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St. John Chrysostom on the Epistle of Titus-St. John Chrysostom · Israel: A Prince with God

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  Speaker 1: Homilies Untitus by Saint John Chrusostom, translated by Philip Schaffe
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  Speaker 1: from the Nicene and post Niceen Fathers, Volume thirteen. This
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  Speaker 1: is the LibriVox recording. All LibriVox recordings are in the
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  Speaker 1: public domain. For more information or to volunteer, please visit
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  Speaker 1: LibriVox dot org. Emily one Paul a servant of God,
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  Speaker 1: an apostle of Jesus Christ, according to the faith of
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  Speaker 1: God's elect and the acknowledging of the truth which is
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  Speaker 1: after Godliness, in hope of eternal life, which God they
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  Speaker 1: cannot lie promised before the world began. But Hath in
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  Speaker 1: due times manifested his word through preaching, which is committed
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  Speaker 1: unto me according to the commandment of God our Savior,
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  Speaker 1: to Titus, mine own son, after the common faith, grace,
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  Speaker 1: mercy and peace from God the Father and the Lord
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  Speaker 1: Jesus Christ, our Savior. Titus was an approved one of
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  Speaker 1: the companions of Paul, Otherwise he would not have committed
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  Speaker 1: to him the charge of that whole island, nor would
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  Speaker 1: he have commanded him to supply what was deficient. As
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  Speaker 1: he says that thou shouldst set in order the things
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  Speaker 1: that are wanting. He would not have given him jurisdiction
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  Speaker 1: over so many bishops if he had not placed great
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  Speaker 1: confidence in him. They say that he also was a
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  Speaker 1: young man, because he calls him his son, though this
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  Speaker 1: does not prove it. I think that there is mention
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  Speaker 1: made of him in the Axe. Perhaps he was a Corinthian,
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  Speaker 1: unless there was some other of the same name. And
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  Speaker 1: he summons Zenus and orders Apollus to be sent to him,
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  Speaker 1: never Titus, for he also attests their superior virtue and
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  Speaker 1: courage in the presence of the Emperor. Some time seems
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  Speaker 1: to have since elapsed, and Paul, when he wrote this epistle,
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  Speaker 1: appears to have been at liberty, for he says nothing
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  Speaker 1: about his trials, but dwells continually upon the grace of
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  Speaker 1: God as being a sufficient encouragement to believers to persevere
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  Speaker 1: in virtue. For to learn what they had deserved in
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  Speaker 1: what state they had been transferred, end that by grace
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  Speaker 1: and what had been vouchsafed to them, was no little encouragement.
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  Speaker 1: He takes aim also against the Jews, and if he
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  Speaker 1: censures the whole nation, we need not wonder, for he
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  Speaker 1: does the same in the case of the Galatians, saying
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  Speaker 1: O foolish Galatians. And this does not proceed from a
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  Speaker 1: censorious temper, but from affection. For if it were done
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  Speaker 1: for his own sake, one might fairly blame him. But
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  Speaker 1: if from the fervor of his zeal for the Gospel,
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  Speaker 1: it was not done, reproachfully. Christ too, on many occasions
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  Speaker 1: reproached the scribes and Pharisees, not on his own accounts,
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  Speaker 1: but because they were the ruin of all the rest.
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  Speaker 1: And he writes a short epistle with good reason. And
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  Speaker 1: this is a proof of the virtue of Titus, that
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  Speaker 1: he did not require many words, but a short remembrance.
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  Speaker 1: But this epistle seems to have been written before that
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  Speaker 1: to Timothy. For that he wrote as near his end
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  Speaker 1: and in prison, but here as free and at liberty.
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  Speaker 1: For his saying, I have determined to winter at Nicopolis
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  Speaker 1: is a proof that he was not yet in bonds
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  Speaker 1: as when he wrote to Timothy. Verse one, Paul a
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  Speaker 1: servant of God, an apostle of Jesus Christ, according to
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  Speaker 1: the faith of God's elect. You observe how he uses
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  Speaker 1: the expressions indifferently, sometimes calling himself the servant of God
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  Speaker 1: and sometimes the servant of Christ, thus making no difference
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  Speaker 1: between the Father and the son, according to the faith
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  Speaker 1: of God's Elect, and the acknowledging of the truth, which
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  Speaker 1: is after Godliness in hope of eternal life, according to
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  Speaker 1: the faith of God's Elect, is because thou hast believed,
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  Speaker 1: or rather because thou was entrusted. I think he meant
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  Speaker 1: that he was entrusted with God's elect That is, not
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  Speaker 1: for any achievements of mine, nor from my toils and labors,
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  Speaker 1: did I receive this dignity. It was wholly the effect
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  Speaker 1: of His goodness, who entrusted me. Yet that the grace
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  Speaker 1: may not seem without reason, For still the whole was
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  Speaker 1: not of him, For why did he not entrust it
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  Speaker 1: to others? He therefore adds and the acknowledging of the truth,
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  Speaker 1: that is after godliness. For it was for this acknowledgment
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  Speaker 1: that I was entrusted, Or rather, it was of his
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  Speaker 1: grace that this too was entrusted to me, for he
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  Speaker 1: was the author of this. Also whence Christ himself said,
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  Speaker 1: YE have not chosen me, but I have chosen you.
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  Speaker 1: And elsewhere the same blessed one writes, I shall know
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  Speaker 1: even as also I am known. And again if I
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  Speaker 1: may apprehend that for which also I am apprehended of
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  Speaker 1: Christ Jesus. First we are apprehended, and afterwards we know.
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  Speaker 1: First we are known, and then we are apprehended. First
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  Speaker 1: we are work called, and then we obeyed. But in
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  Speaker 1: saying according to the faith of the elect, all is
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  Speaker 1: reckoned to them, because on their account I am an apostle,
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  Speaker 1: not for my worthiness, but for the elect's sake, as
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  Speaker 1: he elsewhere says, all things are yours, whether Paul or Apollos.
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  Speaker 1: And the acknowledging the truth that is after godliness, For
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  Speaker 1: there is a truth in other things that is not
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  Speaker 1: according to Godliness. For knowledge and matters of agriculture, knowledge
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  Speaker 1: of the arts is true knowledge. This truth is after godliness.
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  Speaker 1: Or this according to faith means that they believed as
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  Speaker 1: the other alike believed and acknowledged the truth. This acknowledging,
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  Speaker 1: then is from faith and not from reasonings. In hope
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  Speaker 1: of eternal life. He spoke of the present life, which
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  Speaker 1: is in the grace of God. And he also speaks
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  Speaker 1: of the future, and sets before us the rewards that
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  Speaker 1: follow the mercies which God has bestowed upon us. For
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  Speaker 1: He is willing to crown us because we have believed
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  Speaker 1: and have been delivered from error. Observe how the introduction
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  Speaker 1: is full of the mercies of God, and this whole
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  Speaker 1: epistle is especially of the same character, thus exciting the
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  Speaker 1: Holy Man himself and his disciples also to greater exertions.
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  Speaker 1: For nothing profits us so much as constantly to remember
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  Speaker 1: the marcy of God, whether public or private. And if
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  Speaker 1: our hearts are warmed, then we receive the favors of
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  Speaker 1: our friends, and hear some kind word or deed of theirs.
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  Speaker 1: Much more shall we be zealous in His service when
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  Speaker 1: we see into what changers we had fallen, and that
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  Speaker 1: God has delivered us from them all. And the acknowledging
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  Speaker 1: of the truth, this he says with reference to the type,
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  Speaker 1: For that was an acknowledging and a godliness, yet not
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  Speaker 1: of the truth. Yet neither was it falsehood. It was godliness,
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  Speaker 1: but it was in type and figure. And he has
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  Speaker 1: well said in hope of eternal life, for the former
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  Speaker 1: was in hope of the present life. Fordas said, he
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  Speaker 1: that doeth these things shall live in them. You see
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  Speaker 1: how at the beginning he set forth the difference of grace.
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  Speaker 1: They are not the elect, but we, For if they
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  Speaker 1: were once called the elect, yet are they no longer
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  Speaker 1: called so Verse two, which God that cannot lie promise
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  Speaker 1: before the world began. That is not now upon the
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  Speaker 1: change of mind, but from the beginning it was so foreordained.
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  Speaker 1: This he often asserts, as when he says, separated unto
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  Speaker 1: the Gospel of God. And again whom he did foreknow,
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  Speaker 1: he also did predestinate, thus showing our high origin, and
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  Speaker 1: that he did not love us now first, but from
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  Speaker 1: the beginning, And it is no little matter to be
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  Speaker 1: loved of old and from the beginning, which God that
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  Speaker 1: cannot lie promised. If he cannot lie, what he has
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  Speaker 1: promised will surely be fulfilled. If he cannot lie, we
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  Speaker 1: ought not to doubt it, though it be after death,
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  Speaker 1: which God that cannot lie, he says, promised before the
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  Speaker 1: world began. By this, also before the world began, he
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  Speaker 1: shows that it is worthy of our belief. It is
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  Speaker 1: not because the Jews have not come in that these
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  Speaker 1: things are promised. It had been so planned from the first.
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  Speaker 1: You're therefore what he says, But hath in his own
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  Speaker 1: times manifested. Wherefore then was the delay from his concern
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  Speaker 1: for men, that it might be done at a seasonable time.
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  Speaker 1: It is time for thee Lord to work, says the prophet.
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  Speaker 1: For by his own times he meant the suitable times
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  Speaker 1: the dew the fitting verse three. But hath in due
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  Speaker 1: times manifested his word through preaching, which is committed unto me.
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  Speaker 1: That is, the preaching is committed unto me. For this
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  Speaker 1: included everything the Gospel, and things present, in things, future
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  Speaker 1: life and godliness, in faith, and all things at once,
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  Speaker 1: through preaching that is openly and with all boldness. For
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  Speaker 1: this is the meaning of preaching. For as a herald
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  Speaker 1: proclaims in the theater in the presence of all, so
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  Speaker 1: also we preach, adding nothing, but declaring the things which
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  Speaker 1: we have heard. For the excellence of a herald consists
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  Speaker 1: in proclaiming to all what has really happened, not in
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  Speaker 1: adding or taking away anything. If therefore it is necessary
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  Speaker 1: to preach, it is necessary to do it with boldness
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  Speaker 1: of speech, otherwise it is not preaching. On this account,
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  Speaker 1: Christ did not say, tell it upon the housetops, but
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  Speaker 1: preach it upon the housetops, showing both the place and
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  Speaker 1: the manner what was to be done, which is committed
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  Speaker 1: unto me. According to the commandment of God. Our Savior.
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  Speaker 1: The expressions committed unto me and according to the commandments,
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  Speaker 1: show the matter to be worthy of credit, so that
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  Speaker 1: no one should think it discredible, nor be hesitating about
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  Speaker 1: it or discontented. If then it is a commandment, it
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  Speaker 1: is not at my disposal. I fulfill what is commanded.
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  Speaker 1: For if things to be done, some are in our power,
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  Speaker 1: others are not. For what he commands that is not
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  Speaker 1: our power. What he permits is left to our choice.
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  Speaker 1: For instance, whosoever shall say to his brother, thou fool
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  Speaker 1: shall be in danger of the hell fire. This is
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  Speaker 1: a commandment. And again, if thou bring thy gift to
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  Speaker 1: the altar, and there rememberest that thy brother hath aught
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  Speaker 1: against thee, leave there thy gift before the altar, and
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  Speaker 1: go thy way. First be reconciled to thy brother, and
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  Speaker 1: then come and offer thy gift. This is also a commandment.
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  Speaker 1: But when he says, if thou wilt be perfect, go
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  Speaker 1: and sell all that thou hast, and he that is
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  Speaker 1: able to receive it, let him receive it. This is
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  Speaker 1: not a command, For he makes us hear the disposure
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  Speaker 1: of the matter, and leaves him the choice whether he
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  Speaker 1: will do it or not. For these things we may
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  Speaker 1: either do or not do. But commandments are not left
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  Speaker 1: to our choice. We must either perform them or be
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  Speaker 1: punished for not doing so. This is implied when he
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  Speaker 1: says necessity is laid upon me, yea woe is unto me.
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  Speaker 1: If I preach not the Gospel this I will state
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  Speaker 1: more plainly that it may be manifest to all. For instance,
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  Speaker 1: he that is entrusted with the government of the Church
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  Speaker 1: and honored with the offices of the bishop, if he
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  Speaker 1: does not declare to the people what they ought to do,
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  Speaker 1: will have to answer for it. But the layman is
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  Speaker 1: under no such obligation. On this account. Paul also says,
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  Speaker 1: according to the commandment of God our Savior, I do this,
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  Speaker 1: and see how the epithets fits into what I have said.
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  Speaker 1: For having said above God, who cannot lie here, he says,
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  Speaker 1: according to the commandment of God or Savior. If then
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  Speaker 1: he is our Savior, and he commanded these things with
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  Speaker 1: a view that we should be saved. It is not
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  Speaker 1: from a love of command. It is a matter of
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  Speaker 1: faith in the commandments of God our Savior. To Titus,
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  Speaker 1: my own son, that is my true son. For it
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  Speaker 1: is possible for man not to be true sons, as
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  Speaker 1: he of whom he says, if any man that is
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  Speaker 1: called a brother be a fornicator or covetous, or an idolator,
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  Speaker 1: or a railer, or a drunkard, with such an one,
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  Speaker 1: no not to eat. Here is a son, but not
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  Speaker 1: a true son. A son indeed is he because he
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  Speaker 1: has once received the grace and has been regenerated. But
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  Speaker 1: he is not a true son because he is unworthy
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  Speaker 1: of his father, and a deserter to the usurped sovereignty
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  Speaker 1: of another. For in children, by nature, the true and
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  Speaker 1: the spurious are determined by the father that begot and
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  Speaker 1: the mother who bore them. But it is not so
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  Speaker 1: in this case. But it depends on the disposition. For
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  Speaker 1: one who was a true son may become spurious, and
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  Speaker 1: a spurious son may become a true one. For it
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  Speaker 1: is not the force of nature, but the power of
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  Speaker 1: choice on which it depends. Whence it is subject to
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  Speaker 1: frequent changes. Onesimus was a true son, but he was
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  Speaker 1: again not true, for he became unprofitable. Then he again
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  Speaker 1: became a true son, so as to be called by
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  Speaker 1: the apostle his own bowels. Verse four to Titus, mine
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  Speaker 1: own son, after the common faith. What is after the
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  Speaker 1: common faith? After he had called him his own son
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  Speaker 1: and assumed the dignity of a father. Here, how it
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  Speaker 1: is that he lessens and lowers that honor. He adds,
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  Speaker 1: after the common faith, that is, with respect to the faith,
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  Speaker 1: I have no advantage over thee, for it is common,
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  Speaker 1: and both thou and I were born by it. Whence then,
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  Speaker 1: does he call him his own son, either only wishing
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  Speaker 1: to express his affection for him or his priority in
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  Speaker 1: the gospel, or to show that Titus had been enlightened
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  Speaker 1: by him. On this account, he calls the faithful both
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  Speaker 1: children and brethren, brethren because they were born by the
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  Speaker 1: same faith, children, because it was by his hands. By
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  Speaker 1: mentioning the common Faith, therefore he intimates their brotherhood. Verse
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  Speaker 1: for grace and peace from God the Father and the
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  Speaker 1: Lord Jesus Christ, our Savior. Because he had called him
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  Speaker 1: his son, he adds from God the Father, delevate his
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  Speaker 1: mind by showing whose son he was, and by not
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  Speaker 1: only naming the common Faith, but by adding our Father,
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  Speaker 1: he implies that he has this honor equally with himself.
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  Speaker 1: Observe also how he offers the same prayers for the teacher,
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  Speaker 1: as for the disciples and the multitude. For indeed he
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  Speaker 1: needs such prayers as much or rather more than they,
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  Speaker 1: by how much he has greater enmities to encounter, and
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  Speaker 1: is more exposed the necessity of offending God. For the
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  Speaker 1: higher is the dignity. The greater are the dangers of
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  Speaker 1: the priestly office. For one good act in his episcopal
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  Speaker 1: office is sufficient to raise him to heaven, and one
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  Speaker 1: error to sink him to Hell itself. For to pass
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  Speaker 1: over all other cases of daily occurrence. If he happens,
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  Speaker 1: either from friendship or any other cause, to have advanced
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  Speaker 1: an unworthy person to a bishopric, or have committed to
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  Speaker 1: him the rule of a great city, see to how
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  Speaker 1: great a flame he renders himself noxious. For not only
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  Speaker 1: will he have to account for the souls that are lost,
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  Speaker 1: but they are lost through the man's irreligion, but for
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  Speaker 1: all that is done amiss by the other. For he
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  Speaker 1: that is irreligious in a private station will be much
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  Speaker 1: more so when he is raised to power. It is
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  Speaker 1: much indeed, if a pious man continue such after his
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  Speaker 1: elevation to rule, for he is then more strongly assailed
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  Speaker 1: by ving glory in the love of wealth, and self
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  Speaker 1: will when his office gives him the power, and by offenses,
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  Speaker 1: insults and reproaches, and numberless other evils. If therefore anyone
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  Speaker 1: be irreligious, he will become more so when raised to
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  Speaker 1: the office. He who appoints such a ruler will be
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  Speaker 1: answerable for all the offenses committed by him and for
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  Speaker 1: the whole people. But if it is said of him
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  Speaker 1: who gives offense to one soul, for better for him
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  Speaker 1: than a millstone were hanged about his neck, and that
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  Speaker 1: they were drowned in the depth of the sea, what
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  Speaker 1: will he have to suffer who offends so many souls,
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  Speaker 1: whole cities and populations, and multitudes of families, men, women, children,
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  Speaker 1: citizens and husbandmen, the inhabitants of the city itself, and
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  Speaker 1: of all places subject to it. To say thrice, as
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  Speaker 1: much more as to say nothing. So severe is the
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  Speaker 1: vengeance and the punishment to which he will be obnoxious.
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  Speaker 1: So that a bishop especially needs the grace and peace
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  Speaker 1: of God, For if without these he governs the people,
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  Speaker 1: all is ruined and lost for want of those helms.
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  Speaker 1: And though he be skilled in the art of steering,
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  Speaker 1: he will sink the vessel, and those that sail in
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  Speaker 1: it if he has not these helms, the grace and
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  Speaker 1: peace of God. Hence I am struck with astonishment at
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  Speaker 1: those who desire for so great a burden. Rich an
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  Speaker 1: unhappy man, seest thou what it is thou desirest If
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  Speaker 1: thou art by thyself unknown and undistinguished, though thou committest
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  Speaker 1: ten thousands and faults, thou hast only one soul for
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  Speaker 1: which to give an account, And for it alone wilt
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  Speaker 1: thou be answerable. But when thou art raised to this office,
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  Speaker 1: consider for how many persons thou art obnoxious to punishment?
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  Speaker 1: Hear what Paul says. Obey them that have the rule
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  Speaker 1: over you, and submit yourselves, for they watch for your souls,
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  Speaker 1: as they that must give an account. But doest thou
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  Speaker 1: desire honor and power? But what pleasure is there in
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  Speaker 1: this honor? I confess I see not? For to be
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  Speaker 1: a ruler, indeed, is not possible, since it depends upon
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  Speaker 1: those under thy rule to obey it or not. And
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  Speaker 1: to anyone who considers the matter closely, it will appear
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  Speaker 1: that a bishop does not so much come to rule
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  Speaker 1: as to serve a multitude of masters who are of
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  Speaker 1: opposite desires and sentiments. For what one commands, another blames
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  Speaker 1: what This man censures, that admits to whom, therefore shall
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  Speaker 1: he listen? With whom shall he comply? It is impossible.
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  Speaker 1: And the slave that is bought with money complaints if
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  Speaker 1: his master's commands are contrary to each other. But shouldst
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  Speaker 1: thou grieve when so many masters give THEE contrary orders?
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  Speaker 1: Thou art condemned even for this, and all the malads
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  Speaker 1: are open against THEE. Tell me, then, is this honor?
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  Speaker 1: Is this rule? Is this power? One who holds the
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  Speaker 1: episcopal office has required a contribution of money. He is
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  Speaker 1: unwilling to contribute, not only withholds it, but that he
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  Speaker 1: may not seem to withhold it. From indifference, he accuses
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  Speaker 1: his bishop. He is a thief, he says, a robber.
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  Speaker 1: He engulfs the goods of the poor. He devours the
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  Speaker 1: rights of the needy. Seize thy calumnies. How long wilt
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  Speaker 1: thou say these things? Wilt thou not contribute? No one
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  Speaker 1: compels THEE. There is no constraint. Why dost thou revile
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  Speaker 1: him who counsels and advises THEE? Is anyone reduced to
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  Speaker 1: need and he from inability or some other hindrance has
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  Speaker 1: not lent to hands. No allowance is made for him.
