Patristic Wisdom: Looking to the Fourth Sunday in Lent

Now as Jesus passed by, He saw a man who was blind from birth. And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. I must work the works of Him who sent Me while it is day; the night is coming when no one can work. As long as I am in the world, I am the light of the world.” When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing.… They brought him who formerly was blind to the Pharisees. Now it was a Sabbath when Jesus made the clay and opened his eyes. Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.” Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath.” Others said, “How can a man who is a sinner do such signs?” And there was a division among them. They said to the blind man again, “What do you say about Him because He opened your eyes?” He said, “He is a prophet.”… They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out. Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?” He answered and said, “Who is He, Lord, that I may believe in Him?” And Jesus said to him, “You have both seen Him and it is He who is talking with you.” Then he said, “Lord, I believe!” And he worshiped Him. And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” (John 9:1–7, 13–17, 34–39)

Now, on departing from the Temple, He went expressly to perform this miracle, as is clear from the fact that it was He who saw the blind man, not the latter who came to Him. So intently did He look at him that His disciples also noticed the man. Because of this, at least, they began to question Him. For, when they observed Him intently looking at the man, they formulated a question and asked: ‘Who has sinned, this man or his parents?’ The question was a blundering one, for how could he have sinned before he was born? And how could he have been punished, if his parents had committed the sin? What, then, did Christ reply? ‘Neither has this man sinned, nor his parents.’ Now, he said this, not to absolve them of having committed sins (for He did not make the unqualified statement: ‘Neither has this man sinned, nor his parents,’ but added by implication: ‘that he should be born blind’), but ‘that the Son of God should be glorified in him.’ He meant that this man had sinned, of course, as also had his parents, but his disability did not result from that.…

But notice that the judgment of the blind man was completely submissive. For he did not say: ‘If it is wholly the clay, or the spittle, which is restoring my eyes, why do I have to go to Siloam? And if I need Siloam, why do I need the clay? Why did He spread it on my eyes? Why did He bid me wash?’ However, he did not voice any of these thoughts, but occupied himself with one thing only, namely, to give complete obedience to the One who was giving him orders and nothing that happened gave him any offense at all.

Those who endure some terrible suffering and are insulted for the sake of truth and the confession of Christ are the ones particularly held in honor by Him. For, just as the man who loses his wealth for His sake is the one who finds it before all others, and the man who hates his life is the one who especially loves it, so also the man who suffers insult is held in honor most of all. And this also happened in the case of the blind man. Therefore, the Jews turned him out of the Temple, and the Lord of the Temple found him. He was rid of the disease-ridden assembly and attained to the saving Fountain. He was dishonored by those who dishonored Christ and was honored by the Lord of the Angels. Such are the rewards of truth.…

Moreover, notice how the Evangelist told of His solicitude. For when Christ said: ‘Do you believe in the Son of God?’ he answered: ‘Who is He, Lord?’ Not yet, to be sure, did he know Him, though he had been cured by Him. He was blind before coming to his Benefactor, and after the cure, he was maltreated by those dogs. Therefore, like some judge of the games, He welcomed him as an athlete who had been through many hardships and had been crowned. Yet, what did He say? ‘Do you believe in the Son of God?’ What is this? After such refutation of the Jews, after such words as his, does He ask whether he believes? He did so, not out of ignorance, but in the desire to make Himself known and to show how much He esteemed the man’s faith. He meant: ‘So many people have insulted Me, but I make no account of them. I am concerned about one thing only: namely, that you believe in Me. For, one man who does the will of God is better than thousands who transgress it.…

‘Do you believe in the Son of God?’ He was asking the question of him, as it might be asked by one who had been present and had heard his words and first He awakened in the man the desire for Himself. He did not say at once: ‘Believe in Me,’ but addressed him in the form of a question. What, then, did the other reply? ‘Who is He, Lord, that I may believe in him?’ These were the words of a loving soul that was earnestly seeking Him. He did not recognize Him whose cause he had so valiantly espoused, in order that you might learn his honesty. For, actually, he had not seen Christ before this moment. He said to him: ‘You have both seen Him, and He it is who speaks with you.’ He did not say: ‘I am He,’ but was as yet restrained and ambiguous in what He said. The words, ‘You have both seen Him,’ were still not clear; therefore, He added more explicitly: ‘He it is who speaks with you.’ He replied: ‘I believe, Lord,’ and at once ‘he worshiped Him.’

