter with the example of Samuel. David is also harassed by hardships. David is afflicted by the crimes of his sons. The hardships of Daniel. Elias was himself also afflicted; Elisha the prophet; the Apostle Paul are among those who were afflicted. He compares the grief of Stagirius with the sorrow of the ancients. The example of Aristoxenus from Bithynia. The approach to the guesthouse is an occasion for consolation. Why God has inserted sorrow into our nature. 471-494 MONITUM on the two following short works. 493-496 ADVERSUS (Against those who have virgins subintroduced with them).—Tantalus. How much everyone ought to guard against being a stumbling block to another. Concupiscence necessarily arises from the company of virgins. He who sins without causing a stumbling block to others is liable to a lesser punishment. Nothing so exhilirates as a good conscience. Greater things are to be performed in the new law than in the old. 495-514 THAT regular women ought not to live with men.—Among the Greeks or Gentiles there were no virgins [monastics doing this]. Adornment of the body and precious clothing do not befit a virgin. Marriage is to be preferred to a poorly guarded virginity. He who [sins] against others...
A more foully. VI. That heretics defile not only the souls but also the bodies of virgins. VII. That a virgin is not to be judged by dress, but by [her] mind. VIII. That pride toward spouses is a detriment to a virgin. IX. That to exhort toward virginity is not the task of one who forbids marriage. X. That whoever condemns marriage also harms virginity. XI. That virginity makes those who truly follow it angels out of men. XII. That when Paul says, "I say to the rest, not the Lord," he does not mean that this is a human counsel. XIII. Why the Corinthians wrote to him about virginity, and [why] he himself did not exhort them first. XIV. The objection of those who reject virginity, and the solution. XV. That marriage does not increase our race. XVI. That marriage is [an object of] indulgence. XVII. Concerning the indulgence of God. XVIII. That it is not virginity that diminishes our race, but sin. XIX. That there were formerly two reasons for marriage, [but] now there is one. XX. That even if there were no danger to those who despise virginity, it would not safely be despised even so. XXI. That there is great danger to those who despise virginity. XXII. That those boys of Elisha perished usefully in the storm. XXIII. Why those who commit the same things do not suffer the same punishments. XXIV. That one should not trust those who sin and are not punished, but should rather fear them. XXV. That marriage is necessary for the weak. XXVI. That one who is able to live as a virgin and yet enters into marriage does the greatest harm to himself. XXVII. That virginity is great and a reconciler of great goods. XXVIII. That what is said about marriage is an exhortation to virginity. XXIX. That the phrase, "Do not defraud one another," belongs to one who is instructing [them] toward virginity. XXX. Why, if marriage is honorable, Paul exhorts those who are fasting to abstain from intercourse. XXXI. That he who wishes to properly apply himself to prayers must necessarily have been called away by Paul from [marital] intercourse. XXXII. That those who pray sluggishly not only fail to propitiate God but even irritate Him. XXXIII. That to repeat the same things is the mark of those who imitate Christ. XXXIV. That virginity is to be admired and is worthy of many crowns. XXXV. That it was necessary for Paul to propose to himself an example of continence. XXXVI. That virginity is called a gift by the Apostle for the sake of humility. XXXVII. That there are many troubles in second marriages. XXXVIII. Why Paul concedes great consolations to spouses, [but] none to a virgin. XXXIX. To which widow, to which virgin, Paul permits marriage. XL. That there is great and inevitable slavery from marriage. XLI. Why God conceded to the Jews to offer a bill of divorce. XLII. Concerning the humility of Paul. XLIII. What Paul calls the present necessity. XLIV. That it is [an] easier [thing] for a virgin than for