Chrysostom to Those Near Destruction: On “walking in the midst of snares” with the true sources of temptation revealed (Homilies on the Statues, 15)
[Reading Time: 12 minutes
Historical Background: 6 minutes
Homily 15: 27 minutes]
Historical background to John Chrysostom’s 21 Homilies On the Statues
The political spark: The Tax Riot (387 AD)
When Chrysostom set himself to address the people of Antioch (in what later become known as the Homilies On the Statues), a dire crisis was underway and the city faced the threat of total annihilation by the Roman government.
The issue was taxation.
In preparing to fund a grand celebration commemorating his tenth anniversary of rule in addition to underwriting a major military campaign, Emperor Theodosius I imposed a massive, heavy-handed tax on the city of Antioch. Being itself one of the "big three" cities of the Empire (alongside Rome and Constantinople), its citizens, already in throws of economic hardship, responded in a protest…that soon devolved into a violent riot.
In the mayhem, the mob tore down the statue of Theodosius and the statues of his wife and father (hence, Homilies On the Statues), dragging them through the streets with ropes. In the Roman world such acts were tantamount to nothing less than treason (majestas): An image of the Emperor was considered a legal extension of his person. Destroying his statue, therefore, was not just vandalism; it represented imperial treason. And the punishment, therefore, called for the destruction of the city and execution of its leaders.
The background to Homily 15: Imperial Rage
By the time of this fifteenth homily by Chrysostom, several weeks had passed since the initial Riot of the Statues. Imperial officials had arrested suspects and begun investigations. The bishop Flavian of Antioch had left for Constantinople pleading for clemency from the government.
What would happen next?
Heavy fines?
Loss of civic privileges?
Mass executions?
A wave of destruction?
We should note here that all of these had happened to rebellious cities before.
Historical precedents of imperial massacres beginning with Emperor Caracalla
170 years earlier during the brutal reign of Emperor Caracalla (r. 211-217 AD), who had ascended to the throne after murdering his brother, there was the Massacre at Alexandria (215 AD), where Caracalla had killed 20,000 (Cassius Dio, Roman History, Book 78).
And why exactly?
Because news had reached the Emperor’s ears of satirical verses in the city’s theatre, mocking him as the “the brother-slayer."
His response:
Organize a celebration of athletic games in the town center, then in the middle of the stadium gates, order his legionaries to form killing corridors, massacring every attendee.
And after the massacre the Emperor simply
“wrote to the Senate, not stating the number of those who had perished,
but saying that it did not matter how many or who they were, since they had all deserved to suffer" (78.23.1).
Then three years after these Homilies by Chrysostom in 390 AD, there would be the Massacre in Thessalonica under Emperor Theodosius I.
The Massacre in Thessalonica
And what would be the justification this time for the Emperor’s mass execution of 7000 people?
A riot over the arrest of a celebrated charioteer, who was going to be kept from competing in the upcoming games.
And what would the Emperor’s response be for their local uprising?
Continue with the games.
But, as with Caracalla before him, when the citizens were packed into the stadium, seal the gates from the outside and slaughter any and all who were present, be it men, women or children.
From the pen of Theodoret,
“When the imperial passion had received its authority, as though itself an independent prince, it broke the bonds and yoke of reason, unsheathed swords of injustice right and left without distinction, and slew innocent and guilty together.
No trial preceded the sentence.
No condemnation was passed on the perpetrators of the crimes.
Multitudes were mowed down like ears of grain in harvest-tide. It is said that seven thousand perished” (Theodoret, Ecclesiastical History, 5.17; cf. Sozomen, Ecclesiastical History, 7.25; and Rufinus, Ecclesiastical History, 2.18).
And it should be noted here that Ambrose of Milan (who we’ve featured here) directly confronted the Emperor, barring him both from entering the cathedral in Milan and from receiving the Eucharist. Though the details are, no doubt, complex, these actions by Ambrose contributed to an actual change in imperial policy. In what became known as the 30-day rule in the Theodosian Code, the Emperor enacted a new law, mandating a thirty day period between a sentence of death or confiscation of property and its execution.
Yet this pattern would continue as we conclude our introduction with one final example.
