Tuesday, December 16, 2014

You are the Light of the World! A Homily of St. Matthew by St. John Chrysostom.

Homily XV
 
Mat. V. 1, 2
 
 
   11. After this He leads on to another, a higher image.
 
   "You are the light of the world." [638]
 
   "Of the world" again; not of one nation, nor of twenty states, [639]
   but of the whole inhabited earth. And "a light" to the mind, far better
   than this sunbeam: like as they were also a spiritual salt. And before
   they are salt, and now light; to teach you how great is the gain of
   these strict [640] precepts, and the profit of that grave discipline:
   how it binds, and permits not to become dissolute; and causes clear
   sight, leading men on to virtue.
 
   "A city that is set on a hill cannot be hid, neither do men light a
   candle, and put it under the bushel." [641]
 
   Again, by these words He trains them to strictness of life, teaching
   them to be earnest in their endeavors, as set before the eyes of all
   men, and contending in the midst of the amphitheater of the world. For,
   "look not to this," He said, "that we are now sitting here, that we
   are in a small portion of one corner. For you shall be as conspicuous to
   all as a city set on the ridge of a hill, as a candle in a house on the
   candlestick, giving light." [642]
 
   Where now are they who persevere in disbelieving the power of Christ?
   Let them hear these things, and let them adore His might, amazed at the
   power of the prophecy. For consider how great things he promised to
   them, who were not known even in their own country: that earth and sea
   should know them, and that they should by their fame reach to the
   limits of the inhabited world; or rather, not by their fame, but by the
   working of the good they wrought. For it was not fame that bearing them
   everywhere made them conspicuous, but also the actual demonstration by
   their works. Since, as though they had wings, more vehemently than the
   sunbeam did they overrun the whole earth, sowing the light of
   godliness. [643]
 
   But here He seems to me to be also training them to boldness of speech.
   For to say, "A city set on a hill cannot be hid," is to speak as
   declaring His own powers. [644] For as that city can by no means be
   hidden, so it was impossible that what they preached should sink into
   silence and obscurity. Thus, since He had spoken of persecutions and
   calumnies, of plots and wars, for fear they might think that these
   would have power to stop their mouths; to encourage them, He said,
   that so far from being hid, it should over-shine the whole world; and
   that on this very account they should be illustrious and renowned.
 
   By this then He declares His own power. In what follows, He requires
   that boldness of speech which was due on their part; thus saying,
 
   "Neither do men light a candle and put it under the bushel, but on the
   candlestick, and it gives light unto all that are in the house. Let
   your light so shine before men, that they may see your good works, and
   glorify your Father which is in Heaven." [645]
 
   "For I," said He, "it is true, have kindled the light, but its
   continuing to burn, let that come of your diligence: not for your own
   sakes alone, but also for their sake, who are to profit by these rays,
   and to be guided unto the truth. Since the calumnies surely shall not
   be able to obscure your brightness, if you be still living a strict
   life, and as becomes those who are to convert the whole world. Show
   forth therefore a life worthy of His grace; that even as it is
   everywhere preached, so this light may everywhere accompany the same.
 
   Next He sets before them another sort of gain, besides the salvation of
   mankind, enough to make them strive earnestly, and to lead them unto
   all diligence. As thus, "You shall not only," said He, "amend the
   world, if you live aright, but you will also give occasion that God shall
   be glorified; even as if you do the contrary, you will both destroy men,
   and make God's name to be blasphemed."
 
   And how, it may be asked, shall God be glorified through us, if at
   least men are to speak evil of us? No, not all men, and even they
   themselves who in envy do this, will in their conscience admire and
   approve you; even as the outward flatterers of such as live in
   wickedness do in mind accuse them.
 
   What then? Do you command us to live for display and vain glory? Far
   from it; I say not this; for I did not say, "Give you diligence to bring
   forward your own good deeds," neither did I say, "Show them;" but "Let
   your light shine." That is, "Let your virtue be great, and the fire
   abundant, and the light unspeakable." For when virtue is so great, it
   cannot lie hid, though its pursuer shade it over ten thousand fold.
   Present unto them an irreprehensible life, and let them have no true
   occasion of evil speaking; and then, though there be thousands of
   evil-speakers, no man shall be able to cast any shade upon you. And
   well did He say, "your light," for nothing makes a man so illustrious,
   how manifold soever his will to be concealed, as the manifestation of
   virtue. For as if he were clad with the very sunbeam, so he shines, yet
   brighter than it; not spending his rays on earth, but surmounting also
   Heaven itself.
 
