The homilies of S. John of Chrysostom on the Second Epistle of St. Paul the Apostle to the Corinthians

Part II. Hom. XXV. XLIV. Oxford

JOHN HENRY PARKER ;

J. G. F. AND J. RIVINGTON, LONDON.

MDOCCXXXIX.

HOMILY XXV.

Whatsoever is sold in the shambles, eat, asking no question for conscience sake.

HAVING said that they could not drink the cup of the Lord, and the cup of devils, and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols a; and having filled them with great fear ; that he might not by this fear drive them again to another extreme, and they be forced, exercising a greater scrupulosity than was neces sary, to feel alarm, lest possibly even without their knowledge there might come in some such thing, either from the market, or from some other quarter ; to release them from this strait, he saith, Whatsoever is sold in the shambles, that eat, asking no question. " For," saith he, " if thou eat in ignorance, and not knowingly, thou art not subject to the punishment: it being thenceforth a matter, not of greediness, but of igno rance."

Nor doth he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he doth not even suffer them to question ; i. e. to search and enquire, whether it be an idol-sacrifice, or no such thing : but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is set before us. So that even he that eateth, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil,

Savile conj. i/Sw/u/a/f, " in the idol Temple?:" but ii$u*.oit is the actual reading.

Z

338 Double Caution of St. Paul about Idol-sacrifices.

HoMiL.but through the man's intention make him unclean. Where-

1 fore he saith, asking no question.

Ver. 26. For to the Lord belongeth the earth, and the fidness thereof. Not to the devils. Now if the earth, and the fruits, and the beasts be all His, nothing is unclean : but it becomes unclean otherwise, from our intention and our dis obedience. Wherefore he not only gave permission, but also, Ver. 27. If any of them that believe not bid you, saith he, to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.

See again his moderation. For he did not command, and make a law, that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this ? That so great curiousness might riot seem to arise from any fear and cowardice. For he who makes scrupulous enquiry, doth so as being in dread : but he who, on hearing the fact, abstains, abstains as out of contempt, and hatred, and aversion. Wherefore Paul, purposing to establish both points, saith, Whatsoever is set before you, eat.

Ver. 28. But if any man say unto you, TJiis is offered in sacrifice unto idols ; eat not, for his sake that site wed it.

Thus it is not at all for any power that they have, but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength ;) nor yet, because they have no strength, indifferently partake : for it is the table of beings hostile and degraded. Wherefore he said, eat not for his sake that shewed it, and for conscience sake. For the earth is the Lord's, and' the fulness thereof.

Seest thou how both when he bids them eat, and when they must abstain, he brings forward the same testimony ? " For I do not forbid," saith he, " for this cause, as though they belonged to others: (for the earth is the Lord's:) but for the reason I mentioned, for conscience sake ; i. e. that it may not be injured." Ought one therefore to inquire scru pulously ? " Nay," saith he : " for I said not thy conscience, but his. For I have already said, for his sake that shewed it." And again, v. 29. Conscience, I say, not thine own, but of the others.

How the Greeks might be guarded against all offence. 339

[2.] But perhaps some one may say, " The brethren indeed, 1 Con. as is natural, thou sparest, and dost not suffer us to taste for — • — — their sakes, lest their conscience being weak, might be drawn inb to eat the idol sacrifices. But if it be some heathen, what is this man to thee ? Was it not thine own word, What

have I to do to judge them also that are without1? Where- 1 l Cor.