• 20:09
  Speaker 1: The reproaches in this case are worse than in the other. This,
• 20:13
  Speaker 1: then is governments. He cannot avenge himself, for they are
• 20:17
  Speaker 1: his own bowels. And as though the bowels be swollen,
• 20:21
  Speaker 1: and though they give pain to the head and the
• 20:25
  Speaker 1: rest of the body, we venture not on revenge. We
• 20:29
  Speaker 1: cannot take a sword and pierce them. So if one
• 20:33
  Speaker 1: of those under our rule be of such sort and
• 20:35
  Speaker 1: create trouble and disorder by these accusations, we dare not
• 20:38
  Speaker 1: avenge ourselves, for this would be far from the disposition
• 20:41
  Speaker 1: of a father. But we must endure the grief till
• 20:44
  Speaker 1: he becomes sound and well. The slave bought with money
• 20:48
  Speaker 1: has an appointed work, which, when he has performed, he
• 20:52
  Speaker 1: is afterwards his own master. But the bishop is distracted
• 20:54
  Speaker 1: on every side, and is expected to do many things
• 20:57
  Speaker 1: that are beyond his power. If he knows not how
• 21:00
  Speaker 1: to speak, there is great murmuring. And if he can't speak,
• 21:03
  Speaker 1: then he is accused of being ving glorious. If he
• 21:06
  Speaker 1: cannot raise the dead, he is of no worth. They
• 21:08
  Speaker 1: say such an one is pious, But this man is not.
• 21:13
  Speaker 1: If he eats a moderate meal. For this is he accused?
• 21:16
  Speaker 1: He ought to be strangled, They say, if he is
• 21:18
  Speaker 1: seen at the bath, he is much censored. In short,
• 21:22
  Speaker 1: he ought not to look upon the sun. If he
• 21:25
  Speaker 1: does the same things that I do, If he bathes, eats,
• 21:28
  Speaker 1: and drinks, and wears the same clothing, and has the
• 21:32
  Speaker 1: care of a house and servants, on what account is
• 21:34
  Speaker 1: he set over me? But he has domestics to minister him,
• 21:39
  Speaker 1: And ask to write upon Why then is he set
• 21:42
  Speaker 1: over me? But say, ought he then to have no
• 21:47
  Speaker 1: one to wait upon him? Ought he himself to light
• 21:51
  Speaker 1: his own fire, to draw water, to cleave wood, to
• 21:54
  Speaker 1: go to market. How great a degradation this would be.
• 21:57
  Speaker 1: Even the holy apostles would not that any minister of
• 22:00
  Speaker 1: the word should attend upon the tables of the widows.
• 22:03
  Speaker 1: But they considered it a business unworthy of them. And
• 22:06
  Speaker 1: would you degrade them to the offices of your own domestics.
• 22:09
  Speaker 1: Why dost not thou, who commandest these things, come and
• 22:12
  Speaker 1: perform these services? Tell me, does not he minister to
• 22:16
  Speaker 1: thee a better service than mine? Which is bodily? Why
• 22:20
  Speaker 1: dost thou not send thy domestic to wait upon him?
• 22:25
  Speaker 1: Christ washed the feet of his disciples. It is then
• 22:28
  Speaker 1: a great thing for thee to give this service to
• 22:30
  Speaker 1: thy teacher. But thou art not willing to render thyself,
• 22:34
  Speaker 1: and thou grudgest it to him. Ought he then to
• 22:37
  Speaker 1: draw his livelihood from heaven? But God wills it not so.
• 22:43
  Speaker 1: But you will say, had the apostles free men to
• 22:46
  Speaker 1: serve them, would you then hear how the apostles lived.
• 22:50
  Speaker 1: They made long journeys, and free men and honorable women
• 22:53
  Speaker 1: lay down their lives and souls for their relief. But
• 22:57
  Speaker 1: here this blessed Apostle, thus exhorting old such in reputation.
• 23:01
  Speaker 1: And again because for the work of Christ he was
• 23:04
  Speaker 1: nigh unto death, not regarding his life. To supply your
• 23:08
  Speaker 1: lack of service towards me. See what he says, that
• 23:13
  Speaker 1: thou hast not a word to throw away upon thy
• 23:16
  Speaker 1: spiritual father. Much less wilt thou submit to any danger
• 23:21
  Speaker 1: on his behalf. But thou sayest he ought not to
• 23:24
  Speaker 1: frequent the bath? And where is this forbidden? There is
• 23:27
  Speaker 1: nothing honorable in being unclean. These are not the things
• 23:31
  Speaker 1: we find blamed or applauded at all. For the qualities
• 23:36
  Speaker 1: which a bishop is required to possess are different as
• 23:39
  Speaker 1: to be blameless, sober, orderly, hospitable, apt to teach these
• 23:43
  Speaker 1: the apostle requires, and these we ought to look for
• 23:48
  Speaker 1: in a rule of the Church. But nothing further. Thou
• 23:51
  Speaker 1: art not more strict than Paul, nor more strict than
• 23:54
  Speaker 1: the spirit. If he be a striker, or violence, or
• 23:57
  Speaker 1: cruel and unmerciful, accuse him these things are unworthy of
• 24:01
  Speaker 1: a bishop. If he be luxurious, this also is sensible.
• 24:06
  Speaker 1: But if he takes care of his body, that he
• 24:08
  Speaker 1: may minister to thee, if he attends to his health,
• 24:11
  Speaker 1: that he may be useful. Ought he for this to
• 24:14
  Speaker 1: be accused? Knowst thou not that bodily infirmitily no less
• 24:19
  Speaker 1: than infirmity of the soul injures both us and the church.
• 24:23
  Speaker 1: Why otherwise does Paul attend to this matter and running
• 24:27
  Speaker 1: to Timothy, use a little wine for thy stomach's sake?
• 24:30
  Speaker 1: And for they often infirmities. For if we could practice
• 24:35
  Speaker 1: virtue with the soul alone, we need not take care
• 24:38
  Speaker 1: of the body, And why then will reborn at all?
• 24:42
  Speaker 1: But if this has contributed a great share, is it
• 24:46
  Speaker 1: not the extreme of folly to neglected? For suppose a
• 24:49
  Speaker 1: man honored with the bishopric and entrusted with the public
• 24:53
  Speaker 1: charge of the Church. And let him, in other respects,
• 24:56
  Speaker 1: be virtuous and have every quality which a priest ought
• 24:59
  Speaker 1: to possess. Yet let him be always confined to his
• 25:03
  Speaker 1: bed by reason of great infirmity. What service will he
• 25:06
  Speaker 1: be able to render? Upon What mission can he go?
• 25:10
  Speaker 1: What visitation can he undertake? Whom can he rebuke or admonish?
• 25:14
  Speaker 1: These things? I say that you may learn not causelessly
• 25:18
  Speaker 1: to accuse him, but rather may receive him favorably. As
• 25:22
  Speaker 1: also that if anyone desire rule in the church, seeing
• 25:27
  Speaker 1: the shower of abuse that attends it, he may quench
• 25:30
  Speaker 1: that desire. Great indeed is the danger of such a station,
• 25:34
  Speaker 1: And it requires the grace and peace of God, which
• 25:38
  Speaker 1: that we may have abundantly. Do you pray for us,
• 25:41
  Speaker 1: and we for you, that practicing virtual rights, we may
• 25:46
  Speaker 1: obtain the blessings promised through Jesus Christ, with whom et cetera.
• 25:52
  Speaker 1: End of Homily one, Emily two from the homilies of
• 26:02
  Speaker 1: Saint John Crusostem Archbishop of Constantinople, on the epistles of
• 26:05
  Speaker 1: Saint Paul. The Apostles to Timothy, Titus and Philammon translated
• 26:10
  Speaker 1: by Philip Schaff. This is the LibriVox recording. All LibriVox
• 26:13
  Speaker 1: recordings from the public domain. For more information or to volunteer,
• 26:16
  Speaker 1: please visit LibriVox dot org. Emily two Titus one, five
• 26:22
  Speaker 1: and six. But this course left I the increte that
• 26:26
  Speaker 1: thou shouldst set in order the things that are wanting,
• 26:29
  Speaker 1: and ordain elders in every city, as I had appointed
• 26:33
  Speaker 1: thee if any be blameless, the husband of one wife,
• 26:37
  Speaker 1: having faithful children, not accused of riots or unruly. The
• 26:43
  Speaker 1: whole life of men in ancient times was one of
• 26:46
  Speaker 1: action and contention. Ours, in the contrary, is a life
• 26:50
  Speaker 1: of indolence. They knew that they were brought into the
• 26:54
  Speaker 1: world for this purpose, that they might labor according to
• 26:58
  Speaker 1: the will of him who brought them into it. But we,
• 27:02
  Speaker 1: as if we had been placed here but to eat
• 27:05
  Speaker 1: and drink and lead a life of pleasure, we pay
• 27:08
  Speaker 1: no regard to spiritual things. I speak not only of
• 27:11
  Speaker 1: the apostles, but of those that followed them. You see
• 27:16
  Speaker 1: them accordingly, transversing all places and pursuing this as their
• 27:20
  Speaker 1: only business, living altogether as in a foreign land, as
• 27:25
  Speaker 1: those who had no city upon the earth. Here. Therefore,
• 27:29
  Speaker 1: what the blessed Apostle saith. For this cause left I
• 27:33
  Speaker 1: thee in crete, as if the whole world had been
• 27:37
  Speaker 1: one house. They divided it among themselves, administering its affairs everywhere,
• 27:42
  Speaker 1: each taking care of his several portions of it. For
• 27:46
  Speaker 1: this cause left I thee in crete, that thou shouldst
• 27:49
  Speaker 1: set in order the things that are wanting. He does
• 27:52
  Speaker 1: not command this in an imperious manner, that thou shouldst
• 27:55
  Speaker 1: set in order. He says, here we see a soul
• 27:59
  Speaker 1: free from all envy, seeking everywhere the advantage of his disciples,
• 28:04
  Speaker 1: not curiously solicitous, whether the good was done by himself
• 28:08
  Speaker 1: or by another. For where there was a case of
• 28:11
  Speaker 1: danger and great difficulty, he in his own person said
• 28:15
  Speaker 1: it in order. But those things which were rather attended
• 28:17
  Speaker 1: with honor and praise, he committed to his disciple, as
• 28:22
  Speaker 1: the ordination of bishops, and such other things as required
• 28:26
  Speaker 1: some farther arrangements, or so to speak, to be brought
• 28:29
  Speaker 1: to greater perfection. What sayest thou, does he farther set
• 28:34
  Speaker 1: in order thy work? And dost thou not think it
• 28:38
  Speaker 1: a disgrace, bringing shame upon thee by no means, For
• 28:41
  Speaker 1: I look only to the common good, and whether it
• 28:44
  Speaker 1: be done by me or by another, it makes no
• 28:47
  Speaker 1: difference to me. Thus it becomes him to be affected,
• 28:52
  Speaker 1: who presides in the church, not to seek his own honor,
• 28:55
  Speaker 1: but the common good and ordain elders in every city.
• 29:00
  Speaker 1: Here he is speaking of the bishops, as we have
• 29:02
  Speaker 1: said before, as I have appointed thee If any be
• 29:05
  Speaker 1: blameless in every city, he says, for he did not
• 29:08
  Speaker 1: wish the whole island to be entrusted to one, but
• 29:12
  Speaker 1: that each should have his own charge and care for.
• 29:15
  Speaker 1: Thus he would have less labor himself, and those under
• 29:19
  Speaker 1: his rule would receive greater attention. If the teacher had
• 29:22
  Speaker 1: not to go about to the presidency of many churches,
• 29:26
  Speaker 1: but was left to be occupied with one only, and
• 29:29
  Speaker 1: to bring that into order. Verse six. If any be blameless,
• 29:34
  Speaker 1: the husband of one wife, having faithful children, not accused
• 29:37
  Speaker 1: of riots or unruly, why does he bring forward such
• 29:41
  Speaker 1: a one to stop the mouths of those heretics who
• 29:45
  Speaker 1: condemn marriage, showing that it was not an unholy thing
• 29:48
  Speaker 1: in itself, but so far honorable that a married man
• 29:52
  Speaker 1: might ascend the Holy throne, and at the same time
• 29:55
  Speaker 1: reproving the wanton not permitting their admission in to this
• 30:00
  Speaker 1: high office, who contracted a second marriage? For he who
• 30:04
  Speaker 1: retains no kind regard for her who is departed, how
• 30:09
  Speaker 1: shall he be a good president? For what accusation would
• 30:13
  Speaker 1: he not occur? For you all know that though it
• 30:17
  Speaker 1: is not forbidden by the laws to enter into a
• 30:20
  Speaker 1: second marriage, yet it is a thing liable to many
• 30:23
  Speaker 1: ill constructions. Wishing therefore a ruler to give no handle
• 30:28
  Speaker 1: for reproach to those under his rule, He on this
• 30:31
  Speaker 1: account says, if any be blameless, that is, if his
• 30:35
  Speaker 1: life be free from reproach, or if he has given
• 30:38
  Speaker 1: occasion to no one to assail his character. Hear what
• 30:42
  Speaker 1: Christ says. If the light that is in thee be darkness,
• 30:45
  Speaker 1: how great is that darkness? Having faithful children not accused
• 30:49
  Speaker 1: of riot or unruly, we should observe what care he
• 30:52
  Speaker 1: bestows upon children. For he who cannot be the instructor
• 30:55
  Speaker 1: of his own children, how should he be the teacher
• 30:57
  Speaker 1: of others? He cannot keep in all order, those whom
• 31:01
  Speaker 1: he has had with him from the beginning, whom he
• 31:04
  Speaker 1: has brought up, and over whom he had power, both
• 31:07
  Speaker 1: by the laws and by nature, how will he be
• 31:11
  Speaker 1: able to benefit those without. Or if the incompetency of
• 31:16
  Speaker 1: the father had not been great, he would not have
• 31:20
  Speaker 1: allowed those to become bad whom from the first he
• 31:24
  Speaker 1: had under his power. For it is not possible. Indeed,
• 31:27
  Speaker 1: it is not that one should turn out ill who
• 31:31
  Speaker 1: is brought up with much care and has received great attention.
• 31:35
  Speaker 1: Sins are not so prevalent by nature as to overcome
• 31:39
  Speaker 1: so much previous care. But if occupied in the pursuit
• 31:44
  Speaker 1: of wealth, he has made his children a secondary concern
• 31:47
  Speaker 1: and not bestowed much care upon them, even so he
• 31:51
  Speaker 1: is unworthy. For if, when nature prompted, he was so
• 31:55
  Speaker 1: void of affection, or so senseless, that he thought more
• 31:59
  Speaker 1: of his wealth than of his children, how should he
• 32:02
  Speaker 1: be raised to the episcopal throne and so great rule.
• 32:06
  Speaker 1: For if he was unable to restrain them, it is
• 32:09
  Speaker 1: a great proof of his weakness. And if he was unconcerned,
• 32:13
  Speaker 1: his want of affection is much to be blamed. He, then,
• 32:17
  Speaker 1: that neglects his own children, how shall he take care
• 32:20
  Speaker 1: of other men's. And he has not only said not riotous,
• 32:24
  Speaker 1: but not even accused of riot. There must not be
• 32:27
  Speaker 1: an ill report or such an opinion of them. Verse seven.
• 32:32
  Speaker 1: Or bishop must be blameless as the steward of God,
• 32:35
  Speaker 1: not self willed, not soon angry, not given to wine,
• 32:38
  Speaker 1: No striker, For a ruler without as he rules by
• 32:42
  Speaker 1: law and compulsion, perhaps does not consult the wishes of
• 32:46
  Speaker 1: those under his rule. But he who ought to rule
• 32:49
  Speaker 1: men with their own consents, and who will be thankful
• 32:52
  Speaker 1: for his rule. If he so conduct himself as to
• 32:55
  Speaker 1: do everything of his own will, and share counsels with
• 32:59
  Speaker 1: no one, makes his presidency tyrannical rather than popular. For
• 33:04
  Speaker 1: he must be blameless as the steward of God, not
• 33:06
  Speaker 1: self willed, not soon angry, Or how shall he instruct
• 33:10
  Speaker 1: others to rule? That passion, who has not taught himself
• 33:15
  Speaker 1: or power leads on to many temptations. It makes a
• 33:19
  Speaker 1: man more harsh and difficult to please, even him that
• 33:22
  Speaker 1: was very mild, surrounding him with so many occasions of anger.
• 33:27
  Speaker 1: If he had not previously practiced himself in this virtue,
• 33:31
  Speaker 1: he will grow harsh, and will injure and destroy much
• 33:34
  Speaker 1: that is under his rule. Not given to whine. No striker.
• 33:39
  Speaker 1: Here he is speaking of the insolent man, For he
• 33:44
  Speaker 1: should do all things by admonition or rebuke, and not
• 33:47
  Speaker 1: by insolence, what necessity tell me? Or insults he ought
• 33:52
  Speaker 1: to terrify, to alarm, to penetrate the soul with the
• 33:55
  Speaker 1: threat of hell. But he that is insulted becomes more impudent,
• 34:01
  Speaker 1: and rather despises him that insults him. Nothing produces contempt
• 34:05
  Speaker 1: more than insult. It disgraces the insolent person and prevents
• 34:09
  Speaker 1: his being respected as he ought to be. Their discourse
• 34:13
  Speaker 1: ought to be delivered with much caution. In reproving sins,
• 34:17
  Speaker 1: they should bear in mind the future judgment, but keep
• 34:20
  Speaker 1: clear of all insolence, And if any prevent them from
• 34:23
  Speaker 1: doing their duty, they must prosecute the matter with all authority.
• 34:28
  Speaker 1: Not a striker, he says, the teacher is the physician
• 34:31
  Speaker 1: of souls. But the physician does not strike, but heals
• 34:35
  Speaker 1: and restores him that has stricken him. Not given to
• 34:38
  Speaker 1: filthy lucre verse eight. But a lover of hospitality, a
• 34:42
  Speaker 1: lover of good man, sober, just, holy, temperate verse nine,
• 34:47
  Speaker 1: holding fast the faithful word as he has been taught.
• 34:51
  Speaker 1: You see what intensity of virtue is required. Not giving
• 34:54
  Speaker 1: the filthy lucer that is showing great contempt for money,
• 34:57
  Speaker 1: A lover of hospitality, a lover of good man's over
• 35:00
  Speaker 1: just why he means giving away all his substance to
• 35:04
  Speaker 1: them that need temperate. He speaks not here of one
• 35:08
  Speaker 1: who fast, but of one who commands his passions, his tying,
• 35:12
  Speaker 1: his hands, his eyes. For this is temperance to be
• 35:15
  Speaker 1: drawn aside by no passion. Holding fast A faithful word,
• 35:19
  Speaker 1: as he hath been taught by faithful is here meant true,
• 35:25
  Speaker 1: or that which was delivered through faith, not requiring reasonings
• 35:29
  Speaker 1: or questionings, holding fast, that is, having care of it,
• 35:33
  Speaker 1: making it his business. What then, if he be ignorant
• 35:37
  Speaker 1: of the learning, that is without For this cause he
• 35:40
  Speaker 1: says the faithful word according to teaching, that he may
• 35:45
  Speaker 1: be able both to exhort and to convince the gainsayers,
• 35:49
  Speaker 1: so that there is need not of pomp or words,
• 35:53
  Speaker 1: but of strong minds, of skill in the scriptures, and
• 35:57
  Speaker 1: of powerful thoughts. Can not see that Paul put to
• 36:01
  Speaker 1: flight the whole world, that he was more powerful than
• 36:05
  Speaker 1: Plato and all the rest. But it was by miracles,
• 36:09
  Speaker 1: you say, not by miracles. Only if you peruse the
• 36:13
  Speaker 1: acts of the apostles, you will find him often prevailing
• 36:16
  Speaker 1: by his teaching previously to his miracles, that he may
• 36:21
  Speaker 1: be able by sound doctrine to exhort, that is, to
• 36:24
  Speaker 1: retain his own people, and to overthrow his adversaries, and
• 36:28
  Speaker 1: to convince the gainsayers, or if this is not done,
• 36:32
  Speaker 1: all is lost. He who knows not how to combat
• 36:35
  Speaker 1: the adversaries and to bring every thought into captivity to
• 36:38
  Speaker 1: the obedience of Christ, and to beat down reasonings. He
• 36:42
  Speaker 1: who knows not what he ought to teach with regard
• 36:45
  Speaker 1: to right doctrine, far from him be the teacher's throne.
• 36:49
  Speaker 1: For the other qualities may be found in those under
• 36:52
  Speaker 1: his rule, such as to be blameless, to have his
• 36:55
  Speaker 1: children in subjection, to be hospitable just wholly. That which
• 37:00
  Speaker 1: characterizes the teacher is this to be able to instruct
• 37:04
  Speaker 1: in the word, to which no regard is now paid
• 37:07
  Speaker 1: Verse ten. For there are many unruly and vain talkers
• 37:11
  Speaker 1: and deceivers, especially they of the circumcision verse eleven, whose
• 37:16
  Speaker 1: mouths must be stopped. Seest thou, how he shows that
• 37:20
  Speaker 1: they are such, from their not wishing to be ruled,
• 37:25
  Speaker 1: but to rule. For he has glanced at this, When
• 37:29
  Speaker 1: therefore thou cannost not persuade them, Do not give them charges,
• 37:33
  Speaker 1: but stop their mouths for the benefit of others. But
• 37:36
  Speaker 1: of what advantage will this be if they will not
• 37:39
  Speaker 1: obey or are unruly, Why then, should he stop their
• 37:42
  Speaker 1: mouths in order that others may be benefited by it,
• 37:47
  Speaker 1: who subvert whole houses, teaching things with which they ought not.
• 37:51
  Speaker 1: For filthy luker's sake. For if he has undertaken the
• 37:55
  Speaker 1: office of a teacher and is not able to combat
• 37:58
  Speaker 1: these enemies and to stop their mouth who are so shameless,
• 38:02
  Speaker 1: he will become, in each case the cause of their
• 38:05
  Speaker 1: destruction to perish. And if someone as thus advised, seek
• 38:09
  Speaker 1: not to be a judge, unless thou canst taken away iniquity.