The Nika Riots in Constantinople
Two centuries later in the Nika Riots (532 AD), Justinian I would slaughter 30,000 in a single afternoon (Procopius of Caesarea, History of the Wars, 1.24.54, ).
Again we ask why?
Only five years into a reign which would span nearly four decades (527-565 AD), the Emperor had set his sights, not only on codifying Roman law and strengthening the empire’s religious authority, but even reconquering the western Roman provinces so as to restore the Empire to its former glory (renovatio imperii).
Justinian I – Mosaic in Ravenna
To do so, he imposed (as always) heavy taxes, which (as always) hit the middle and lower classes the hardest. Without going into great detail, there had arisen two factions, the “Blues” (Venetoi) and the “Greens” (Prasinoi), and over time there grew
“up in them against their fellow men a hostility which has no cause, and at no time does it cease or disappear” (Procopius of Caesarea, The History of the Wars, 1.24.1).
In January of 532 AD, the hostility broke into all out civil war.
We, again, ask why?
And again, at the center of the action would be the Roman stadium (Hippodrome).
Mass conflagration
Members of both the Blues and Greens had been arrested earlier for murder in the riots which had broke out on Jan 10th. In the ensuing execution, however, one member of each faction had survived (Chronicon Paschale, p. 114ff).
The mob rampaged through the streets, torching basilicas, bathhouses, public buildings and even the
“whole of the Great Church (the Hagia Sophia) together with its awesome and marvellous columns” (Chronicon Paschale, p. 117; cf. Procopius of Caesarea, The History of the Wars, 1.24.8)
in addition to the Senate-house and the Palace itself (Chronicon Paschale, p. 118-120).
It was utter mayhem to the degree that Precopius could only write the following in summation:
“so that I, for my part, am unable to call this anything except a disease of the soul” (Procopius of Caesarea, The History of the Wars, 1.24.4).
Kyrie eleison!
The response was swift.
“On the Lord's Day, that is on the 18th of the same month, early in the morning the Emperor went up into the Hippodrome to his own box, carrying the Holy Gospel.
And when this was known, all the people went up, and the entire Hippodrome was filled by the crowds” (Chronicon Paschale, p. 121).
With one final plea, the Emperor (combining the power of the Church with that of the State), declared to the rioters,
“By this Power, I forgive you this error, and I order that none of you be arrested, but be peaceful; for there is nothing on your head, but rather on mine” (Ibid.).
And the crowd began to chant:
“chanted
‘Augustus Justinian, may you be victorious' (nika in Greek; Hence the term, Nika Riots).
But others chanted,
'You are forsworn, ass.'
And he desisted, and the Emperor himself went down from the Hippodrome” (Ibid.)
The spectator-rioters now trapped in the Hippodrome (We have seen this before!), two Roman Generals (Belisarius and Mundus) proceeded to systematically execute 30,000 people
“without any distinction of age or sex” (Procopius of Caesarea, The History of the Wars, 1.24.54).
The anonymous 7th century author of the Paschal Chronicle increases the number to 35,000, stating that the soldiers
“began to strike the people at random, so that none of the citizens or visitors who were present in the Hippodrome survived” (p. 124).
All this to say, Chrysostom’s preached these Homilies with direct knowledge of the Emperor’s power and what could happen if he were enraged.
Back to Chrysostom’s Homily on the Statues with a word on the city of Antioch
Chrysostom was aware that in destroying the statues of the Emperor, the people could be executed on the charge of majestas (short for crimen laesae maiestatis: "crime of injuring the majesty" ), which in Roman Law encompassed any act by a citizen or individual that undermined the emperor or the republic and amounted to a capital crime.
Yet Chrysostom saw more than simply the chaos of the riot; he claimed that underneath it was the devil himself operating to “raze the foundations” of the city (15.1).
The city had been progressively reformed from a once lascivious place (not unlike modern day Las Vegas), known for its theater culture, public entertainments and riotous festivals. Before Chrysostom himself had even lamented that his sermons had little impact on reforming daily urban behavior.
But maybe…just maybe…these Riots on the Statues with all the historical precedents laid down in the past were the exact set of providential circumstances needed for deeper transformation. For as soon as the threat of imperial punishment loomed over them, which would have destroyed their theaters and closed their workshops (as in to say, destroyed their idols of entertainment and excess), Chrysostom saw something unprecedented happening:
The moral transformation of the city.