5 12. fore then dost thou on the contrary care for them ?" " Not for

him is my care," he replies, i( but in this case also for thee." To which effect also he adds,

For why is my liberty judged of another marts conscience ? meaning by liberty, that which is left without caution or pro hibition. For this is liberty, freed from Jewish bondage. And what he means is this : " God hath made me free, and above all reach of injury, but the Gentile knoweth not how to judge of this high morality of mine, nor to see into the liberality of my Master, but will condemn and say to himself, i Christianity is a fable ; they abstain from the idols, they shun daemons, and yet cleave to the things offered to them: great is their gluttony.' " " And what then ?" it may be said. " What harm is it to us, should he judge us unfairly?" But how much better to give him no room to judge at all ! For if thou abstain, he will not even say this. " Plow," say you, " will he not say it ? For when he seeth me not making these enquiries, neither in the shambles, nor in the banquet ; what should hinder him from using this language, and condemning me, as one who partakes without discrimination ?" It is not so at all. For thou partakest, not as of idol-sacrifices, but as of things clean. And if thou makest no nice enquiry, it is that thou mayest signify, that thou fearest not the things set before thee: this being the reason why, whether thou enterest a house of Gentiles, or goest into the market, I suffer thee not to ask questions; viz. lest thou become a startler at sounds 2,-> ^,_ and entangled3, and shouldest occasion thyself needless ****• trouble. **»$•.

Ver. 30. If I by grace be a partaker, why am I yet evil spoken of for that for which 1 give thanks ? " Of what art thou by grace a partaker? tell me." Of the gifts of God.

b ti*tt»ft*6y. qu. oixo$efi.ti0y , u might boldened." cf. c. viii. 10. be edified," or " instructed,'' or " em-

z 2

340 Scandal to be especially avoided on Occasions of Thanksgiving.

HOMIL. For His grace is so great, as to render my soul unstained, xxv- and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure ; so likewise we, and much more than so, having our con versation in the midst of the world, remain pure, if we will, by how much the power we have is even greater than his. (2.) " Why then abstain ?" say you. Not as though I should become unclean, far from it ; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience, and the friendship with devils, which maketh me unclean, and the purpose of heart worketh the pollution.

But what is, why am I yet evil spoken of for that for which I give thanks? " I, for my part," saith he, " give thanks to God, that He hath thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles, not knowing my high rule of life, will suspect the contrary, and will say, ' Here are Christians indulging a taste for our customs ; they are a kind of hypocrites, abusing the daemons, and loathing them, yet running to their tables; than which what can be more senseless? We conclude, that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be, that in respect of those things whereby I have been so benefited, as even to give solemn thanks, in respect of these I should become the cause of evil-speaking ?" " But these things, even as it is," say you, " will the Gentile allege, when he seeth me not making enquiry." In no wise. For all things are not full of idol-sacrifices, so that he should suspect this: nor dost thou thyself taste of them as idol-sacrifices. Be not then scrupulous overmuch, nor again, on the other hand, when any remark on its being an idol-sacrifice, do thou partake. For Christ gave thee grace, and set thee on high, and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance, which hath been such a gain to thee as to be matter of special thanksgiving, should be a mean of thy so injuring others, that they should even blaspheme. " Nay, why," saith he, " do I not say to the Gentile, ' I eat, I am no wise injured, and I do not this as

Duty of Christians to Unbelievers. 341

one in friendship with the daemons' ?" Because thou canst not 1 COR. persuade him, even though thou shouldest say it ten thousand 10' 32' times : weak as he is, and hostile. For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble ?

" What then ? whereas we have known Christ, and give thanks, while they blaspheme, shall we therefore abandon this custom also ?" Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the re proach ; but in the other, there will be no advantage. Where fore also he said before, for neither if we eat, are we the better ; nor if we eat not, are we the worse1. And besides1 c.8. 8, this too, he shewed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only, but also for the other reasons which he hath assigned.

[3.] Ver. 31. Whether therefore ye eat, or drink, or whatso ever ye do, do all to the glory of God.

Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all rules, that God in all things should be glorified ?

Ver. 32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God : i. e. give no handle to any one : since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to the utmost of our power, not even those that are without. For if we are light, and leaven, and luminaries, and salt, we ought to enlighten, not to darken ; to bind, not to loosen ; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee ? Since even some Gentiles are hurt, when they see us shaping our course back to such things ; for they know not our mind, nor that our soul hath

342 How St. Paul pleased all Men in all Things.

HOMIL. come to be above all pollution of sense. And the Jews too, xxv- and the weaker brethren, will have the same feelings.