• 38:14
  Speaker 1: Much more may we say here seek not to be
• 38:17
  Speaker 1: a teacher if thou art unequal to the dignity of
• 38:20
  Speaker 1: the office. But though dragged to it, decline it. Dost
• 38:25
  Speaker 1: thou see that the love of power, the love of
• 38:28
  Speaker 1: filthy lucre, is the cause of these evils teaching things
• 38:32
  Speaker 1: which they ought not, he says, for filthy lucre's sake.
• 38:37
  Speaker 1: But there is nothing which is not spoiled by these passions.
• 38:40
  Speaker 1: But as when violent winds falling on a calm sea
• 38:43
  Speaker 1: turn it up from its foundation and mingle the sand
• 38:46
  Speaker 1: with the waves. So these passions assailing the soul turn
• 38:50
  Speaker 1: all upside down and dim the clearness of the mental sight.
• 38:54
  Speaker 1: But especially does the mad desire of glory or contempt
• 38:58
  Speaker 1: for money. Anyone may easily attain, but to despise the
• 39:01
  Speaker 1: honor that proceeds from the multitude requires a great effort,
• 39:05
  Speaker 1: a philosophic temper, a certain angelic soul that reaches to
• 39:09
  Speaker 1: the very summit of heaven. Or there is no passion
• 39:13
  Speaker 1: so tyrannical, so universally prevalent in a greater or lesser degree, indeed,
• 39:18
  Speaker 1: but still everywhere. How then shall we subdue it, if
• 39:22
  Speaker 1: not wholly, yet in some little part, by looking up
• 39:25
  Speaker 1: to Heaven, by setting God before our eyes, by unentertaining
• 39:29
  Speaker 1: thoughts superior to earthly things. Imagine, when thou desirest glory,
• 39:34
  Speaker 1: that thou hast already attained it and marked the end,
• 39:37
  Speaker 1: and thou wilt find it to be nothing. Consider with
• 39:41
  Speaker 1: what loss it is attended, for how many and how
• 39:44
  Speaker 1: great blessings it will deprive thee. For thou will undergo
• 39:48
  Speaker 1: the toils and dangers, yet be deprived of the fruits
• 39:51
  Speaker 1: and rewards of them. Consider that the majority are bad
• 39:54
  Speaker 1: and despise their opinion. In the case of each individual,
• 39:58
  Speaker 1: consider what they may is and is, and thou wilt
• 40:01
  Speaker 1: see how ridiculous a thing is glory, that is rather
• 40:04
  Speaker 1: to be called shame. And after this lift up thy
• 40:08
  Speaker 1: thoughts to the theater above. When in doing any good, thou
• 40:12
  Speaker 1: considerest that it ought to be displayed to men, And
• 40:16
  Speaker 1: thou seekest for some spectators of the action and art
• 40:19
  Speaker 1: in travail to be seen. Reflect that God beholds THEE,
• 40:23
  Speaker 1: and all that desire will be extinguished. Retire from the
• 40:28
  Speaker 1: earth and look to that theater which is in heaven.
• 40:31
  Speaker 1: If men should praise THEE, that hereafter they will blame THEE,
• 40:36
  Speaker 1: will envy THEE will assail thy character, or if they
• 40:39
  Speaker 1: do not, yet their praise will not benefit THEE. It
• 40:43
  Speaker 1: is not so with God. He delights in praising our
• 40:46
  Speaker 1: virtuous deeds. Hast thou spoken well or obtained applause? What
• 40:50
  Speaker 1: hast thou gained? For If those who applaud THEE were benefited,
• 40:55
  Speaker 1: changed in their minds, became better man, and had desisted
• 40:59
  Speaker 1: from their evil deeds, then mightest thou indeed rejoice not
• 41:03
  Speaker 1: at the praises bestowed, but at the wonderful change for
• 41:05
  Speaker 1: the better. But if they continue their praises and loud plaudits,
• 41:11
  Speaker 1: but gain no good by what they applaud, Thou oughtest,
• 41:14
  Speaker 1: rather to grieve for these things, turn to their judgment
• 41:18
  Speaker 1: in condemnation, that thou obtainest glory for thy piety. If
• 41:23
  Speaker 1: thou art truly pious and conscious of no guilt, thou
• 41:27
  Speaker 1: shouldst rejoice, not because thou art reputed pious, but because
• 41:31
  Speaker 1: thou art so. But if without being so thou desirest
• 41:35
  Speaker 1: the good opinion of the multitude, consider that they will
• 41:39
  Speaker 1: not be thy judges at the last day, but he
• 41:42
  Speaker 1: who knoweth perfectly the things that are hid. And if,
• 41:45
  Speaker 1: while conscious of guilt, thou art supposed by all to
• 41:48
  Speaker 1: be pure, instead of rejoicing, thou shouldst grieve and mourn bitterly,
• 41:53
  Speaker 1: keeping constantly in view that day in which all things
• 41:56
  Speaker 1: will be revealed, in which the hidden things of darkness
• 41:59
  Speaker 1: will be brought to light. Dost thou enjoy honor reject it,
• 42:05
  Speaker 1: knowing that it renders thee a debtor. Does no one
• 42:08
  Speaker 1: honor thee Thou oughtest to rejoice at it, for God
• 42:12
  Speaker 1: will not lay to thy charge. This, among other things
• 42:16
  Speaker 1: that thou hast enjoyed honor. Seest thou not that God
• 42:20
  Speaker 1: upbraids Israel with this, among other things, by his prophets.
• 42:25
  Speaker 1: I took of your sons for prophets and of your
• 42:27
  Speaker 1: young men for sanctification. Thou willst therefore gain this advantage
• 42:32
  Speaker 1: at least that thou wilt not aggravate thy punishment. For
• 42:36
  Speaker 1: he who is not honored in the present life, who
• 42:38
  Speaker 1: is despised and held in no consideration, but is insulted
• 42:43
  Speaker 1: and scorned, gains this at least, if nothing else. That
• 42:47
  Speaker 1: he has not to answer for being honored by his
• 42:50
  Speaker 1: fellow servants, and on many other accounts he gains by it.
• 42:55
  Speaker 1: He is brought down and humbled, nor if he would
• 42:58
  Speaker 1: kinney behind mind if he takes the more heed to himself.
• 43:03
  Speaker 1: But he who enjoys more honor, besides being responsible for
• 43:07
  Speaker 1: great debts, is lifted up into arrogance in being glory
• 43:10
  Speaker 1: and becomes the slave of man. And as this tyranny increases,
• 43:15
  Speaker 1: he is compelled to do many things which he would not, knowing. Therefore,
• 43:20
  Speaker 1: that is better to want glory than to possess it.
• 43:23
  Speaker 1: Let us not seek for honors, but evade them. When
• 43:25
  Speaker 1: they are offered. Let us cast them from us. Let
• 43:28
  Speaker 1: us extinguish that desire. This we have said at once
• 43:32
  Speaker 1: to the rulers of the church and to those under
• 43:35
  Speaker 1: their rule. For a soul desirous of honor and of
• 43:38
  Speaker 1: being glorified shall not see the Kingdom of Heaven. This
• 43:42
  Speaker 1: is not my own saying. I speak not my own words,
• 43:45
  Speaker 1: but those of the Spirit of God. He shall not
• 43:48
  Speaker 1: see it, though he practiced virtue, for he saith they
• 43:52
  Speaker 1: have their reward. He then, who has no reward to receive,
• 43:57
  Speaker 1: how shall he see the Kingdom of Heaven. I forbid
• 44:01
  Speaker 1: thee not to desire glory, but I would wish it
• 44:04
  Speaker 1: to be the true glory, that which proceeds from God,
• 44:08
  Speaker 1: whose praise, it is said, is not of man, but
• 44:11
  Speaker 1: of God. Let us be pious and secret, not cumbered
• 44:14
  Speaker 1: with parade, in show and hypocrisy. Let us cast away
• 44:18
  Speaker 1: the sheep's clothing, and rather let us become sheep. Nothing
• 44:21
  Speaker 1: is more worthless than the glory of men. Should thou
• 44:25
  Speaker 1: see a company of little children, mere sucklings, wouldst thou
• 44:28
  Speaker 1: desire glory from them? Be thus affected towards all men
• 44:33
  Speaker 1: with respect to glory. It is for this reason called
• 44:36
  Speaker 1: thee glory. Dost thou see the masks sworn by stage players,
• 44:40
  Speaker 1: how beautiful and splendid they are, fashion to the extreme
• 44:43
  Speaker 1: height of elegance. Canst thou show me any such real countenance?
• 44:48
  Speaker 1: By no means? What then didst thou ever fall in
• 44:53
  Speaker 1: love with them? No? Wherefore, because they are empty, imitating
• 44:56
  Speaker 1: beauty but not being really beautiful. Human glory is empty
• 45:01
  Speaker 1: and an imitation of glory. It is not true glory
• 45:05
  Speaker 1: that beauty. Only which is natural, which is within, is lasting.
• 45:09
  Speaker 1: That which is put on externally conceals deformity, conceals it
• 45:13
  Speaker 1: from men till the evening. But when the theater breaks
• 45:16
  Speaker 1: up and the masks are taken off, each appears what
• 45:20
  Speaker 1: he really is. This therefore pursued truth, and not be
• 45:24
  Speaker 1: as if we were on the stage and acting a part.
• 45:27
  Speaker 1: For of what advantage is it tell me to be
• 45:30
  Speaker 1: gazed at by a multitude? It is vain glory and
• 45:34
  Speaker 1: nothing else. For return to thy house into solitude, and
• 45:38
  Speaker 1: immediately all is gone. Thou hast gone to the marketplace,
• 45:43
  Speaker 1: thou hast turned upon the eyes of all presents. What
• 45:46
  Speaker 1: hast thou gained nothing? It vanished and passed away like
• 45:50
  Speaker 1: dissolving smoke. Do we then love things thus unsubstantial? How
• 45:55
  Speaker 1: unreasonable is this? What manness to one thing? Only? Let
• 45:59
  Speaker 1: us look to the praise of God. If this be
• 46:02
  Speaker 1: our object, we shall never seek the praise of man.
• 46:05
  Speaker 1: But if it falls to us, we shall despise to
• 46:08
  Speaker 1: ride and reject it. We shall be affected as those
• 46:11
  Speaker 1: who desire gold but receive clay. Let not anyone praise thee,
• 46:16
  Speaker 1: for it profits nothing, and if he blame thee, it
• 46:18
  Speaker 1: harms thee. Not. But with God, praise and blame are
• 46:23
  Speaker 1: attended with real gain and loss. Whilst all is vain
• 46:27
  Speaker 1: that preceedes from men, And herein we are made like
• 46:31
  Speaker 1: unto God, that he needs not glory from men. I
• 46:35
  Speaker 1: receive not, said Christ, honor for men? Is this then
• 46:39
  Speaker 1: a light thing? Tell me, when thou art unwilling to
• 46:42
  Speaker 1: despise glory, say, by despising it, I shall resemble God,
• 46:47
  Speaker 1: and immediately thou wilt despise it. But it is impossible
• 46:52
  Speaker 1: that the slave of glory should not be a slave
• 46:55
  Speaker 1: to all more servile than slaves in reality. For we
• 46:59
  Speaker 1: do not impose upon our slaves such tasks as Glory
• 47:03
  Speaker 1: exacts from her captives. Base and shameful are the things
• 47:07
  Speaker 1: she makes them say, and do and suffer. And when
• 47:11
  Speaker 1: she sees them obedient, she is the more urgent in
• 47:14
  Speaker 1: her commands. Let us fly, then, I entreat you, let
• 47:18
  Speaker 1: us fly from this slavery. But how shall we be
• 47:21
  Speaker 1: able if we think seriously of what is in this world?
• 47:25
  Speaker 1: If we observe that things present are a dream, a shadow,
• 47:29
  Speaker 1: and nothing better, we shall easily overcome this desire. And
• 47:33
  Speaker 1: neither in little nor in great things shall be led
• 47:36
  Speaker 1: captive by it. But if in little things we do
• 47:40
  Speaker 1: not despise it, we shall easily be overcome by it.
• 47:43
  Speaker 1: In the most important Let us therefore remove far from
• 47:47
  Speaker 1: us the sources of it, And these are folly and
• 47:50
  Speaker 1: meanness of mind, so that if we assume a lofty spirit,
• 47:54
  Speaker 1: we shall be able to look beyond honor from the multitude,
• 47:58
  Speaker 1: and to extend our use to Heaven and obtain the
• 48:02
  Speaker 1: good things there of which God grant that we may
• 48:05
  Speaker 1: all be partakers by the grace and loving kindness of
• 48:08
  Speaker 1: our Lord Jesus Christ, with whom et cetera. End of
• 48:13
  Speaker 1: Homily two, Homily three from the Homilies of Saint John
• 48:24
  Speaker 1: Chrysostom Archbishop of Constantinople on the Epistles of Saint Paul
• 48:28
  Speaker 1: the Apostle to Timothy, Titus and Philammon, translated by Philip Schaff.
• 48:34
  Speaker 1: This is LibriVox recording. All LibriVox recordings are in the
• 48:37
  Speaker 1: public domain. For more information or to volunteer, please visit
• 48:39
  Speaker 1: LibriVox dot org. Emily three Titus one twelve through fourteen.
• 48:48
  Speaker 1: One of themselves, even a prophet of their own, said,
• 48:52
  Speaker 1: the Cretians are always liars, evil beasts, slow bellies. This
• 48:57
  Speaker 1: witness is true. Wherefore rebuke them sharply that they may
• 49:01
  Speaker 1: be sound in the faith, not giving heed to Jewish
• 49:04
  Speaker 1: fables and commandments of men that turned from the truth.
• 49:09
  Speaker 1: There are several questions here, First who it was that
• 49:13
  Speaker 1: said this, Second, why Paul quoted it? Thirdly, why he
• 49:16
  Speaker 1: brings forward a testimony that is not correct. Let us
• 49:19
  Speaker 1: then offer a seasonable solution of these, having premised some
• 49:24
  Speaker 1: other things. For when Paul was discoursing to the Athenians,
• 49:29
  Speaker 1: in the course of his haranguing, he quoted these words
• 49:33
  Speaker 1: to the unknown God. And again, for we also are
• 49:36
  Speaker 1: his offspring, as certain also of your own poets have said.
• 49:41
  Speaker 1: It was Epimenides who said this himself a Cretian, and
• 49:45
  Speaker 1: whence he was moved to say, it is necessary to
• 49:48
  Speaker 1: mention it is this. The Cretians have a tomb of
• 49:52
  Speaker 1: Jupiter with this inscription here liath Zan whom they called Jove.
• 49:57
  Speaker 1: On account of this inscription. Then the poet ridicul the
• 50:00
  Speaker 1: Cretians as liars. As he proceeds, introduces to increase the
• 50:05
  Speaker 1: ridicule of this passage, or even a tomb o king
• 50:09
  Speaker 1: of thee they made, who never diests. But I shall
• 50:13
  Speaker 1: be if then this testimony is true, observe what a difficulty.
• 50:20
  Speaker 1: For if the poet is true, who said that they
• 50:23
  Speaker 1: spoke falsely and asserting that Jupiter could die, as the
• 50:26
  Speaker 1: Apostle says, it is a fearful thing, a tend beloved
• 50:30
  Speaker 1: with much exactness. The poet said that the Cretians were
• 50:34
  Speaker 1: liars for saying that Jupiter was dead. The Apostle confirmed
• 50:38
  Speaker 1: his testimony. So, according to the Apostle, Jupiter is immortal,
• 50:43
  Speaker 1: For he says this witness is true. What shall we
• 50:46
  Speaker 1: say then, or rather, how shall we solve this? The
• 50:50
  Speaker 1: Apostle has not said this, but simply and plainly applied
• 50:54
  Speaker 1: this testimony to their habit of falsehood. Else, why has
• 50:58
  Speaker 1: he not added, for even a tomb o king of
• 51:02
  Speaker 1: the they made, so that the Apostle has not said this,
• 51:07
  Speaker 1: but only that one had well said the Grecians are
• 51:11
  Speaker 1: always liars. But it is not only from hence that
• 51:15
  Speaker 1: we are confident that Jupiter is not a god. For
• 51:18
  Speaker 1: many other arguments we are able to prove this, and
• 51:21
  Speaker 1: not from the testimony of the Grecians. Besides, he has
• 51:25
  Speaker 1: not said that in this they were liars. Nay, it
• 51:29
  Speaker 1: is more probable that they were deceived as to this
• 51:31
  Speaker 1: point too, for they believe in other gods, on which
• 51:34
  Speaker 1: account the Apostle calls them liars, and ask the question
• 51:38
  Speaker 1: why does he cite the testimony of the Greeks. It
• 51:41
  Speaker 1: is because we put them most to confusion when we
• 51:44
  Speaker 1: bring our testimonies and accusations from their own writers. Would
• 51:48
  Speaker 1: we make those of their accusers who are admired among themselves?
• 51:54
  Speaker 1: For this reason, he elsewhere quotes those words to the
• 51:57
  Speaker 1: unknown God for the Athenian as they did not receive
• 52:01
  Speaker 1: all their gods from the beginning, but from time to
• 52:04
  Speaker 1: time a minute some others, as those from the Hyperboreans,
• 52:09
  Speaker 1: the worship of Pan and the greater and the lesser mysteries.
• 52:13
  Speaker 1: So these same conjecturing that besides these there might be
• 52:17
  Speaker 1: some other God of whom they were ignorant, that they
• 52:20
  Speaker 1: might be duly devout to him, also erected to him
• 52:23
  Speaker 1: an altar with this inscription to the unknown God, thereby
• 52:27
  Speaker 1: almost implying if there might be some God unknown to them.
• 52:31
  Speaker 1: He therefore said to them him, whom you have by
• 52:36
  Speaker 1: anticipation acknowledged, I declare to you. But those words we
• 52:40
  Speaker 1: also are his offspring are quoted from Aratus, who, having
• 52:46
  Speaker 1: previously said Earth's pass are full of Jove, the sea
• 52:50
  Speaker 1: is full, adds for we two are his offspring, which
• 52:53
  Speaker 1: I conceive he shows that we are sprung from God.
• 52:57
  Speaker 1: How then, does Paul rest what is said of Jupiter
• 53:01
  Speaker 1: to the God of the universe. He is not transferred
• 53:03
  Speaker 1: to God what belongs to Jupiter, but what is applicable
• 53:06
  Speaker 1: to God and was neither justly nor properly applied to Jupiter.
• 53:10
  Speaker 1: This he restores to God, since the name of God
• 53:13
  Speaker 1: belongs to him alone and is not lawfully bestowed upon idols.
• 53:18
  Speaker 1: And from what writers should he address them? From the prophets,
• 53:22
  Speaker 1: they would not have believed him, since with the Jews too,
• 53:25
  Speaker 1: he does not argue from the gospels, but from the prophets.
• 53:29
  Speaker 1: For this reason he says, under the Jews, I became
• 53:31
  Speaker 1: as a Jew to them that are without the law,
• 53:34
  Speaker 1: as without the law, to those that are under the law,
• 53:37
  Speaker 1: as under the law. Thus does God too, As in
• 53:40
  Speaker 1: the case of the wise men, he does not conduct
• 53:43
  Speaker 1: them by an angel, nor a prophet, nor an apostle,
• 53:46
  Speaker 1: nor an evangelist, but how by a star. Whereas their
• 53:50
  Speaker 1: art made them conversant with these, he made use of
• 53:54
  Speaker 1: such means to guide them. So in the case of
• 53:57
  Speaker 1: the oxen that drew the ark, if it go up
• 54:03
  Speaker 1: by the way of his own coast, then he had
• 54:05
  Speaker 1: done us this great evil, as their prophets suggested. Do
• 54:11
  Speaker 1: these prophets then speak the truth? No, But he refutes
• 54:14
  Speaker 1: and confounds them out of their own mouths. Again, in
• 54:18
  Speaker 1: the case of the witch, because Saul believed in her,
• 54:21
  Speaker 1: he caused him to hear through her what was about
• 54:24
  Speaker 1: to befall him. Why then, did Paul stop the mouth
• 54:27
  Speaker 1: of the spirit that said, these men are the servants
• 54:31
  Speaker 1: of the Most High God would show unto us the
• 54:33
  Speaker 1: way of salvation? And why did Christ hinder the devils
• 54:37
  Speaker 1: from speaking of him. In this case there was reason,
• 54:41
  Speaker 1: since the miracles were going on. For here it was
• 54:45
  Speaker 1: not a star that proclaimed him, but he himself, and
• 54:49
  Speaker 1: the demons again were not worshiped, for it was not
• 54:53
  Speaker 1: an image that spoke that it should be forbidden. He
• 54:57
  Speaker 1: also suffered baleen to bless and did not restrain him
• 55:02
  Speaker 1: unless he everywhere condescends. And what wonder, for he permitted
• 55:07
  Speaker 1: opinions erroneous and unworthy of himself to prevail, as that
• 55:13
  Speaker 1: he was a body formally, and that he was visible,
• 55:17
  Speaker 1: an opposition to which he says, God is spirits again
• 55:21
  Speaker 1: that he delighted in sacrifices, which is far from his nature.
