Saturday, December 13, 2014

Blessed are the meek, a homily on St. Matthew by St. John Chrysostom

Homily XV
 
Mat. V. 1, 2
 
 
   5. "Blessed are the meek, for they shall inherit the earth." [600] Tell
   me, what kind of earth? Some [601] say a figurative earth, but it is
   not this, for nowhere in Scripture do we find any mention of an earth
   that is merely figurative. [602] But what can the saying mean? He holds
   out a sensible prize; even as Paul also does, in that when he had said,
   "Honor your father and your mother," [603] he added, "For so shall you
   live long upon the earth." And He Himself unto the thief again, "Today
   shall you be with me in Paradise." [604]
 
   Thus He does not incite us by means of the future blessings only, but
   of the present also, for the sake of the grosser sort of His hearers,
   and such as before the future seek those others.
 
   Thus, for example, further on also He said, "Agree with your
   adversary." [605] Then He appoints the reward of such self-command, and
   said, "Unless at any time the adversary deliver you to the judge, and
   the judge to the officer." [606] See you whereby He alarmed us? By
   the things of sense, by what happens before our eyes. And again,
   "Whosoever shall say to his brother, Raca, shall be in danger of the
   council." [607]
 
   And Paul too sets forth sensible rewards at great length, and uses
   things present in his exhortations; as when he is discoursing about
   virginity. For having said nothing about the heavens there, for the
   time he urges it by things present, saying, "Because of the present
   distress," and, "But I spare you," and, "I would have you without
   carefulness." [608]
 
   Thus accordingly Christ also with the things spiritual has mingled the
   sensible. For whereas the meek man is thought to lose all his own, He
   promises the contrary, saying, "No, but this is he who possesses his
   goods in safety, namely, he who is not rash, nor boastful: while that
   sort of man shall often lose his patrimony, and his very life."
 
   And besides, since in the Old Testament the prophet used to say
   continually, "The meek shall inherit the earth;" [609] He thus weaves
   into His discourse the words to which they were accustomed, so as not
   everywhere to speak a strange language.
 
   And this He said, not as limiting the rewards to things present, but
   as joining with these the other sort of gifts also. For neither in
   speaking of any spiritual thing does He exclude such as are in the
   present life; nor again in promising such as are in our life, does He
   limit his promise to that kind. For He said, "Seek you the kingdom of
   God, and all these things shall be added unto you." [610] And again:
   "Whosoever has left houses or brethren, shall receive an hundred fold
   in this world, and in the future shall inherit everlasting life." [611]

 May you be greatly blessed,

 +William

 Monk Michael


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Friday, December 12, 2014

Blessed are they that mourn, Homily on St. Matthew by St. John Chrysostom

Homily XV
 
Mat. V. 1, 2
  
4. Now having begun, as you see, where most need was, He proceeds to
   another commandment, one which seems to be opposed to the judgment of
   the whole world. For whereas all think that they who rejoice are
   enviable, those in dejection, poverty, and mourning, wretched, He calls
   these blessed rather than those; saying thus,
 
   "Blessed are they that mourn." [598]
 
   Yet surely all men call them miserable. For therefore He wrought the
   miracles beforehand, that in such enactments as these He might be
   entitled to credit.
 
   And here too again he designated not simply all that mourn, but all
   that do so for sins: since surely that other kind of mourning is
   forbidden, and that earnestly, which relates to anything of this life.
   This Paul also clearly declared, when he said, "The sorrow of the world
   works death, but godly sorrow works repentance unto salvation, not
   to be repented of." [599]
 
   These then He too Himself calls blessed, whose sorrow is of that kind;
   yet not simply them that sorrow did He designate, but them that sorrow
   intensely. Therefore He did not say, "they that sorrow," but "they that
   mourn." For this commandment again is fitted to teach us entire
   self-control. For if those who grieve for children, or wife, or any
   other relation gone from them, have no fondness for gain or pleasure
   during that period of their sorrow; if they aim not at glory, are not
   provoked by insults, nor led captive by envy, nor beset by any other
   passion, their grief alone wholly possessing them; much more will they
   who mourn for their own sins, as they ought to mourn, show forth a
   self-denial greater than this.
 
