To the Same, Letter 120 — English

John Chrysostom · PG 52 · cols 567–567 · machine translation (AI, from the page scans)

^A But since we have shown [enough of] the lion from his claws, and that in part—for we have not fully comprehended your virtue; just as I said before, I fear to set foot into the immense seas of your other virtues; and it is not my purpose here to deliver praises of your holy soul, but rather to prepare a medicinal balm—come, let us resume what we have said before. What is it that we said before? Namely, that you should cease to ruminate upon who has sinned—or what sort of evil he has committed—and instead constantly reflect upon the contests of your own endurance, your patience, your fasting, your prayers, your sacred vigils, your continence, your almsgiving, your hospitality, and your various, grievous, and frequent temptations. Consider how from your earliest age to this very day you have not ceased to feed Christ when he was hungry, to give drink to him when thirsty, to clothe the naked, to welcome the stranger, to visit the afflicted, and to approach him in bonds. ^B Observe the sea of your charity, which you have opened up so wide that it has reached the very ends of the inhabited world with great force. For your house was not open only to anyone who came, but even everywhere on land and sea, many have enjoyed this bounty of yours through your hospitality. Gathering all these things together, gladden your soul with the hope of these crowns and prizes. But if you desire to see these lawless and bloodthirsty men, and those who have committed even more grievous acts than these, paying the penalty, you will see this too. For even the rich man saw Lazarus in suffering (Luke 16:23). Although their places were divided because of the difference in their lives, and a chaos separated them, and one had his place in Abraham’s bosom while the other had his in the intolerable furnaces, still, nonetheless, Lazarus saw him, heard his voice, and answered him. These things will be so for you also then. For if he who despised one man is given such punishments, and to the one who has scandalized but one, it is profitable that a millstone be hung about his neck and that he be cast into the sea (Matt. 18:6); then those who have brought scandal to such a great part of the world, and have overturned so many churches, and filled everything with tumult and confusion, and have surpassed brigands and barbarians in savageness and inhumanity, and have been moved by such madness by the devil, whom they had as their leader of war, and the demons, whose help and assistance they used, that they offered this fearful doctrine, full of holiness and worthy of the Giver, to be mocked by Jews and Greeks; those who have plunged countless souls and caused countless shipwrecks throughout the world, who have stoked such a fire, and have torn the body of Christ, and scattered his members here and there—"For you," it says, "are the body of Christ, and members in part" (1 Cor. 12:27); ^C indeed, what can I say to express the fury of those who cannot be explained in words? How great a punishment do you think those pestilential and bloodthirsty men will bear then? For if those who did not feed the hungry Christ are condemned to the eternal fire with the devil, you can imagine what punishments those will suffer who drove into famine the flocks of monks and virgins, and stripped the clothed, and not only did not welcome strangers but even chased them away, and who not only did not visit those working in disease but even afflicted them more vehemently, and who not only did not betake themselves to those in chains, but even worked to have those who were free and unencumbered thrown into prison. Then, therefore, you will see them tortured and burning in flames, in chains, gnashing their teeth, mourning in vain, wasting away in useless lamentations, and, like that rich man, repenting to no avail. And, in turn, they will see you wearing a crown in those blessed seats, dancing with the angels, and reigning with Christ, and they will cry out vehemently and groan, repenting of the insults they heaped upon you, and offering suppliant petitions to you, and imploring your mercy and humanity in vain.

Chapter XI: He consoles Olympias for her absence, while she is grieving.

Therefore, consider all these things with yourself, and constantly sing them to your soul; and thus you will be able to brush away this dust. But since, as I believe, there is another thing that especially vexes and tortures you, come, let us also prepare a medicine for this thought through what has been said and what we are now about to say. Indeed, it seems to me that you are not only in pain for these reasons, but also because you are separated from me, a worthless man: and that you are mourning this, and saying to everyone: "We do not hear that tongue, nor do we enjoy the teaching to which we were accustomed, but we are restrained by famine; and what God once threatened to the Hebrews, that we now suffer, namely, not a famine of bread, nor a thirst for water, but a famine of divine teaching" (Amos 8:11). What, then, shall we say to these things? It is that, most of all, you are permitted to occupy yourself in the reading of our books even in our absence. We, too, if we find letter carriers, will make the effort so that you may receive frequent and long letters from us. But if you desire to hear our teaching also with a living voice, perhaps this too will come to pass, and you will see us again, God permitting: nay, not perhaps, but certainly: do not doubt. For I will bring to your memory that I have not said these things rashly, nor to deceive and circumvent you, but that what you now receive through letters, you will also receive by word of mouth. But if the delay is bothersome to you, consider that it will be not at all fruitless, but will bring you a massive reward, if you apply patience and do not utter any bitter word, but rather on this account also proclaim the glory of God, as you even do continually. For this is not a small and light contest, but a great one, requiring a very strenuous soul and a philosophical mind, namely, to bear the departure and absence of a friend. Who says this? If anyone knows how to love sincerely, if anyone has truly experienced the power of charity, he understands what I am saying. And let us not wander here and there.