a wife to obtain the kingdom. XLV. That for those who invent empty difficulties, no reward of that matter awaits them. XLVI. Why a wife is called a helper if she is an obstacle to a perfect life. XLVII. How a wife may help her husband in spiritual matters. XLVIII. That she who is continent against her husband's will will pay heavier penalties than one who commits adultery. XLIX. Why he urges [them] from the delights of this life toward virginity. L. That delights were prohibited in the new law just as in the old law. LI. That although it was permitted to have delights, the troubles of marriage are nonetheless enough to extinguish that pleasure. LII. How great an evil jealousy is. LIII. That the marriage of the wealthy is not to be sought, but is truly more burdensome than the union of the poor. LIV. That however subservient you may have an opulent wife, it is a huge inconvenience. LV. That it is an intolerable evil to marry a wealthier woman. LVI. That a heavy necessity of sorrow is imposed upon a bride. LVII. Concerning the troubles that are conjoined with every marriage. LVIII. That although marriage might escape all miseries, it has nothing great. LIX. That virginity is easy. LX. That virginity needs nothing that is not placed within us. LXI. That wearing gold has more of fear than of pleasure. LXII. That golden ornaments and beauty cause harm, and increase deformity. LXIII. What is the world of virginity, and what is its beauty. LXIV. That what we suffer for the sake of Christ, even if they are sad, have pleasure. LXV. That the labor of virginity is less than the birth-pains that accompany marriage. LXVI. That it is more pleasant to go on foot than to be carried about by mules. LXVII. That it is troublesome to have many servants. LXVIII. Concerning the tranquility that is in virginity. LXIX. That sumptuous banquets are full of great unpleasantness. LXX. That sobriety is both more useful and sweeter than delights. LXXI. That the soul is also harmed by delights. LXXII. That delights bring a change of life along with other evils. LXXIII. That this time is not the time of marriage. LXXIV. Why, when he wishes us to be without anxiety, he commands us to be anxious. LXXV. What it means to have a wife [and also] not to have her. LXXVI. That it is not virginity, but our own sloth that is a snare. LXXVII. That she who is anxious about earthly things is not a virgin. LXXVIII. Why he does not sharply rebuke one who thinks it is unseemly in his own virgin. LXXIX. That Elijah and those like him were in no way inferior to the angels, and that by the benefit of virginity. LXXX. What honesty and constant diligence is. LXXXI. How great a good poverty is. LXXXII. Against those who say they desire B virgins to come into Abraham's bosom. LXXXIII. That the same manner of virtue was proposed to us as to the ancients. LXXXIV. That it is rightly the case that the reward of the same good deeds is not proposed to us as it was to the ancients. 593-600
A NOTICE on the two following treatises.
A TREATISE I to the younger widow.—A widow has [a husband] in the place of a man. The judgment of a pagan teacher concerning the mother of St. Chrysostom. The dignity of widows. The praise of Therasius. One should rejoice at the passing of the upright. Charity embraces both the upright and the lowly. How great the future glory of the bodies [will be] in the blessed. He proves by various examples of worldly dignities the instability [of things]. The greater part of the emperors of that age were taken away by violent death. He insinuates the ruin of Valens by the Goths. He exposes the condition of human glory. The Gentiles who despised riches. Vain glory [is] an odious thing. How money is to be sent into heaven. 595-610 A TREATISE II to the same [widow] on not entering into a second marriage.—Second marriages are not to be condemned. The sophism in praise of repeated marriages is refuted. Why Paul wishes younger widows to marry. Whether widows can lack the aid of men. Second marriages are not worthy of praise. Rewards together with labors are also to be looked upon. 519-620A NOTICE on the books on the Priesthood.