Seest thou how many reasons he hath assigned, for which we ought to abstain from the idol-sacrifices ? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with devils, because the thing is a kind of idolatry.

Further, because he had said, give none offence, and he made them responsible for the injury done, both to the G entiles and to the Jews ; and the saying was grievous ; see how he renders it acceptable and light, putting himself for ward, and saying,

Ver. 33. Even as I also please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

Chap. 11. ver. 1. Be ye followers of me, even as I also am of Christ.

This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this the point which stands highest of all; viz. the seeking those things which are for the common profit : which also Paul himself declared, by adding, even as I also am of Christ. For nothing can so make a man a follower of Christ, as caring for his neighbours. Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbour ; thou hast wrought nothing great ; yet far from this Image is thy station, while thou art so doing.

However, in the case before us, even the very thing itself is naturally useful, viz. the abstaining from idol-sacrifices. But " I," saith he, " have done many things among those which were unprofitable also : e. g. when I used circumcision, when I offered sacrifice ; for these, were any one to examine them in themselves, rather destroy those that follow after them, and cause them to fall from salvation: nevertheless I sub mitted even to these, on account of the advantage therefrom : but here is no such thing. For in that case, except there accrue a certain benefit, and except they be done for others'

Disinterestedness, a Condition of high Moral Goodness. 843

sake, then the thing becomes injurious : but in this, though 1 COB. there be none offended, even so ought one to abstain from the — '— - things forbidden.

But not only to things hurtful have I submitted, but also to things toilsome. For " / robbed other Churches, saith he, taking wages of them*, and when it was lawful to eat, and1 2 Cor. not to work, I sought not this, but chose to perish of hunger, rather than offend another." This is why he says, / please all men in all things. " Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. I may say then, that being above all in perfection, I have become2 beneath all in8 Sav. condescension." y'tyan.

[4.] For no virtuous action can be very exalted, when it doth " he benot distribute its benefit to others also : as is shewn by him who brought the one talent safe, and was cut in sunder, because he had not made more of it. And thou then, brother, though thou shouldest remain without food, though thou shouldest sleep upon the ground, though thou shouldest eat ashes, and be ever wailing, and do good to no other ; thou wilt do no great work. For so also those great and noble persons who were in the beginning made this their chiefest care : examine accurately their life, and thou wilt see clearly, that none of them ever looked to his own things, but each one to the things of his neighbour, whence also they shone the brighter. For so Moses (to mention him first) wrought many and great wonders and signs ; but nothing made him so great, as that blessed voice which he uttered unto God, say ing, If Thou, icilt forgive their sin, forgive ; but if not, blot me also out3. Such too was David: wherefore also he said,s Exod. / the shepherd have sinned, and I have done wickedly, Zw£ 32< 32« these, thejlock, what have they done? Let Thine hand be upon me, and upon my father's house*. So likewise Abraham 4 2 Sam. sought not his own profit, but the profit of many. Where-24- 17- fore he both exposed himself to dangers, and besought God for those who in no wise belonged to him.

Well: these indeed so became glorious. But as for those who sought their own, consider what harm too they received. The nephew, for instance, of the last mentioned, because he listened to the saying, If thou wilt go to the right, I will

344 Ancient Examptes of Disinterestedness.

go to the left1 ; and accepting the choice, sought his own profit, did not even find his own: but this country was

13. 9.' burned up, while that remained untouched. Jonas again, not seeking the profit of many, but his own, was in danger even of perishing : and while the city stood fast, he himself was tossed about and overwhelmed in the sea. But when he sought the profit of many, then he also found his owrn. So likewise Jacob among the flocks, not seeking his own gain, had that exceeding riches for his portion. And Joseph also, seeking the profit of his brethren, found his own. At least,

* Gen. being sent by his father2, he said not, " What is this ? Hast thou not heard that for a vision and certain dreams they even attempted to tear me in pieces, and I was held guilty of my dreams, and suffer punishment for being beloved of thee ? What then will they not do when they get me in the midst of them ?" He said none of these things, he thought not of them, but prefers the care of his brethren above all. Therefore he enjoyed also all the good things which followed, which both made him very brilliant, and declared him glorious. Thus also Moses, — for nothing hinders that we should again a second time make mention of him, and behold how he over looked his own things, and sought the things of others:— I say this Moses, being conversant in a king's court, be-

3 Heb. cause he counted the reproach 5 greater riches than the \. treasures in Egypt; and having cast them even all out of r«wom. hjg iiands? became a partaker of the afflictions of the Hebrews ; — so far from being himself enslaved, he liberated them also from bondage.

