Leaves from St. John Chrysostom

by Saint John Chrysostom

And behold one came and said to Him: Good Master, what shall I do that I may inherit eternal life? Some reject this young man as insidious and bad. I, however, would not deny that he was a lover of money, and unable to resist it, since Christ convicted him of this; but I should not admit that he was insidious, because it is not safe to make a venture upon what is unknown, especially in accusations, and because St. Mark has removed this doubt. For he says that running up and kneeling before Him, he asked Him a question, and again, that Jesus, looking upon him, loved him. But great is the tyranny of money as we gather from this; for even if we be quite faultless as to other things, it alone spoils everything else. St. Paul too justly called it the root of all evils. The love of money, he says, is the root of all evils. Now, why did Our Lord answer him by saying, No man is good. Because the youth approached Him as a mere man, as one of many, and a Jewish teacher: on this account Our Lord spoke as man to man with him. For He frequently answers according to the secret mind of those who come to Him, as, for instance, when He says, We adore what we know, and, If I bear witness to Myself, My witness is not true. When, then, He says, No man is good, He does not say it to repudiate His own goodness—far from it; for He does not say, ‘Why do you call Me good? I am not good,’ but, No man is good, that is, no man at all.

When He speaks in this way, He is not defrauding men of all goodness, but making a distinction as to God’s goodness. So He added: Only God is good. And He did not say, ‘Only my Father,’ that you may know that He did not disclose Himself to the youth. Thus, higher up, He called all men bad, saying, But if you who are bad know how to give good gifts to your children. And if He called them wicked in this place, He did not condemn human nature as altogether bad (for He says you, not ‘you, the human race’). He so called them, because He was putting the goodness of man by the side of the goodness of God, and therefore He added, How much more will your Father give good gifts to those who ask Him. And, you may say, what necessity or advantage was there that He should answer the young man in this way? He leads him up by degrees, teaches him to put off all deception, withdraws him from the things of earth, nailing him to God, inducing him to seek the things to come, to know the good, the root and foundation of all things, and to refer honour back to Him. And thus when He says, You shall call no man master upon earth, He said it to make a distinction as to Himself, that they might learn Who was the first Beginning of all things. For, so far, the young man had shown no slight willingness by rushing eagerly to embrace this love; and whilst others had come, some to tempt, others for the curing of disease, whether it was their own or their neighbours’, he had come and had spoken for the sake of eternal life. The soil indeed was rich and moist, but the brambles overpowered and stifled the seed. For consider how far up to this point he is disposed to obey commands. What shall I do, he says, that I may inherit eternal life? Thus ready was he to accomplish what he should be told. But if he had come to Our Lord to tempt Him, the Evangelist would have told us so, as he does in other instances, and in that of the advocate. But if the young man was silent, Christ would not have allowed him to escape unknown, but would have convicted him wisely, or have hinted at his meaning, so that the youth should not think he had deceived and escaped without recognition, and so have been misled. If he had come to tempt, he would not have gone away sad, because of what he heard. This, at least, was not what any one of the Pharisees of the day did; but when they were silenced, they were angry. It was not so with the young man: he went away cast-down, which was no small proof that he had come with a weak rather than a bad intention, with the desire of life, but weighed down by another and a stronger passion.

Therefore, when Our Lord said, If thou wilt enter into life, keep the commandments, he asks, Which commandments? This was not said tempting—far from it—but thinking that he was to know of other commandments besides those of the Law, which would help him to life. This showed a great desire on his part. Then, when Jesus enumerated those of the Law, he said, All these have I kept from my youth. And he did not stop his enquiry here, but asked further, What is yet wanting to me? which in itself was a proof of his eagerness. His thinking himself to be still wanting in something, and his deeming that the things already specified were not sufficient, was no small step towards gaining what he desired. What does Christ say? As He was about to accomplish a great work, He put the prize before the youth and said, If thou wouldst be perfect, go, sell what thou hast and give to the poor, and thou shalt have a treasure in heaven, and come and follow Me. Do you see what rewards and crowns He sets for this career? If the young man had been tempting, he would not have spoken these things to Him. But now He does speak, and, as it were, draws him to Himself, shows him the reward to be exceedingly great, and unfolds the whole before his mind, hiding throughout the semblance of irksomeness in the advice. Therefore, before speaking of the combat and the labour, He shows him the reward, saying, If thou wilt be perfect; then He adds, Go, sell what thou hast and give to the poor, and, again returning to the rewards, thou shalt have a treasure in heaven, and come and follow Me. For the following Him is a great compensation. And thou shalt have a treasure in heaven. Hence, as the matter turned on money, and He was exhorting the young man to strip himself of everything, He points out that He does not take away possessions, but adds to them, and that He gives more things than those of which He commanded the sacrifice; and not merely are they more, but they are as much greater as heaven is than earth, and even more. He spoke of a treasure which is double the thing given, showing it to be abiding and secure, intimating thus through human things what His listener was to understand. Indeed, it is not enough to despise money, but a man must also feed the poor and follow Christ above all things; that is, he must carry out all His commandments, hold himself in readiness to be slaughtered and to suffer death any day. If any man wish to come after Me, let him deny himself and take up his cross and follow Me. As this command was a much higher one than the giving up of money—even the shedding of blood—so the giving up of money is no slight help towards its fulfilment. And when the young man had heard this word, he went away sad. Then, as if to show that he had felt nothing unreasonable, the Evangelist said, for he was very rich. Those who possess a little and those who are steeped in abundance are not equally restrained; then it is that love becomes more tyrannical. So I will not cease to say that the addition of superfluities is fuel to the fire, that it makes their possessors poorer, that it increases, indeed, their desires, and makes them conscious of greater needs. See how, in this case, passion showed its strength. For when Our Lord commanded the man, who came to him with joyful readiness, to renounce his money, he was so cast down and perturbed as to go away without giving any answer at all; and having become silent and sad and gloomy, he thus departed.