• 55:25
  Speaker 1: And he utters words at variance with his declarations of himself,
• 55:30
  Speaker 1: and many such things, For he nowhere considers his own dignity,
• 55:34
  Speaker 1: but always what will be profitable to us. And if
• 55:38
  Speaker 1: a father considers not his own dignity, but talks live
• 55:42
  Speaker 1: spingly with his children, and calls their meats and drink
• 55:47
  Speaker 1: not by their Greek names, but by some childish and
• 55:49
  Speaker 1: barbarous words, much more doth God even in reproving he condescends,
• 55:55
  Speaker 1: as when he speaks by the prophet hath the nation
• 55:57
  Speaker 1: changed their gods, and in every part of his scripture
• 56:00
  Speaker 1: their instances of his condescension, both in words and actions
• 56:05
  Speaker 1: Verse thirteen. Wherefore, rebuke them sharply, that they may be
• 56:08
  Speaker 1: sound in the faith. This he says, because their disposition
• 56:12
  Speaker 1: was howard, deceitful, and dissolute. They have these numberless bad qualities,
• 56:18
  Speaker 1: and because they are prone to lying, deceiving, gluttonous, and slothful.
• 56:23
  Speaker 1: Severe reproof is necessary, for such characters will not be
• 56:27
  Speaker 1: managed by mildness. Therefore, rebuke them. He speaks not here
• 56:30
  Speaker 1: of gentiles, but of his own people. Sharply give them,
• 56:34
  Speaker 1: he says, a stroke that cuts deep. For one method
• 56:37
  Speaker 1: is not to be employed with all that they are
• 56:39
  Speaker 1: to be differently dealt with according to their various characters
• 56:43
  Speaker 1: and dispositions. He does not here have recourse to exportation.
• 56:48
  Speaker 1: For as he who treats with harshness, meek and ingenuous
• 56:53
  Speaker 1: may destroy them, so he who flatters one that requires
• 56:56
  Speaker 1: severity causes him to perish, and does not suffer him
• 56:59
  Speaker 1: to be reclaimed. That they may be sound in the faith.
• 57:04
  Speaker 1: This then is soundness to introduce nothing spurious nor foreign.
• 57:09
  Speaker 1: But if they who are scrupulous about meats are not sound,
• 57:12
  Speaker 1: but are sick and weak. For them that are weak,
• 57:16
  Speaker 1: he says, receive ye, but not too doubtful disputations. What
• 57:22
  Speaker 1: can be said of those who observe the same fasts
• 57:26
  Speaker 1: with the Jews, who keep the Sabbaths, who frequent the
• 57:29
  Speaker 1: places that are consecrated by them? I speak of that
• 57:35
  Speaker 1: at Stephen, of that which is called the cave of Matron,
• 57:40
  Speaker 1: and of the plane in Silesia, which is called Saturns.
• 57:45
  Speaker 1: How are these sound? With them? A heavier stroke is necessary?
• 57:49
  Speaker 1: Why then does he not do the same with the Romans?
• 57:52
  Speaker 1: Because their dispositions were different, they were of a noble
• 57:55
  Speaker 1: or character Verse fourteen, Not giving heat, he says to
• 58:00
  Speaker 1: Jewish fables, the Jewish tenants were fables in two ways,
• 58:04
  Speaker 1: because they were imitators, and because the thing was pasted
• 58:07
  Speaker 1: its season. For such things become fables at last. For
• 58:11
  Speaker 1: when a thing ought not to be done, and being
• 58:13
  Speaker 1: done is injurious, it is a fable, even as it
• 58:17
  Speaker 1: is useless. As then those ought not to be regarded.
• 58:21
  Speaker 1: So neither ought these. For this is not being sound.
• 58:25
  Speaker 1: For if thou believest the faith, why dost thou add
• 58:28
  Speaker 1: other things? As if the faith were not sufficient to justify.
• 58:32
  Speaker 1: Why dost thou enslave thyself by subjection to the law,
• 58:36
  Speaker 1: hast thou no confidence in what thou believest. This is
• 58:41
  Speaker 1: a mark of an unsound and unbelieving mind. For one
• 58:44
  Speaker 1: who is faithful does not doubt, but such an one
• 58:48
  Speaker 1: evidently doubts Verse fifteen. Under the pure he says, all
• 58:53
  Speaker 1: things are pure. Thou seest that this is said to
• 58:57
  Speaker 1: a particular purpose, but unto them that are defiled in
• 59:00
  Speaker 1: believing nothing is pure. Things then are not clean or
• 59:05
  Speaker 1: unclean from their own nature, but from the disposition of
• 59:08
  Speaker 1: him who partakes of them. But even their mind and
• 59:12
  Speaker 1: conscience is defiled Verse sixteen. They profess that they know God,
• 59:17
  Speaker 1: but in works they deny Him, being abominable and disobedient,
• 59:21
  Speaker 1: and to every good work retrobate. The swine therefore is clean.
• 59:26
  Speaker 1: Why then was it forbidden as unclean? It was not
• 59:29
  Speaker 1: unclean by nature, for all things are pure. Nothing is
• 59:32
  Speaker 1: more unclean than a fish, insomuch as it feeds upon
• 59:36
  Speaker 1: human flesh, but it was permitted and considered clean. Nothing
• 59:39
  Speaker 1: is more unclean than a bird for eats worms, more
• 59:43
  Speaker 1: than a stag, which is said to have its name
• 59:45
  Speaker 1: from eating serpents. Yet all these were eaten. Why then
• 59:49
  Speaker 1: was swine forbidden and many other things, not because they
• 59:54
  Speaker 1: were unclean, but the check excess of luxury. But had
• 59:57
  Speaker 1: this been said, they would not have been pursu waited.
• 1:00:00
  Speaker 1: They were restrained therefore by the fear of uncleanliness. For
• 1:00:05
  Speaker 1: tell me, if we inquire nicely into these things, what
• 1:00:08
  Speaker 1: is more unclean than wine or than water, with which
• 1:00:12
  Speaker 1: they mostly purified themselves. They touched not the dead, and
• 1:00:17
  Speaker 1: yet they were cleansed by the dead, For the victim
• 1:00:20
  Speaker 1: was dead, and with that they were cleansed. This, therefore
• 1:00:25
  Speaker 1: was the doctrine for children. And the composition of wine
• 1:00:28
  Speaker 1: does not dung form a part. For as the vine
• 1:00:31
  Speaker 1: draws moisture from the earth, so does it from the
• 1:00:34
  Speaker 1: dung that is thrown upon it. In short, if we
• 1:00:37
  Speaker 1: wish to be very nice, everything is unclean. Otherwise, if
• 1:00:40
  Speaker 1: we please not to be nice, nothing is unclean. Yet
• 1:00:43
  Speaker 1: all things are pure God made nothing unclean. For nothing
• 1:00:47
  Speaker 1: is unclean except sin, only for that which reaches it
• 1:00:50
  Speaker 1: to the soul and defiles it. Other uncleanliness is human prejudice.
• 1:00:55
  Speaker 1: But not to them that are defiled and unbelieving is
• 1:00:58
  Speaker 1: nothing pure, But even their mind and conscience is defiled.
• 1:01:02
  Speaker 1: For how can there be anything unclean among the pure?
• 1:01:07
  Speaker 1: But he that has a weak soul makes everything unclean.
• 1:01:10
  Speaker 1: And if there be set a broadest, scrupulous inquiry into
• 1:01:14
  Speaker 1: what is clean or unclean, he will touch nothing, For
• 1:01:16
  Speaker 1: even these things are not clean. I speak of fish
• 1:01:19
  Speaker 1: and other things according to their notions. For their mind
• 1:01:22
  Speaker 1: and conscience, he says, is defiled. But all are impure.
• 1:01:26
  Speaker 1: Yet Paul says not. So he turns the whole matter
• 1:01:30
  Speaker 1: upon themselves. For nothing is unclean, he says, but themselves,
• 1:01:33
  Speaker 1: their mind and their conscience. And nothing is more unclean
• 1:01:36
  Speaker 1: than these. But an evil will is unclean. They profess
• 1:01:41
  Speaker 1: that they know God, but in works they deny him,
• 1:01:43
  Speaker 1: being abominable and disobedience and unto every good work, retrobate.
• 1:01:48
  Speaker 1: But speak thou the things that become sound doctrine. This
• 1:01:51
  Speaker 1: then is uncleanness. They are themselves unclean. But be not
• 1:01:56
  Speaker 1: thou silent. On that account, do thy part. Although they
• 1:02:00
  Speaker 1: may not receive THEE, advise and counsel them, though they
• 1:02:03
  Speaker 1: may not be persuaded. Here he censors them more severely,
• 1:02:07
  Speaker 1: For they who are mad imagine that nothing stands still.
• 1:02:10
  Speaker 1: Yet this arises not from the objects that are seen,
• 1:02:14
  Speaker 1: but from the eyes that see. Because they are unsteady
• 1:02:18
  Speaker 1: and giddy, they think that the earth turns round with them,
• 1:02:22
  Speaker 1: which yet turns not, but stands firm. The derangements is
• 1:02:27
  Speaker 1: of their own state, not from any affection of the element.
• 1:02:32
  Speaker 1: So it is here. When the soul is unclean, it
• 1:02:34
  Speaker 1: thinks all things unclean. Therefore, scrupulous observances are no mark
• 1:02:39
  Speaker 1: of purity. But it is the part of purity to
• 1:02:42
  Speaker 1: be bold in all things. For he that is pure
• 1:02:46
  Speaker 1: by nature ventures upon all things. They that are defiled
• 1:02:50
  Speaker 1: upon nothing. This we may say against Marcian seest thou,
• 1:02:55
  Speaker 1: that it is a mark of purity to be superior
• 1:02:58
  Speaker 1: to all defilements. To touch nothing in aplies in purity.
• 1:03:01
  Speaker 1: This holds even with respect to God. That he assumed
• 1:03:04
  Speaker 1: flesh is a proof of purity. If through fear he
• 1:03:08
  Speaker 1: had not taken it, there would have been defilement. He
• 1:03:13
  Speaker 1: who eats not things that seem unclean is himself unclean
• 1:03:17
  Speaker 1: and weak. He who eats is neither. Let us not
• 1:03:21
  Speaker 1: call such pure. They are the unclean. He is pure
• 1:03:25
  Speaker 1: who dares to feed upon all things all this caution
• 1:03:29
  Speaker 1: we ought to exercise towards the things that defile the soul.
• 1:03:32
  Speaker 1: For that is the uncleanness, that is defilement. None of
• 1:03:37
  Speaker 1: these things is so those who have a vitiated palates
• 1:03:42
  Speaker 1: think what is set before them is unclean. But this
• 1:03:46
  Speaker 1: is the effect of their disorder. It becomes us, therefore,
• 1:03:49
  Speaker 1: to understand the nature of things pure in things unclean,
• 1:03:53
  Speaker 1: What then is unclean? Sin, malice, covetedness, wickedness. As it
• 1:03:58
  Speaker 1: is written, wash you make you clean, Put away the
• 1:04:01
  Speaker 1: evil of your doings. Create in me a clean heart.
• 1:04:04
  Speaker 1: O God, depart ye depart ye go ye out from
• 1:04:08
  Speaker 1: thence touch no unclean thing. These observances were emblems of purifications.
• 1:04:15
  Speaker 1: Touch not a dead body, it is said, for sin
• 1:04:17
  Speaker 1: is such, it is dead and offensive. The leper is unclean.
• 1:04:22
  Speaker 1: For sin is a leprosy various in multiform. And that
• 1:04:26
  Speaker 1: they had this meaning appears from what follows. For if
• 1:04:30
  Speaker 1: the leprosy is general and overspreads the whole body, he
• 1:04:34
  Speaker 1: is clean. If it is partial, he is unclean. Thus
• 1:04:37
  Speaker 1: you see that what is various and changeable is the
• 1:04:42
  Speaker 1: unclean thing. He again, whose seed passes from him, is unclean.
• 1:04:48
  Speaker 1: Consider one that is so in soul casting away his seed.
• 1:04:52
  Speaker 1: He who is uncircumcised is unclean. These things are not allegorical,
• 1:04:59
  Speaker 1: but typical. For he who does not cut off the
• 1:05:01
  Speaker 1: wickedness of his heart is the unclean person. He who
• 1:05:06
  Speaker 1: worketh on the sabbath is to be stoned. That is,
• 1:05:10
  Speaker 1: he who is not at all times devoted to God
• 1:05:12
  Speaker 1: shall perish. You see how many varieties of uncleanness there are.
• 1:05:17
  Speaker 1: The woman in child bed is unclean. Yet God made
• 1:05:21
  Speaker 1: childbirth and the seed of copulation. Why then is the
• 1:05:25
  Speaker 1: woman unclean unless something further was intimated? And what was this?
• 1:05:30
  Speaker 1: He intended to produce piety in the soul and to
• 1:05:32
  Speaker 1: desure it from fornication. For if she is unclean, who
• 1:05:36
  Speaker 1: has borne a child? Much more she who has committed fornication.
• 1:05:41
  Speaker 1: If to approach his own wife is not altogether pure,
• 1:05:45
  Speaker 1: much less to have intercourse with the life of another.
• 1:05:48
  Speaker 1: He who attends a funeral is unclean. Much more he
• 1:05:53
  Speaker 1: who has mixed in war and slaughter. And many kinds
• 1:05:56
  Speaker 1: of uncleanness would be found, if it were necessary to
• 1:06:00
  Speaker 1: recount them all. But these things are not now required
• 1:06:04
  Speaker 1: of us. But all is transferred to the soul. For
• 1:06:07
  Speaker 1: bodily things are near to us. From these, therefore he
• 1:06:12
  Speaker 1: introduced instruction. But it is not so now, for we
• 1:06:16
  Speaker 1: ought not to be confined to figures and shadows, but
• 1:06:19
  Speaker 1: to adhere to the truth and to uphold it. Sin
• 1:06:22
  Speaker 1: is the unclean thing. From that, Let us flee from that,
• 1:06:26
  Speaker 1: let us sustain. Thou camest near it, it will bite
• 1:06:31
  Speaker 1: thee Nothing is more unclean than covetousness. Whence is this
• 1:06:37
  Speaker 1: manifest from the facts themselves? For what does it not
• 1:06:41
  Speaker 1: defile the hands, the soul the very house where the
• 1:06:45
  Speaker 1: ogotten treasure is laid up. But the Jews consider this
• 1:06:49
  Speaker 1: as nothing. And yet Moses carried off the bones of
• 1:06:52
  Speaker 1: Joseph Samson, drank from the jawbone of an ass, and
• 1:06:56
  Speaker 1: eat honey from the lion, and Elijah was nourished by
• 1:07:00
  Speaker 1: ravens and by a widow woman. And tell me, if
• 1:07:04
  Speaker 1: we were to be precise about these things, what can
• 1:07:07
  Speaker 1: be more unclean than our books, which are made of
• 1:07:10
  Speaker 1: the skins of animals. The fornicator, then, is not the
• 1:07:13
  Speaker 1: only one that is unclean, but others more than he,
• 1:07:17
  Speaker 1: as the adulter. But both the one and the other
• 1:07:21
  Speaker 1: are unclean, not on account of the intercourse. For according
• 1:07:25
  Speaker 1: to that reasoning, a man cohabiting with his own wife
• 1:07:27
  Speaker 1: would be unclean. But because of the wickedness of the
• 1:07:30
  Speaker 1: act and the injury done to his neighbor in his
• 1:07:35
  Speaker 1: nearest interests, dost thou see that it is the wickedness
• 1:07:39
  Speaker 1: that is unclean. He who had two wives was not unclean.
• 1:07:43
  Speaker 1: But David, who had many wives, was not unclean. But
• 1:07:48
  Speaker 1: when he had one unlawfully, he became unclean. Why because
• 1:07:52
  Speaker 1: he had injured into fraud at his neighbor. And the
• 1:07:55
  Speaker 1: fornicator is not unclean on account of the intercourse, but
• 1:07:58
  Speaker 1: on account of the manner of it, because it injures
• 1:08:01
  Speaker 1: the woman, and they injure one another, making the woman
• 1:08:05
  Speaker 1: common and subverting the laws of nature. For she ought
• 1:08:08
  Speaker 1: to be the wife of one man. Since it is
• 1:08:10
  Speaker 1: said male and female created He them, and they twain
• 1:08:15
  Speaker 1: shall be one flesh, not those many, but they twain
• 1:08:19
  Speaker 1: shall be one flesh. Here then is injustice, and therefore
• 1:08:23
  Speaker 1: the act is wicked again. When anger exceeds to measure,
• 1:08:27
  Speaker 1: it makes a man unclean, not in and of itself,
• 1:08:31
  Speaker 1: but because of its success. Since it is not said
• 1:08:34
  Speaker 1: he that is angry merely, but angry without a cause. Thus,
• 1:08:39
  Speaker 1: every way to desire overmuch is unclean, for it proceeds
• 1:08:42
  Speaker 1: from a greedy and irrational disposition. Let us therefore be sober,
• 1:08:47
  Speaker 1: I beseech you. Let us be pure and that which
• 1:08:51
  Speaker 1: is real purity, that we may be thought worthy to
• 1:08:54
  Speaker 1: see God through Jesus Christ, our Lord, with whom, etc.
• 1:09:00
  Speaker 1: End of Homily three on only four from the Homilies
• 1:09:09
  Speaker 1: of Saint John Crisostom on the Epistles of Saint Paul
• 1:09:11
  Speaker 1: the Apostle to Timothy, Titus and Philammon. Translated by Philip Schaff.
• 1:09:17
  Speaker 1: This is the Liberox recording. All Liberox recordings are in
• 1:09:19
  Speaker 1: the public domain. For more information or to volunteer, please
• 1:09:23
  Speaker 1: visit LibriVox dot org. On only four Titus two two
• 1:09:28
  Speaker 1: through five. That the aged men be sober, grave, temperate, sound,
• 1:09:33
  Speaker 1: and faith and charity in patience. The aged women likewise,
• 1:09:37
  Speaker 1: that they be in behavior as becometh holiness, not false, accusers,
• 1:09:42
  Speaker 1: not given to much wine, teachers of good things. That
• 1:09:46
  Speaker 1: they may teach the young women to be sober, to
• 1:09:48
  Speaker 1: love their husbands, to love their children, to be discreet, chaste,
• 1:09:53
  Speaker 1: keepers at home, good, obedient to their own husbands. That
• 1:09:57
  Speaker 1: the word of God be not besphemed. There are some
• 1:10:01
  Speaker 1: failings which age has that youth has not. Some indeed
• 1:10:06
  Speaker 1: it has in common with youth. But in addition it
• 1:10:09
  Speaker 1: has a slowness, a timidity, a forgetfulness, an insensibility, and
• 1:10:15
  Speaker 1: an irritability. For this reason he exhorts old men concerning
• 1:10:19
  Speaker 1: these matters to be vigilant, for there are many things
• 1:10:23
  Speaker 1: which at this period make men otherwise than vigilant, especially
• 1:10:27
  Speaker 1: what I mentioned their general insensibility, and the difficulty of
• 1:10:31
  Speaker 1: stirring or exciting them. Wherefore he also adds grave temperate.
• 1:10:37
  Speaker 1: Here he means prudence for temperances named from the well
• 1:10:41
  Speaker 1: tempered mind. For there are, indeed there are among the
• 1:10:47
  Speaker 1: old some who rave and are beside themselves, some from
• 1:10:51
  Speaker 1: wine and some from sorrow. For old age makes them
• 1:10:55
  Speaker 1: narrow minded, sound in faith, and charity in patience. He
• 1:10:59
  Speaker 1: is well well added in patients, for this quality more
• 1:11:03
  Speaker 1: especially befits old men Verse three. The aged women likewise,
• 1:11:08
  Speaker 1: that they be in behavior as becometh holiness, that is
• 1:11:13
  Speaker 1: that in their very dress and carriage they exhibit modesty,
• 1:11:18
  Speaker 1: not false accusers, not given to much wine. For this
• 1:11:22
  Speaker 1: was particularly the vice of women and of old age,
• 1:11:25
  Speaker 1: for from their natural coldness at the period of life
• 1:11:29
  Speaker 1: arises the desire of wine. Therefore, he directs his exhortation
• 1:11:33
  Speaker 1: to that point to cut off all occasion of drunkenness,
• 1:11:37
  Speaker 1: wishing them to be far removed from the advice and
• 1:11:40
  Speaker 1: to escape the ridicule that attends it, For the fumes
• 1:11:44
  Speaker 1: mount more easily from beneath, and the membranes of the
• 1:11:47
  Speaker 1: brain receive the mischief from their being impaired by age,
• 1:11:52
  Speaker 1: and this especially causes intoxication. Yet wine is necessary at
• 1:11:57
  Speaker 1: this age because of its weakness, but much is not required,
• 1:12:02
  Speaker 1: nor do young women require much, though for a different reason,
• 1:12:06
  Speaker 1: because it kindles the flame of lust. Teachers of good things.
• 1:12:11
  Speaker 1: And yet thou for bitest a woman to teach. How
• 1:12:14
  Speaker 1: dost thou command it here? When elsewhere thou sayest I
• 1:12:17
  Speaker 1: suffer not a woman to teach, but mark what he
• 1:12:21
  Speaker 1: has added, Nor to usurp authority over the man. For
• 1:12:25
  Speaker 1: at the beginning it was permitted to men to teach
• 1:12:27
  Speaker 1: both men and women. But to women it is allowed
• 1:12:31
  Speaker 1: to instruct by discourse at home. But they are nowhere
• 1:12:34
  Speaker 1: permitted to preside, nor to extend their speech to great length.