John Chrysostom, Homilies on the Gospel of John 56, 57, 58

Patristic Wisdom: Looking to the Second Sunday after Epiphany

The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world! This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.” And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ And I have seen and testified that this is the Son of God.” Again, the next day, John stood with two of his disciples. And looking at Jesus as He walked, he said, “Behold the Lamb of God!” The two disciples heard him speak, and they followed Jesus. Then Jesus turned, and seeing them following, said to them, “What do you seek?” They said to Him, “Rabbi” (which is to say, when translated, Teacher), “where are You staying?” He said to them, “Come and see.” They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour). One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. He first found his own brother Simon, and said to him, “We have found the Messiah” (which is translated, the Christ). And he brought him to Jesus. Now when Jesus looked at him, He said, “You are Simon the son of Jonah. You shall be called Cephas” (which is translated, A Stone). (John 1:29–42)

Andrew, after having tarried with Jesus and learned what He did, did not keep the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received. “But why hasn't John mentioned what matters Christ conversed with them? Is it not clear that it was for this that they stayed with Him? It was proved by us the other day; but we may learn it from what has been read today as well. Observe what Andrew says to his brother; We have found the Messiah, (which is, being interpreted, the Christ). You see how, as far as he had learned in a short time, he showed the wisdom of the teacher who persuaded them, and their own zeal, who cared for these things long ago, and from the beginning. For this word, we have found, is the expression of a soul which longs for His presence, and looks for His coming from above, and is made overjoyed when the looked for thing has happened, and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other in spiritual things. Hear him also speak with the addition of the article; for he does not say “Messiah,” but the Messiah; thus they were expecting some one Christ, having nothing in common with the others.

John Chrysostom, Homilies on the Gospel of John 19.1

Patristic Wisdom for Christmas Eve

Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.” Then Joseph, being aroused from sleep, did as the angel of the Lord commanded him and took to him his wife, and did not know her till she had brought forth her firstborn Son. And he called His name Jesus. (Matthew 1:18–25)

The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. “While he thought on these things, an angel appears to Joseph in a dream.”

Do you see the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to “cast her out,” but to “put her away,” so very mild and gentle was the man. “But while he is thinking on these things, the angel appears in a dream.”…

Mark only, what a number of results are here. The man’s self-command is thoroughly shown; the word spoken in season contributes to his faith, and the history is freed from suspicion, in that it shows him to have felt what it was likely a husband would feel.

How then does the angel assure him? Hear and marvel at the wisdom of his words. For being come he saith, “Joseph, son of David, fear not to take unto you Mary your wife.” He straightway puts him in mind of David, of whom the Christ was to spring, and he doth not suffer him to be greatly perturbed, by the title of his forefathers, reminding him of the promise made to the whole race. Else wherefore doth he call him “Son of David”?

“Fear not:” and yet in another case God does not so, but when one was devising about a certain woman what he ought not, He spake the word more in a way of rebuke, and with a threat. And yet there too, the act was of ignorance, for not with knowledge did that person take Sarah; yet nevertheless He rebuked him: but here mildly. For exceeding great were the mysteries He was dispensing, and wide the interval between the two men; wherefore neither was there need of rebuke. But by saying, “fear not,” he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.

Now having mentioned her name, he stayed not at this, but added also, “your wife;” whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused “a wife;” as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage. But what means, “to take unto you?” To retain her in his house, for in intention she had been now put away by him. “Her, being put away, do retain,” he says, “as committed unto you by God, not by her parents. And He commits her not for marriage; but to dwell with you; and by my voice He does commit her.” Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.

John Chrysostom, Homily on Matthew, 4.10–11

Patristic Wisdom: Looking to Pentecost Sunday

When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. And when this sound occurred, the multitude came together, and were confused, because everyone heard them speak in his own language. Then they were all amazed and marveled, saying to one another, “Look, are not all these who speak Galileans? And how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own tongues the wonderful works of God.” So they were all amazed and perplexed, saying to one another, “Whatever could this mean?” Others mocking said, “They are full of new wine.” But Peter, standing up with the eleven, raised his voice and said to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. For these are not drunk, as you suppose, since it is only the third hour of the day. But this is what was spoken by the prophet Joel:

And it shall come to pass in the last days, says God,
That I will pour out of My Spirit on all flesh;
Your sons and your daughters shall prophesy,
Your young men shall see visions,
Your old men shall dream dreams.
And on My menservants and on My maidservants
I will pour out My Spirit in those days;
And they shall prophesy.
I will show wonders in heaven above
And signs in the earth beneath:
Blood and fire and vapor of smoke.
The sun shall be turned into darkness,
And the moon into blood,
Before the coming of the great and awesome day of the Lord.
And it shall come to pass
That whoever calls on the name of the Lord
Shall be saved. (Acts 2:1–21)

To prevent the magnitude of the surpassing gift from being unknown, a sort of heavenly trumpet sounded. For “suddenly there came a sound from heaven, as of a violent wind coming”; signifying the advent of Him who grants the grace to men to bear away with violence the kingdom of heaven, to see with their eyes the fiery tongues, to hear with their ears the sound. “And it filled the whole house where they were sitting.” The house became the receptacle of the spiritual water. The disciples were within and the whole house was filled. Therefore they were completely baptized, according to the promise. They were clothed in body and soul with a divine and saving vesture. “And there appeared to them parted tongues as of fire, which settled upon each of them. And they were all filled with the Holy Spirit.” They partook not of burning but of saving fire, which consumes the thorns of sins but renders the soul radiant. This fire will come to you too, to strip away and destroy your thorn-like sins, and to make the precious possession of your souls shine yet more brightly; and He will give you grace, for He gave it then to the Apostles. He sat upon them in the form of fiery tongues, to crown them with new and spiritual diadems (by the fiery tongues on their heads). A flaming sword of old barred the gates of Paradise; a fiery tongue, bringing salvation, restored the grace.