· · · · · · ·

Different Kinds of Friendship.
(Homilies on St. Matthew, lx., vol. ii., p. 199.)

· · · · · · ·

Let us now consider the various forms which friendship takes with the majority of men. One man loves because he is loved; another because he has been honoured; another shows a liking for a man who has been of use to him in some practical matter or other; another, again, for some such similar reason; but it is difficult, indeed, to find a man who loves his neighbour thoroughly and as he ought for Christ’s sake. For in most cases it is temporal business which brings men together. St. Paul did not love in this way: he loved for Christ’s sake, so that he loved others whether he was loved by them or not, and did not break charity, since he had laid a strong foundation for his love-charm. It is not so now; indeed, if we search diligently, we shall find in most men a fictitious friendship rather than this. And if anyone gave me power to enquire into the matter in so great a multitude, I could show that the majority are bound to each other for worldly reasons. This is apparent from the causes which produce enmity. Since, then, men are bound to each other for motives so paltry, there is neither warmth nor fidelity in their mutual dealings; but contempt, and money losses, and jealousy, the love of honour, or any similar thing showing itself, destroys the love-charm. It rests not upon a spiritual foundation. If it were so, worldly things would never break up spiritual things. The love, indeed, which is born of Christ is strong and enduring and invincible, and nothing has power to dissolve it—neither calumnies, nor dangers, nor death, nor any other of these things whatsoever. If a man who thus loves should suffer in a thousand ways, contemplating that on which love rests, he stands unmoved. But the man who loves because he is loved, if he should suffer some foolish thing or other, breaks up his friendship, whilst the former is firm to the end. This is why St. Paul said, Charity never falleth away. What answer would you make? That the man whom you have honoured is a reviler? or that the one whom you have benefited would wish to put you to death? But if you love for Our Lord’s sake, this encourages you to love all the more. For those things which are destructive to love in other cases become productive of it in this particular one. How so? In the first place, because the man so loved is the cause of your reward; secondly, because one thus situated requires special help and much care. On this account a man who loves for Our Lord’s sake does not enquire about family, or country, or riches, or demand love in return: he concerns himself about none of these things, but even if he be hated, or despised, or destroyed, he still loves, because his affection is built on a strong foundation—Christ. Hence he stands firm, steadfast, immutable, with his eyes on Our Lord. So it was that Christ loved His enemies—harsh men, scoffers, blasphemers, haters, those who wished not even to see Him, those who preferred stones and wood to His love, and He loved them with the charity from above, in comparison with which there is no other charity to be found. For, He says, no man hath greater charity than this, that he giveth his life for his friends. See how loving He ceases not to be towards the very men who crucified Him and reviled Him. He even spoke for them to His Father, saying, Forgive them, for they know not what they do. And, later on, He charged His disciples with those same men. Let us, then, be zealous for this same charity, and strive to possess it, that, being made the imitators of Christ, we may enjoy both present and future good things by the grace and tenderness of Our Lord Jesus Christ, to Whom be honour and glory for ever and ever. Amen.

The Buyers and Sellers in the Temple.
(Homilies on St. Matthew, lxvii., vol. ii., p. 277.)

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the chairs of them that sold doves. And He saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. John says the same thing, but he says it in the beginning of his gospel, whereas Matthew says it towards the end. Hence it is evident that the thing recounted took place twice and at different times. This is clear from the time and from the answer. In St. Matthew it happened at the very time of the Pasch; in St. John a good deal before it. In the latter the Jews say, What sign dost Thou show us? but in the former they are silent as if rebuked, because He was an object of wonder to all men. His doing the same action twice, and this in an authoritative way, strengthens the charge against the Jews, for they remained at their traffic, and called Him God’s enemy, when they should have learnt from this His action how much He honoured His Father and what His own power was. For He was working wonders, and they saw a correspondence between His words and His deeds. Still they were unmoved and discontented, and this in the face of the loud testimony of the Prophet and of children witnessing to Him, with a wisdom beyond their years. This is why He Himself uses as an arm against them the accusing words of Isaias: My house shall be called the house of prayer. He shows His power not only in this way, but in the curing of many kinds of diseases; for the lame and the blind came to Him and He cured them, and He shows forth His power and His authority. They, however, were not persuaded in this way; but after seeing these wonders, and listening to children bearing witness to Him, they say, Dost Thou not hear what these say? This was what Christ might have said to them: ‘Do you not hear what these say?’ for they sang to Him as to God. What does He do? Since they spoke against visible signs, He makes use of a stronger correction, saying, Have you never read, Out of the mouths of infants and of sucklings Thou hast perfected praise? He said well, out of the mouths. For that which they said did not come from themselves, but from that power of His which controlled the words of their tongues. This indeed was a type amongst the nations of those who faltered and cried out confusedly, speaking great things with discernment and faith. Hence it was no small encouragement to the Apostles also. In order that they should not be perplexed as to how they, being unlearned, are to announce the Gospel tidings, these children by anticipation have cast out their fear, because He who has caused the children to sing will give them also reasoning powers. This was not all that the wonder made manifest: it showed Him to be the Lord of creation. These children of unripe age, on the one hand, gave voice to words of good omen which were in harmony with the things above; but men, on the contrary, to outbursts of folly and madness. Such was their badness. Whilst then, they had many incitements to anger, the attitude of the crowd, the throwing over of the tables of the buyers, the voice of His wonders, that of the children, He again leaves them, allowing their passion to cool, and not wishing to begin His teaching lest, boiling over with jealousy, they should be still more angered at what had been said.

· · · · · · ·