   Here also He comforts them more abundantly. For, "What though the
   slander pain you," said He; "yet shall you have many to honor God on
   your account. And in both ways your recompence is gathering, as well
   because God is glorified through you, as because you are defamed for
   God's sake. Thus, unless we should on purpose seek to be reproached, on
   hearing that there is a reward for it: first, He has not expressed
   that sentiment simply, but with two limitations, namely, when what is
   said is false, and when it is for God's sake:--and next He signifies
   how not that only, but also good report, has its great profit, the
   glory of it passing on to God. And He holds out to them those gracious
   hopes. "For," said He, "the calumny of the wicked avails not so much
   as to put all others in the dark, in respect of seeing your light. For
   then only when you have "lost your savor" shall they tread you under
   foot; but not when you are falsely accused, doing right. Yea, rather
   then shall there be many admiring, not you only, but for your sake your
   Father also." And He said not "God," but "your Father;" already sowing
   beforehand the seeds of that noble birth, which was about to be
   bestowed upon them. Moreover, indicating His parity in honor, as He
   said above, "Grieve not when you are evil spoken of, for it is enough
   for you that for my sake you are thus spoken of;" so here He mentions
   the Father: every where manifesting His equality.
 
 May you be greatly blessed,

 +William

 Monk Michael


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Monday, December 15, 2014

Blessed are the Peacemakers! Homily on St. Matthew by St. John Chrysostom.

Homily XV
 
Mat. V. 1, 2
 
 
   7. "Blessed are the peace-makers." [620]
 
   Here He not only takes away altogether our own strife and hatred
   among ourselves, but He requires besides this something more, namely,
   that we should set at one again others, who are at strife.
 
   And again, the reward which He annexes is spiritual. Of what kind then
   is it.
 
   "For they shall be called the children of God."
 
   Yea, for this became the work of the Only Begotten, to unite the
   divided, and to reconcile the alienated.
 
   Then, unless you should imagine peace in all cases a blessing, He
   has added,
 
   "Blessed are they which are persecuted for righteousness' sake." [621]
 
   That is, for virtue's sake, for succor [622] given to others, and for
   godliness: it being ever His wont to call by the name of
   "righteousness" the whole practical wisdom of the soul.
 
   "Blessed are you, when men shall revile you and persecute you, and say
   all manner of evil against you falsely, for my sake. Rejoice, and be
   exceeding glad." [623]
 
   As if He said, "Though they should call you sorcerers, deceivers,
   pestilent persons, or whatever else, blessed are you:" so He speaks.
   What could be newer than these injunctions? wherein the very things
   which all others avoid, these He declares to be desirable; I mean,
   being poor, mourning, persecution, evil report. But yet He both
   affirmed this, and convinced not two, nor ten, nor twenty, nor an
   hundred, nor a thousand men, but the whole world. And hearing things so
   grievous and galling, so contrary to the accustomed ways of men, the
   multitudes "were astonished." So great was the power of Him who spoke.
 
   However, unless you should think that the mere fact of being evil
   spoken of makes men blessed, He has set two limitations; when it is
   for His sake, and when the things that are said are false: for without
   these, he who is evil spoken of, so far from being blessed, is
   miserable.
 
   Then see the prize again: "Because your reward is great in heaven." But
   you, though you hear not of a kingdom given in each one of the
   blessings, be not discouraged. For although He give different names to
   the rewards, yet He brings all into His kingdom. Thus, both when He
   said, "they that mourn shall be comforted;" and, "they that show mercy
   shall obtain mercy;" and, "the pure in heart shall see God;" and, the
   peacemakers "shall be called the children of God;" nothing else but the
   Kingdom does He shadow out by all these sayings. For such as enjoy
   these, shall surely attain unto that. Think not therefore that this
   reward is for the poor in spirit only, but for those also who hunger
   after righteousness, for the meek, and for all the rest without
   exception.
 
   Since on this account He has set His blessing on them all, that you
   might not look for anything sensible: for that man cannot be
   blessed, who is crowned with such things as come to an end with this
   present life, and hurry by quicker than a shadow.
 
   8. But when He had said, "your reward is great," he added also another
   consolation, saying, "For so persecuted they the prophets which were
   before you."
 