619-622 BOOK I.—1. Basil excels all the friends of Chrysostom. 2. The concord of Basil and Chrysostom, and their common inquiry regarding all things. 3. The unequal balance when the monastic life was to be entered. 4. The plan of both for a common life. 5. The endearments of a mother. 6. The deceit which Chrysostom used in his ordination. 7. The modest and simple accusation of Basil. 8. The defense of Chrysostom conjoined with rebuke. 9. The great utility [derived] from timely deceit : a thesis and common place. 625-632 BOOK II.—1. That the priesthood is a great sign of charity toward Christ. 2. That this ministry excels others. 3. That it is full of difficulties and dangers. 5. That we fled this thing on account of charity toward Christ. 6. A demonstration of the virtue of Basil, and of his vehement charity. 7. That we did not flee ordination to the insult of those who had chosen us. 8. That by fleeing we even rescued them from vituperation. 631-640 BOOK III.—1. That those who suspected we refused out of pride insulted their own estimation [of us]. 2. That we did not flee on account of vain glory. 3. That if we were desiring glory, it would have behooved us rather to choose such a ministry. 4. That it is more formidable than the old [priesthood]. 5. That the power and dignity of the priesthood is great. 6. That ministries are among the greatest of God’s gifts. 7. That even Paul himself feared the aspect of such a command. 8. That he who goes out into the midst is often led into sin, unless he is of a very strong mind. 9. That he is entangled by vain glory and its evils. 10. That the priesthood itself is not the cause of these evils, but our own sloth. 11. That the seeking of command is to be eliminated from the mind of the priest. 12. That it is necessary for a priest to be most wise. 13. That besides the greatest abstinence, other things also are required in the mind of the priest. 14. That nothing blunts purity and the keenness of the mind so much as inordinate anger. 15. Chrysostom shows another type of strife full of dangers. 16. How great he ought to be who is to be opposed to such tempests. 17. How great the fear is in the governance of virgins; how burdensome is the office of judgments. 659-660 BOOK IV.—1. That not only those who strive to reach the clergy, but even those who suffer violence, are severely punished for sins. 2. That those who ordain the unworthy, even if they do not know them, are to experience the same punishment as they. 3. That for a priest, ready facility of speech is necessary. 4. That he must be prepared for the contentions of whosoever [it may be], whether Greeks, or Jews, or heretics. 5. That he must be extremely expert in dialectic. 6. That B. Paul performed this in the best way. 7. That the same was distinguished not only by signs but also by the art of speaking. 8. That the same wills it to be exercised by us also. 9. That unless a bishop is endowed with this, [his] subjects necessarily suffer no light damage. 639-672 BOOK V.—1. That much labor and study must be employed in composing popular homilies. 2. That those deputed to this office must despise praises, and ought to be expert in speaking. 3. That unless a priest is endowed with both, he will be useless to the people. 4. That one ought not contemptuously reject... [his] studies, and [one] ought to be diligent...Aecclesiæ præfectum. 4. That a priest ought to be set over the affairs of the whole world and other matters. 5. That a priest ought to be fit for all things. 6. That the monastic life is not as much a proof of patience as is the excellent governance of a multitude. 7. That he who lives apart and he who moves in the midst of things are not trained in the same way. 8. That it is easier for those who live solitarily to practice virtue than for those who have the care of many. 9. That the suspicions of the common folk, even if false, are not to be held in contempt. 10. That keeping oneself is no great task. 11. That a far heavier punishment awaits the sins of priests than those of common men. 12. That it is proved by examples that both sorrow and fear arise from the expectation of the priesthood. 13. That the temptation of the devil is more troublesome than any war. B MONITUM to the following homily. 677-692 691-694 C HOMILY, when he was ordained presbyter, concerning himself, the bishop, and the multitude of the people. — A sinner is not called to praise God. Sin is an evil beast. He praises Flavian the bishop. Flavian was reared in a sumptuous house. He speaks of Meletius of Antioch. 693-700 699-702 D MONITUM to the homilies On the Incomprehensible. HOMILY I, On the Incomprehensible, against the Anomoeans, in the absence of the bishop. Praise of Flavian. Human diligence is required for love. How that saying, "Knowledge shall be destroyed," is understood. He speaks against the Anomoeans. Not only the substance of God, but His wisdom also is incomprehensible to the prophets. God is incomprehensible even to the superior Virtues. 