Well: these surely are great things, and worthy of an (4.) angelical life. But the conduct of Paul far exceeds this. For all the rest, leaving their own blessings, chose to be partakers in the afflictions of others : but Paul did a thing much greater. For it was not that he consented to be a partaker in others' misfortunes, but he chose himself to be at all extremities, that other men might enjoy blessing. Now it is not the same for one who lives in luxury, to cast away his luxury and suffer adversity, as for one himself alone suffering adversity, to cause others to be in security and honour. For in the former case, though it be a great thing to exchange prosperity for affliction for your neighbour's

St. Paul excelled the Old Saints in Charity. 345

sake, nevertheless it brings some consolation to have partakers 1 COR. in the misfortune. But consenting to be himself alone in — — - the distress, that others may enjoy their good things, — this belongs to a much more energetic soul, and to Paul's own spirit.

And not by this only, but by another and greater excellency, doth he surpass all those before mentioned. That is, Abraham and all the rest exposed themselves to dangers in the present life, and all these were but asking for this kind of death, once for all : but Paul prayed1 that he might fall from the glory of i Rom. the world to come for the sake of others' salvation. 9*

I may mention also a third point of superiority. And what is this ? That some of those, though they interceded for persons who conspired against them, nevertheless it was for those with whose guidance they had been entrusted : and the same thing happened, as if one should stand up for a wild and lawless son, but still a son : whereas Paul wished to be accursed in the stead of those with whose guardianship he was not entrusted. For to the Gentiles was he sent. Dost thou perceive the greatness of his soul, and the lofti ness of his spirit, transcending the very heaven ? This man do thou emulate : but if thou canst not, at least follow those who shone in the old covenant. For thus only shalt thou find thine own profit, if thou seekest that of thy neighbour. Wherefore, when thou feelest backward to care for thy brother, considering that no otherwise canst thou be saved, at least for thine own sake stand thou up for him and his interests.

[5.] And although what hath been said is sufficient to con vince thee, that no otherwise is it possible to secure our own benefit : yet if thou wouldest also assure thyself of it by the examples of common life, conceive a fire happening any where to be kindled in a house, and then some of the neigh bours, with a view to their own interest, refusing to expose themselves to the risk, but shutting themselves up and remaining at home, in fear lest some one come and find his way in, and purloin some part of the household goods ; how great punishment will they endure ? Since the fire will come on, and burn down likewise all that is theirs ; and because they looked not to the profit of their neighbour, they

346 Disinterestedness taught by the Order of Society. HoMiL.lose even their own besides. For so God, willing to bind us

— all to each other, hath imposed upon things such a necessity, that in the profit of one neighbour that of the other is bound up ; and the whole world is thus constituted. And therefore in a vessel too, if a storm had come on, and the steersman, leaving the profit of the many, should seek his own only, he will quickly sink both himself and them. And of each several art too we may say, that should it look to its own profit only, life could never stand, nor even the art itself which so seeketh its own. Therefore the husbandman sows not so much corn only, as is sufficient for himself; since he would long ago have famished both himself and others ; but seeks the profit of the many: and the soldier takes the field against dangers, not that he may save himself, but that he may also place his cities in security : and the merchant brings not home so much as may be sufficient for himself alone, but for many others also.