   Thus, since that first, the promise of the Kingdom, was yet to come,
   and all in expectation, He affords them comfort from this world; from
   their fellowship with those who before them had been ill-treated.
 
   For "think not," said He, "that for something inconsistent in your
   sayings and enactments you suffer these things: or, as being teachers of
   evil doctrines, you are to be persecuted by them; the plots and dangers
   proceed not of any wickedness in your sayings, but of the malice of
   those who hear you. Wherefore neither are they any blame to you who
   suffer wrong, but to them who do the wrong. And to the truth of these
   things all preceding time bears witness. For against the prophets they
   did not even bring any charge of transgressing the law, and of
   sentiments of impiety, that they stoned some, chased away others,
   encompassed others with innumerable afflictions. Wherefore let not this
   trouble you, for of the very same mind they do all that is done now."
   See how He raised up their spirits, by placing them near to the
   company of Moses and Elias?
 
   Thus also Paul writing to the Thessalonians, said, "For you became
   followers of the Churches of God, which are in Judea; for you also have
   suffered the same things of your own fellow-countrymen, even as they
   have of the Jews: who both killed the Lord Jesus, and their own
   prophets, and have driven us out; and they please not God, and are
   contrary to all men." [624] Which same point here also Christ has
   established.
 
   And whereas in the other beatitudes, He said, "Blessed are the poor,"
   and "the merciful;" here He has not put it generally, but addresses
   His speech unto themselves, saying, "Blessed are you, when they shall
   revile you, and persecute you, and say every evil word:" signifying
   that this is an especial privilege of theirs; and that beyond all
   others, teachers have this for their own.
 
   At the same time He here also covertly signifies His own dignity, and
   His equality in honor with Him who begat Him. For "as they on the
   Father's account," said He, "so shall you also for me suffer these
   things." But when He said, "the prophets which were before you," He
   implies that they were also by this time become prophets.
 
   Next, declaring that this above all profits them, and makes them
   glorious, He did not say, "they will spitefully use and persecute you, but
   I will prevent it." For not in their escaping evil report, but in their
   noble endurance thereof, and in refuting them by their actions, He will
   have their safety stand: this being a much greater thing than the
   other; even as to be struck and not hurt, is much greater than escaping
   the blow.
 
   9. Now in this place He said, "Your reward is great in heaven." But
   Luke [625] reports Him to have spoken this, both earnestly, and with
   more entire consolation; for He not only, as you know, pronounces them
   blessed, who are evil spoken of for God's sake, but declares them
   likewise wretched, who are well spoken of by all men. For, "Woe unto
   you," said He, "when all men shall speak well of you." And yet the
   apostles were well spoken of, but not by all men. Wherefore He said
   not, "Woe unto you, when men shall speak well of you," but, "when all
   men" shall do so: for it is not even possible that those who live in
   the practice of virtue should be well spoken of by all men.
 
   And again He said, "When they shall cast out your name as evil,
   rejoice you, and leap for joy." [626] For not only of the dangers they
   underwent, but of the calumny also, He appoints the recompense to be
   great. Wherefore He said not, "When they shall persecute, and kill
   you," but, "When they shall revile you, and say all manner of evil."
   For most assuredly, men's evil reports have a sharper bite than their
   very deeds. For whereas, in our dangers, there are many things that
   lighten the toil, as to be cheered [627] by all, to have many to
   applaud, to crown, to proclaim our praise; here in our reproach even
   this consolation is destroyed. Because we seem not to have achieved
   anything great; and this galls the combatant more than all his dangers:
   at least many have gone on even to hang themselves, not bearing evil
   report. And why marvel you at the others? since that traitor, that
   shameless and accursed one, he who had ceased to blush for anything
   whatever, was wrought upon by this chiefly to hurry to the halter. And
   Job again, all adamant as he was, and firmer than a rock; when he had
   been robbed of all his possessions, and was suffering those incurable
   ills, and had become on a sudden childless, and when he saw his body
   pouring out worms like a fountain, and his wife attacking him, he
   repelled it all with ease; but when he saw his friends reproaching and
   trampling upon him, and entertaining an evil opinion of him, and saying
   that he suffered those things for some sins, and was paying the penalty
   of wickedness: then was there trouble, then commotion, even in that
   great and noble-hearted man. [628]
 
   And David also, letting pass all that he had suffered, sought of God a
   retribution for the calumny alone. For, "Let him curse," said he, "for
   the Lord has bidden him: that the Lord may see my humiliation, and
   requite me for this cursing of his on this day." [629]
 
   And Paul too proclaims the triumph not of those only who incur danger,
   or are deprived of their goods, but of these also, thus saying, "Call
   to remembrance the former days, in which after you were illuminated you
   endured a great fight of afflictions; partly while you were made a
   gazing stock by reproaches, and afflictions." [630] On this account
   then Christ has appointed the reward also to be great.
 