701-710 HOMILY II, when, after having spoken against the Anomoeans many days before, and then against the Jews, he had been silent on account of the presence of the bishops and the intervening commemoration of several martyrs, now [he speaks] again against the Anomoeans On the Incomprehensible. Faith, not reasoning, ought to be used in divine matters. The Anomoeans said that they knew God as He knew Himself. He who explores His substance too curiously offers an insult to God. One must deal moderately with heretics. 709-718 HOMILY III, On the Incomprehensible, and that God cannot be borne by the Seraphim, even if He accommodates Himself. — The praises of God profit not God, but man. God is incomprehensible even to the angels. Not even an angel can easily behold the substance of man. Though God accommodate Himself, He cannot be seen by the celestial Virtues. He reproves the Antiochians because they would depart after the sermon from the sacred mysteries. He speaks of Theodore, who was aspiring to tyranny. 719-728 HOMILY IV, On the Incomprehensible, against the Anomoeans. — He repeats many things said in the previous discourse. He praises the Antiochians for having followed his admonitions. Pickpockets in the congregation. 727-736 HOMILY V, On the Incomprehensible, against the Anomoeans. — The Son and the Holy Spirit know the Father perfectly. The terms "God" and "Lord" are common to the Father and the Son. Paul’s prudence in teaching. We do not know the substance not only of angels, but not even of our own soul. Objection of the Anomoeans. The response. Prayer is a great weapon. Humility produces confidence. 733-748 747-748 HOMILY VI on the blessed Philogonius, who was made bishop from a patron of causes, and that nothing renders us as approved to God as being diligent in those things which conduce to public utility, and that those who approach the divine mysteries negligently are most severely punished, even if they have committed this crime only once in a year. This was spoken five days before the Nativity of Christ. — How much better the future life is than the present. Philogonius was married and practiced in the forum, afterwards he was made bishop. On the feast of the Nativity and the Epiphany of Christ. The Lord’s Body in the mysteries. When true repentance can quickly cleanse the conscience. The manner of repentance. 747-756 HOMILY VII to those who did not come to the synaxis, and that the Son is consubstantial with the Father; a demonstration that those things which were said and done humbly by Him were not done or said on account of a weakness of power, or that He might be considered inferior, but on account of different reasons of the dispensation, from the dispute On the Incomprehensible, and consequently. It is proved that the Son is consubstantial with the Father. Why humble things were said concerning Christ. Marcion, Manichaeus, and Valentinus denied the incarnation. Two wills in Christ. Moral exhortation to prayer. 755-768 HOMILY VIII on the remaining points against heretics, and on judgment and almsgiving, and on the petition of the mother of the sons of Zebedee. — A response to the objection of the heretics. In almsgiving, it is not the magnitude of the gift, but the mind of the giver that is looked upon. Commendation of the apostle Paul. In what sense Christ said, "It is not mine to give." It is for the one striving to merit and receive the reward. 767-778 MONITUM to the two following Homilies on the prayers of Christ. 777-780 HOMILY IX on the four-day-old Lazarus. On the prayers of Christ against the Anomoeans. Christ washed the feet of the Jews. It is proved that Christ was not unaware where Lazarus was. One should not believe easily. Why Christ prayed. Christ prayed for the sake of the unbelievers standing by. 779-781 HOMILY X, [set forth] so that not to speak and report to others what we know makes us poorer and extinguishes grace: and on the prayers which Christ used, and the authority with which He performed all things; and on the emendation of the old law: and that the incarnation does not diminish His equality with the Father, but rather confirms it. An unequal debt of money and spiritual things. As a good master, Christ stammers with us. We must teach not by word alone, but also by example. Why Christ prays while He performs miracles. It is proved that Christ has the same power that the Father has. Christ confirms from the healing of the blind man that He is the author of the laws. Why the miracle was performed upon the eyes. How the law is imperfect. Why Christ keeps silent the name of the legislator. It is proved from the Scriptures that the Son is equal to the Father. A similitude drawn from a servant and a son. On laying aside enmities. The epilogue of the oration. He exhorts to reconciliation with enemies. 