Cyril of Jerusalem Catechetical Lectures 17.15

“Like as of fire.” For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is “like as of fire. And it sat upon each of them.” This means, that it remained and rested upon them.” For the sitting is significant of settledness and continuance. Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, “And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.”

John Chrysostom, Homilies on the Acts of the Apostles 4

Patristic Wisdom for Good Friday

Tintoretto, La Crocifissione

And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha, where they crucified Him, and two others with Him, one on either side, and Jesus in the center. Now Pilate wrote a title and put it on the cross. And the writing was:

JESUS OF NAZARETH, THE KING OF THE JEWS.

Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin. Therefore the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am the King of the Jews.” ’ ” Pilate answered, “What I have written, I have written.” Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece. They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says:

“They divided My garments among them,
And for My clothing they cast lots.”

Therefore the soldiers did these things. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!” Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home. After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!” Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth. So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit. (John 19:17–30)

Some say that Adam died there, and there lies; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the symbol of victory. What matter if the Jews did these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that you may learn how great is its power, since the Prophet had foretold of old, that He was numbered with the transgressors. The devil therefore wished to cast a veil over what was done, but was unable; for the three were crucified, but Jesus alone was glorious, that you may learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross; but no one attributed any thing of what was done to either of those others, but to Jesus only; so entirely was the plot of the devil rendered vain, and all returned upon his own head. For even of these two, one was saved. He therefore did not insult the glory of the Cross, but contributed to it not a little. For it was not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him into Paradise.

John Chrysostom, Homilies on the Gospel of John 85.1

In the light of all this, does the Shepherd prove His love for you by His death? Is He proving His love because, when He sees danger threatening His sheep, when He cannot defend his flock, He prefers to die before He sees any evil done to the sheep? But what are we to do, since the Life Himself could not die unless He had decided to? Who could have taken life away from the Giver of life if He were unwilling? He Himself said: ‘I have the power to lay down my life, and I have the power to take it up again. No one takes it from me.’ Therefore, He willed to die—He who permitted Himself to be slain although He was unable to die. Hence, let us investigate the strength and the reason of this love, the cause of this death, and the utility of this passion.

Clearly, there is an established strength, a true reason, a lucid cause, a patent utility in all this blood. For, unique power sprang forth from the one death of the Shepherd. For the sake of His sheep the Shepherd met the death which was threatening them. He did this that, by a new arrangement, He might, although captured Himself, capture the Devil, the author of death; that, although conquered Himself, He might conquer; that, although slain Himself, He might punish; that, by dying for His sheep, He might open the way for them to conquer death. The Devil, too, while he aimed at man, made an attempt on God. While he grows furious at the guilty one, he runs up against his Judge. While he inflicts pain, he incurs torture. While he is issuing a sentence, he receives one. And death, which lives by feeding upon mortals, dies while it is devouring the Life. Death, which swallows guilty men, gets swallowed while it is gulping down the Author of innocence. Death, accustomed to destroy all, perishes itself while it tries to destroy the salvation of all. Therefore, by giving a pattern like this, the Shepherd went before His sheep; He did not run away from them. He did not surrender the sheep to the wolves, but He consigned the wolves to the sheep. For He enabled His sheep to pick out their robbers in such a way that the sheep, although slain, should live; although mangled, should rise again and, colored by their own blood, should gleam in royal purple, and shine with snow-white fleece. In this way, when the good Shepherd laid down His life for His sheep, He did not lose it. In this way He held His sheep; He did not abandon them. Indeed, He did not forsake them, but invited them. He called and led them through fields full of death, and a road of death, to life-giving pastures.

Peter Chrysologus, Sermon 40

Patristic Wisdom: Looking to the Sixth Sunday of Easter

Then Peter opened his mouth and said: “In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him. The word which God sent to the children of Israel, preaching peace through Jesus Christ—He is Lord of all—that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree. Him God raised up on the third day, and showed Him openly, not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead. And He commanded us to preach to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead. To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins.” While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. For they heard them speak with tongues and magnify God. Then Peter answered, “Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days. (Acts 10:34–48)

What then? Was he “a respecter of persons” beforetime? God forbid! For beforetime likewise it was just the same: “anyone who fears him and does what is right is acceptable to him.” As when Paul says, “When Gentiles who have not the law do by nature what the law requires,” and “who fears him and does what is right,” he assumes both doctrine and manner of life “is acceptable to him.” For, if he did not overlook the magi, nor the Ethiopian, nor the thief nor the harlot, much more shall he not overlook those who do what is right. “What say you then to this, that there are reasonable and civilized people, and yet they are not willing to believe?” There you yourself have named the cause: they do not want to believe. But besides the reasonable person that he speaks of here, is not this sort of person the one “that works righteousness,” that is, the one who in all points is virtuous and irreproachable when he has the fear of God as he ought to have it? But whether a person is such, God only knows. See how this man was acceptable. See how, as soon as he heard, he was persuaded. “And now,” you say, “if an angel were to come, anyone, no matter who he may be, would believe.” But the signs of today are much greater than these here, and many still do not believe.