• 1:12:39
  Speaker 1: Wherefore he adds nor to usurp authority over the man
• 1:12:44
  Speaker 1: verse four, that they may teach the young women to
• 1:12:47
  Speaker 1: be sober. Observe how he binds the people together, how
• 1:12:51
  Speaker 1: he subjects the younger women to the elder For he
• 1:12:54
  Speaker 1: is not speaking there of daughters, but merely in respective age.
• 1:12:59
  Speaker 1: Let each of the elder women, he means, teach anyone
• 1:13:02
  Speaker 1: that is younger to be sober to love their husbands.
• 1:13:07
  Speaker 1: This is the chief point of all that is good
• 1:13:09
  Speaker 1: in a household. A man and his wife that agree together.
• 1:13:13
  Speaker 1: For where this exists, there will be nothing that is unpleasant.
• 1:13:17
  Speaker 1: For where the head is in harmony with the body,
• 1:13:20
  Speaker 1: there is no disagreement between them. How shall not all
• 1:13:24
  Speaker 1: the other members be at peace? For when the rulers
• 1:13:28
  Speaker 1: are at peace, who is there to divide and break
• 1:13:32
  Speaker 1: up concord? As in the other hand, where these are
• 1:13:36
  Speaker 1: ill disposed to each other, they will be no good
• 1:13:39
  Speaker 1: order in the house. This, then, is a point of
• 1:13:43
  Speaker 1: the highest importance, and of more consequence than wealth, or rank,
• 1:13:48
  Speaker 1: or power or aught else. Nor has he said merely
• 1:13:52
  Speaker 1: to be at peace, but to love their husbands. For
• 1:13:55
  Speaker 1: where love is no discord, will find admittance. Far from
• 1:13:59
  Speaker 1: it other advantages to spring up to love their children.
• 1:14:04
  Speaker 1: This is well added, since she who loves the roots
• 1:14:07
  Speaker 1: will much more love the fruit. To be discreet, chaste,
• 1:14:11
  Speaker 1: keepers at home good. All these spring from love. They
• 1:14:15
  Speaker 1: become goods, and keepers at home, from affection to their husbands,
• 1:14:21
  Speaker 1: obedient to their own husbands. That the word of God
• 1:14:23
  Speaker 1: be not lesphemed. She who despises her husband neglects also
• 1:14:28
  Speaker 1: her house. But from love springs great soberness, and all
• 1:14:32
  Speaker 1: contention is done away. And if he be a heathen,
• 1:14:37
  Speaker 1: you will soon be persuaded. And if he be a Christian,
• 1:14:41
  Speaker 1: he will become a better man. Seest thou the condescension
• 1:14:44
  Speaker 1: of Paul, he who and everything would withdraw us from
• 1:14:48
  Speaker 1: worldly concerns. Here bestows his consideration upon domestic affairs. For
• 1:14:53
  Speaker 1: when these are well conducted, there will be room for
• 1:14:56
  Speaker 1: spiritual things. But otherwise they too will be marred. For
• 1:15:01
  Speaker 1: she who keeps at home will be also sober. She
• 1:15:04
  Speaker 1: that keeps at home will be also a prudent manager.
• 1:15:08
  Speaker 1: She will have no inclination for luxury, unseasonable expenses, and
• 1:15:13
  Speaker 1: other such things. That the word of God, he says,
• 1:15:16
  Speaker 1: be not blesphemed. See how his first concern is for
• 1:15:20
  Speaker 1: the preaching of the Word, not for worldly things. For
• 1:15:24
  Speaker 1: when he writes to Timothy, he says that we may
• 1:15:28
  Speaker 1: lead a quiet and peaceable life in all godliness and honesty.
• 1:15:33
  Speaker 1: And here that the Word of God and the doctrine
• 1:15:37
  Speaker 1: be not blesphemed. Or if it should happen that a
• 1:15:41
  Speaker 1: believing woman married to an unbeliever should not be virtuous,
• 1:15:45
  Speaker 1: the blessed to me is usually carried on to God.
• 1:15:49
  Speaker 1: But if she be of good character, the Gospel obtains
• 1:15:52
  Speaker 1: glory from her and from her virtuous actions. Let those
• 1:15:56
  Speaker 1: women hearken who are united to wicked men or on
• 1:15:59
  Speaker 1: bl leavers, let them hear and learn to lead them
• 1:16:03
  Speaker 1: to godliness by their own example. For if thou gain
• 1:16:07
  Speaker 1: nothing else, and do not attract thy husband to embrace
• 1:16:12
  Speaker 1: right doctrines, yet thou hast stopped his mouth and dost
• 1:16:16
  Speaker 1: not allow him to blaspheme Christianity. And this is no
• 1:16:19
  Speaker 1: mean thing, but great indeed, that the doctrine should be
• 1:16:23
  Speaker 1: admired through our conversation verse six. Young men likewise exhort
• 1:16:29
  Speaker 1: to be sober minded. See how he everywhere recommends the
• 1:16:33
  Speaker 1: observance of decorum. For he has committed to women the
• 1:16:37
  Speaker 1: greater part in the instruction of women, having appointed the
• 1:16:40
  Speaker 1: elder to teach the younger, but the whole instruction of
• 1:16:44
  Speaker 1: men he assigns to Titus himself. For nothing is so
• 1:16:47
  Speaker 1: difficult for that age as to overcome unlawful pleasures. For
• 1:16:51
  Speaker 1: neither the love of wealth, nor the desire of glory,
• 1:16:54
  Speaker 1: nor any other thing so much solicits the young as
• 1:16:57
  Speaker 1: fleshly lost. Therefore, or passing over other things, he directs
• 1:17:02
  Speaker 1: his admonition to that vital point, not, however, that he
• 1:17:08
  Speaker 1: would have other things neglected. For what says he verse seven,
• 1:17:13
  Speaker 1: in all things, showing thyself a pattern of good works,
• 1:17:18
  Speaker 1: Let the elder women, he says, teach the younger. But
• 1:17:22
  Speaker 1: do thou thyself exhort young men to be sober minded?
• 1:17:25
  Speaker 1: And let the luster of thy life be a common
• 1:17:27
  Speaker 1: school of instruction, a pattern of virtue to all publicly exhibited,
• 1:17:33
  Speaker 1: like some original model containing in itself all beauties affording examples.
• 1:17:38
  Speaker 1: Whence those who are willing may easily imprint upon themselves
• 1:17:43
  Speaker 1: any of its excellencies and doctrine, showing uncorruptness, gravity, sincerity
• 1:17:51
  Speaker 1: verse eight sound speech that cannot be condemned, that he
• 1:17:56
  Speaker 1: that is of the contrary part, may be ashamed, having
• 1:18:00
  Speaker 1: no evil thing to say of you. By him that
• 1:18:04
  Speaker 1: is of the contrary part, he means the devil, and
• 1:18:07
  Speaker 1: everyone who ministers to him. For when the life is illustrious,
• 1:18:12
  Speaker 1: and the discourse corresponds to it, being meek and gentle,
• 1:18:16
  Speaker 1: in affording no handle to the adversaries, it is an
• 1:18:19
  Speaker 1: unspeakable advantage of great use. Then is the ministry of
• 1:18:24
  Speaker 1: the word, not any common word, but that which is
• 1:18:27
  Speaker 1: approved and cannot be condemned, affording no pretext to those
• 1:18:31
  Speaker 1: who are willing to censure it. Verse nine exhorts servants
• 1:18:36
  Speaker 1: to be obedient to their own masters, and to please
• 1:18:39
  Speaker 1: them well in all things. Dost thou see what he
• 1:18:43
  Speaker 1: has previously said, that he that is of the contrary
• 1:18:47
  Speaker 1: part may be ashamed, having no evil thing to say
• 1:18:51
  Speaker 1: of you. He therefore is deserving of condemnation. Who under
• 1:18:56
  Speaker 1: pretense of continence separates wives from their husbands, and he
• 1:19:01
  Speaker 1: who is under any other pretext takes away servants from
• 1:19:04
  Speaker 1: their masters. This is not speech that cannot be condemned,
• 1:19:09
  Speaker 1: but it gives great handle to the unbelieving, and opens
• 1:19:12
  Speaker 1: the mouths of all against us. Not answering again verse ten,
• 1:19:18
  Speaker 1: not progoining, but showing all good fidelity, that they may
• 1:19:22
  Speaker 1: adorn the doctrine of God, our Savior in all things.
• 1:19:26
  Speaker 1: Thus he has well said in another place, doing service
• 1:19:29
  Speaker 1: as to the Lord, and not to men. For if
• 1:19:32
  Speaker 1: thou servest thy Master with good will, yet the occasion
• 1:19:36
  Speaker 1: of this service proceeds from thy fear. And he who
• 1:19:40
  Speaker 1: with so great fear renders him service shall receive the
• 1:19:43
  Speaker 1: greater reward. For if he restrain not in his hand
• 1:19:48
  Speaker 1: or his unruly tongue, how shall the gentile admire the
• 1:19:52
  Speaker 1: doctrine that is among us? But if they see their slave,
• 1:19:56
  Speaker 1: who had been taught the philosophy of Christ, displaying more
• 1:20:00
  Speaker 1: self command and their own philosophers, and serving with all
• 1:20:03
  Speaker 1: meekness and good will, you will in every way admire
• 1:20:07
  Speaker 1: the power of the Gospel. For the Greeks judge not
• 1:20:10
  Speaker 1: of the doctrines by the doctrine itself, but they make
• 1:20:14
  Speaker 1: the life and conduct the test of the doctrines. Let women, therefore,
• 1:20:18
  Speaker 1: and servants be their instructors by their conversation, For both
• 1:20:22
  Speaker 1: among themselves and everywhere, it is admitted that the race
• 1:20:26
  Speaker 1: of servants is passionate, not open, to impression, intractable, and
• 1:20:31
  Speaker 1: not very apt to receive instruction virtue not from their nature,
• 1:20:35
  Speaker 1: God forbid, but from their ill breeding and the neglect
• 1:20:38
  Speaker 1: of their masters. For those who rule them care about
• 1:20:42
  Speaker 1: nothing but their own service. Or if they douce sometimes
• 1:20:46
  Speaker 1: attend to their morals, they do it only to spare
• 1:20:49
  Speaker 1: themselves the trouble that would be caused by them by
• 1:20:52
  Speaker 1: their fornication, their thefts, or their drunkenness. And being thus neglected,
• 1:20:57
  Speaker 1: and having no one to concern himself about them, they
• 1:21:00
  Speaker 1: naturally sink into the very depths of wickedness. For if
• 1:21:04
  Speaker 1: under the direction of a father and mother, a guardian,
• 1:21:08
  Speaker 1: a master and teacher, with suitable companions, with the honor
• 1:21:12
  Speaker 1: of a free condition, and many other advantages, it is
• 1:21:16
  Speaker 1: difficult to escape intimacies with the wicked. What can we
• 1:21:19
  Speaker 1: expect from those who are destitute of all these, and
• 1:21:23
  Speaker 1: are mixed up with the wicked, and associate fearlessly with
• 1:21:27
  Speaker 1: whomsoever they will no one troubling herself about their friendships.
• 1:21:32
  Speaker 1: What sort of persons do we suppose they will be?
• 1:21:36
  Speaker 1: On this account? It is difficult for any servant to
• 1:21:38
  Speaker 1: be good, especially when they have not the benefit of instruction,
• 1:21:42
  Speaker 1: either from those without or from ourselves. They do not
• 1:21:46
  Speaker 1: converse with free men of orderly conduct, who have a
• 1:21:49
  Speaker 1: great regard for their reputation. For all these reasons, it
• 1:21:55
  Speaker 1: is a difficult and surprising thing that there should ever
• 1:21:59
  Speaker 1: be a good service. When therefore it is seen that
• 1:22:03
  Speaker 1: the power of religion, imposing a restraint upon a class
• 1:22:07
  Speaker 1: naturally so self willed, has rendered them singularly well behaved
• 1:22:12
  Speaker 1: and gentle. Their masters, however unreasonable they may be, will
• 1:22:16
  Speaker 1: form a high opinion of our doctrines. For it is
• 1:22:20
  Speaker 1: manifest that, having previously fixed in their souls a fear
• 1:22:25
  Speaker 1: of the resurrection, of the judgment, and of all those
• 1:22:28
  Speaker 1: things which are taught by our philosophy to expect after death,
• 1:22:33
  Speaker 1: they have been able to resist wickedness, having in their
• 1:22:36
  Speaker 1: souls a settled principle to counterbalance the pleasures of sin.
• 1:22:41
  Speaker 1: So that it is not by chance or without reason
• 1:22:44
  Speaker 1: that Paul shows so much consideration for this class of men,
• 1:22:49
  Speaker 1: Since the more wicked they are, the more admirable is
• 1:22:52
  Speaker 1: the power of that preaching which reforms them. For we
• 1:22:57
  Speaker 1: then most admire a physician when he restores to a
• 1:23:02
  Speaker 1: healthy and sane state one who was despaired of whom
• 1:23:07
  Speaker 1: nothing benefited, who was unable to command his unreasonable desires,
• 1:23:12
  Speaker 1: and wallived in them, and observe what he most requires
• 1:23:17
  Speaker 1: of them, the qualities which contribute most to their master's ease,
• 1:23:23
  Speaker 1: not answering, again, not purloining, that is, to show all
• 1:23:28
  Speaker 1: good will in matters entrusted to them, to be particularly
• 1:23:32
  Speaker 1: faithful to their master's concerns and obedience to their commands.
• 1:23:37
  Speaker 1: Do not therefore think that I enlarge upon this subject
• 1:23:41
  Speaker 1: without a purpose. For the rest of my discourse will
• 1:23:44
  Speaker 1: be addressed to servants. Look not to this, my good friend,
• 1:23:49
  Speaker 1: that thou servest a man, but that thy service is
• 1:23:52
  Speaker 1: to God. That thou adornest the Gospel, then thou wilt
• 1:23:57
  Speaker 1: undertake everything in obedience to thy Man, bearing with him,
• 1:24:02
  Speaker 1: though impatient and angry without a cause. Consider that thou
• 1:24:06
  Speaker 1: art not gratifying him, but fulfilling the commandments of God.
• 1:24:10
  Speaker 1: Then thou wilt easily submit to anything. And what have
• 1:24:13
  Speaker 1: I said before, I repeat here that when our spiritual
• 1:24:18
  Speaker 1: state is right, the things of this life will follow.
• 1:24:22
  Speaker 1: For his servant, so tractable and so well disposed, will
• 1:24:26
  Speaker 1: not only be accepted by God and made partaker of
• 1:24:30
  Speaker 1: those glorious crowns. But his master himself, whom he serves
• 1:24:34
  Speaker 1: so well, even though he be brutish and stonehearted, inhuman
• 1:24:37
  Speaker 1: and ferocious, will commend and admire him, and will honor
• 1:24:42
  Speaker 1: him above all the rest, and will set him over
• 1:24:44
  Speaker 1: their heads, though he be a gentile, And that servants
• 1:24:49
  Speaker 1: are required to be thus disposed towards a gentile master.
• 1:24:53
  Speaker 1: I will show you by an example. Joseph, who was
• 1:24:57
  Speaker 1: of a different religion from the Egyptian, was sold to
• 1:25:00
  Speaker 1: the chief cook. What then did he when he saw
• 1:25:04
  Speaker 1: the young man was virtuous? He did not consider the
• 1:25:06
  Speaker 1: difference of their religion, but loved and favored and admired him,
• 1:25:11
  Speaker 1: and committed the others to his superintendence, and knew nothing
• 1:25:16
  Speaker 1: of the affairs of his own house because of him.
• 1:25:19
  Speaker 1: Thus he was a second master, and even more of
• 1:25:22
  Speaker 1: a master than his lord, for he knew more of
• 1:25:25
  Speaker 1: his master's affairs than his master himself. And even afterwards,
• 1:25:30
  Speaker 1: as it seems to me, when he believed the unjust
• 1:25:32
  Speaker 1: accusation framed against him by his wife, yet from his
• 1:25:36
  Speaker 1: former regard for him, retaining a respect for that just man,
• 1:25:40
  Speaker 1: he satisfied his resentment with imprisonment. For if he had
• 1:25:44
  Speaker 1: not greatly reverenced and esteemed him from his former conduct,
• 1:25:49
  Speaker 1: he would have thrust his sword through his body and
• 1:25:51
  Speaker 1: despatched him at once. For jealousy is the rage of
• 1:25:55
  Speaker 1: a man. Therefore he will not regard any ransom, neither
• 1:25:59
  Speaker 1: will he you rest content, though thou givest many gifts.
• 1:26:05
  Speaker 1: And if such is the jealousy of men in general,
• 1:26:08
  Speaker 1: much more violent must it have been with him an
• 1:26:10
  Speaker 1: Egyptian and a Barbarian, and injured, as he thought, by
• 1:26:15
  Speaker 1: one whom he had honored. For you all know that
• 1:26:20
  Speaker 1: injuries do not affect us in the same way from
• 1:26:24
  Speaker 1: all persons, but that those grieve us most bitterly and deeply,
• 1:26:29
  Speaker 1: which proceed from those who were well affected towards us,
• 1:26:33
  Speaker 1: who had trusted us, and whom we had trusted, and
• 1:26:38
  Speaker 1: who had received many kindnesses from us. He did not
• 1:26:41
  Speaker 1: consider with himself, nor say, what have I taken a
• 1:26:45
  Speaker 1: servant into my house? Shared with him? My substance made
• 1:26:48
  Speaker 1: him free and even greater than myself. And is this
• 1:26:53
  Speaker 1: the return that he makes me? He did not say this,
• 1:26:58
  Speaker 1: so much was his mind prepossessed by his previous respect
• 1:27:02
  Speaker 1: for him, And what wonder if he enjoyed so much
• 1:27:06
  Speaker 1: honor in the house, when we see what great regard
• 1:27:09
  Speaker 1: he obtained even in a prison. You know how practiced
• 1:27:13
  Speaker 1: and cruelty are the dispositions of those who have the
• 1:27:16
  Speaker 1: custody of prisons. They profit by the misfortune of others,
• 1:27:20
  Speaker 1: and harass those whom others support in their afflictions, making
• 1:27:26
  Speaker 1: a gain of them that is truly deplorable, with a
• 1:27:29
  Speaker 1: more than brutal cruelty, where they take advantage of those
• 1:27:33
  Speaker 1: wretched circumstances which ought to excite their pity. And we
• 1:27:37
  Speaker 1: may further observe that they do not treat in the
• 1:27:40
  Speaker 1: same manner all their prisoners. For those who are confined
• 1:27:44
  Speaker 1: upon accusation only, and who are injuriously treated, they perhaps pity,
• 1:27:51
  Speaker 1: But they punish with numberless inflictions those who are imprisoned
• 1:27:55
  Speaker 1: for shameful and atrocious crimes, so that the keeper of
• 1:27:59
  Speaker 1: the prison, not only from the manner of such men
• 1:28:03
  Speaker 1: might have been expected to be inhuman, but from the
• 1:28:06
  Speaker 1: cause for which he was imprisoned for who would not
• 1:28:09
  Speaker 1: have been incensed against a young man, who, having been
• 1:28:13
  Speaker 1: raised to so great an honor, was charged with requiting
• 1:28:16
  Speaker 1: such favors by a base attempt upon his master's wife,
• 1:28:20
  Speaker 1: would not the keeper, considering these things the honor to
• 1:28:24
  Speaker 1: which he had been raised in the crime for which
• 1:28:26
  Speaker 1: he was imprisoned, would he not have entreated him with
• 1:28:29
  Speaker 1: more than brutal cruelty. But he was raised above all
• 1:28:33
  Speaker 1: these things by his hope in God. For the virtue
• 1:28:37
  Speaker 1: of the soul can mollify even wild beasts. And by
• 1:28:41
  Speaker 1: the same meekness which had gained his master, he captivated
• 1:28:45
  Speaker 1: also the keeper of the prison. Thus Joseph was again
• 1:28:49
  Speaker 1: a ruler. He ruled in the prison as he had
• 1:28:52
  Speaker 1: ruled in the house. For since he was destined to reign,
• 1:28:56
  Speaker 1: it was fit that he should learn to be governed,
• 1:28:59
  Speaker 1: while if he was governed, he became a governor and
• 1:29:02
  Speaker 1: presided in the house. For if Paul requires this of
• 1:29:06
  Speaker 1: one who is promoted to a church, saying, if a
• 1:29:09
  Speaker 1: man know not how to rule his own house, how
• 1:29:13
  Speaker 1: shall he take care of the Church of God? It
• 1:29:16
  Speaker 1: was fit that he who was to be a governor
• 1:29:19
  Speaker 1: should first be an excellent ruler of the house. He
• 1:29:23
  Speaker 1: presided over the prison, not as over a prison, but
• 1:29:26
  Speaker 1: as if it had been a house, For he alleviated
• 1:29:29
  Speaker 1: the calamities of all, and took charge of those who
• 1:29:33
  Speaker 1: were imprisoned as if they had been his own members,
• 1:29:36
  Speaker 1: not only taking an interest in their misfortunes and consoling them.
• 1:29:40
  Speaker 1: But if he saw any one absorbed in thought, he
• 1:29:43
  Speaker 1: went to him and inquired the cause, and could not
• 1:29:47
  Speaker 1: bear even to see anyone dejected or be easy till
• 1:29:51
  Speaker 1: he had relieved his dejection. Such love as this, many
• 1:29:55
  Speaker 1: a one has not shown, even to his own children.