783-796 793-796 MONITUM to the two Homilies against the Anomoeans. HOMILY XI, delivered at Constantinople against the Anomoeans concerning the incomprehensible nature of God, and that the New Testament is in agreement with the Old, and directed against those who do not attend divine assemblies. The second discourse delivered at Constantinople in the year 398. The authority of Scripture is better than [human] reasonings. The Manichaeans reject the prophets. The divinity of the Son is proved from Genesis 1. Christ is the Counselor of God. It is said to a servant: "Do," to an equal: "Let us make." The Old Testament agrees with the New. A Christian ought to be assiduously in the temples. A double fruit from sacred assemblies and collects. Sons are to be led to the temple. 793-802 HOMILY XII on the paralytic, who had lain for thirty-eight years in his infirmity, and on the text: "My Father is working until now, and I am working" (John 5:17): Contra Anomoeos. Why Christ showed Himself to the Jews on feast days. How copious is the grace of Baptism. Why Christ asks the sick man. He praises the constancy of the paralytic. Why He ordered the paralytic to carry that burden. He speaks against the Anomoeans. What the condition of the envious is like. The divinity of Christ is asserted. It is proved that Christ is equal to the Father. With upright morals, accurate faith. 801-819 MONITUM to the book that Christ is God. 811-814 AGAINST the Jews and Gentiles: a demonstration that Christ is God, from those things which have been said concerning Him in many places by the prophets. — In Persia there were many martyrs. It was predicted that Christ would be God and man. The prophets also predicted the manner of His advent. The whole world flocks to see Bethlehem. It was predicted that the Jews would be ungrateful. The burial of Christ was predicted. Likewise the mission of the apostles. Peter and Paul are greater than kings. The ejection of the Jews was predicted. Prediction of the last judgment. The use of the sign of the cross is everywhere most frequent. Particles of the true cross [are held] by all with great care. Predictions proved by Christ show His power. The wondrous propagation of the Gospel. All emperors waged war against Christians in vain. The Jews could not rebuild the temple. Julian the Apostate attempted this in vain. 813-828 MONITUM to the eight orations against the Jews. 837-844 EIGHT ORATIONS against the Jews. 843-844 ORATION I. — Certain Antiochene Christians were present at the feasts of the Jews. The manner of a fruitful fast. The synagogue of the Jews is a lodging for demons. History of a Christian man compelling a woman to enter the house of the Jews in order to swear an oath. The greater part of the city of Antioch was Christian. The interpretation of the Old Testament under Ptolemy Philadelphus. The souls of the Jews are habitations of demons. 843-856 ORATION II against those who fast the fast of the Jews and against the Jews themselves: [it] was spoken five days before their fast, and since another had been held before. He calls [them] away from the unclean fasts of the Jews. It is harmful to observe circumcision. Circumcision imposes the whole yoke of the law. How much the law profited men. The souls of the Jews are occupied by demons. 857-862 ORATION III against those who fast at the first Passover. — Nothing is worse in the Church than contention. The Nicene Synod made a decree concerning the Passover. The dignity of the Nicene Fathers. Why Christ celebrated the Passover at that time. Why one fasts for 40 days. Catechumens do not celebrate the Passover. We cannot observe the Passover on the day on which Christ was crucified. He sets forth the example of Paul. The voice of the deacon in the Liturgy dismissing the people. He deters [them] from the observance of Jewish rites. 861-872 ORATION IV against
the Jews.—That the temple ought not to be rebuilt. It is demonstrated that Christ is altogether truthful in his predictions. Many have attempted to introduce new laws, but Christ alone could do so. It is proven from the prophets that the temple is not to be restored. The three servitudes of the Jews. God's vengeance upon the Jews. An explanation of the prophecy of Daniel. A passage from Josephus regarding Jewish antiquities, concerning the book of Daniel's weeks; the rebellion of the Jews under Hadrian. Their attempts under Constantine. The Jews, with the favor of Julian the Apostate, tried in vain to restore the temple. After the Babylonian captivity, Malachi foretold Christian worship. 883-904