John Chrysostom, Homilies on the Acts of the Apostles 23

Since the rule of the church is that the faithful are baptized in the name of the holy Trinity, a question arises as to how it is that in the whole text of this book Luke bears witness to the giving of baptism only in the name of Jesus Christ. The blessed Ambrose resolves this question as follows. “Through the unity of the name the mystery is completed. If you say ‘Christ,’ you have designated at the same time God the Father, by whom the Son was anointed, and the Son who was himself anointed, and the Spirit with whom he was anointed, for it is written, ‘Jesus of Nazareth, how God anointed him with the Holy Spirit.’ If you say, ‘the Father,’ you also indicated at the same time his Son and the Spirit of his mouth (if, moreover, you also comprehend this in your heart). And if you say, ‘the Spirit,’ you have also named God the Father, from whom the Spirit proceeds, and also the Son, because the Spirit is also the Son's. Hence, as authority may be joined to reason, Scripture indicates that we can also properly be baptized in the Spirit when it says, ‘But you will be baptized in the Holy Spirit.’” And the apostle says, “For in one body we were all baptized into one Spirit.” According to another way of looking at the question, it is particularly appropriate for us to be baptized in the name of the Lord Jesus Christ, since, as the apostle says, “All of us who have been baptized in Christ Jesus have been baptized in his death,” and so forth.

Bede, Commentary on the Acts of the Apostles 10.48

Patristic Wisdom: Looking to the Fifth Sunday in Lent

Then James and John, the sons of Zebedee, came to Him, saying, “Teacher, we want You to do for us whatever we ask.” And He said to them, “What do you want Me to do for you?” They said to Him, “Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory.” But Jesus said to them, “You do not know what you ask. Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?” They said to Him, “We are able.” So Jesus said to them, “You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared.” And when the ten heard it, they began to be greatly displeased with James and John. But Jesus called them to Himself and said to them, “You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:35–45)

What He is saying is that, if you wish the privilege of the first place and the highest honor, seek the place which is last, seek to be less worthy, more humble, less important than all, and to rank yourselves below the others. This is the virtue which gives this honor. And we have a most profitable example in the verse which follows, where He says: “For the Son of Man did not come to be served but to serve, and to give His life as a ransom for many.” What He is saying is this. “You can see that to humble themselves is what makes men glorious and remarkable if you look at what happened to me, even though I have no need for honor and glory. Still it was by my humility that I accomplished countless good deeds.” For before He humbled Himself and became man, everything had perished and was destroyed. But after He humbled himself, He exalted all things.

He erased the curse, He triumphed over death, He opened paradise. He struck down sin, He opened wide the vaults of the sky, He lifted our first fruits to heaven, He filled the whole world with godliness. He drove out error, He led back the truth, He made our firstfruits mount to the royal throne. He accomplished so many good deeds that neither I nor all men together could set them before your minds in words. Before He humbled Himself, only the angels knew Him. After He humbled Himself, all human nature knew Him. You see how His humbling of Himself did not make Him have less but produced countless profits, countless deeds of virtue, and made His glory shine forth with greater brightness. God wants for nothing and has need of nothing. Yet, when He humbled Himself, He produced such great good, increased His household, and extended His kingdom.

Why, then, are you afraid that you will become less if you humble yourself? If you do humble yourself, you will become more exalted, you will be great, you will be illustrious, you will be renowned on every side. But this will happen only when you are satisfied to become less, to face dangers, and to be put to death. First you must seek to serve, to attend to and care for all men. If you will become exalted by humbling yourself, you must be ready to do and suffer all things.

Ponder this, my beloved, and then let us be fully prepared to pursue humility. When we shall be insulted and spat upon, when we shall be subjected to every humiliation, when we shall be dishonored and scorned, let us endure all this and be glad. Nothing is so likely to exalt us and win us glory and honor, nothing is so likely to show us as great as is the virtue of humility. May it come to pass that, while we succeed in gaining this virtue in its perfection, we may obtain all the blessings which have been promised through the grace and loving-kindness of our Lord Jesus Christ, with whom be glory and honor and worship to the Father and the Holy Spirit now and forever, world without end. Amen.