In his words,
“For by these very means through which the devil hoped to overturn our city, has God restored and corrected it” (15.3).
And with that introduction, we move into this fifteenth Homily of Chrysostom.
Homily 15 On the Statues
An introductory word on fasting and how it can lead to the opposite vice of excess
[1.] Today, and on the former Sabbath, it had behooved us to enter on the subject of fasting; nor let any one suppose that what I said was unseasonable. For on the days of the fast, counsel and admonition on that subject are indeed not at all necessary; the very presence of these days exciting even those who are the most remiss to the effort of fasting. But since many men, both when about to enter upon the fast, as if the belly were on the point of being delivered over to a sort of lengthened siege, lay in beforehand a stock of gluttony and drunkenness; and again, on being set at liberty, going forth as from a long famine and a grievous prison, run to the table with unseemly greediness, just as if they were striving to undo again the advantage gained through the fast, by an excess of gluttony; it might have been needful, that then as well as now, we should agitate the subject of temperance.
A further introductory word on the state of Antioch and the “fear of impending calamity”
Nevertheless, we have neither lately said anything of that kind, neither shall we now speak upon it. For the fear of the impending calamity suffices, instead of the strongest admonition and counsel, to sober the soul of every one. For who is there so miserable and degraded, as to be drunken in such a tempest?
Who is there so insensible, when the city is thus agitated, and such a shipwreck is threatened, as not to become abstemious and watchful, and more thoroughly reformed by this distress than by any other sort of admonition and counsel?
For discourse will not be able to effect as much as fear does.
And this very thing it is now possible to show from the events which have taken place. How many words then did we spend before this in exhorting many that were listless, and counselling them to abstain from the theatres, and the impurities of these places! And still they did not abstain; but always on this day they flocked together to the unlawful spectacles of the dancers; and they held their diabolical assembly in opposition to the full congregation of God's Church; so that their vehement shouts, borne in the air from that place, resounded against the psalms which we were singing here.
But behold, now while we were keeping silence, and saying nothing on the subject, they of themselves have shut up their orchestra; and the Hippodrome has been left deserted! Before this, many of our own people deserted us.
On the great benefits that come from the fear
[2.] Do you see what advantage has come of fear?
If fear were not a good thing, fathers would not have set tutors over their children; nor lawgivers magistrates for cities.
What can be more grievous than Hell? Yet nothing is more profitable than the fear of it; for the fear of hell will bring us the crown of the kingdom.
Where fear is, there is no envy;
Where fear is, the love of money does not disturb;
Where fear is, wrath is quenched, evil concupiscence is repressed and every unreasonable passion is exterminated.
And even as in a house, where there is always a soldier under arms, no robber, nor house-breaker, nor any such evil doer will dare to make his appearance; so also while fear holds possession of our minds, none of the base passions will readily attack us, but all fly off and are banished, being driven away in every direction by the despotic power of fear.
And not only this advantage do we gain from fear, but also another which is far greater. For not only, indeed, does it expel our evil passions, but it also introduces every kind of virtue with great facility.
Where fear exists, there is zeal in almsgiving, and intensity of prayer, and tears, warm and frequent, and groans, fraught with compunction.
For nothing so swallows up sin, and makes virtue to increase and flourish, as a perpetual state of dread.
Therefore it is impossible for him who does not live in fear to act aright; as, on the other hand, it is impossible that the man who lives in fear can go wrong.
Applied to the political chaos in Antioch—yet in a way that paradoxically worked for the strengthening of the foundations of Christianity in the city
[3.] Let us not then grieve, beloved, let us not despond on account of the present tribulation, but let us admire the well-devised plan of God's wisdom. For by these very means through which the devil hoped to overturn our city, has God restored and corrected it. The devil animated certain lawless men to treat the very statues of the Emperor contemptuously, in order that the very foundations of the city might be razed. But God employed this same circumstance for our greater correction; driving out all sloth by the dread of the expected wrath: and the thing has turned out directly opposite to what the devil wished, by the means which he had himself prepared.
