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242 SAINT JOHN CHRYSOSTOM Therefore, since we know these things, let us make every effort not to be separated from God. On the contrary, let us take pains about the care of our souls and about showing love for one another. Let us not tear our members to pieces (for that is the conduct of madmen and insane persons), but, in proportion as we see that they have evil dispositions, let us give them greater care. I say this for it often happens that we see many people with difficult or incurable diseases in their bodies, and we apply remedies unceasingly. What, to be sure, is worse than feet afflicted with gout and what worse than gouty hands? Shall we, therefore, amputate the limbs? By no means. On the contrary, we make every effort to afford them some relief, since we cannot cure the affliction. Let us do this also in the case of our brethren; even if they are incurably ill, let us continue applying remedies. And let us bear one another's burdens. In this way we shall both observe the precept laid down by Christ and attain to the blessings promised, by the grace and mercy of our Lord Jesus Christ. Glory be to Him and to the Father, together with the Holy Spirit, forever and ever. Amen. Homily 69 (John 12.42-50) 'And yet, even among the rulers many believed m him; but because of the Pharisees they did not acknowledge it, lest they should be put out of the synagogue. For they loved the glory of men more than the glory of God.'l We must flee from all the passions that corrupt the soulall of them without exception-but much more from those that of their nature give rise to many sins: I mean, for example, avarice. This is in itself a fearful malady, but it 1 John 12.42.43. HOMILIES 243 becomes much more serious in that it is the root and mother of all evils. Such, also, is vainglory. Notice, for instance, that these men were estranged from the faith because of their love of the glory of this world. For the Evangelist said: 'Even among the rulers many believed in him; but because of the Jews they did not acknowledge it, lest they should be put out of the synagogue.' Accordingly, Christ had spoken to them of this before. 'How can you believe who receive glory from one another, and do not seek the glory which is from the only God?'2 Surely they were not rulers, but slaves in the lowest degree of slavery. However, this fear was destroyed later on. For on no occasion do we see the Apostles held captive by this passion. I say this because in their case rulers and priests professed their belief. The grace of the Spirit came and made all of them more unyielding than adamant. On this occasion, therefore, because this human respect was an obstacle to their belief, listen to what He said: 'He who believes in me, believes not in me but in him who sent me.' It was as if He said: 'Why are you afraid to believe in me? Faith in God comes through Me, as also, accordingly, does unbelief.' Notice how by every means He showed the complete identity of Their substance. Further, He did not say: 'He who believes Me,' lest someone might assert that He was merely referring to His words and so was saying what might be said of ordinary men. For he who believed the Apostles did not believe them, but God. However, that you may learn that He was speaking of belief in His substance, He did not say: 'He who believes My words,' but 'He who believes in me.' 'Yet why did He never state the opposite, namely: "He who believes in the Father believes not in the Father, but in Me"?' 2 John 5.44. 244 SAINT JOHN CHRYSOSTOM Because they would reply: 'Look, we believe in the Father, yet do not believe in You.' I say this for they were still very weak. In addressing His disciples, to be sure, He did speak in this way. 'You believe in God, believe also in me.'3 However , because He perceived that these men were too weak to hear such words, He lead them on in a different way. Therefore , He showed them that it is impossible to believe in the Father without believing in Him. Further, that you...


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