John Chrysostom, On the Incomprehensible Nature of God 45–48

Patristic Wisdom: Looking to the Fourth Sunday in Lent

And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God. (John 3:14–21)

What He says, is of this kind: Marvel not that I am to be lifted up that you may be saved, for this seems good to the Father, and He has so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, Scarcely for a righteous man will one die. Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word has much significance. For by the expression, so loved, and that other, God the world, He shows the great strength of His love. Large and infinite was the interval between the two. He, the Immortal, Who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He loved. Again, the words which He added after these are alike significant, when He says, that He gave His Only-begotten Son, not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants.

John Chrysostom, Homilies on the Gospel of John 27.2

Let us praise the Son first of all, venerating the blood that expiated our sins. He lost nothing of His divinity when He saved me, when like a good physician he stooped to my festering wounds. He was a mortal man, but He was also God. He was of the race of David but Adam's creator. He who has no body clothed Himself with flesh. He had a mother who, nonetheless, was a virgin. He who is without bounds bound Himself with the cords of our humanity. He was victim and high priest—yet He was God. He offered up his blood and cleansed the whole world. He was lifted up on the cross, but it was sin that was nailed to it. He became as one among the dead, but He rose from the dead, raising to life also many who had died before Him. On the one hand, there was the poverty of His humanity; on the other, the riches of His divinity. Do not let what is human in the Son permit you wrongfully to detract from what is divine. For the sake of the divine, hold in the greatest honor the humanity, which the immortal Son took on Himself for love of you.

Gregory Nazianzen, Poem 2

Patristic Wisdom: Looking to the Transfiguration

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them. And Elijah appeared to them with Moses, and they were talking with Jesus. Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—because he did not know what to say, for they were greatly afraid. And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves. Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. (Mark 9:2–9)

Make an effort, and do not grow weary of my prolonged discourse. For as when He manifests Himself, He is not manifested as He really is, nor is His bare essence manifested (for no man has seen God in His real nature; for when He is but partially revealed the Cherubim tremble—the mountains smoke, the sea is dried up, the heaven is shaken, and if the revelation were not partial who could endure it?) as then, I say, He does not manifest Himself as He really is, but only as the beholder is able to see Him, therefore does He appear sometimes in the form of old age, sometimes of youth, sometimes in fire, sometimes in air, sometimes in water, sometimes in armor, not altering his essential nature, but fashioning His appearance to suit the various condition of those who are affected by it. In like manner also when any one wishes to say anything concerning Him he employs human illustrations. For instance I say: "He went up into the mountain and He was transfigured before them, and His countenance shone as the sun, and His raiment became white as snow." He disclosed, it is said, a little of the Godhead, He manifested to them the God dwelling among them "and He was transfigured before them." Attend carefully to the statement. The writer says and He was transfigured before them, and His raiment shone as the light, and His countenance was as the sun. When I said "such is His greatness and power" and added "be merciful to me O Lord," (for I do not rest satisfied with the expression but am perplexed, having no other framed for the purpose) I wish you to understand, that I learned this lesson from Holy Scripture. The evangelist then wished to describe His splendor and he says "He shone." How did He shine? Tell me. Exceedingly. And how do you express this? He shone "as the sun." As the sun do you say? Yea. Wherefore? Because I know not any other luminary more brilliant. And He was white do you say as snow? Wherefore as snow? Because I know not any other substance which is whiter. For that He did not really shine thus is proved by what follows: the disciples fell to the ground. If he had shone as the sun the disciples would not have fallen; for they saw the sun every day, and did not fall: but inasmuch as he shone more brilliantly than the sun or snow, they, being unable to bear the splendor, fell to the earth.

Tell me then, O evangelist, did He shine more brightly than the sun, and yet do you say, "as the sun?" Yea: wishing to make that light known to you, I know not any other greater luminary, I have no other comparison which holds a royal place among luminaries. I have said these things that you may not rest contentedly in the poverty of the language used: I have pointed out to you the fall of the disciples: they fell to the earth, and were stupefied and overwhelmed with slumber. "Arise" He said, and lifted them up, and yet they were oppressed. For they could not endure the excessive brightness of that shining, but heavy sleep took possession of their eyes: so far did the light which was manifested exceed the light of the sun. Yet the evangelist said "as the sun," because that luminary is familiar to us and surpasses all the rest.

John Chrysostom, Homily 2 on Eutropius 10–11

Patristic Wisdom: Looking to the Tenth Sunday after Pentecost

When Jesus heard it, He departed from there by boat to a deserted place by Himself. But when the multitudes heard it, they followed Him on foot from the cities. And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick. When it was evening, His disciples came to Him, saying, “This is a deserted place, and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food.” But Jesus said to them, “They do not need to go away. You give them something to eat.” And they said to Him, “We have here only five loaves and two fish.” He said, “Bring them here to Me.” Then He commanded the multitudes to sit down on the grass. And He took the five loaves and the two fish, and looking up to heaven, He blessed and broke and gave the loaves to the disciples; and the disciples gave to the multitudes. So they all ate and were filled, and they took up twelve baskets full of the fragments that remained. Now those who had eaten were about five thousand men, besides women and children. (Matthew 14:13–21)

But mark, I pray, the Teacher’s skill, how distinctly He summons them on towards believing. For He said not at once, “I feed them;” which indeed would not have been easily received; but what? But Jesus, so it is written, said unto them, They need not depart; you give them something to eat. He said not, “I give them,” but, you give them; for as yet their regard to Him was as to a man. But they not even so are awakened, but still reason as with a man, saying, We have but five loaves, and two fishes. Wherefore Mark also says, They understood not the saying, for their heart was hardened. They continuing therefore to crawl on the ground, then at length He brings in His own part, and says, Bring them here to Me. For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you.