   Next, what is the reward for these? "For they shall be comforted,"
   said He.
 
   Where shall they be comforted! tell me. Both here and there. For since
   the thing enjoined was exceeding burthensome and galling, He promised
   to give that, which most of all made it light. Wherefore, if you will
   be comforted, mourn: and think not this a dark saying. For when God
   does comfort, though sorrows come upon you by thousands like
   snow-flakes, you will be above them all. Since in truth, as the
   returns which God gives are always far greater than our labors; so He
   has wrought in this case, declaring them that mourn to be blessed, not
   after the value of what they do, but after His own love towards man.
   For they that mourn, mourn for misdoings, and to such it is enough to
   enjoy forgiveness, and obtain wherewith to answer for themselves. But
   forasmuch as He is full of love towards man, He does not limit His
   recompense either to the removal of our punishments, or to the
   deliverance from our sins, but He makes them even blessed, and imparts
   to them abundant consolation.
 
   But He bids us mourn, not only for our own, but also for other men's
   misdoings. And of this temper were the souls of the saints: such was
   that of Moses, of Paul, of David; yea, all these many times mourned for
   evils not their own.

 May you be greatly blessed,

 +William

 Monk Michael


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Monday, December 8, 2014

Blessed are the poor in spirit, Homily on Gospel of St. Matthew by St. John Chrysostom

Homily XV
 
Mat. V. 1, 2
  
   "And Jesus seeing the multitudes went up into the mountain, and when He
   was set, His disciples came unto Him. And He opened His mouth, and
   taught them saying, Blessed," etc.
 
   See how unambitious He was, and void of boasting: in that He did not
   lead people about with Him, but whereas, when healing was required, He
   had Himself gone about everywhere, visiting both towns and country
   places; now when the multitude is become very great, He sits in one
   spot: and that not in the midst of any city or forum, but on a mountain
   and in a wilderness; instructing us to do nothing for display, and to
   separate ourselves from the tumults of ordinary life, [581] and this
   most especially, when we are to study wisdom, and to discourse of
   things needful to be done.
 
   But when He had gone up into the mount, and "was set down, His
   disciples came unto Him." See you their growth in virtue? and how in
   a moment [582] they became better men? Since the multitude were but
   gazers on the miracles, but these from that hour desired also to hear
   some great and high thing. And indeed this it was set Him on His
   teaching, and made Him begin this discourse.
 
   For it was not men's bodies only that He was healing, but He was also
   amending their souls; and again from the care of these He would pass to
   attendance on the other. Thus He at once varied the succor that He
   gave, and likewise mingled with the instruction afforded by His words,
   the manifestation of His glory from His works; and besides, He stopped
   the shameless mouths of the heretics, signifying by this His care of
   both parts of our being, that He Himself is the Maker of the whole
   creation. Therefore also on each nature He bestowed abundant
   providence, now amending the one, now the other.
 
   And in this way He was then employed. For it is said, that "He opened
   His mouth, and taught them." And wherefore is the clause added, "He
   opened His mouth"? To inform you that in His very silence He gave
   instruction, and not when He spoke only: but at one time by "opening
   His mouth," at another uttering His voice by the works which He did.
 
   But when you hear that He taught them, do not think of Him as
   discoursing with His disciples only, but rather with all through them.
 