• 1:30:00
  Speaker 1: And to these things may be traced the beginning of
• 1:30:02
  Speaker 1: his good fortune. For our part must go before, and
• 1:30:06
  Speaker 1: then the blessings of God will follow. For that he
• 1:30:11
  Speaker 1: did show this care and concern, we learned from the
• 1:30:14
  Speaker 1: story he saw. It is said two eunuchs who had
• 1:30:18
  Speaker 1: been cast into prison by Pharaoh, his chief butler and
• 1:30:22
  Speaker 1: chief baker. And he said, wherefore look ye so sadly today?
• 1:30:27
  Speaker 1: And not from this question only, but from the conduct
• 1:30:30
  Speaker 1: of these men we may discern his merit. For though
• 1:30:34
  Speaker 1: they were the officers of the king, they did not
• 1:30:36
  Speaker 1: despise him, nor in their despair did they reject his services,
• 1:30:40
  Speaker 1: but laid open to him all their secret as to
• 1:30:44
  Speaker 1: a brother who could sympathize with them. And all this
• 1:30:47
  Speaker 1: has been said by me to prove that though the
• 1:30:50
  Speaker 1: virtuous man be in slavery, in captivity, in prison, though
• 1:30:56
  Speaker 1: he be in the depth of the earth, nothing will
• 1:30:58
  Speaker 1: be able to overcome him. This I have said to servants,
• 1:31:02
  Speaker 1: that they may learn that though they have masters that
• 1:31:06
  Speaker 1: are very brutes as this Egyptian, more ferocious as the
• 1:31:10
  Speaker 1: keeper of the prison, they may gain their regard. And
• 1:31:14
  Speaker 1: though they be heathen as they were, or whatever they be,
• 1:31:18
  Speaker 1: they may soon win them to gentleness. For nothing is
• 1:31:22
  Speaker 1: more engaging than good and manners, nothing more agreeable and
• 1:31:26
  Speaker 1: delightful than meekness, gentleness, and obedience. A person of this
• 1:31:31
  Speaker 1: character is suitable to all. Such an one is not
• 1:31:34
  Speaker 1: ashamed of slavery, he does not avoid the poor, the sick,
• 1:31:38
  Speaker 1: and the infirm. For virtue is superior and prevails over everything.
• 1:31:43
  Speaker 1: And if it has such power in slaves, how much
• 1:31:46
  Speaker 1: more in those who are free. This, then let us practice,
• 1:31:51
  Speaker 1: whether bond are free men or women. Thus we shall
• 1:31:55
  Speaker 1: be loved both by God and men, not only by
• 1:31:58
  Speaker 1: virtuous men, but by the wicked, nay by them more especially,
• 1:32:03
  Speaker 1: for they the more especially honor and respect virtue. Whereas
• 1:32:07
  Speaker 1: those who are under rule stand most in awe of
• 1:32:11
  Speaker 1: the meek. So do the vicious, most severe the virtuous,
• 1:32:16
  Speaker 1: knowing from what they themselves have fallen. Since such then
• 1:32:20
  Speaker 1: is the fruit of virtue. This, let us pursue and attain.
• 1:32:25
  Speaker 1: If we adhere to this, nothing will be formidable, but
• 1:32:29
  Speaker 1: all things easy and manageable. And though we pass through
• 1:32:32
  Speaker 1: the fire and through the water, all things yield to virtue,
• 1:32:37
  Speaker 1: even death itself. Let us then be zealous in the
• 1:32:40
  Speaker 1: pursuit of it, that we may attain the good things
• 1:32:43
  Speaker 1: to come. And Jesus Christ, our Lord, with whom, etc.
• 1:32:49
  Speaker 1: End of Homily four, Homily five from the Homilies of
• 1:32:58
  Speaker 1: Saint John Chrysostom On the Epistle of Saint Paul, the
• 1:33:01
  Speaker 1: Apostle to Timothy, Titus and Philammon, Translated by Philip Schaff.
• 1:33:06
  Speaker 1: This is a LibriVox recording. All LibriVox recordings are in
• 1:33:09
  Speaker 1: the public domain. For more information or to volunteer, please
• 1:33:12
  Speaker 1: visit LibriVox dot org. On only five Titus two eleven
• 1:33:18
  Speaker 1: through fourteen, for the grace of God that bringeth salvation
• 1:33:22
  Speaker 1: had appeared unto all men, teaching them that, denying ungodliness
• 1:33:27
  Speaker 1: and worldly less we should live soberly, righteously and godly
• 1:33:31
  Speaker 1: in this present world, looking for that blessed hope and
• 1:33:34
  Speaker 1: the glorious appearing of the Great God and our Savior,
• 1:33:37
  Speaker 1: Jesus Christ, who give himself for us, that he might
• 1:33:40
  Speaker 1: redeem us from all iniquity and purify unto himself. A
• 1:33:44
  Speaker 1: particular people zealous of good works, having demanded from servants
• 1:33:49
  Speaker 1: so great virtue. For it is a great virtue to
• 1:33:52
  Speaker 1: adorn the doctrine of our God and Savior in all things,
• 1:33:55
  Speaker 1: and charge them to give no occasion of offense to
• 1:33:58
  Speaker 1: their masters in common matters. He adds the just cause
• 1:34:03
  Speaker 1: why servants should be such, for the grace of God
• 1:34:06
  Speaker 1: that bringeth salvation hath appeared. Those who have God for
• 1:34:11
  Speaker 1: their teacher, may well be such as I have described,
• 1:34:14
  Speaker 1: seeing their numberless sins have been forgiven to them. For
• 1:34:18
  Speaker 1: you know that, in addition to other considerations, this in
• 1:34:22
  Speaker 1: no common degree awes and humbles the soul, that, when
• 1:34:25
  Speaker 1: it had innumerable sins to answer for, it received not punishment,
• 1:34:29
  Speaker 1: but obtained pardon and infinite favors. For if one whose
• 1:34:33
  Speaker 1: servant had committed many offenses, instead of scouraging him with throngs,
• 1:34:38
  Speaker 1: should grant him pardon for all those, but should require
• 1:34:41
  Speaker 1: an account of his future conduct, had bid him beware
• 1:34:46
  Speaker 1: of falling into the same faults again, and should bestow
• 1:34:49
  Speaker 1: high favors upon him. Who do you think would not
• 1:34:52
  Speaker 1: be overcome and hearing of such kindness. But do not
• 1:34:56
  Speaker 1: think that grace stops at the pardon of former sins.
• 1:35:00
  Speaker 1: It secures us against them in the future. For this
• 1:35:03
  Speaker 1: also is of grace, since if he were never to
• 1:35:07
  Speaker 1: punish those who still do amiss, this would not be
• 1:35:11
  Speaker 1: so much grace as encouragement to evil and wickedness. For
• 1:35:15
  Speaker 1: the grace of God, he says, hath appeared teaching us that,
• 1:35:19
  Speaker 1: denying ungodliness and worldlyness, we should live soberly, righteously and
• 1:35:25
  Speaker 1: godly in the present world, looking for the blessed hope
• 1:35:28
  Speaker 1: and the glorious appearing of the Great God and our savior,
• 1:35:31
  Speaker 1: Jesus Christ. See how together with the rewards he places
• 1:35:35
  Speaker 1: the virtue, and this is of grace, to deliver us
• 1:35:38
  Speaker 1: from worldly things and to lead us to heaven. He
• 1:35:42
  Speaker 1: speaks here of two appearings, for there are two, the
• 1:35:46
  Speaker 1: first of grace, the second of retribution and justice. That
• 1:35:51
  Speaker 1: denying ungodliness, he says, in worldly lusts, see here the
• 1:35:57
  Speaker 1: foundation of all virtue. He has not said at avoiding,
• 1:36:00
  Speaker 1: but denying. Denying implies the greatest distance, the greatest hatred,
• 1:36:05
  Speaker 1: and aversion with as much resolution and zeal as they
• 1:36:09
  Speaker 1: turned from idols with so much Let them turn from
• 1:36:13
  Speaker 1: vice itself in worldly lusts. For these two are idols,
• 1:36:17
  Speaker 1: that is, worldly lusts, and covetous. In this he names idolatry.
• 1:36:22
  Speaker 1: Whatever things are useful for the present life are worldly lusts.
• 1:36:28
  Speaker 1: Whatever things perish with the present life our worldly lusts.
• 1:36:32
  Speaker 1: Let us then have nothing to do with these. Christ
• 1:36:35
  Speaker 1: came that we should deny on godliness. On godliness relates
• 1:36:39
  Speaker 1: to doctrines, worldly lusts, to a wicked life, and we
• 1:36:43
  Speaker 1: should live soberly, righteously and godly in the present world.
• 1:36:47
  Speaker 1: Dost thou see what I always affirm that it is
• 1:36:50
  Speaker 1: not sobriety only to abstain from fortication, but that we
• 1:36:54
  Speaker 1: must be free from other passions. So then he who
• 1:36:58
  Speaker 1: loves wealth is not sober. For as the foreigner cheer
• 1:37:01
  Speaker 1: loves women, so the other loves money, and even more inordinately,
• 1:37:06
  Speaker 1: for he is not impelled by so strong a passion,
• 1:37:10
  Speaker 1: and he is certainly a more powerless charioteer who cannot
• 1:37:15
  Speaker 1: manage a gentle horse than he who cannot restrain a
• 1:37:18
  Speaker 1: wild and unruly one. What then says he is the
• 1:37:22
  Speaker 1: love of wealth weaker than the love of women. This
• 1:37:25
  Speaker 1: is manifest from many reasons. And the first place, LUs
• 1:37:29
  Speaker 1: springs from the necessity of nature, and what arises from
• 1:37:32
  Speaker 1: this necessity must be difficult to restrain, since it is
• 1:37:36
  Speaker 1: implanted in our nature. Second, because the ancients had no
• 1:37:40
  Speaker 1: regard for wealth, but for women, they had great regard
• 1:37:44
  Speaker 1: and respect of their chastity. And no one blamed him
• 1:37:48
  Speaker 1: who cohabited with his wife according to the law, even
• 1:37:51
  Speaker 1: to old age. But all blamed him who hoarded money.
• 1:37:55
  Speaker 1: And many of the Heathen philosophers despised money, but none
• 1:37:59
  Speaker 1: of them were indifferent to women, So that this passion
• 1:38:02
  Speaker 1: is more imperious than the other. But since we are
• 1:38:06
  Speaker 1: addressing the church, let us not take our examples from
• 1:38:09
  Speaker 1: the Heathens, but from the scriptures. This, then, the Blessed
• 1:38:13
  Speaker 1: Paul places almost in the rank of a command having
• 1:38:17
  Speaker 1: food and raiment. Let us be therewith content. But concerning women,
• 1:38:21
  Speaker 1: he says, defraud ye, not one the other, except it
• 1:38:25
  Speaker 1: be with consent, and come together again and you see
• 1:38:29
  Speaker 1: him often laying down rules for a lawful intercourse. And
• 1:38:33
  Speaker 1: he permits the enjoyment of this desire, and allows of
• 1:38:37
  Speaker 1: a second marriage, and bestows much consideration upon the matter,
• 1:38:41
  Speaker 1: and never punishes on account of it. But he everywhere
• 1:38:44
  Speaker 1: condemns him that is fond of money. Concerning wealth, also
• 1:38:49
  Speaker 1: Christ often commanded that we should avoid the corruption of it,
• 1:38:53
  Speaker 1: But he says nothing about abstaining from a wife. For
• 1:38:56
  Speaker 1: hear what he says concerning money. Whosoever foresaid, taketh not
• 1:39:00
  Speaker 1: all that he hath, But he nowhere says, whosoever forsaketh
• 1:39:06
  Speaker 1: not his wife, for he knew how imperious that passion is.
• 1:39:10
  Speaker 1: And the busted. Paul says marriage is honorable in all,
• 1:39:14
  Speaker 1: and the bed undefiled. But he has nowhere said that
• 1:39:18
  Speaker 1: the care of riches is honorable, but the reverse. Thus,
• 1:39:22
  Speaker 1: he says to Timothy, they that will be rich fall
• 1:39:26
  Speaker 1: into temptation and a snare, and into many foolish and
• 1:39:29
  Speaker 1: hurtful lusts. He says, not they that will be covetous,
• 1:39:33
  Speaker 1: but they that will be rich, And that you may
• 1:39:36
  Speaker 1: learn from the common notions the true state of this matter.
• 1:39:40
  Speaker 1: It must be set before you. Generally, if a man
• 1:39:44
  Speaker 1: were once for all deprived of money, he would no
• 1:39:47
  Speaker 1: longer be tormented with the desire of it. For nothing
• 1:39:49
  Speaker 1: so much causes the desire of wealth as the possession
• 1:39:52
  Speaker 1: of it. But it is not so with respect to lust.
• 1:39:56
  Speaker 1: But many who have been made eunuchs have not been free,
• 1:40:00
  Speaker 1: reed from the flame that burned within them, For the
• 1:40:03
  Speaker 1: desire resides in other organs, being seated inwardly in our nature.
• 1:40:07
  Speaker 1: To what purpose, then, is this said? Because the covetous
• 1:40:12
  Speaker 1: is more in temperate than the forticator, inasmuch as the
• 1:40:15
  Speaker 1: former gives way to the weaker passion. Indeed, it proceeds
• 1:40:18
  Speaker 1: less from passion than from baseness of mind. But lust
• 1:40:23
  Speaker 1: is natural, so that if a man does not approach
• 1:40:25
  Speaker 1: a woman, nature performs her part and operation. But there
• 1:40:29
  Speaker 1: is nothing of this sort in the case of avarice.
• 1:40:32
  Speaker 1: That we should live godly in this present world? And
• 1:40:36
  Speaker 1: what is the hope? What is the reward of our
• 1:40:38
  Speaker 1: labors looking for the blessed hope? And the appearing? For
• 1:40:43
  Speaker 1: nothing is more blessed and more desirable than that appearing.
• 1:40:47
  Speaker 1: Words are not able to represent it. The blessings thereof
• 1:40:50
  Speaker 1: surpass are understanding looking for the blessed hope and glorious
• 1:40:54
  Speaker 1: appearing of our Great God and Savior. Where are those
• 1:40:58
  Speaker 1: who say that the son is in fear to the Father,
• 1:41:01
  Speaker 1: our great God and Savior, he who saved us when
• 1:41:04
  Speaker 1: we were enemies. What will he not do then, when
• 1:41:08
  Speaker 1: he has us approved the Great God? When he says
• 1:41:12
  Speaker 1: great with respect to God, he says it not comparatively,
• 1:41:16
  Speaker 1: but absolutely, after whom no one is great, since it
• 1:41:19
  Speaker 1: is relative. For if it is relative, he is great
• 1:41:23
  Speaker 1: by comparison, not great by nature. But now he is
• 1:41:26
  Speaker 1: incurparably great verse fourteen, Who give himself for us, that
• 1:41:31
  Speaker 1: he might redeem us from all iniquity and purify unto
• 1:41:35
  Speaker 1: himself a peculiar people, peculiar that is selected from the rest,
• 1:41:40
  Speaker 1: and having nothing in common with them. Zealous of good works,
• 1:41:44
  Speaker 1: dost thus see that our part is necessary, not merely works,
• 1:41:48
  Speaker 1: but zealous. We should, with all alacrity, with a becoming earnestness,
• 1:41:53
  Speaker 1: go forward in virtue. For when we were weighed down
• 1:41:57
  Speaker 1: with evils and incurably diseased, it was of his loving
• 1:42:01
  Speaker 1: kindness that we were delivered. But what follows after this
• 1:42:05
  Speaker 1: is our part as well as his Verse fifteen. These
• 1:42:10
  Speaker 1: things speak and exhort, and rebuke with all authority. These
• 1:42:15
  Speaker 1: things speak and exhort. Do you see how he charges
• 1:42:18
  Speaker 1: Timothy reprove, rebuke, exhort. But here rebuke with all authority.
• 1:42:24
  Speaker 1: For the manners of this people were more stubborn. Wherefore
• 1:42:28
  Speaker 1: he orders them to be rebuked with more roughly and
• 1:42:31
  Speaker 1: with all authority. For there are some sins which ought
• 1:42:35
  Speaker 1: to be prevented by command. We may, with persuasion advise
• 1:42:39
  Speaker 1: men to despise riches, to be meek and the like.
• 1:42:42
  Speaker 1: But the adulter, the fornicator, the defrauder, ought to be
• 1:42:46
  Speaker 1: brought to a better course by command. And those who
• 1:42:49
  Speaker 1: are addicted to augury and divination and the like should
• 1:42:54
  Speaker 1: be corrected with all authority. Observe how he would have
• 1:42:58
  Speaker 1: him insist on thee these things with independence and with
• 1:43:03
  Speaker 1: entire freedom. Let no man despise thee. But chapter three,
• 1:43:08
  Speaker 1: verse one put them in mind to be subject to
• 1:43:11
  Speaker 1: principalities and powers, to obey magistrates, to be ready to
• 1:43:16
  Speaker 1: every good work, to speak evil of no man, to
• 1:43:19
  Speaker 1: be no brawlers. What then, even when men do evil,
• 1:43:24
  Speaker 1: may we not revile them, nay, but be ready to
• 1:43:28
  Speaker 1: every good work. To speak evil of no man. Hear
• 1:43:32
  Speaker 1: the exhortation to speak evil of no man. Our lips
• 1:43:36
  Speaker 1: should be pure for reviling. For if our reproaches are true,
• 1:43:41
  Speaker 1: it is not for us to utter them, but for
• 1:43:43
  Speaker 1: the judge to inquire into the matter. For why he says,
• 1:43:48
  Speaker 1: dost thou judge thy brother. But if they are not true,
• 1:43:52
  Speaker 1: how great the fire. Hear what the thief says to
• 1:43:56
  Speaker 1: his fellow thief, For we are also in the same condemnation.
• 1:44:00
  Speaker 1: We are running the same hazard. If thou revilest others,
• 1:44:05
  Speaker 1: thou wilt soon fall into the same sins. Therefore, the
• 1:44:09
  Speaker 1: blessed Paul admonishes us, let him that standeth take heed
• 1:44:14
  Speaker 1: lest he fall, to be no brawlers, but gentle, showing
• 1:44:19
  Speaker 1: all meekness, unto all men, unto the Greeks and Jews,
• 1:44:23
  Speaker 1: to the wicked and the evil. But when he says,
• 1:44:26
  Speaker 1: let him that standeth take heed lest he fall, he
• 1:44:30
  Speaker 1: awakens their fears from the future. But here, on the contrary,
• 1:44:34
  Speaker 1: he exhorts them from the consideration of the past, and
• 1:44:38
  Speaker 1: the same in what follows verse three. For we ourselves
• 1:44:43
  Speaker 1: also were sometimes foolish. Thus also he does in his
• 1:44:47
  Speaker 1: Epistle to the Galatians, where he says, even so we,
• 1:44:50
  Speaker 1: when we were children, were in bondage under the elements
• 1:44:54
  Speaker 1: of the world. Therefore, he says, revile no one, for
• 1:44:59
  Speaker 1: such all also thou wast thyself, For we ourselves also
• 1:45:04
  Speaker 1: were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures,
• 1:45:10
  Speaker 1: living in malice and envy, hateful and hating one another.
• 1:45:15
  Speaker 1: Therefore we ought to be thus to all, to be
• 1:45:18
  Speaker 1: gently disposed. For he who was formerly in such a states,
• 1:45:23
  Speaker 1: and has been delivered from it, ought not to reproach others,
• 1:45:26
  Speaker 1: but to pray to be thankful to Him who is
• 1:45:29
  Speaker 1: granted both to him and them deliverance from such evils.
• 1:45:34
  Speaker 1: Let no one boasts, for all have sinned. If, then,
• 1:45:38
  Speaker 1: doing well thyself, thou art inclined to revile others, consider
• 1:45:43
  Speaker 1: thy former life and the uncertainty of the future, and
• 1:45:47
  Speaker 1: restrain thy anger. For if thou hast lived virtuously from
• 1:45:51
  Speaker 1: thy earliest youth, yet nevertheless thou mayest have many sins.