Why did He look up to Heaven, and bless? It was to be believed of Him, both that He is of the Father, and that He is equal to Him. But the proofs of these things seemed to oppose one another. For while His equality was indicated by His doing all with authority, of His origin from the Father they could no otherwise be persuaded, than by His doing all with great lowliness, and with reference to Him, and invoking Him on His works. Therefore we see that He neither did these actions only, nor those, that both might be confirmed; and now He works miracles with authority, now with prayer.

John Chrysostom, Homilies on Matthew 49

Patristic Wisdom: Looking to the Seventh Sunday of Easter

Jesus spoke these words, lifted up His eyes to heaven, and said: “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was. “I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me. “I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. And all Mine are Yours, and Yours are Mine, and I am glorified in them. Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are.” (John 17:1–11)

“Father, glorify Me with Yourself with the glory that I had with You before the world existed.” Now, where is that glory? For, granted that He was with good reason without glory in the eyes of men because of His being clad in the flesh, why did He seek to be glorified with God? What, then, did He mean here? His words concerned the Incarnation, since His human nature had not yet been glorified, nor did it as yet enjoy incorruptibility, nor share in the royal throne. That is why He did not say “on the earth,” but “with Yourself.”

We also shall enjoy this glory in our own measure, if we are watchful. That is why Paul said: “Provided we suffer with him that we also may be glorified with him.” Therefore, since such great glory is available to us, those who act as their own enemies by laziness and torpor are deserving of infinite pity. Even if there were no hell, they would be most wretched of all because, though they could reign and be glorified with the Son of God, they are depriving themselves of these blessings.

Indeed, if it were necessary to be slain, or to die ten thousand deaths, or to give up ten thousand lives and just as many bodies every day, ought we not to endure such great sufferings for the sake of obtaining such great glory? In actual fact, however, we do not even despise our wealth, though we shall later be deprived of it, even if we are unwilling. We do not despise our riches, though they remain in this world and are not our own. For we merely have the management of things that are not our own, even if we inherit them from our ancestors.

However, since in reality hell is in store, and the worm that dies not, and unquenchable fire, and gnashing of teeth, how shall we bear these, may I ask? Why are we not clear-sighted, but instead waste all our resources in daily strife and struggles and senseless discussions; feeding the earth, fattening our bodies, and taking no care of our souls; making no account of necessary things, but taking great thought for superfluous and vain matters? We build elaborate tombs, and purchase costly houses, and trail along with us crowds of all sorts of servants; we deliberate about different overseers: placing officials in charge of fields, houses, money—and officials in charge of these officials—but we do not confer about our desolate soul.

Now, what will be the end of all this? Do we not have only one stomach to fill? Do we not have only one body to clothe? Then, why this undue bustle about business matters? What in the world is it? And why do we divide up the soul which we have been allotted and tear it into pieces for the administering of such matters, conjuring up a harsh slavery for ourselves?

John Chrysostom, Homilies on the Gospel of John 80

Patristic Wisdom: Looking to Palm Sunday

And those who passed by blasphemed Him, wagging their heads and saying, “You who destroy the temple and build it in three days, save Yourself! If You are the Son of God, come down from the cross.” Likewise the chief priests also, mocking with the scribes and elders, said, “He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now if He will have Him; for He said, ‘I am the Son of God.’ ” (Matt 27:39–43)

O cross most abominable, most execrable! Did not God rescue the prophets from their dangers? Did God not save the righteous? Why not Him? What could equal this folly? The coming of dangers upon the prophets and saints did not injure their honor before God. But what happened to this incomparable person? By what He said and what He did He offended all our expectations to the utmost. He was forever correcting beforehand our assumptions about him. Even when all these ignominies were said and done, they could not prevail, even at that time. The thief who had lived depraved in such great wickedness, who had spent his whole life in murders and house breakings, when these things had been said, only then confessed Him. When He made mention of His kingdom, the people bewailed Him. These things that were done seemed to testify the contrary in the eyes of many who knew nothing of the mystery of God's dispensations. Jesus was weak and of no ostensible power; nevertheless truth prevailed even by the contrary evidences.

So hearing all these things, let us arm ourselves against all temptations to anger and outrage. Should you perceive in your heart a swelling of pride, seal your breast against it. Set your hopes only upon the cross. Call to mind the humbling things that were then taking place. Then you will cast out as dust all rage by the recollection of the things that were done to him.