For our city is being purified every day; and the lanes and crossings, and places of public concourse, are freed from lascivious and voluptuous songs; and turn where we will there are supplications, and thanksgivings, and tears, instead of rude laughter; there are words of sound wisdom instead of obscene language, and our whole city has become a Church, the workshops being closed, and all being engaged throughout the day in these general prayers; and calling upon God in one united voice with much earnestness. What preaching, what admonition, what counsel, what length of time had ever availed to accomplish these things?
On the benefit of going into the “house of mourning”
[4.] For this then let us be thankful, and let us not be petulant or discontented; for that fear is a good thing, what we have said has made manifest. But hear Solomon thus uttering a lesson of wisdom concerning it; Solomon, who was nourished in every luxury, and enjoyed much security.
What then does he say?
“It is better to go to the house of mourning than to the house of laughter” (Eccl 7:2).
What do you say, I ask?
Is it better to go where there is weeping, lamentation, and groans, and anguish, and so much sadness, than where there is the dance, the cymbals, and laughter, and luxury, and full eating and drinking?
Yes, verily, he replies.
And tell me why is it so, and for what reason?
Because, at the former place, insolence is bred, at the latter, sobriety.
And when a person goes to the banquet of one more opulent, he will no longer behold his own house with the same pleasure, but he comes back to his wife in a discontented mood; and in discontent he partakes of his own table; and is peevish towards his own servants, and his own children, and every body in his house; perceiving his own poverty the more forcibly by the wealth of others.
And this is not the only evil; but that he also often envies him who has invited him to the feast, and returns home having received no benefit at all.
But with regard to the “house of mourning” nothing of this sort can be said.
On the contrary, much spiritual wisdom is to be gained there, as well as sobriety. For when once a person has passed the threshold of a house which contains a corpse, and has seen the departed one lying speechless, and the wife tearing her hair, mangling her cheeks, and wounding her arms, he is subdued; his countenance becomes sad; and every one of those who sit down together can say to his neighbor but this, “We are nothing, and our wickedness is inexpressible!”
What can be more full of wisdom than these words, when we both acknowledge the insignificance of our nature, and accuse our own wickedness, and account present things as nothing?
Giving utterance, though in different words, to that very sentiment of Solomon — that sentiment which is so marvelous and pregnant with Divine wisdom —
“Vanity of vanities, all is vanity” (Eccl 1:2),
he who enters the house of mourning, weeps immediately for the departed, even though he be an enemy.
Do you see how much better that house is than the other?
For there, though he be a friend, he envies; but here, though he be an enemy, he weeps. This is a thing which God requires of us above all, that we should not insult over those who have occasioned us grief. And not only may we gather these advantages, but others also which are not less than these.
For each one is also put in mind of his own sins, and of the fearful Tribunal; of the great Account, and of the Judgment; and although he may have been suffering a thousand evils from others, and have a cause for sadness at home, he will receive and take back with him the medicine for all these things.
For reflecting that he himself, and all those who swell with pride, will in a little while suffer the same thing; and that all present things, whether pleasant or painful, are transitory; he thus returns to his house, disburdened of all sadness and envy, with a light and buoyant heart; and hence he will hereafter be more meek, and gentle, and benignant to all; as well as more wise; the fear of things to come having made its way into his soul, and consumed all the thorns.
The great benefit of fear
[6.] All this Solomon perceived when he said,
“It is better to go to the house of mourning than to the house of drinking.”
From the one grows listlessness, from the other an earnest anxiety.
From the one, contempt; from the other, fear; a fear which conducts us to the practice of every virtue.
If fear were not a good thing, Christ would not have expended such long and frequent discourses on the subject of punishment, and vengeance to come. Fear is nothing less than a wall, and a defense, and an impregnable tower. For indeed we stand in need of much defense, seeing that there are many ambushments on every side.
Even as this same Solomon again says admonishingly,
“Perceive that you go in the midst of snares,
and that you walk on the battlements of cities” (Sirach 9:13).
Oh with how many good things is this saying pregnant!
Yea, not less than the former! Let us then, write it, each of us, upon our minds, and carry it about ever in our memories, and we shall not easily commit sin. Let us write it there, having first learned it with the utmost exactness.