• 1:45:57
  Speaker 1: And if thou hast not, as thou thinkest, consider that
• 1:46:01
  Speaker 1: this is not the effect of thy virtue, but of
• 1:46:04
  Speaker 1: the grace of God. For if he had not called
• 1:46:08
  Speaker 1: thy forefathers, thou wouldst have been disobedient. See here how
• 1:46:13
  Speaker 1: he mentions every sort of wickedness. How many things has
• 1:46:17
  Speaker 1: not God dispensed by the prophets and all other means
• 1:46:21
  Speaker 1: have we heard? For we, he says, were once deceived
• 1:46:26
  Speaker 1: verse four. But after the kindness and love of God,
• 1:46:30
  Speaker 1: our Savior toward men appeared. How not by works of righteousness,
• 1:46:35
  Speaker 1: which we have done, but according to His mercy, he
• 1:46:39
  Speaker 1: saved us by the washing of regeneration and the renewing
• 1:46:43
  Speaker 1: of the Holy Ghost. Strange, how were we drowned in
• 1:46:47
  Speaker 1: wickedness so that we could not be purified, but needed
• 1:46:51
  Speaker 1: a new birth? For this is implied by regeneration. For
• 1:46:56
  Speaker 1: as when a house is in a ruinous state, no
• 1:46:59
  Speaker 1: one places props under it, nor makes any addition to
• 1:47:02
  Speaker 1: the old building, but pulls it down to its foundations
• 1:47:06
  Speaker 1: and rebuilds it anew. So in our case, God has
• 1:47:10
  Speaker 1: not repaired us, but made us anew. For this is
• 1:47:15
  Speaker 1: the renewing of the Holy Ghost. He has made us
• 1:47:19
  Speaker 1: new men. How by his spirit, to show this further,
• 1:47:23
  Speaker 1: he adds verse six, which He has shed on us
• 1:47:27
  Speaker 1: abundantly through Jesus Christ, our Savior, Thus we need the
• 1:47:32
  Speaker 1: spirit abundantly, that, being justified by His grace again by
• 1:47:37
  Speaker 1: grace and not by debt, we may be made heirs
• 1:47:40
  Speaker 1: according to the hope of eternal life. At the same
• 1:47:44
  Speaker 1: time there is an incitement to humility and a hope
• 1:47:47
  Speaker 1: for the future. For if when we were so abandoned
• 1:47:52
  Speaker 1: as to require to be born again, to be saved
• 1:47:55
  Speaker 1: by grace, to have no good in us, if then
• 1:47:59
  Speaker 1: he say us, much more will he save us in
• 1:48:02
  Speaker 1: the world to come. For nothing was worse than the
• 1:48:06
  Speaker 1: brutality of mankind before the coming of Christ. They were
• 1:48:10
  Speaker 1: all affected towards each other as if enemies and at war.
• 1:48:14
  Speaker 1: Fathers slew their own sons, and mothers were mad against
• 1:48:18
  Speaker 1: their children. There was no order settled, no natural, no
• 1:48:22
  Speaker 1: written law. Everything was subverted. There were adulteries continually, and
• 1:48:27
  Speaker 1: murders and things of possible worse than murders and thefts. Indeed,
• 1:48:33
  Speaker 1: we are told by one of the Heathens that this
• 1:48:36
  Speaker 1: practice was esteemed a point of virtue. And naturally, since
• 1:48:40
  Speaker 1: they worshiped a god of such character, their oracles frequently
• 1:48:44
  Speaker 1: required them to put such and such men to death.
• 1:48:48
  Speaker 1: Let me tell you one of the stories of that time,
• 1:48:52
  Speaker 1: one Androgynes, the son of Minos, coming to Athens, obtained
• 1:48:57
  Speaker 1: a victory in wrestling, for which he was punished and
• 1:49:01
  Speaker 1: put to death. Apollo, therefore, remedying one evil by another,
• 1:49:06
  Speaker 1: ordered twice seven youths to be executed on his account.
• 1:49:11
  Speaker 1: What could be more savage than this tyrannical command, And
• 1:49:15
  Speaker 1: it was executed too. A man undertook to atone the
• 1:49:19
  Speaker 1: mad rage of the demon, and slew these young men
• 1:49:22
  Speaker 1: because the deceit of the oracle prevailed with them. And afterwards,
• 1:49:28
  Speaker 1: when the young men resisted and stood up their defense,
• 1:49:31
  Speaker 1: it was no longer done. If now it had been just,
• 1:49:35
  Speaker 1: it ought not to have been prevented. But if unjust,
• 1:49:39
  Speaker 1: as undoubtedly it was, it ought not to have been
• 1:49:42
  Speaker 1: commanded at all. Then they worshiped boxers and wrestlers. They
• 1:49:48
  Speaker 1: waged constant wars in perpetual succession, city by city, village
• 1:49:53
  Speaker 1: by village, house by house. They were addicted to the
• 1:49:56
  Speaker 1: love of boys, and one of their wise men made
• 1:49:59
  Speaker 1: of law that pederaste, as well as anointing for wrestling,
• 1:50:05
  Speaker 1: should not be allowed to slaves, as if it were
• 1:50:08
  Speaker 1: an honorable thing, and that they had houses for this
• 1:50:11
  Speaker 1: purpose in which it was openly practiced, And if all
• 1:50:15
  Speaker 1: that was done among them was related, it would be
• 1:50:18
  Speaker 1: seen that they openly outraged nature, and there was none
• 1:50:23
  Speaker 1: to restrain them. Then their dramas were replete with adultery, lewdness,
• 1:50:27
  Speaker 1: and corruption of every sort. And in their indecent nocturnal
• 1:50:31
  Speaker 1: assembly women were admitted to the spectacle. There was seen
• 1:50:36
  Speaker 1: an abomination of a virgin sitting in the theater during
• 1:50:41
  Speaker 1: the night, amidst a drunken multitude of young men madly rebelling.
• 1:50:47
  Speaker 1: The very festival was the darkness and the abominable deeds
• 1:50:51
  Speaker 1: practiced by them. On this account, he says, for we
• 1:50:55
  Speaker 1: ourselves also were sometimes foolish, disobedient, deceived, serving diverse lusts
• 1:51:01
  Speaker 1: and pleasures. One man loved his stepmother, a woman her
• 1:51:05
  Speaker 1: step son, and in consequence hung herself. For as to
• 1:51:10
  Speaker 1: their passion for boys, whom they called podicia, it is
• 1:51:17
  Speaker 1: not fit to be named. And would you see a
• 1:51:19
  Speaker 1: son married to his mother? This too happened among them,
• 1:51:23
  Speaker 1: And what is horrible, though it was done in ignorance,
• 1:51:27
  Speaker 1: the God whom they worshiped, did not prevent it, but
• 1:51:30
  Speaker 1: permitted this, out of outrage to nature, to be committed,
• 1:51:34
  Speaker 1: and that though she was a person of distinction. And
• 1:51:38
  Speaker 1: if those who, if for no other reason yet for
• 1:51:41
  Speaker 1: the sake of their reputation with the multitude, might have
• 1:51:45
  Speaker 1: been expected to adhere to virtue, if they rushed thus
• 1:51:48
  Speaker 1: headlong into vice, what is it likely was the conduct
• 1:51:53
  Speaker 1: of the greater part who lived in obscurity. What is
• 1:51:56
  Speaker 1: more diversified than this pleasure? The wife a certain one
• 1:52:00
  Speaker 1: fell in love with another man, and with the help
• 1:52:03
  Speaker 1: of her adulter, slew her husband upon his return. The
• 1:52:07
  Speaker 1: greater parts of you probably know the story. The son
• 1:52:11
  Speaker 1: of the murdered man killed the adulterer, and after him
• 1:52:15
  Speaker 1: his mother. Then he himself became mad and was haunted
• 1:52:19
  Speaker 1: by furies. After this, the mad man himself slew another
• 1:52:24
  Speaker 1: man and took his wife. What can be worse than
• 1:52:26
  Speaker 1: such calumies as these? But I mention these instances taken
• 1:52:31
  Speaker 1: from the Heathens with this view that I may convince
• 1:52:34
  Speaker 1: the gentiles what evils then prevailed in the world. But
• 1:52:38
  Speaker 1: we may show the same from our own writings. Fordas said,
• 1:52:43
  Speaker 1: they sacrificed their sons and their daughters unto devils. Again,
• 1:52:47
  Speaker 1: the Sodomites were destroyed for no other cause than their
• 1:52:50
  Speaker 1: unnatural appetites. Soon after the coming of Christ, did not
• 1:52:54
  Speaker 1: a king's daughter dance at the banquet in the presence
• 1:52:58
  Speaker 1: of drunken men, And did she not ask as the
• 1:53:02
  Speaker 1: reward of her dancing the murder in the head of
• 1:53:04
  Speaker 1: a prophet who can utter the mighty acts of the Lord? Hateful,
• 1:53:10
  Speaker 1: he says in hating one another, for must necessarily happen
• 1:53:15
  Speaker 1: whom he let loose every pleasure on the soul, that
• 1:53:19
  Speaker 1: there should be much hatred. For where love is with virtue,
• 1:53:24
  Speaker 1: no man overreach another in any manner. Mark also what
• 1:53:28
  Speaker 1: Paul says, be not deceived. Neither fornicators, nor adulterers, nor adulterers,
• 1:53:35
  Speaker 1: nor effeminins, nor abusers of themselves with mankind, nor covetous,
• 1:53:40
  Speaker 1: nor drunkards, nor revilers shall inherit the kingdom of God.
• 1:53:45
  Speaker 1: And such were some of you, dost thou see how
• 1:53:48
  Speaker 1: every species of wickedness prevailed. It was a state of
• 1:53:51
  Speaker 1: gross darkness and the corruption of all that was right.
• 1:53:56
  Speaker 1: For if those who had the advantage of prophecies, and
• 1:54:00
  Speaker 1: you saw so many evils inflicted upon their enemies and
• 1:54:03
  Speaker 1: even upon themselves, nevertheless, did not restrain themselves, but committed
• 1:54:08
  Speaker 1: numberless foolish crimes, what would be the case with others.
• 1:54:13
  Speaker 1: One of their law givers ordered that virgins should wrestle
• 1:54:17
  Speaker 1: naked in the presence of men. Many blessings on you,
• 1:54:21
  Speaker 1: that ye cannot endure the mention of it. But their
• 1:54:24
  Speaker 1: philosophers were not ashamed of the actual practice. Another the
• 1:54:28
  Speaker 1: chief of their philosophers, approves of their going out to war,
• 1:54:34
  Speaker 1: and of their being common, as if he were a
• 1:54:37
  Speaker 1: pimp and a panderer to their lusts, living in malice
• 1:54:42
  Speaker 1: and envy. Or if those who professed philosophy among them
• 1:54:47
  Speaker 1: made such laws, what shall we say of those who
• 1:54:50
  Speaker 1: were not philosophers? If such were the maxims of those
• 1:54:54
  Speaker 1: who wore a long beard and assumed the grave cloak,
• 1:54:58
  Speaker 1: what can be said of others? Woman was not made
• 1:55:01
  Speaker 1: for this, O, man to be prostituted as common? O, Ye,
• 1:55:05
  Speaker 1: subverters of all decency, who use men as if they
• 1:55:09
  Speaker 1: were women, and lead out women to war as if
• 1:55:12
  Speaker 1: they were men. This is the work of the devil,
• 1:55:15
  Speaker 1: to subvert and to confound all things, to overleap the
• 1:55:18
  Speaker 1: boundaries that have been appointed from the beginning, and to
• 1:55:21
  Speaker 1: remove those which God has set to nature. For God
• 1:55:26
  Speaker 1: assigned to women the care of the house, only to
• 1:55:30
  Speaker 1: man the conduct of public affairs. But you reduce the
• 1:55:33
  Speaker 1: head to the feet and raise the feet to the head.
• 1:55:37
  Speaker 1: You suffer women to bear arms, and are not ashamed.
• 1:55:40
  Speaker 1: But why do I mention these things? They introduce on
• 1:55:43
  Speaker 1: the stage a woman that murders her own children. Nor
• 1:55:47
  Speaker 1: are they ashamed to stuff the ears of men with
• 1:55:50
  Speaker 1: abominable stories verse four. But after that, the kindness and
• 1:55:57
  Speaker 1: love of God, our Savior, towards man appeared not by
• 1:56:01
  Speaker 1: works of righteousness, which we have done, but according to
• 1:56:04
  Speaker 1: his mercy. He has saved us by the washing of
• 1:56:08
  Speaker 1: regeneration and renewing of the Holy ghost, which he shed
• 1:56:12
  Speaker 1: on us abundantly through Jesus Christ, our Savior, that being
• 1:56:15
  Speaker 1: justified by his grace, we should be made errors according
• 1:56:19
  Speaker 1: to the hope of eternal life. What means according to
• 1:56:23
  Speaker 1: the hope that as we have hoped so we shall
• 1:56:27
  Speaker 1: enjoy eternal life. Or because ye are even already heirrs,
• 1:56:32
  Speaker 1: this is a faithful saying, because he had been speaking
• 1:56:37
  Speaker 1: of things future and not of the present. Therefore he
• 1:56:40
  Speaker 1: adds that it is not worthy of credit. These things
• 1:56:44
  Speaker 1: are true, he says, and this is manifest from what
• 1:56:47
  Speaker 1: has gone before. For He who had delivered us from
• 1:56:51
  Speaker 1: such a state of iniquity and from so many evils,
• 1:56:55
  Speaker 1: will assuredly impart to us the good things to come
• 1:56:59
  Speaker 1: if we, abiding grace, for all proceeds from the same
• 1:57:03
  Speaker 1: kind of concern. Let us then give thanks to God,
• 1:57:07
  Speaker 1: and not revile them, nor accuse them, But rather let
• 1:57:11
  Speaker 1: us beseech them, pray for them, counsel and advise them,
• 1:57:16
  Speaker 1: though they should insult and spurn us, for such is
• 1:57:19
  Speaker 1: the nature of those who are diseased. But those who
• 1:57:22
  Speaker 1: are concerned for the health of such persons do all
• 1:57:25
  Speaker 1: things and bear all things, though it may not avail
• 1:57:30
  Speaker 1: that they may not have themselves to accuse of negligence.
• 1:57:34
  Speaker 1: Know ye not that often when a physician despairs of
• 1:57:38
  Speaker 1: a sick man, some relative standing by addresses him, bestow
• 1:57:43
  Speaker 1: further attendants, leave nothing, and done that I may not
• 1:57:47
  Speaker 1: have to accuse myself, that I may incur no blame,
• 1:57:51
  Speaker 1: no self reproach. Do you not see the great care
• 1:57:55
  Speaker 1: that near kinsmen take it of their relations, how much
• 1:57:58
  Speaker 1: they do for them, both entreating the physicians to cure
• 1:58:01
  Speaker 1: them and sitting perseveringly beside them. Let us at least
• 1:58:06
  Speaker 1: imitate them. And yet there is no comparison between the
• 1:58:10
  Speaker 1: objects of our concern. For if anyone had a son
• 1:58:13
  Speaker 1: diseased in his body, he could not refuse to take
• 1:58:16
  Speaker 1: a long journey to free him from his disease. But
• 1:58:20
  Speaker 1: when the soul is in a bad state, no one
• 1:58:23
  Speaker 1: concerns himself about it. But we all are indolent, all careless,
• 1:58:28
  Speaker 1: all negligence, and overlook our wives, our children, and ourselves
• 1:58:33
  Speaker 1: when attacked by this dangerous disease. But when it is
• 1:58:36
  Speaker 1: too late, we become sensible of it. Consider how disgraceful
• 1:58:41
  Speaker 1: and absurd it is to say afterwards we never looked
• 1:58:44
  Speaker 1: for it, we never expected that this would be the event.
• 1:58:48
  Speaker 1: And it is no less dangerous than disgraceful. For if
• 1:58:51
  Speaker 1: in the present life it is the part of foolish
• 1:58:54
  Speaker 1: men to make no provision for the future, must more
• 1:58:58
  Speaker 1: must it be so with respect to them next life.
• 1:59:01
  Speaker 1: When we hear many counseling us and informing us what
• 1:59:04
  Speaker 1: is to be done and what is not to be done,
• 1:59:07
  Speaker 1: Let us then hold fast that hope. Let us be
• 1:59:10
  Speaker 1: careful of our salvation. Let us in all things call
• 1:59:13
  Speaker 1: upon God that he may stretch forth his hand to us.
• 1:59:17
  Speaker 1: How long will you be slothful? How long negligent? How
• 1:59:20
  Speaker 1: long shall we be careless of ourselves and of our
• 1:59:22
  Speaker 1: fellow servants. He has shed richly upon us the grace
• 1:59:26
  Speaker 1: of his spirit. Let us therefore consider how great is
• 1:59:30
  Speaker 1: the grace he has bestowed upon us, And let us
• 1:59:33
  Speaker 1: show as great earnestness ourselves. Or since this is not possible,
• 1:59:39
  Speaker 1: some although it be less. For if after this grace
• 1:59:43
  Speaker 1: we are insensible, the heavier will be our punishment. For
• 1:59:47
  Speaker 1: if I, he says, had not come and spoken unto them,
• 1:59:52
  Speaker 1: they had not had sin. But now they have no
• 1:59:56
  Speaker 1: cloak for their sin. But God forbid that this should
• 1:59:59
  Speaker 1: be said up us, and grant that we may all
• 2:00:02
  Speaker 1: be thought worthy of the blessings promised to those who
• 2:00:05
  Speaker 1: have loved Him in Jesus Christ, Our Lord, et cetera.
• 2:00:11
  Speaker 1: End of Homily five Emily six from the Homilies of
• 2:00:20
  Speaker 1: Saint John chrisostom On the Epistles of Saint Paul, the
• 2:00:23
  Speaker 1: Apostle to Timothy, Titus and Philemon. Translated by Philip Schaffe.
• 2:00:28
  Speaker 1: This is LibriVox recording. All LibriVox recordings are in the
• 2:00:30
  Speaker 1: public domain. For more information or to volunteer. Please visit
• 2:00:33
  Speaker 1: LibriVox dot org Emily six Titus three, eight through eleven.
• 2:00:40
  Speaker 1: These things, I will that thou affirm constantly that they
• 2:00:45
  Speaker 1: which have believed in God might be careful to maintain
• 2:00:47
  Speaker 1: good works. These things are good and profitable unto men.
• 2:00:52
  Speaker 1: But avoid foolish questions and genealogies, and contentions and strivings
• 2:00:56
  Speaker 1: about the law, for they are unprofitable in vain. A
• 2:01:00
  Speaker 1: man that is an inheritic after the first and second admonition,
• 2:01:05
  Speaker 1: reject knowing that he that is such is subverted and sinneth,
• 2:01:10
  Speaker 1: being condemned of himself. Having spoken of the love of
• 2:01:14
  Speaker 1: God to man, of his ineffable regard for us, of
• 2:01:17
  Speaker 1: what we were and what He has done for us,
• 2:01:20
  Speaker 1: he has added these things. I will that thou affirm
• 2:01:24
  Speaker 1: constantly that they which have believed in God might be
• 2:01:28
  Speaker 1: careful to maintain good works. That is, discourse of these things,
• 2:01:33
  Speaker 1: and from a consideration of them, exhort to almsgiving. For
• 2:01:38
  Speaker 1: what has been said will not only apply to humility,
• 2:01:42
  Speaker 1: to that not being puffed up and not reviling others,
• 2:01:46
  Speaker 1: but to every other virtue. So also, in arguing with
• 2:01:49
  Speaker 1: the Corinthians, he says, ye know that our Lord, being rich,
• 2:01:54
  Speaker 1: became poor, that we, through his poverty, might be rich.
• 2:01:58
  Speaker 1: Having considered the care and exceeding love of God for man,
• 2:02:02
  Speaker 1: he thence exhorts them to almsgiving, and that not in
• 2:02:07
  Speaker 1: a common and a slight manner, but that they may
• 2:02:10
  Speaker 1: be careful. He says, to maintain good works, that is,
• 2:02:13
  Speaker 1: both to secure the injured, not only by money, but
• 2:02:18
  Speaker 1: by patronage and protection, and to defend the widows and orphans,
• 2:02:23
  Speaker 1: and to afford a refuge to all that are afflicted.
• 2:02:27
  Speaker 1: For this is to maintain good works. For these things,
• 2:02:30
  Speaker 1: he says, are good and profitable unto men. But avoid
• 2:02:34
  Speaker 1: foolish questions and genealogies, and contentions and strivings about the law,
• 2:02:39
  Speaker 1: for they are unprofitable in vain. What do these genealogies mean?
• 2:02:45
  Speaker 1: For in his epistle to Timothy he mentions fables and
• 2:02:48
  Speaker 1: endless genealogies, perhaps both here and there. Glancing at the Jews, who,
• 2:02:54
  Speaker 1: priding themselves on having Abraham for their forefather, neglected their
• 2:02:59
  Speaker 1: own parts. On this account, he calls them both foolish
• 2:03:02
  Speaker 1: and unprofitable. Ford does the part of folly to confide
• 2:03:07
  Speaker 1: in things unprofitable contentions. He means with heretics in which
• 2:03:12
  Speaker 1: he would not have us labor to no purpose where
• 2:03:15
  Speaker 1: there is nothing to be gained, For they end in nothing.
• 2:03:19
  Speaker 1: For when a man is perverted and predetermined not to
• 2:03:21
  Speaker 1: change his mind, whatever may happen, Why shouldst thou labor
• 2:03:25
  Speaker 1: in vain, sowing upon a rock, When thou shouldst spend
• 2:03:29
  Speaker 1: thy honorable toil upon thine own people, in discoursing with them,
• 2:03:33
  Speaker 1: upon almsgiving and every other virtue. How then does he
• 2:03:38
  Speaker 1: elsewhere say if God peradventure will give them repentance. But
• 2:03:43
  Speaker 1: here a man that is inherited after the first and
• 2:03:46
  Speaker 1: second admonition reject knowing that he that is such is
• 2:03:51
  Speaker 1: subverted and sinneth, being condemned of himself. In the former
• 2:03:55
  Speaker 1: passage he speaks of the correction of those of whom
• 2:04:00
  Speaker 1: he had hoped and who had simply made opposition. But
• 2:04:04
  Speaker 1: when he is known and manifest all, why dost thou
• 2:04:08
  Speaker 1: contend in vain? Why dost thou beat the heir? What
• 2:04:12
  Speaker 1: means being condemned of himself? Because he cannot say that
• 2:04:16
  Speaker 1: no one has told him, no one admonished him. Since
• 2:04:20
  Speaker 1: therefore after admonition he continues the same, he is self
• 2:04:25
  Speaker 1: condemned verse twelve. When I shall send Artemis under thee
• 2:04:29
  Speaker 1: Orticius be diligent to come unto me to Nicopolis. What
• 2:04:34
  Speaker 1: sayest thou, after having appointed him to preside over crete,
• 2:04:38
  Speaker 1: dost thou now again summon him to thyself? It was
• 2:04:43
  Speaker 1: not to withdraw him from that occupation, but to discipline him.