Consider His words. Consider His actions. Remember that He is Lord and you are His servant. Remember that He is suffering for you, and for you individually. You may be suffering only on your own behalf. He is suffering on behalf of all by whom He had been crucified. You may be suffering in the presence of a few. He suffers in the sight of the whole city and of the whole people of the covenant, both of strangers and those of the holy land, to all of whom He spoke merciful words.

Even His disciples forsook Him. This was most distressing to Him. Those who previously paid Him mind suddenly deserted Him. Meanwhile His enemies and foes, having captured Him and put Him on a cross, insulted Him, reviled Him, mocked Him, derided Him and scoffed at Him. See the Jews and soldiers rejecting Him from below. See how He was set between two thieves on either side, and even the thieves insulted Him and upbraided Him.

John Chrysostom, The Gospel of Matthew Homily 87.2

“Let Him come down from the cross, and we will believe in Him.” What a deceitful promise! Which is greater: to come down from the cross while still alive or to rise from the tomb while dead? He rose, and you do not believe. Therefore, even if He came down from the cross, you would not believe. Further, it seems to me that this would usher in the evil spirits. As soon as the Lord was crucified, they sensed the power of the cross and realized their own strength was broken. They were acting in this way to get him to come down from the cross. But the Lord, knowing the snares of His adversaries, remained on the cross that He may destroy the devil.

Jerome, Commentary on Matthew 4.27.42

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

Woe to those who disdain Zion,
and to those who trust in the mountain of Samaria.
They picked the rulers of the nations,
and they entered.
O house of Israel, walk, all of you, and see,
and pass through from that place to Hamath Rabbah,
and go down from that place to Gath of foreigners,
the nobles from all these kingdoms,
if their borders are greater than your borders.
Those who are coming to a bad day,
who are drawing near and holding false sabbaths,
those laying down to sleep upon beds of ivory
and living luxuriously upon their beds,
and eating kids from the flocks
and suckling little calves from the midst of herds,
those clapping to the music of the instruments,
since they considered them as having stood and not as fleeting,
those drinking filtered wine
and those anointing themselves with first-rate myrrh,
and they would not suffer anything
because of the ruin of Joseph.
On account of this, now they will be captives
from the beginning of the mighty ones,
and the neighing of horses
will be removed from Ephraim. (Amos 6:1–7 LXX)

There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores. So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, “Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.” But Abraham said, “Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.” Then he said, “I beg you therefore, father, that you would send him to my father’s house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.” Abraham said to him, “They have Moses and the prophets; let them hear them.” And he said, “No, father Abraham; but if one goes to them from the dead, they will repent.” But he said to him, “If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.” (Luke 16:19–31)

Nevertheless he who lived in wickedness and inhumanity enjoyed every kind of good fortune, while the righteous man who practiced virtue endured the extremes of ill fortune. For again in Lazarus’ case, we can prove that he was righteous both by his end and, before his end, by his patient endurance of poverty. Do you not seem to see the whole situation as if it were present? The rich man had his ship full of merchandise, and it sailed before the wind. But do not be surprised: he was hastening to shipwreck, since he refused to unload his cargo with discretion. Shall I tell you another wickedness of his? His daily luxurious and unscrupulous feasting. For truly this is extreme wickedness, not only now, when such great wisdom is expected of us, but even at the beginning, under the old covenant, when not so much wisdom had been revealed.… For when he said, “Woe … to you who are approaching the evil day,” and added, “and adopting false sabbaths,” he showed by his next words how their sabbaths were false. How did they make their sabbaths false? By working wickedness, feasting, drinking, and doing a multitude of shameful and grievous deeds. To prove that this is true, hear what follows. He reveals what I am saying by what he adds immediately: “Who sleep upon beds of ivory, and live delicately on their couches, and eat kids out of the flocks, and sucking calves out of the midst of the stalls … who drink filtered wine, and anoint yourselves with the best ointment.” You received the sabbath to free your soul from wickedness, but you have enslaved it further. For what could be worse than this frivolity, this sleeping on beds of ivory? The other sins, such as drunkenness, greed, and profligacy, provide some pleasure, however small; but in sleeping on beds of ivory, what pleasure is there? What comfort?