   For since the multitude was such as a multitude ever is, [583] and
   consisted moreover of such as creep on the ground, [584] He withdraws
   the choir of His disciples, and makes His discourse unto them: in His
   conversation with them providing that the rest also, who were yet very
   far from the level of His sayings, might find His lesson of self-denial
   no longer grievous unto them. Of which indeed both Luke gave
   intimation, when he said, that He directed His words unto them: [585]
   and Matthew too, clearly declaring the same, wrote, "His disciples came
   unto Him, and He taught them." For thus the others also were sure to be
   more eagerly attentive to Him, than they would have been, had He
   addressed Himself unto all.
 
   2. Where then does He begin? and what kind of foundations of His new
   polity does He lay for us?
 
   Let us hearken with strict attention unto what is said. For though it
   was spoken unto them, it was written for the sake also of all men
   afterwards. And accordingly on this account, though He had His
   disciples in His mind in His public preaching, yet unto them He limits
   not His sayings, but applies all His words of blessing without
   restriction. Thus He said not, "Blessed are you, if you become poor," but
   "Blessed are the poor." And I may add that even if He had spoken of
   them, the advice would still be common to all. For so, when He said,
   "Lo! I am with you always, even unto the end of the world," [586] He is
   discoursing not with them only, but also, through them, with all the
   world. And in pronouncing them blessed, who are persecuted, and chased,
   and suffer all intolerable things; not for them only, but also for all
   who arrive at the same excellency, He weaves His crown.
 
   However, that this may be yet plainer, and to inform you that you
   have great interest in His sayings, and so indeed has all mankind, if
   any choose to give heed; hear how He begins these wondrous words.
 
   "Blessed are the poor in spirit; for theirs is the kingdom of Heaven."
   [587]
 
   What is meant by "the poor in spirit?" The humble and contrite in mind.
   For by "spirit" He has here designated the soul, and the faculty of
   choice. That is, since many are humble not willingly, but compelled by
   stress of circumstances; letting these pass (for this were no matter of
   praise), He blesses them first, who by choice humble and contract
   themselves.
 
   But why said he not, "the humble," but rather "the poor?" Because this
   is more than that. For He means here them who are awestruck, and
   tremble at the commandments of God. Whom also by His prophet Isaiah God
   earnestly accepting said, "To whom will I look, but to him who is meek
   [588] and quiet, and trembles at My words?" [589] For indeed there are
   many kinds of humility: one is humble in his own measure, another with
   all excess of lowliness. It is this last lowliness of mind which that
   blessed prophet commends, picturing to us the temper that is not merely
   subdued, but utterly broken, when he said, "The sacrifice for God is a
   contrite spirit, a contrite and an humble heart God will not despise."
   [590] And the Three Children also offer this unto God as a great
   sacrifice, saying, "Nevertheless, in a contrite soul, and in a spirit
   of lowliness, may we be accepted." [591] This Christ also now blesses.

 May you be greatly blessed,

 +William

 Monk Michael


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Sunday, December 7, 2014

Homily on St. Matthew, Let us show forth an anxious repentance by St. John Chrysostom Homily XIII

Homily XIII
 
Mat. IV.1

6. Let us now, I pray you, take courage at His love to man, and let us
   show forth an anxious repentance, before the day come on, which permits
   us not to profit thereby. For as yet all depends on us, but then He
   that judges has alone control over the sentence. "Let us therefore
   come before His face with confession;" [580] let us bewail, let us
   mourn. For if we should be able to prevail upon the Judge before the
   appointed day to forgive us our sins, then we need not so much as enter
   into the court; as on the other hand, if this be not done, He will hear
   us publicly in the presence of the world, and we shall no longer have
   any hope of pardon. 

   For no one of those who have not done away with
   their sins here, when he has departed there shall be able to escape
   his account for them; but as they who are taken out of these earthly
   prisons are brought in their chains to the place of judgment, even so
   all souls, when they have gone away here bound with the manifold
   chains of their sins, are led to the awful judgment-seat. For in truth
   our present life is nothing better than a prison. But as when we have
   entered into that apartment, we see all bound with chains; so now if we
   withdraw ourselves from outward show, and enter into each man's life,
   into each man's soul, we shall see it bound with chains more grievous
   than iron: and this most especially if you enter into the souls of
   them that are rich. 