   After this, unless any one should say, "Here you give no redress, nor
   stop men's mouths; and do you assign a reward there?" He has
   put before us the prophets, to show that neither in their case did God
   give redress. And if, where the rewards were at hand, He cheered them
   with things to come; much more now, when this hope is become clearer,
   and self-denial is increased.
 
   And observe too, after how many commandments He has put this, for
   surely He did it not without reason, but to show that it is not
   possible for one unprovided, and unarmed with all those other virtues,
   to go forth unto these conflicts. Therefore, you see, in each instance,
   by the former precept making way for the following one, He has woven a
   sort of golden chain for us. Thus, first, he that is "humble," will
   surely also "mourn" for his own sins: he that so "mourns," will be both
   "meek," and "righteous," and "merciful;" he that is "merciful," and
   "righteous," and "contrite" will of course be also "pure in heart:" and
   such a one will be "a peacemaker" too: and he that has attained unto
   all these, will be moreover arrayed against dangers, and will not be
   troubled when evil is spoken of him, and he is enduring grievous trials
   innumerable.
 
   10. Now then, after giving them due exhortation, He refreshes them
   again with praises. As thus: the injunctions being high, and far
   surpassing those in the Old Testament; unless they should be disturbed
   and confounded, and say, "How shall we be able to achieve these
   things?" hear what He said: "You are the salt of the earth." [631]
   Implying, that of absolute necessity He enjoins all this. For "not for
   your own life apart," said He, "but for the whole world, shall your
   account be. For not to two cities, nor to ten or twenty, nor to a
   single nation am I sending you, as I sent the prophets; but to earth,
   and sea, and the whole world; and that in evil case." For by saying,
   "You are the salt of the earth," He signified all human nature to have
   "lost its savor," [632] and to be decayed by our sins. For which cause,
   you see, He requires of them such virtues, as are most necessary and
   useful for the superintendence of the common sort. For first, the meek,
   and yielding, and merciful, and righteous, shuts not up his good deeds
   unto himself only, but also provides that these good fountains should
   run over for the benefit of others. And he again who is pure in heart,
   and a peacemaker, and is persecuted for the truth's sake; he again
   orders his way of life for the common good. "Think not then," He said,
   "that you are drawn on to ordinary conflicts, or that for some small
   matters you are to give account." "You are the salt of the earth."
 
   What then? did they restore the decayed? By no means; for neither is it
   possible to do any good to that which is already spoilt, by sprinkling
   it with salt. This therefore they did not. But rather, what things had
   been before restored, and committed to their charge, and freed from
   that ill savor, these they then salted, maintaining and preserving them
   in that freshness, [633] which they had received of the Lord. For that
   men should be set free from the rottenness of their sins was the good
   work of Christ; but their not returning to it again any more was the
   object of these men's diligence and travail.
 
   See you how by degrees He indicates their superiority to the very
   prophets? in that He said they are teachers, not of Palestine, but of
   the whole world; and not simply teachers, but awful ones too. For this
   is the marvelous thing, that not by flattering, nor soothing, but by
   sharply bracing [634] them, as salt, even so they became dear to all
   men.
 
   "Now marvel not," said He, "if leaving all others, I discourse to you,
   and draw you on to so great dangers. For consider over how many cities,
   tribes, and nations, I am to send you to preside. Wherefore I would
   have you not only be prudent yourselves, but that you should also make
   others the same. And such persons have great need to be intelligent, in
   whom the salvation of the rest is at stake: they ought so much to
   abound in virtue, as to impart of the profit to others also. For if you
   do not become such as this, you will not suffice even for your own
   selves.
 