For he does not say, “Observe that you go in the midst of snares;” but,
“Perceive!”
And for what reason did he say, “Discern”?
He tells us that the snare is concealed; for this is indeed a snare, when the destruction does not appear openly, and the injury is not manifest, which lies hidden on all sides.
Therefore he says,
“Perceive!”
You need much reflection and diligent scrutiny.
For even as boys conceal traps with earth, so the devil covers up our sins with the pleasures of this life.
Sin lurking within the folds of pleasure: “Perceive” and “scrutinize diligently”
[7.] But perceive; scrutinizing diligently; and if any kind of gain falls in your way, look not only at the gain, but inspect it carefully, lest somewhere death and sin lurk within the gain; and should you perceive this, fly from it.
Again, when some delight or pleasure may chance to present itself, look not only at the pleasure; but lest somewhere in the depth of the pleasure some iniquity should lie enveloped, search closely, and if you discover it, hasten away!
And should any one counsel, or flatter, or cajole, or promise honours, or any other such thing whatever, let us make the closest investigation; and look at the matter on all sides, lest something pernicious, something perilous, should perchance befall us through this advice, or honour, or attention, and we run upon it hastily and unwittingly.
Life lived “in the midst of snares”
For if there were only one or two snares, the precaution would be easy. But now, hear how Solomon speaks when he wishes to set forth the multitude of these:
“Perceive that you go in the midst of snares.”
He does not say, that you go “by snares,” but
“in the midst of snares.”
On either side are the pit-falls; on either side the deceits.
One goes into the forum; one sees an enemy;
One is inflamed by the bare sight of him!
One sees a friend honored; one is envious! One sees a poor man; one despises and takes no notice of him!
One sees a rich man; one envies him!
One sees someone injuriously treated; one recoils in disgust!
One sees someone acting injuriously; one is indignant!
One sees a beautiful woman, and is caught!
Do you see, beloved, how many snares there are?
Therefore it is said,
“Remember that you go in the midst of snares.”
There are snares in the house, snares at the table, and snares in social intercourse. Very often a person unwittingly, in the confidence of friendship, gives utterance to some particular of those matters which ought not to be repeated again, and so great a peril is brought about, that the whole family is thereby ruined!
Life lived within the “heights of spiritual wisdom”
[8.] On every side then let us search closely into these matters. Often has a wife, often have children, often have friends, often have neighbors, proved a snare to the unheeding!
And why, it is asked, are there so many snares?
That we may not fly low, but seek the things that are above. For just as birds, as long as they cleave the upper air, are not easily caught; so also thou, as long as you look to things above, will not be easily captured, whether by a snare, or by any other device. The devil is a fowler.
Soar, then, too high for his arrows. The man who has mounted aloft will no longer admire anything in the affairs of this life.
But as when we have ascended to the top of the mountains, the city and its walls seem to us to be but small, and the men appear to us to be going along upon the earth like ants; so when you have ascended to the heights of spiritual wisdom, nothing upon the earth will be able to fascinate you; but every thing, yea even riches, and glory, and honour, and whatever else there be of that kind, will appear insignificant when you regard heavenly things.
According to Paul all the glories of the present life appeared trifling, and more unprofitable than dead things. Hence his exclamation,
“The world is crucified unto me” (Gal 6:14).
Hence also his admonition,
“Set your affections on things above” (Col 3:2).
Above? What kinds of things do you speak of pray?
Where the sun is, where the moon is?
Nay, says he.
But where then?
Where angels are?
Where archangels?
Where the cherubim?
Where the seraphim are?
Nay, says he.
But where then?
Where “Christ sits at the right hand of God” (Col 3:1).
Temptation as being a bird “caught in a snare” whose “wings are of no service”
[9.] Let us obey then, and let us think of this continually, that even as to the bird caught in the snare, wings are of no service, but he beats them about vainly, and to no purpose; so also to you there is no utility in your reasonings, when once you are powerfully captivated by wicked lust, but struggle as much as you may, you are captured! For this reason wings are given to birds; that they may avoid snares.