   For the more men have about them, so much the more
   are they bound. As therefore with regard to the prisoner, when you
   see him with irons on his back, on his hands, and often on his feet
   too, you do therefore most of all account him miserable; so also as
   to the rich man, when you see him encompassed with innumerable
   affairs, let him not be therefore rich, but rather for these very
   things wretched, in your account. For together with these bonds, he
   has a cruel jailer too, the wicked love of riches; which suffers him
   not to pass out of this prison, but provides for him thousands of
   fetters, and guards, and doors, and bolts; and when he has cast him
   into the inner prison, persuades him even to feel pleasure in these
   bonds; that he may not find so much as any hope of deliverance from the
   evils which press on him.
 
   And if in thought you were to lay open that man's soul, you would
   see it not bound only, but squalid, and filthy, and teeming with
   vermin. For no better than vermin are the pleasures of luxury, but even
   more abominable, and destroy the body more, together with the soul
   also; and upon the one and upon the other they bring ten thousand
   scourges of sickness.
 
   On account then of all these things let us entreat the Redeemer of our
   souls, that He would both burst asunder our bands, and remove this our
   cruel jailer, and having set us free from the burden of those iron
   chains, He would make our spirits lighter than any wing. And as we
   entreat Him, so let us contribute our own part, earnestness, and
   consideration, and an excellent zeal. For thus we shall be able both in
   a short time to be freed from the evils which now oppress us, and to
   learn in what condition we were before, and to lay hold on the liberty
   which belongs to us; unto which God grant we may all attain, by the
   grace and love towards man of our Lord Jesus Christ, to whom be glory
   and power forever and ever. Amen.
May you be greatly blessed,
+William
Monk Michael
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Saturday, December 6, 2014

Homilies on St. Matthew, the Third Temptation of Christ
By St. John Chrysostom

Homily XIII

Mat. IV.1

5. "And he leads Him up into a high mountain, and shows Him all the
   kingdoms, and said, All these things will I give You, if You will
   fall down and worship me. Then said He, Get you behind me, Satan, for
   it is written, You shall worship the Lord your God, and Him only shall
   you serve." [548]
 
   For since he was now come to sinning against the Father, saying, that
   all that is the Father's was his, and was endeavoring to make himself
   out to be God, as artificer of the universe; He then rebuked him: but
   not even then with vehemence, but simply, "Get you here, Satan;"
   which itself had in it something of command rather than of rebuke. For
   as soon as He had said to him, "Get you here," He caused him to take
   to flight; since he brought not against Him any other temptations.
 
   And how said Luke, that "he ended all temptation." [549] To me it
   seems that in mentioning the chief of the temptations, he had spoken of
   all, as though the rest too were included in these. For the things that
   form the substance of innumerable evils are these: to be a slave to the
   belly, to do anything for vainglory, to be in subjection to the madness
   of riches. Which accordingly that accursed one considering, set last
   the most powerful of all, I mean the desire of more: and though
   originally, and from the beginning, he was travailing to come to this,
   yet he kept it for the last, as being of more force than the rest. For
   in fact this is the manner of his wrestling, to apply those things
   last, which seem more likely to overthrow. And this sort of thing he
   did with respect to Job likewise. Wherefore in this instance too,
   having begun with the motives which seem to be viler and weaker, he
   goes on to the more prevailing.
 
   How then are we to get the better of him? In the way which Christ that
   taught us, by fleeing to God for refuge; and neither to be depressed in
   famine, as believing in God who is able to feed even with a word; nor
   amidst whatever good things we may receive to tempt Him who gave them,
   but to be content with the glory which is from above, making no account
   of that which is of men, and on every occasion to despise what is
   beyond our need. For nothing does so make us fall under the power of
   the devil, as longing for more, and loving covetousness. And this we
   may see even by what is done now. For now also there are those who say,
   "All these things will we give you, if you will fall down and
   worship;" who are indeed men by nature, but have become his
   instruments. Since at that time too he approached Him, not by himself
   only, but also by others. Which Luke also was declaring, when he said,
   that "he departed from Him for a season;" [550] showing that hereafter
   he approached Him by his proper instruments.
 