• 2:04:48
  Speaker 1: The more for it for that he does not call
• 2:04:52
  Speaker 1: him to attend upon him, as if he took him
• 2:04:55
  Speaker 1: everywhere with him, as his follower appears from what he adds,
• 2:04:59
  Speaker 1: for I determined there to winter. Now Nicolopolis is a
• 2:05:05
  Speaker 1: city of thrass. Verse fourteen brings Zenus the lawyer and
• 2:05:10
  Speaker 1: Apollos on their journey, diligently, that nothing be wanting unto them.
• 2:05:16
  Speaker 1: These were not of the number to whom churches had
• 2:05:18
  Speaker 1: been entrusted, but of the number of his companions. But
• 2:05:22
  Speaker 1: Apollos was the more vehement, being an eloquent man and
• 2:05:26
  Speaker 1: mighty in the scriptures. But if Zenus was a lawyer,
• 2:05:32
  Speaker 1: you say, he ought not to have been supported by others,
• 2:05:36
  Speaker 1: but by a lawyer. Here is meant one versed in
• 2:05:39
  Speaker 1: the law of the Jews, and he seems to say,
• 2:05:42
  Speaker 1: supply their wants abundantly, that nothing may be lacking to
• 2:05:45
  Speaker 1: them Verse fourteen and fifteen. And let ours also learn
• 2:05:50
  Speaker 1: to maintain good works for necessary uses, that they be
• 2:05:55
  Speaker 1: not unfruitful. All that are with me salute THEE. Greet
• 2:06:00
  Speaker 1: them that love us in the faith, that is, either
• 2:06:03
  Speaker 1: those that love Paul himself or those men that are faithful.
• 2:06:07
  Speaker 1: Grace be with you all amen. How then, dost thou
• 2:06:11
  Speaker 1: command him to stop the mouths of gainsayers if he
• 2:06:15
  Speaker 1: must pass them by when they are doing everything to
• 2:06:18
  Speaker 1: their own destruction. He means that he should not do
• 2:06:21
  Speaker 1: it im principally for their advantage, for being once perverted
• 2:06:26
  Speaker 1: in their minds, they would not profit by it. But
• 2:06:29
  Speaker 1: if they injured others, it behooved him to withstand and
• 2:06:33
  Speaker 1: contend with them, and manfully await them. But if thou
• 2:06:37
  Speaker 1: art reduced to necessity seeing them destroying others, be not silent,
• 2:06:42
  Speaker 1: but stop their mouths from regard to those whom they
• 2:06:45
  Speaker 1: would destroy. It is not indeed possible for a zealous
• 2:06:49
  Speaker 1: man of upright life to abstain from contention. But so
• 2:06:55
  Speaker 1: do as I have said, For the evils arise from idleness,
• 2:06:58
  Speaker 1: and a vain philosophy that one should be occupied about
• 2:07:02
  Speaker 1: words only, for it is a great injury to be
• 2:07:05
  Speaker 1: uttering a superfluity of words one when ought to be teaching,
• 2:07:10
  Speaker 1: or praying or giving thanks. For it is not right
• 2:07:13
  Speaker 1: to be sparing of our money, but not sparing of
• 2:07:16
  Speaker 1: our words. We ought rather to spare our words than
• 2:07:19
  Speaker 1: our money, and not to give ourselves up to all
• 2:07:22
  Speaker 1: sorts of persons. What means that they be careful to
• 2:07:27
  Speaker 1: maintain good works, that they wait not for those who
• 2:07:31
  Speaker 1: are in want to come to them, but that they
• 2:07:33
  Speaker 1: seek out those who need their assistance. Thus the considerate
• 2:07:38
  Speaker 1: man shows his concern, and with great zeal will he
• 2:07:41
  Speaker 1: perform this duty. For in doing good actions, it is
• 2:07:45
  Speaker 1: not those who receive the kindness that are benefited, so
• 2:07:50
  Speaker 1: much as those who do it that make gain and profits,
• 2:07:55
  Speaker 1: for it gives them confidence towards God. But in the
• 2:07:59
  Speaker 1: other case there is no end of contention. Therefore he
• 2:08:03
  Speaker 1: calls the heretic encouragible. For as to neglect those for
• 2:08:09
  Speaker 1: whom there is a hope of conversion is on the
• 2:08:12
  Speaker 1: part of slothfulness. So to bestow pains upon those who
• 2:08:17
  Speaker 1: are diseased past remedy is the extreme of folly and madness,
• 2:08:22
  Speaker 1: For we render them more bold and let ours, he says,
• 2:08:27
  Speaker 1: learn to maintain good works for necessary uses, that they
• 2:08:31
  Speaker 1: be not unfruitful. You observe that he is more anxious
• 2:08:35
  Speaker 1: for them than for those who are to receive their kindness,
• 2:08:41
  Speaker 1: for they might probably have been brought on their way
• 2:08:44
  Speaker 1: by many others. But I am concerned, he says, for
• 2:08:47
  Speaker 1: our own friends. For what advantage would it be to
• 2:08:51
  Speaker 1: them if others should dig up treasures and maintain their teachers.
• 2:08:56
  Speaker 1: This would be no benefit to them, for they remained unfruitful.
• 2:09:00
  Speaker 1: Could not Christ, then, who with five loaves fed five
• 2:09:04
  Speaker 1: thousand men, and with seven loaves fed four thousand, could
• 2:09:08
  Speaker 1: not he have supported himself and his disciples. For what reason, then,
• 2:09:14
  Speaker 1: was he maintained by women? For women, it is said,
• 2:09:17
  Speaker 1: followed him and ministered unto him. It was to teach
• 2:09:22
  Speaker 1: us from the first that he is concerned for those
• 2:09:27
  Speaker 1: who do good. Could not Paul, who supported others by
• 2:09:30
  Speaker 1: his own hands, have maintained himself without assistance from others.
• 2:09:35
  Speaker 1: But you see him receiving and requesting aid, and hear
• 2:09:38
  Speaker 1: the reason for it. Not because I desire a gift,
• 2:09:42
  Speaker 1: he says, But I desire fruit that may abound to
• 2:09:45
  Speaker 1: your account. And at the beginning too, when men sold
• 2:09:49
  Speaker 1: all their possessions and laid them at the apostles feet,
• 2:09:53
  Speaker 1: the apostles seest thou were more concerned for them than
• 2:09:57
  Speaker 1: for those who received their alms. For if their concern
• 2:10:01
  Speaker 1: had only been that the poor might, by any means
• 2:10:05
  Speaker 1: be relieved, they would not have judged so severely of
• 2:10:09
  Speaker 1: the sin of Ananias and Sapphira when they kept back
• 2:10:12
  Speaker 1: their money. Nor would Paul have charged men to give,
• 2:10:16
  Speaker 1: not grudgingly nor of necessity. What sayest thou, Paul, dost
• 2:10:22
  Speaker 1: thou discourage giving to the poor? No, he answers, But
• 2:10:26
  Speaker 1: I consider it not to their advantage only, but the
• 2:10:29
  Speaker 1: good of those who give. Dost thou see that when
• 2:10:34
  Speaker 1: the Prophet give that excellent counsel to Nebeconezer, he did
• 2:10:38
  Speaker 1: not merely consider the poor. For he does not content
• 2:10:42
  Speaker 1: himself with saying, give to the poor. But what break
• 2:10:45
  Speaker 1: off thy sins by Ahm's deeds and thine iniquities by
• 2:10:49
  Speaker 1: showing mercy to the poor? Part with thy wealth, not
• 2:10:53
  Speaker 1: that others may be fed, but that thou mayest escape
• 2:10:57
  Speaker 1: punishment In Christ again says, go and sell that thou hast,
• 2:11:03
  Speaker 1: and give to the poor, and come and follow me.
• 2:11:06
  Speaker 1: Dost thou see that the commandment was given that he
• 2:11:09
  Speaker 1: might be induced to follow him. For as riches are
• 2:11:13
  Speaker 1: in impediment, therefore he commands them to be given to
• 2:11:16
  Speaker 1: the poor, instructing the soul to be pitiful and merciful,
• 2:11:19
  Speaker 1: to despise wealth, and to flee from covidunus. For he
• 2:11:24
  Speaker 1: who has learned to give to him that needs will
• 2:11:27
  Speaker 1: in time learn not to give from those who have
• 2:11:30
  Speaker 1: to give. This makes men like God. Yet virginity and
• 2:11:35
  Speaker 1: fasting and lying on the ground are more difficult than this.
• 2:11:39
  Speaker 1: But nothing is so strong and powerful to extinguish the
• 2:11:42
  Speaker 1: fire of our sins as amsgiving. It is greater than
• 2:11:46
  Speaker 1: all the other virtues. It places the lovers of it
• 2:11:50
  Speaker 1: by the side of the King himself, and justly, for
• 2:11:54
  Speaker 1: the effect of virginity, of fasting, of lying on the
• 2:11:57
  Speaker 1: ground is confined to those who practice them, and no
• 2:12:00
  Speaker 1: other is saved thereby. But alms giving extends to all
• 2:12:04
  Speaker 1: and embraces the members of Christ. And actions that extend
• 2:12:08
  Speaker 1: their effects to many are far greater than those which
• 2:12:12
  Speaker 1: are confined to no one. For alms giving is the
• 2:12:16
  Speaker 1: mother of love, of that love which is the characteristic
• 2:12:19
  Speaker 1: of Christianity, which is greater than all miracles by which
• 2:12:24
  Speaker 1: the disciples of Christ are manifested. It is the medicine
• 2:12:27
  Speaker 1: of our sins, the cleansing of the filth of our souls,
• 2:12:32
  Speaker 1: the latter fixed to heaven. It binds together the body
• 2:12:35
  Speaker 1: of Christ. Would you learn how excellent a thing it is.
• 2:12:39
  Speaker 1: In the time of the Apostles, men selling their possessions
• 2:12:42
  Speaker 1: brought them to them, and they were distributed. For it
• 2:12:47
  Speaker 1: is said distribution was made unto every man according as
• 2:12:51
  Speaker 1: he had need for. Tell me now, setting aside the future,
• 2:12:56
  Speaker 1: and not now considering the kingdom that is to come,
• 2:12:59
  Speaker 1: let us see who in the present life are the gainers,
• 2:13:03
  Speaker 1: those who received, or those who give. The former murmured
• 2:13:07
  Speaker 1: and quarreled with each other. The latter had one soul.
• 2:13:11
  Speaker 1: They were of one heart, and of one soul. It
• 2:13:14
  Speaker 1: is said, the grace was upon them all, and they
• 2:13:17
  Speaker 1: lived in great simplicity. Dost thou see that they were
• 2:13:21
  Speaker 1: gainers even by thus giving. Tell me now with whom
• 2:13:26
  Speaker 1: would you wish to be numbered? But those who give
• 2:13:29
  Speaker 1: away their possessions and had nothing or but those who
• 2:13:32
  Speaker 1: received even the goods of others see the fruit of
• 2:13:35
  Speaker 1: alms giving. The separations and hindrances were removed, and immediately
• 2:13:40
  Speaker 1: their souls were knit together. They were all of one
• 2:13:43
  Speaker 1: heart and of one soul, so that even setting aside
• 2:13:47
  Speaker 1: alms giving, the parting with riches is attended with gain.
• 2:13:51
  Speaker 1: And these things I have said that those who have
• 2:13:54
  Speaker 1: not succeeded to an inheritance from their forefathers may not
• 2:13:59
  Speaker 1: be cast down as if they had less than those
• 2:14:02
  Speaker 1: who are wealthy, For if they please, they have more.
• 2:14:06
  Speaker 1: For they will more readily incline to almsgiving like the widow,
• 2:14:11
  Speaker 1: and they will have no occasion for enmity towards the neighbor,
• 2:14:15
  Speaker 1: and they will enjoy freedom in every respect. Such a
• 2:14:18
  Speaker 1: one cannot be threatened with the confiscation of his goods,
• 2:14:22
  Speaker 1: and he is superior to all wrongs. As those who
• 2:14:26
  Speaker 1: fly unencumbered with clothes are not easily caught, but they
• 2:14:31
  Speaker 1: who are encumbered with many garments and a long train
• 2:14:34
  Speaker 1: are soon overtaken. So it is with the rich man
• 2:14:38
  Speaker 1: and the poor. The one, though he be taken, will
• 2:14:42
  Speaker 1: easily make his escape, whilst the other, though he be
• 2:14:46
  Speaker 1: not detained, is encumbered by cords of his own, by
• 2:14:50
  Speaker 1: numberless cares, distresses, passions, provocations, all which overwhelm the soul.
• 2:14:56
  Speaker 1: And not these alone, but many other things which which
• 2:14:59
  Speaker 1: is drawn after them. It is much more difficult for
• 2:15:02
  Speaker 1: our rich man to be moderate and to live frugally
• 2:15:06
  Speaker 1: than for the poor, more difficult for him to be
• 2:15:09
  Speaker 1: free from passion. Then he, you say, will have the
• 2:15:14
  Speaker 1: greater reward by no means, what not, if he overcomes
• 2:15:19
  Speaker 1: greater difficulties. But these difficulties were of his own seeking.
• 2:15:24
  Speaker 1: For we are not commanded to become rich, but the reverse.
• 2:15:27
  Speaker 1: But he prepares for himself so many stumbling blocks and impediments.
• 2:15:32
  Speaker 1: Others not only divest themselves as richers, but macerate their
• 2:15:36
  Speaker 1: bodies as travelers in the narrow way. Instead of doing this,
• 2:15:41
  Speaker 1: thou heedest more intensely the furnace of thy passions, and
• 2:15:45
  Speaker 1: get us more about THEE. Go therefore into the broad way,
• 2:15:49
  Speaker 1: For does that which receives such as thee. But the
• 2:15:53
  Speaker 1: narrow way is for those who are afflicted and straightened,
• 2:15:58
  Speaker 1: who bear along with them nothing but those burdens which
• 2:16:01
  Speaker 1: they can carry through it as alms giving love for
• 2:16:04
  Speaker 1: mankind goodness and meekness. These if thou bearest, thou wilst
• 2:16:09
  Speaker 1: easily find entrance. But if thou takest with the arrogance
• 2:16:13
  Speaker 1: a soul inflamed with passions and that load of thorns wealth,
• 2:16:18
  Speaker 1: there is need of wide room for thee to pass.
• 2:16:21
  Speaker 1: Nor wilt thou well be able to enter into the
• 2:16:25
  Speaker 1: crowd without striking others and coming down upon them on
• 2:16:28
  Speaker 1: thy way. In this case a wide distance from others
• 2:16:32
  Speaker 1: is required. But he who carries gold and silver, I
• 2:16:35
  Speaker 1: mean the achievements of virtue, does not cause his neighbors
• 2:16:39
  Speaker 1: to flee from him, but brings men nearer to him,
• 2:16:42
  Speaker 1: even to link themselves with him. But if riches in
• 2:16:46
  Speaker 1: themselves are thorns, what must covetous be? Why dost thou
• 2:16:51
  Speaker 1: take that away with thee? Is it to make the
• 2:16:54
  Speaker 1: flame greater by adding fuel to that fire? Is not
• 2:16:57
  Speaker 1: the fire of house sufficient? Consider sar how the three
• 2:17:00
  Speaker 1: children overcame the furnace, Imagine that to be hell with tribulation.
• 2:17:05
  Speaker 1: They were plunged into it, bound and fettered. But within
• 2:17:09
  Speaker 1: they found large room. Not so they that stood around
• 2:17:15
  Speaker 1: without something of this kind even now will be experienced
• 2:17:19
  Speaker 1: if we will manfully resist the trials that encompass us.
• 2:17:23
  Speaker 1: If we have hope in God, we shall be insecurity
• 2:17:27
  Speaker 1: and have ample room. And those who bring us into
• 2:17:30
  Speaker 1: these straits sell Paris. For it is written, whoso diggeth
• 2:17:34
  Speaker 1: a pit shall fall therein. Though they bind our hands
• 2:17:39
  Speaker 1: and our feet, the affliction will have power to set
• 2:17:43
  Speaker 1: us loose. For observe this miracle. Those whom men had
• 2:17:47
  Speaker 1: bound the fire set free, as if certain persons were
• 2:17:51
  Speaker 1: delivered up to the servants of their friends, and the
• 2:17:54
  Speaker 1: servants from regard to the friendship of their master, instead
• 2:17:58
  Speaker 1: of injuring them, should treat them with much respect. So
• 2:18:02
  Speaker 1: the fire, when as it knew that the three children
• 2:18:06
  Speaker 1: were the friends of its lord, burst their fetters, set
• 2:18:09
  Speaker 1: them free, and let them go, and became to them
• 2:18:13
  Speaker 1: as pavement, and was trodden under their feet. And justly,
• 2:18:18
  Speaker 1: since they had been cast into it for the glory
• 2:18:21
  Speaker 1: of God. Let us, as many of us are afflicted, old,
• 2:18:25
  Speaker 1: fast these examples. But behold, they were delivered from their affliction,
• 2:18:31
  Speaker 1: you say, and we are not true. They were delivered,
• 2:18:34
  Speaker 1: and justly, since they did not enter into that furnace
• 2:18:37
  Speaker 1: expecting deliverance, but as if to die outright for hear
• 2:18:41
  Speaker 1: what they say. There is a God in heaven who
• 2:18:45
  Speaker 1: will deliver us. But if not, it be it known
• 2:18:48
  Speaker 1: unto thee O King, that we will not serve thy
• 2:18:51
  Speaker 1: gods nor worship the golden image which thou hast set up.
• 2:18:56
  Speaker 1: But we as if bargaining on the chastisements of the
• 2:18:59
  Speaker 1: Lord even a fixed time, saying, if he does not
• 2:19:02
  Speaker 1: show mercy till this time, therefore it is that we
• 2:19:06
  Speaker 1: are not delivered. Surely, Abraham did not leave his home
• 2:19:10
  Speaker 1: expecting again to receive his son, but as prepared to
• 2:19:14
  Speaker 1: sacrifice him, And it was contrary to his expectation that
• 2:19:18
  Speaker 1: he received him again safe. And Now, when thou fallst
• 2:19:23
  Speaker 1: into tribulation, be not in haste to be delivered. Pare
• 2:19:27
  Speaker 1: thy mind for all endurance, and speedily thou shalt be
• 2:19:31
  Speaker 1: delivered from thy affliction, For God brings it upon thee
• 2:19:35
  Speaker 1: for this end, that he may chasten thee. When therefore,
• 2:19:39
  Speaker 1: from the first we learn to bear it patiently and
• 2:19:42
  Speaker 1: do not sink into despair. He presently relieves us as
• 2:19:46
  Speaker 1: having affected the whole matter. I should like to tell
• 2:19:50
  Speaker 1: you an instructive story which has much profit of it.
• 2:19:55
  Speaker 1: What then, is it? Once when a persecution arose in
• 2:19:59
  Speaker 1: a severe war was raging against the Church, two men
• 2:20:02
  Speaker 1: were apprehended. The one was ready to suffer anything whatever,
• 2:20:06
  Speaker 1: and the other was prepared to submit with firmness to
• 2:20:09
  Speaker 1: be beheaded, but with fear and trembling shrunk from other
• 2:20:14
  Speaker 1: tortures observed. Then the dispensation towards these men. When the
• 2:20:19
  Speaker 1: judge was seated, he ordered the one who was ready
• 2:20:21
  Speaker 1: to endure anything to be beheaded, and the other he caused,
• 2:20:25
  Speaker 1: to be hung up and tortured, And that not once
• 2:20:28
  Speaker 1: or twice, but from city to city. Now why was
• 2:20:31
  Speaker 1: this permitted? That he might recover through torments that quality
• 2:20:35
  Speaker 1: of mind which he had neglected, that he might shake
• 2:20:39
  Speaker 1: off all cowardice and no longer be afraid to endure anything. Joseph, too,
• 2:20:44
  Speaker 1: when he was urgent to escape from prison, was left
• 2:20:48
  Speaker 1: to remain there. For hear him saying, indeed, I was
• 2:20:53
  Speaker 1: stolen away out of the land of the Hebrews. But
• 2:20:56
  Speaker 1: do thou make mention of me to the king. For
• 2:20:59
  Speaker 1: this he was suffered to remain, that he might learn
• 2:21:03
  Speaker 1: not to place hope or confidence in men, but to
• 2:21:06
  Speaker 1: cast all upon God. Knowing these things, therefore, let us
• 2:21:10
  Speaker 1: give thanks to God, and let us do all things
• 2:21:13
  Speaker 1: that are expedient for us, that we may obtain the
• 2:21:15
  Speaker 1: good things to come through Jesus Christ, our Lord, with
• 2:21:18
  Speaker 1: whom to the Father be glory, with the Holy Ghost,
• 2:21:22
  Speaker 1: now and ever world without end. Amen. End of Homily six,
• 2:21:30
  Speaker 1: end of the Homilies of Saint John crusostom On the
• 2:21:32
  Speaker 1: Epistles of Saint Paul, the Apostle to Timothy, Titus and Philammon,
• 2:21:37
  Speaker 1: Translated by Philip Shaff