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40 Chrysostom 6 0John of Constantinople (354–407) was called since the sixth century Chrysostom (gold-mouth) because of his eloquent use of the Greek language in his preaching. Indeed, his homilies are the vehicle for many of his principal theological and ethical contributions. He lived at a time after Christianity had become the ruling religion of the Roman Empire. A priest in Antioch and after 398 bishop of Constantinople, he became deeply involved in the political controversies of his time. Because of his efforts to assert the independence of the church from the emperor and his open criticism of the moral laxity of the court, he was eventually deposed and expelled. He died in exile. Chrysostom illustrates the ethical teaching of the Christian church shortly after it had come to power and the new problems that its close association with the empire produced. In the first selection he develops the idea of natural law. Working off Paul’s discussion of the law as written on the hearts of all people (Romans 2:14-15), Clement lays the foundation for ethical appeal to all people, Christian or otherwise. The historical development of natural law would become the basis for much Christian social teaching up to the present. Selection 1: Concerning the Statutes, Homily XII, 9, 12–15 9. When God formed man, he implanted within him from the beginning a natural law. And what then was this natural law? He gave utterance to conscience within us; and made the knowledge of good things, and of those that are the contrary, to be selftaught . For we have no need to learn that fornication is an evil thing, and that chastity is a good thing, but we know this from the first. And that you may learn that we know this from the first, the Lawgiver, when He afterwards gave laws, and said, “Thou shalt not kill,” did not add, “since murder is an evil thing,” but simply said, “Thou shall not kill;” for He merely prohibited the sin, without teaching. How was it then when He said, “Thou shalt not kill,” that He did not add, “because murder is a wicked thing.” The reason was, that conscience had taught this beforehand; and He speaks thus, as to those who know and understand the point. Wherefore when He speaks to us of another commandment, not known to us by the dictate of consciences He not only prohibits, but adds the reason. When, for instance, He gave commandment respecting the Sabbath; “On the seventh day thou shalt do no work;” He subjoined also the reason for this cessation. What was this? “Because on the seventh day God rested from all His works which He had begun to make.” And again; “Because thou Chapter 6 : Selection 1 # 41 wert a servant in the land of Egypt.” For what purpose then I ask did He add a reason respecting the Sabbath, but did no such thing in regard to murder? Because this commandment was not one of the leading ones. It was not one of those which were accurately defined of our conscience, but a kind of partial and temporary one; and for this reason it was abolished afterwards. But those which are necessary and uphold our life, are the following; “Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal.” On this account then He adds no reason in this case, nor enters into any instruction on the matter, but is content with the bare prohibition. * * * 12. But it may be objected, that the Gentile allows nothing of this sort. Come then, let us discuss this point, and as we have done with respect to the creation, having carried on the warfare against these objectors not only by the help of the Scriptures, but of reason, so also let us now do with respect to conscience. For Paul too, when he was engaged in controversy with such persons, entered upon this head. What then is it that they urge? They say, that there is no self-evident law seated in our consciences; and that God hath not implanted this in our nature. But if so, whence is it, I ask, that legislators have written those laws which are among them concerning marriages, concerning murders, concerning wills, concerning trusts, concerning abstinence from encroachments on one another, and a thousand other things. For the men now living may perchance have learned them from their elders; and they from those who were before them...

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