   "And, behold, angels came and ministered unto Him." [551] For when the
   assault was going on, He suffered them not to appear, that He might not
   thereby drive away the prey; but after He had convicted him in all
   points, and caused him to take to flight, then they appear: that you
   also may learn, that after your victories which are copied from His,
   angels will receive you also, applauding you, and waiting as guards
   on you in all things. Thus, for example, angels take Lazarus [552]
   away with them, after the furnace of poverty and of famine and of all
   distress. For as I have already said, Christ on this occasion exhibits
   many things, which we ourselves are to enjoy.


May you be Blessed,

+William
Monk Michael

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Sunday, November 30, 2014

Homilies on St. Matthew, the Second Temptaion of Christ by St. John Chrysostom

Homily XIII

Mat. IV. 1

 4. What then does this accursed one? Overcome, and unable to persuade
   Him to do his bidding, and that when pressed by such violent hunger, he
   proceeds to another thing, saying,
 
   "If You be Son of God, cast Yourself down; for it is written, He shall
   give His angels charge concerning You, and in their hands they shall
   bear You up." [545]
 
   What can the reason be, that at each temptation He adds this, "If You
   be Son of God?" Much the same as he did in that former case, he does
   also at this time. That is, as he then slandered God, saying, "In the
   day you eat, your eyes shall be opened;" [546] thereby intending to
   signify, that they were beguiled and overreached, and had received no
   benefit; even so in this case also he insinuates this same thing,
   saying, "in vain God has called You Son, and has beguiled You by
   His gift; for, if this be not so, afford us some clear proof that You
   are of that power." Then, because Christ had reasoned with him from
   Scripture, he also brings in a testimony of the prophet.
 
   How then does Christ? He is not indignant, nor provoked, but with that
   extreme gentleness He reasons with him again from the Scriptures,
   saying, "You shall not tempt the Lord your God:" [547] teaching us that
   we must overcome the devil, not by miracles, but by forbearance and
   long-suffering, and that we should do nothing at all for display and
   vainglory.
 
   But mark you his folly, even by the very testimony which he produced.
   For while the testimonies cited by the Lord were both of them spoken
   with exceeding fitness: his, on the other hand, were chance and random
   sayings, neither did he bring forward on his part that which applied to
   the matter in hand. For that it is written, "He shall give His angels
   charge concerning You," this surely is not advice to dash and toss
   one's self down headlong; and moreover, this was not so much as spoken
   concerning the Lord. However, this for the time He did not expose,
   although there was both insult in his manner of speech, and great
   inconsistency. For of God's Son no man requires these things: but to
   cast one's self down is the part of the devil, and of demons. Whereas
   God's part is to raise up even them that are down. And if He ought to
   have displayed His own power, it would not have been by casting and
   tossing Himself down at random, but by saving others. But to cast
   ourselves down precipices, and into pits, pertains properly to his
   troop. Thus, for example, the juggler among them does everywhere.
 
   But Christ, even when these things are said, does not yet reveal
   Himself, but as man for a while discourses with him. For the sayings,
   "Man shall not live by bread alone;" and, "You shall not tempt the
   Lord your God," suited one not greatly revealing Himself, but
   representing Himself as one of the many.
 
   But marvel you not, if he in reasoning with Christ oftentimes turn
   himself about. For as pugilists, when they have received deadly blows,
   reel about, drenched in much blood, and blinded; even so he too,
   darkened by the first and the second blow, speaks at random what comes
   uppermost: and proceeds to his third assault.
 
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