   "Be not then impatient, as though my sayings were too burdensome. For
   while it is possible for others who have lost their savor to return by
   your means, you, if you should come to this, will with yourselves
   destroy others also. So that in proportion as the matters are great,
   which you have put into your hands, you need so much the greater
   diligence." Therefore He said,
 
   "But if the salt have lost its savor, wherewith shall it be salted? it
   is therefore good for nothing, but to be cast out, and to be trodden
   under foot of men." [635]
 
   For other men, though they fall never so often, may possibly obtain
   indulgence: but the teacher, should this happen to him, is deprived of
   all excuse, and will suffer the most extreme vengeance. Thus, unless at
   the words, "When they shall revile you, and persecute you, and say all
   manner of evil against you," they should be too timid to go forth: He
   tells them, "unless you are prepared to combat with all this, you have
   been chosen in vain." For it is not evil report that you should fear,
   but unless you should prove partners in dissimulation. [636] For then, "You
   will lose your savor, and be trodden under foot:" but if you continue
   sharply to brace them up, and then are evil spoken of, rejoice; for
   this is the very use of salt, to sting the corrupt, [637] and make them
   smart. And so their censure follows of course, in no way harming you,
   but rather testifying your firmness. But if through fear of it you give
   up the earnestness that becomes you, you will have to suffer much more
   grievously, being both evil spoken of, and despised by all. For this is
   the meaning of "trodden under foot."
 
 May you be greatly blessed,

 +William

 Monk Michael


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Sunday, December 14, 2014

Blessed are the merciful and the pure in heart, for they shall see God.

Homily XV
 
Mat. V. 1, 2
 
 
      "Blessed are the merciful." [615]
 
   Here He seems to me to speak not of those only who show mercy in giving
   of money, but those likewise who are merciful in their actions. For the
   way of showing mercy is manifold, and this commandment is broad. What
   then is the reward thereof? "For they shall obtain mercy."
 
   And it seems indeed to be a sort of equal recompence, but it is a far
   greater thing than the act of goodness. For whereas they themselves
   show mercy as men, they obtain mercy from the God of all; and it is not
   the same thing, man's mercy, and God's; but as wide as is the interval
   between wickedness and goodness, so far is the one of these removed
   from the other.
 
   "Blessed are the pure in heart, for they shall see God." [616]
 
   Behold again the reward is spiritual. Now He here calls "pure," either
   those who have attained unto all virtue, and are not conscious to
   themselves of any evil; or those who live in temperance. For there is
   nothing which we need so much in order to see God, as this last virtue.
   Wherefore Paul also said, "Follow peace with all men, and holiness,
   without which no man shall see the Lord." [617] He is here speaking of
   such sight as it is possible for man to have.
 
   For because there are many who show mercy, and who commit no rapine,
   nor are covetous, who yet are guilty of fornication and uncleanness; to
   signify that the former alone suffices not, He has added this, much in
   the same sense as Paul, writing to the Corinthians, bore witness of the
   Macedonians, that they were rich not only in almsgiving, but also in
   all other virtue. For having spoken of the noble spirit [618] they had
   shown in regard of their goods, he said, "They gave also their own
   selves to the Lord, and to us." [619]
 
 
 May you be greatly blessed,

 +William

 Monk Michael


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Blessed are they which do hunger and thirst after righteousness, Homily on St. Matthew by St. John Chrysostom

Homily XV
 
Mat. V. 1, 2
 
 
   6. "Blessed are they which do hunger and thirst after righteousness."
   [612]
 
   What sort of righteousness? He means either the whole of virtue, or
   that particular virtue which is opposed to covetousness. [613] For
   since He is about to give commandment concerning mercy, to show how we
   must show mercy, as, for instance, not of rapine or covetousness, He
   blesses them that lay hold of righteousness.
 
   And see with what exceeding force He puts it. For He said not, "Blessed
   are they which keep fast by righteousness," but, "Blessed are they
   which do hunger and thirst after righteousness:" that not merely
   anyhow, but with all desire we may pursue it. For since this is the
   most peculiar property of covetousness, and we are not so enamored of
   meat and drink, as of gaining, and compassing ourselves with more and
   more, He bade us to transfer this desire to a new object, freedom from
   covetousness.
 
   Then He appoints the prize, again from things sensible; saying, "for
   they shall be filled." Thus, because it is thought that the rich are
   commonly made such by covetousness, "No," said He, "it is just
   contrary: for it is righteousness that does this. Wherefore, so long
   as you do righteously, fear not poverty, nor tremble at hunger. For
   the extortioners, they are the very persons who lose all, even as he
   certainly who is in love with righteousness, possesses himself the
   goods of all men in safety."
 
   But if they who covet not other men's goods enjoy so great abundance,
   [614] much more they who give up their own.

 May you be greatly blessed,

 +William

 Monk Michael


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