For this reason men have the power of thinking; that they may avoid sin. What pardon then, or what excuse will be ours, when we become more senseless than the brutes? For the bird which has once been captured by the snare, yet afterwards escaped, and the deer which has fallen into the net, but has broken through it, are hard to be captured again with the like; since experience becomes a teacher of caution to every one.
But we, though often snared in the same nets, fall into the same again; and though honored with reason, we do not imitate the forethought and care of the irrational animals! Hence how often do we, from beholding a woman, suffer a thousand evils; returning home, and entertaining an inordinate desire, and experiencing anguish for many days; yet, nevertheless, we are not made discreet; but when we have scarcely cured one wound, we again fall into the same mischief, and are caught by the same means; and for the sake of the brief pleasure of a glance, we sustain a kind of lengthened and continual torment. But if we learn constantly to repeat to ourselves this saying, we shall be kept from all these grievous evils.
Moving beyond the externals to the inner source of our temptations
[10.] The beauty of woman is the greatest snare. Or rather, not the beauty of woman, but unchastened gazing! For we should not accuse the objects, but ourselves, and our own carelessness.
Nor should we say,
“Let there be no women,” but “Let there be no adulteries.”
We should not say,
“Let there be no beauty,” but “Let there be no fornication.”
We should not say,
“Let there be no belly,” but “Let there be no gluttony;”
For the belly makes not the gluttony, but our negligence.
We should not say, that it is because of eating and drinking that all these evils exist; for it is not because of this, but because of our carelessness and insatiableness.
Thus the devil neither ate nor drank, and yet he fell!
Paul ate and drank, and ascended up to heaven!
On wealth and poverty: Lessons from Job
How many do I hear say,
“Let there be no poverty!”
Therefore let us stop the mouths of those who murmur at such things. For it is blasphemy to utter such complaints.
To such then, let us say,
“Let there be no meanness of spirit.”
For poverty brings innumerable good things into our state of life and without poverty riches would be unprofitable.
Hence we should accuse neither the one nor the other of these;
for poverty and riches are both alike weapons which will tend to virtue, if we are willing.
As then the courageous soldier, whichever weapon he takes, displays his own virtue, so the unmanly and cowardly one is encumbered by either. And that you may learn that this is true, remember, I pray, the case of Job; who became both rich and likewise poor, and handled both these weapons alike, and conquered in both.
When he was rich, he said,
“My door was open to every comer” (Job 31:32).
But when he had become poor,
“The Lord gave and the Lord has taken away” (Job 1:21).
As it seemed good unto the Lord, so has it come to pass. When he was rich, he showed much hospitality; when he was poor, much patience.
And you, then—are you rich?
Display much bountifulness!
Have you become poor?
Show much endurance and patience!
For neither is wealth an evil nor poverty in itself; but these things, either of them, become so according to the free choice of those who make use of them.
Let us school ourselves then to entertain no such opinions on these subjects; nor let us accuse the works of God, but the wicked choice of men. Riches are not able to profit the little-minded: nor is poverty able ever to injure the magnanimous.
On living a life of luxury and how it leads into “great evils” and an “infinite host of miseries”
[11.] Again, to live in luxury does not seem to be a manifest and admitted crime; but then it brings forth in us great evils—drunkenness, violence, extortion, and rapine. For the prodigal and sumptuous liver, bestowing extravagant service upon the belly, is often compelled to steal, and to seize the property of others, and to use extortion and violence.
If, then, you avoid luxurious living, you remove the foundation of extortion, and rapine, and drunkenness, and a thousand other evils; cutting away the root of iniquity from its extremity.
Hence Paul says, that
“she who lives in pleasure is dead while she lives” (I Tim 5:6).
Again, to go to the theatres, or to survey the horse-race, or to play at dice, does not seem, to most men, to be an admitted crime; but it introduces into our life an infinite host of miseries.
For spending time in the theatres produces fornication, intemperance, and every kind of impurity. The spectacle of the horse-race also brings about fightings, railings, blows, insults, and lasting enmities. And a passion for dice-playing has often caused blasphemies, injuries, anger, reproaches, and a thousand other things more fearful still.
A warning on walking “near” the “precipice”
[12.] Therefore, let us not only avoid sins, but those things too which seem to be indifferent, yet by degrees lead us into these misdeeds. He, indeed, who walks by the side of a precipice, even though he may not fall over, trembles; and very often he is overset by this same trembling, and falls to the bottom.