Now if any say, " each man doeth this, not looking to my interest, but his own, for he engages in all these things to obtain for himself money, and glory, and security, so that in seeking my profit, he seeks his own :" this also do I say, and long since wished to hear from you, and for this have I framed all my discourse; viz. to signify, that thy neighbour then seeks his own profit, when he looks to thine. For since men would no otherwise make up their mind to seek the things of their neighbour, except they were reduced to this necessity; therefore God hath thus joined things together, and suffers them not to arrive at their own profit, except they first travel through the profit of others.

Well then, this is natural to man, thus to follow after his neighbour's advantage : but one ought to be persuaded not from this reason, but from whit pleases God. For it is not possible to be saved, wanting this ; but though thou shouldest practise the highest philosophy, and neglect others who are perishing, thou wilt gain no confidence towards God. Whence is this evident ? From what the blessed Paul declared. For if I sell my goods to feed the poor, and give my body to be 1 1 Cor. burned, and liave not charity, it prqftteth me nothing1, saith 13t ' he. Seest thou how much Paul requireth of us ? And yet he that sold his goods to feed the poor, sought not his own good,

Excuses for not practising it answered. 347

but that of his neighbour. But this alone is not enough, he 1 COB. saith. For he would have it done with sincerity and much — — - sympathy. For therefore also God made it a law, that he might bring us into the bond of love. When therefore He demands so large a measure, and we do not render even that which is less, of what indulgence shall we be worthy ?

" And howy" saith one, " did God say to Lot by the Angels, Escape for thy life1?" Say, when, and why. When the i Gen. punishment was bearing down on them, not when there ' was an opportunity of correction, but when they were condemned and incurably diseased, and old and young had rushed into the same passions, and henceforth they must needs be burned up, and in that day when the thun derbolts were about to descend. And besides, this was not spoken of vice and virtue, but of the chastisement inflicted by God. For what was he to do, tell me ? Sit still and await the punishment, and without at all profiting them, be burned up ? Nay, this were the extremest folly.

For I do not affirm this, that one ought to bring chastise ment on one's self without discrimination, and at random, apart from the will of God. But when a man tarries long in sin, then I bid thee push thyself forward, and correct him: if thou wilt, for thy neighbour's sake ; but if not, at least for thine own profit. It is true, the first is the better course : but if thou readiest not yet unto that height, do it even for this. And let no man seek his own, that he may find his own; and bearing in mind, that neither parting with all, nor martyrdom, nor any other thing, will have power to stand up for us, unless we have the height of love; let us preserve this beyond all the rest, that through it we may also obtain all other, both present and promised blessings ; at which may we all arrive, through the grace and mercy of our Lord Jesus Christ; with Whom to the Father, with the Holy Ghost, be glory, power, and honour, now and for ever, and world without end. Amen.

HOMILY XXVI.

1 COR. xi. 2.

Now I praise you, brethren, that ye remember me in all things, and keep the ordinances1^ as I delivered them to you.

Oflli ,

tradi- HAVING completed the discourse concerning the idol- (l\ sacrifices as became him, and having rendered it most perfect in all respects, he proceeds to another thing, which also itself was a crime, but not so great a one. For that which I said before, this do I also now say, that he doth not set down all the heavy accusations continuously, but after disposing them in due order, he inserts among them the lighter matters, mitigating what the readers would else feel offensive in his discourse, on account of his continually reproving.

Wherefore also he sets the most vehement of all last, that relating to the resurrection. But for the present he goes to another, a lighter thing, saying, Noiv I praise you, that ye remember me in all things. Thus, when the offence is admitted, he both accuses vehemently, and threatens : but when it is questioned, he first proves it, and then rebukes. And what was admitted, he aggravates : but what was likely to be disputed, he shews to be admitted. Their fornication, for instance, was a thing admitted. Wherefore there was no need to shew that there was an offence ; but in that case he proved the magnitude of the transgression, and conducted his discourse by way of comparison. Again, their going to law before aliens was an offence, but not so great a one. Where fore he threw it in likewise by the way, and proved it. The matter of the idol-sacrifices again was questioned. It was, however, a most serious evil. Wherefore he both shews it to be an offence, and aggravates it by his discourse. But when