Chrysostom’s career is one more exemplification of the perennial conflict between the Church and the world. The Church is to act as the salt of the earth, the city set on an hill, the light of the world, the temple of the Living God; her ideals will always be too high even for the saints to attain, but it is the few who reach forth unto those things which are before that raise the average attainments of mankind. Yet she must not break the bruised reed, or quench the smoking flax, by pitching her requirements too high for the practical use of the ordinary man living in the world, and condemning things which God hath not condemned. She may neither make the heart of the righteous sad, nor strengthen the hands of the wicked, by promising them life. Thus the problem before the Church at all times is to steer her way between the two extremes of undue severity and compliant subservience. Hence men of different temperaments will form different judgments upon Chrysostom’s career. One temperament is all for severity, sometimes with the highest motives, sometimes, unconsciously it may be, otherwise; it demands asceticism in life, rigour in doctrine, strictness in the enjoyment of the pleasures of the world. Another, with high or (again perhaps unconsciously) with low motives, thinks that men may best be won by being content with a low standard, with an eye to the possibilities of the multitude, rather than of the few; it seeks to teach that all worldly things are gifts of God, richly given us to enjoy. The first condemns the second as truckling to the world; the second looks upon the first as a dreamer of vain dreams. The first rebukes out of season as well as in season; the second marvels at his want of tact. There can be no doubt which is the point of view taken in this Dialogue. Records of events which so deeply stirred the hearts of men are naturally coloured by the prejudices of their writers; it is hard to believe that all the denunciations of Chrysostom’s enemies contained in the treatise were truly deserved. The strong common sense shown in Chrysostom’s writings, though sometimes obscured by extravagance of expression and ignorance of economic laws, in regard to the riches, the pomps and the vanities of the world, generally preserved him from the bitterness with which his disciple denounces them. But those who fall short of our author’s ideal have “leaped upon the ministry,” dealt deceitfully with the word of God, and perverted the Christian teaching. No language is too strong; the priest who has not the virtues of the monk is worthy only of a company of satyrs, or a priesthood of Dionysus. True, ” the sword could not be blunt, or the bold word be left unspoken,” and Chrysostom did indeed “lift up his voice more clearly than a trumpet.” Yet in spite of Palladius’ defence of Chrysostom’s zeal, it is difficult to rise from the study of the various records without forming the conclusion that in regard to Eudoxia he spake unadvisedly with his lips; it seems impossible to doubt that the charges of comparing her publicly to Jezebel and Herodias were founded on fact. Because his eloquence had stirred the populace to reform, and he had the support of many warm friends, he thought himself, like Savonarola in later days, strong enough to attack her; and the shining of his light in the midst of a crooked and perverse nation was extinguished for ever. Was he right or wrong? We answer the question according to our respective temperaments. Yet whatever be our judgment, we know that the world does, after all, respect high ideals, and unconsciously is raised by them, though it may seem to go on its own way, and prefer to join in the censure upon the outspoken tongue.
John Chrysostom was an important Early Church Father, who served as archbishop of Constantinople. He is known for his preaching and public speaking, his Divine Liturgy and his ascetic sensibilities. His epithet Chrysostom is Greek for ‘golden-mouthed’, denoting his celebrated eloquence of expression. He was among the most prolific authors in the early Christian Church, with only Origen and Augustine exceeding his total output. This eBook presents John Chrysostom’s collected works, with illustrations and the usual Delphi bonus material. (Version 1) * Beautifully illustrated with images relating to John Chrysostom’s life and works * Collected works of John Chrysostom, with rare texts * All the major homilies * The majority of translations are taken from ‘Nicene and Post-Nicene Fathers’, edited by Philip Schaff, 1889 * Excellent formatting of the texts * Easily locate the sections you want to read with individual contents tables * Features three bonus biographies — discover John Chrysostom’s incredible life Please visit www.delphiclassics.com to explore our range of Ancient Classics titles or buy the entire series as a Super Set CONTENTS: The Translations Homilies on the Gospel of St. Matthew Homilies on Acts Homilies on Romans Homilies on First Corinthians Homilies on Second Corinthians Homilies on Ephesians Homilies on Philippians Homilies on Colossians Homilies on First Thessalonians Homilies on Second Thessalonians Homilies on First Timothy Homilies on Second Timothy Homilies on Titus Homilies on Philemon Commentary on Galatians Homilies on the Gospel of John Homilies on the Epistle to the Hebrews Homilies on the Statues No One Can Harm the Man Who Does Not Injure Himself Two Letters to Theodore after His Fall Letter to a Young Widow Homily on St. Ignatius Homily on St. Babylas Homily Concerning “Lowliness of Mind” Instructions to Catechumens Four Discourses, Chiefly on the Parable of the Rich man and Lazarus Three Homilies on the Power of Satan Homily on the Passage “Father, if it be possible…” Homily on the Paralytic Lowered Through the Roof Homily on the Passage “If your enemy hunger, feed him.” Homily against Publishing the Errors of the Brethren First Homily on Eutropius Second Homily on Eutropius (After His Captivity) Four Letters to Olympias Letter to Some Priests of Antioch Correspondence with Pope Innocent I On the Priesthood Leaves from St. John Chrysostom Paschal Homily Service of the Divine and Sacred Liturgy of our Holy Father John Chrysostom The Biographies Saint John Chrysostom, His Life and Times (1871) by W. R. W. Stephens John Chrysostom (1911) by Edmund Venables St. John Chrysostom (1913) by Chrysostom Baur Please visit www.delphiclassics.com to browse through our range of exciting titles
The chief purpose of this study is to construct a logical classification of the athletic metaphors occurring in the Biblical Homilies of St. John Chrysostom (c. 347–407), whose use of athletic allusions is the most complete and illuminating of all early Greek Christian writers.
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