ORATION VI.—Since on the previous day he had discoursed at greater length against the Jews, and had thus contracted hoarseness of voice, he delivered this oration. The final captivity of the Jews will never have an end. The death of Christ is the cause of the evils of the Jews. God was more indignant at the slaying of Christ than at the adoration of the calf. It is proven from the prophets that the future rejection of the Jews [shall occur]. How great is the dignity of the priesthood. He mentions the overthrow of the statues. The holy books do not make the synagogue holy. 903-916
ORATION VII against the Jews.—Jewish rites are abrogated. Priests cannot exist among the Jews. The sacrifice [is] through the body of Christ. It is proven that the Law was not abolished because of the sins of the Jews, but because it was imperfect. A moral exhortation for the correction of brothers. 915-928
ORATION VIII against the Jews.—Drunkenness is brought about not only by wine, but also by other depraved affections. The welfare of brothers must be sought. Why Cain did not wash away his sin. How Peter washed away his sin; the whole world was committed to him. The sins of brothers are to be corrected, not made public. The patience of Job is brought forward as an example. The invocation and intercession of the holy martyrs. Incantations and amulets are not to be used in sickness. A moral exhortation. Every wicked power is put to flight by the sign of the cross. 927-942 A NOTICE to the following homily. 941-946
HOMILY on not anathematizing the living or the dead.—The anathema is not to be pronounced against anyone for a slight cause. The anathema is sometimes accepted as a pious duty. Paul's gentleness in admonishing. 943-952 A NOTICE on the homily for the Kalends. 951-952
HOMILY delivered on the Kalends, when the bishop of Antioch, Flavian, had not come into public on that day, against those who observe the new moon, and who lead choruses in the city, and on the saying of the Apostle, "Do all things for the glory of God" (1 Cor. 10:31). These things were said while Bishop Flavian was not present. In what way the beginning of the year should be celebrated. The vanity of auspices and omens. There is nothing evil except sin; nothing good except virtue. How we are able both to praise and to blame for the glory of God. The miserable condition of the envious. 953-962 A NOTICE on the homilies regarding Lazarus. 961-964
HOMILY I, delivered at Antioch on the day after the Kalends, concerning those who get drunk, and concerning those who frequent taverns, and those who lead choruses through the city: furthermore, that a teacher ought not to despair of his disciples, even if they do not obey for the present: finally, concerning Lazarus the beggar, and the rich man.—The evil are not to be defamed but corrected. The minister of the Word ought never to cease from his duty. The Word always bears fruit in some [person]. A step toward virtue is to sin less impudently. For the minister of the Word, even if the work perishes, the reward does not perish. Let a brother draw his brother to salvation. Christ's gentleness toward Judas. Why Christ, though he bestowed benefits upon all, punished no one on earth. Why he cursed the fig tree. He who cares for the incurable deserves more. Why the Evangelists did not write all the same things. The Sabbath was given not for idleness, but for meditation. Tears extinguish the fire of Gehenna. Most pernicious pleasures. One must pray after taking food. The opinion of Socrates. Poverty [is] not querulous. Poverty is burdensome without philosophy. The proverb: shipwreck in the harbor. Calamity makes one susceptible to the suspicion of malice. An impious proverb, which Chrysostom explains. There is no comparison between this life and the future. And here the impious are punished. The rich man [is] an unjust thief. 963-982
HOMILY II concerning Lazarus, and that those who depart through a violent death do not become demons: and concerning judgment and almsgiving.—The first step toward virtue is to applaud someone else's virtue. Who truly is a rich man. That those who depart through a violent death do not become demons. A demon is not to be listened to, even when speaking the truth. Free will. Chrysostom prefers silence to applause. Repentance is too late after death. How great was the rich man's poverty. It is robbery not to share one's possessions with the poor. Riches become ours only then, when they are given to the poor. Why Lazarus [was] in the bosom of Abraham. Hospitality toward everyone. One must share with the needy, even the most unworthy. Why the rich man calls to Abraham rather than Lazarus. 981-999