So also he who does not avoid sins from afar, but walks near them, will live in fear, and will often fall into them.
Besides, he who eagerly looks at strange beauties, although he may not commit adultery, has in so doing entertained lust; and has become already an adulterer according to the declaration of Christ (Mt 5:28); and often by this very lust he is carried on to the actual sin.
Let us then withdraw ourselves far from sins.
Do you wish to live soberly?
Avoid not only adultery, but also the licentious glance!
Do you wish to be far removed from foul words?
Avoid not only foul words, but also inordinate laughter, and every kind of lust.
Do you wish to keep far from committing murders?
Avoid railing too.
Do you wish to keep aloof from drunkenness?
Avoid luxury and sumptuous tables, and pluck up the vice by the roots.
The tongue itself as a “great snare”
[13.] The licentiousness of the tongue is a great snare, and needs a strong bridle. Therefore, one says that a man’s own lips are a powerful snare, and he is
“snared by the words of [his] own mouth” (Prov 6:2).
Above all the other members, then, let us control this; let us bridle it; and let us expel from the mouth railings, and contumelies, and foul and slanderous language, and the evil habit of oaths. For again our discourse has brought us to the same exhortation.
But I had arranged with your charity, yesterday, that I would say no more concerning this precept, forasmuch as enough has been said upon it on all the foregoing days.
But what is to become of me?
I cannot bear to desist from this counsel, until I see that you have put it in practice; since Paul also, when he says to the Galatians,
“Henceforth let no man trouble me” (6:17)
he appears again to have met and addressed them.
Such is the deep paternal compassion (ta patrika splánchna); although they say they will depart, yet they depart not, until they see that their sons are chastened.
On the “flying sickle” of judgment which will tear down the house of those who swear oaths (Zech 5:1-4)
Have you heard today what the prophet speaks to us concerning oaths:
“I lifted up my eyes, and I saw,” says he
“and, behold, a flying sickle, the length thereof twenty cubits, and the breadth thereof ten cubits; and he said to me,
‘What do you see?’
And I said,
‘I see a flying sickle, twenty cubits in length, and ten cubits in breadth.’”
“It shall also enter into the house,” says he, “of every one that swears in my name, and shall remain in the midst, and shall pull down the stones and the wood” (Zech 5:1-2, 4).
What, in truth, is this which is here spoken?
And for what reason is it in the form of a “sickle” and that a “flying sickle,” that vengeance is seen to pursue the swearers?
In order that you may see that the judgment is inevitable, and the punishment not to be eluded. For from a flying sword someone might perchance be able to escape, but from a sickle, falling upon the neck, and acting in the place of a cord, no one can escape.
And when wings too are added, what further hope is there of safety?
But on what account does it pull down the stones and the wood of the swearer's house?
In order that the ruin may be a correction to all.
For since it is necessary that the earth must hide the swearer when dead; the very sight of his ruined house, now become a heap, will be an admonition to all who pass by and observe it, not to venture on the like, lest they suffer the like; and it will be a lasting witness against the sin of the departed.
On the fatal nature of oaths
The sword is not so piercing as the nature of an oath!
The sabre is not so destructive as the stroke of an oath!
The swearer, although he seems to live, is already dead, and has received the fatal blow. And as the man who has received the halter, before he has gone out of the city and come to the pit, and seen the executioner standing over him, is dead from the time he passed the doors of the hall of justice: so also the swearer.
On drawing others into an oath
[14.] All this let us consider and let us not put our brethren on oath.
What do you, O man?
At the sacred table you exact an oath and where Christ lies slain, there you slay your own brother.
Robbers, indeed, murder on the highways; but you slay the son in the presence of the mother: committing a murder more accursed than Cain himself; for he slew his brother in solitude and only with present death; but you slay your brother in the midst of the church, and that with the deathless death that is to come!
For think you that the church was made for this purpose, that we might swear?
Yea, for this it was made, that we might pray!
Is the Table placed there, that we may make adjurations?
It is placed there to this end, that we may loose sins, not that we may bind them.
