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Homily IX
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HOMILY IX ODAY,' LAZARUS, WHO WAS RAISED FROM THE DEAD, gives us the solution to many different problems. However, the passage which was read2 has also, in some ways, given an opportunity for argument to the heretics and a pretext to the Jews3 to oppose our position. However, their argument and opposition are not founded in the truthheaven forbid!-but arise from their malicious souls. For many of the heretics are saying that the Son is not like the Father.4 Why? Because, they say, Christ had need of prayer to raise Lazarus back to life; if he had not prayed, he would not have brought him back from the dead." (2) And how, they say, will the one who prayed be like to the one who received the prayer? For the Son offers the prayer, but the Father received the prayer of his suppliant Son.6 But I The authenticity of this homily has been questioned by an English scholar named Hales, who aided H. Savile in preparing his Eton edition of Chrysostom in 1612. As discussed above in the Introduction (paragraphs 68-71) this judgment is certainly in error because Chrysostom refers back to the present homily on three occasions in Hom.X. Montfaucon points this out in Notice IlL5. Hales objected to the method of treatment and manner of invention, which he considered inferior to Chrysostom's rhetorical skill. Montfaucon (ibid. 7) offers for consideration the possibility that this homily is an improptu work, done offhand, and delivered ex tempore to meet the arguments of the heretics based on the gospel read in that day's liturgy. This homily may not be the best in the series against the neo-Arian heretics, but it is certainly not spurious. 2 "The passage which was read" seems to be a sure indication that the story of the raising of Lazarus (e.g.,Jn 11.1-46) was the gospel reading assigned for that day's eucharistic liturgy. 3 The Jews would, of course,join the Anomoeans in denying the divinity of Christ. Judaizing Christians may have shared with them in this denial. 4 This is precisely the origin ofthe name Anomoean and also describes one of the chief tenets of their doctrine. Cf. Introduction, paragraph 35. 5 Cf. above Hom. VIl.39. 6 But see below paragraphs 17 and 18. 233 234 ST. JOHN CHRYSOSTOM their argument is really a blasphemy because they do not understand that Christ prayed by way of a condescension and accommodation to the weakness of those who were present.7 Tell me this. Who is the greater? Is it the one who washes a man's feet or the one whose feet he washes? Surely, you will never say that he who washes is greater than the one whose feet he washed. (3) But our Savior did wash the feet of the traitorJudas, for Judas was with the other disciples.s Who, then, was the greater? Was the traitorJudas greater because Christ his master washed his feet? Heaven forbid! But which is the greater act of humility ? Is it to wash feet or to offer a prayer? There is no question but that washing feet is the more lowly act. If Christ did not decline to do the more humble task, how would he decline to do what was more lofty? Everything Christ did in raising Lazarus was done because of the weakness of the Jews who were present, and I shall prove this as my discourse moves forward. (4) And surely the Jews,9 too, took a pretext from this incident to oppose our position. For they asked: "How do the Christians hold that this man is God when he did not even know the place where the dead Lazarus was lying?" And it is true that the Savior did ask the sisters of Lazarus, Martha and Mary: "Where have you laid him?"10 Therefore, the Jews say: "Do you see that he did not know? Do you see his weakness? Is this man God? He did not even know the place!" I shall discuss it with them, even though I do not hold with what they say. I 7 For the incident of condescension and accommod'ltion see above Hom.IIl.15. 8 Forthe incident ofthe washing ofthe feet at the Last Supper cf.Jn 13.1-11. 9 These Jews are the Jews of Antioch, contemporaries of Chrysostom. More likely they were Judaizing Christians (because they show familiarity with the NT...