HOMILY III concerning Lazarus, and why he did not say, "You received your good things in your life" (Luke 16:25), but "you received": and wherefore the just very often fall into dangers, while sinners escape them. He exhorts to the reading of the sacred volumes. Those who live in cities are more tempted. The praise of sacred books. Reading of Scripture is useful even if not understood. Repeated reading opens up what is obscure. Ignorance of Scripture breeds heresies. Some reward for good deeds is also given to the wicked. The good are not without sins. Prosperous impiety [is] most dangerous. Some are punished both in this life and in the next. One must suffer either here or in the future. In what way the Lord's way is rugged and not rugged. Impatience is the mother of blasphemy. The tongue is to be restrained. Whom poverty does not harm. Why God does not punish everyone here. The troubles of the saints of the Old Testament. The uprightness of parents does not profit an impious offspring. 991-1006
HOMILY IV concerning the rich man and Lazarus, and that consciousness is accustomed to remind us of old sins, and also concerning Joseph. Panegyrics delivered for Balaam and the martyrs. What fruit is to be gathered from this parable. Why the dead do not appear. Gentiles, Jews, and heretics agree concerning the final judgment. Proof of the immortality of the soul. Conscience [is] an incorrupt tribunal. Why one should confess to Him who knows all things. Why the sting of conscience is not perpetual. Excessive grief brings madness. The power of envy. Events are in the hand of God. Why God does not at once deliver the saints. 1005-1016
A NOTICE on the homily regarding those who are asleep. 1015-1018
HOMILY V on the saying of the Apostle: "But concerning those who are asleep, I would not have you ignorant, brothers" (1 Thess. 4:12), and on Job and Abraham.—Against the Manichaeans. Why Paul calls Christ's death the falling asleep of others. What kind of mourning for the dead there ought to be. Death is rest. Only sin is to be mourned. Job [is] an example of patience. Abraham's example. 1017-1028
A NOTICE on the following homily. 1023-1028
HOMILY VI on the earthquake, and on the rich man and Lazarus, and from whence servitude arose.—Why God allows an earthquake to occur. How terrible the day of judgment is. It is not sown in vain, even if few receive the seed. Not because of the earthquake, but because of the cause of it, one ought to fear. Not those who are punished, but those who sin are to be mourned. It is more blessed to be punished in this life. Why the name of the rich man is not expressed. Where matters have once inclined [badly], friends are out of the way. Human affairs are compared to the stage. Nobility is not the splendor of ancestors, but virtue. True servitude is sin. A description of the flood of Noah. The Church compared with Noah's ark. The use of wine in mourning. Riches are a deposit. Why the rich man saw Abraham rather than Lazarus. What good things the rich man received. No one is immune from sin. The retribution of good and evil people. Why things turn out prosperously for sinners. 1027-1044
A NOTICE on the following homily. 1043-1044
HOMILY VII against those who go to the circus games, and on that place of the Gospel: "Enter through the narrow gate, for the gate is wide, and the way is spacious, which leads to perdition, and many there are who enter through it": and toward the end, on the rich man and Lazarus.—He calls [them] away from profane spectacles. Confession of sins. This life is like a dream. Examples of those who walked along the broad way. No one is blessed before the end of life. The end of Lazarus' life is dissimilar. The rich man is the cause of his own evils. What things are truly good. The poor and afflicted are not the miserable [ones]. 1043-1053
SPURIA. 1053-1053
A NOTICE on the following homily. Ibid.
HOMILY titled: THAT AN ASCETIC OUGHT NOT TO USE JESTS. 1053-1060
A NOTICE on the following homily. 1059-1060 HOMILY on fasting and almsgiving. 1059-1069
A NOTICE on Theodore the Fallen's response to Chrysostom. 1065-1064
RESPONSE of Theodore the Fallen to John Chrysostom. 1063-1066
A NOTICE on the seventh book on the Priesthood. 1067-1068
THE SAME CHRYSOSTOM'S seventh book on the Priesthood. 1067-1070
A NOTICE on the following sermon. 1069-1070
THE SAME [AUTHOR'S] Sermon on this subject, THAT A GOOD DISCIPLE OF CHRIST OUGHT TO BE BENIGN, AND NOT QUICKLY ANGRY.—God's long-suffering. He exhorts to the remission of injuries. 1069-1072
A NOTICE on the following homily. 1073-1074 HOMILY on avoiding a feigned appearance. 1073-1076
A NOTICE on the following homily. 1075-1076
HOMILY against the Jews, and Gentiles and heretics; and on that [verse], Jesus was called to the wedding (John 2:2). 1075-1080
A NOTICE on the following tract on the Faith. 1079-1080
ON THE FAITH and the Law of nature, and the Holy Spirit, a sermon very useful. 1081-1088
A NOTICE on the sermon on the Trinity. 1087-1088 SERMON on the holy and consubstantial Trinity. 1087-1096
VARIOUS NOTES. 1095-1112
Paris. From the Press of J.-P. MIGNE. THE END OF THE FORTY-EIGHTH VOLUME.