But you, if you heed nothing else, reverence at least that book, which you reach forth in putting the oath; and open the Gospel, which you take in hand when you bid swear; and when you hear what Christ there declares concerning oaths, shudder and desist!
What then does He there say concerning oaths?
“But I say unto you, Swear not at all” (Mt 5:34).
And do you convert the Law which forbids swearing into an oath.
Oh, what contempt!
Oh, what outrage!
For you do just the same thing as if any one should bid the Lawgiver, Who prohibits murder, become himself a party to the murder.
On discernment in the Eucharist
Not so much do I lament and weep, when I hear that some persons are slain upon the highway, as I groan, and shed tears, and am horrified, when I see any one coming near this Table, placing his hands upon it, and touching the Gospels, and swearing!
Are you in doubt, I ask, concerning money, and would you slay a soul?
What do you gain to match the injury you do to your own soul and to your neighbor?
If you believe that the man is true, do not impose the obligation of the oath; but if you know him to be a liar, do not force him to commit perjury.
“But that I may have a full assurance,” says one.
Verily, when you have not sworn him, then you will receive a good and full assurance.
On discernment in refusing to call someone into an oath
[15]. For now, when you have returned home, you will be continually the prey of conscience, while reasoning thus with yourself,
“Was it to no purpose, then, that I put him upon his oath?
Was he not really perjured? Have I not become the cause of the sin?”
But if you do not put him upon his oath, you will receive much consolation on returning home, rendering thanks to God, and saying,
“Blessed be God, that I restrained myself, and did not compel him to swear vainly and to no purpose.”
Away with gold!
Perish the money!
For that which specially gives us assurance is, that we did not transgress the law, nor compel another to do it.
Consider, for Whose sake you did not put any one on his oath; and this will suffice you for refreshment and consolation.
On the eternal benefit of applying God’s Law rightly
Often, indeed, when a fight takes place, we bear being insulted with fortitude, and we say to the insulter,
“What shall I do with you?”
Such an one hinders me, who is your patron; he keeps back my hands.
And this is sufficient to console us. So when you are about to put any one on his oath, restrain yourself; and stop; and say to him who is about to swear,
“What shall I do with you?
God has forbidden me to put any one on oath.
He now holds me back.”
This suffices both for the honor of the Lawgiver, and for your safety, and for keeping him in fear who is ready to swear.
For when he sees that we are thus afraid to put others on oath, much more will he himself be afraid to swear rashly. Would you say thus, your return to your own home would be with much fullness of assurance.
Hear God, therefore, in His Commandments, that He may Himself hear you in your prayers! This word shall be written in heaven, and shall stand by you on the Day of Judgment, and shall discharge many sins.
Measuring a course of action by looking “not merely at the loss connected with the matter, but at the gain which we shall reap by doing it for God”
[16.] This also let us consider not only with respect to an oath, but to every thing.
And when we are about to do any good action for God's sake, and it is found to bring loss with it, let us look not merely at the loss connected with the matter, but at the gain which we shall reap by doing it for God.
That is to say,
Has any one insulted you?
Bear it nobly! And you will do so, if you think not of the insult merely, but of the dignity of Him who commands you to bear it, and you bear it meekly.
Have you given an alms?
Think not of the outlay, but of the produce which arises from the outlay.
Have you been swindled out of money?
Give thanks, and regard not only the pain which is the result of the loss, but the gain which comes of thanksgiving.
If we thus regulate ourselves, none of those heavy events which may befall us will give us pain; but from those things which may seem to be grievous, we shall be even gainers, and loss will be sweeter and more desired than wealth, pain than pleasure, and mirth and insult than honor.
Thus all things adverse will turn to our gain.
And here we shall enjoy much tranquility, and there we shall attain the kingdom of heaven; which God grant that we may all be deemed worthy to obtain, by the grace and lovingkindness of our Lord Jesus Christ, through Whom and with Whom, to the Father with the Holy Spirit, be glory, dominion, and honor, now and ever, and world without end.
Amen.
[Source: Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/190115.htm>.]
Note: Section [5.] is not numbered in the above translation, as it skips from section [4.] to section [6.]. And for some reason section [13.] was not included in the above translation, but it was added from an Kindle version of the Complete Works of John Chrysostom, location 91077-91084.