Do you wish to see what makes a bed truly beautiful? I will show you now the splendor of a bed, not of a citizen or a soldier, but of a king. For even if you are the most ambitious of all men, I am sure that you will not wish to have a bed more splendid than the king’s; and, what is more, I do not refer to any ordinary king, but the greatest king, more kingly than all other kings, who is still honored in song throughout the world: I am showing you the bed of the blessed David. What kind of bed did he have? Not adorned all over with silver and gold, but with tears and confessions. He himself tells this, when he says, “I shall wash my bed every night; I shall water my couch with my tears.” He fixes his tears like pearls everywhere on his bed. And consider with me how he loved God in his soul. Since in the daytime many concerns about rulers, commanders, nations, peoples, soldiers, wars, peace, politics, and troubles in his household or outside or among his neighbors, distracted him and diverted his attention, the time of leisure, which everyone else uses for sleep, he used for confession, prayers, and tears. He did not do this on one night only, ceasing on the second night, nor on two or three nights, omitting the nights in between, but he kept on doing this every night. For he says, “I shall wash my bed every night; I shall water my couch with my tears,” revealing the abundance and continuity of his tears. When everyone was quiet and at rest, he met God alone, and the unsleeping eye was with him as he wept and mourned and told of his private sins. You also ought to make a bed like this for yourself. Silver surrounding you awakens jealousy from men and stirs up anger from above; but tears like David’s are able to quench the very fires of hell.

John Chrysostom, Homilies on Lazarus and the Rich Man 1

Patristic Wisdom: Looking to Holy Trinity Sunday

Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know—Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it.… Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. (Acts 2:22–24, 29–33)

As a learned teacher, Peter first admonishes unbelievers for the crime that had been committed, so that once their consciences had been stung by righteous fear, he might afterwards devote more advantageously to the plan of salvation. And because he is speaking to those who know the law, he shows that Christ himself is the one promised by the prophets. Nevertheless, here Peter does not at first give him the name Son of God on his own authority. Rather a man approved, a righteous man, a man raised from the dead—not raised with others in the ordinary and general resurrection (that is, the resurrection that is deferred to the end of the world), but raised in that resurrection celebrated on the third day, so that his assertion of a unique and glorious resurrection might acquire a testimonial to his eternal divinity. For when he has proved that the bodies of others underwent corruption after death, he demonstrates that this man, of whom it is said, “I will not give over your holy one to see corruption,” was exempt from human impermanence. Peter also proves that He exceeded the merits of the human condition and that he should therefore be considered to be God rather than human.

Bede, Commentary on the Acts of the Apostles 2.22

And having received the promise of the Holy Ghost. This again is great. The promise, he says: because before His Passion. Observe how he now makes it all His, covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, In the last days I will pour forth of My Spirit on My servants, and on Mine handmaids, and I will do wonders in the heaven above. Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of His having received of the Father. He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: The Same, says he, shall baptize you with the Holy Ghost. And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or the promise which He promised to us. He so foreknew it about to be, and has given it to us greater after the resurrection. And, has poured it out, he says; not requiring worthiness: and not simply gave, but with abundance.

John Chrysostom, Homilies on the Acts of the Apostles 6

Patristic Wisdom: Looking to the Twelfth Sunday after Pentecost

Therefore do not be unwise, but understand what the will of the Lord is. And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, submitting to one another in the fear of God. (Eph 5:17–21)

Wine has been given us for cheerfulness, not for drunkenness.… Wouldest thou know where wine is good? Hear what the Scripture saith, “Give strong drink unto him that is ready to perish, and wine unto the bitter in soul” (Prov. 31:6). And justly, because it can mitigate harshness and gloominess, and drive away clouds from the brow. “Wine makes glad the heart of man” (Ps. 104:15), says the psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health, but this purpose also is thwarted by immoderate use.…

Do you wish, he says, to be cheerful? Do you wish to employ the day? I give you spiritual drink; for drunkenness even cuts off the articulate sound of our tongue; it makes us lisp and stammer and distorts the eyes and the whole frame together. Learn to sing psalms, and you shall see the delightfulness of the employment. For they who sing psalms are filled with the Holy Spirit, as they who sing satanic songs are filled with an unclean spirit. What is meant by “with your hearts to the Lord”? It means, with close attention and understanding. For they who do not attend closely, merely sing, uttering the words, while their heart is roaming elsewhere.

“Always,” he says, “giving thanks for all things in the name of our Lord Jesus Christ unto God even the Father, subjecting yourselves one to another in the fear of Christ.” That is, “let your requests be made known unto God, with thanksgiving” (Phil. 4:6); for there is nothing so pleasing to God, as for a man to be thankful. But we shall be best able to give thanks unto God, by withdrawing our souls from the things before mentioned, and by thoroughly cleansing them by the means he has told us.

“But be filled,” says he, “with the Spirit.” And is then this Spirit within us? Yes, indeed, within us. For when we have driven away lying, and bitterness, and fornication, and uncleanness, and covetousness, from our souls, when we have become kind, tenderhearted, forgiving one another, when there is no jesting, when we have rendered ourselves worthy of it, what is there to hinder the Holy Spirit from coming and lighting upon us? And not only will He come unto us, but He will fill our hearts; and when we have so great a light kindled within us, then will the way of virtue be no longer difficult to attain, but will be easy and simple.

John Chrysostom, Homilies on the Epistle to the Ephesians 19.5.17–20

Patristic Wisdom: Looking to the Tenth Sunday after Pentecost

I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all. But to each one of us grace was given according to the measure of Christ’s gift. Therefore He says: “When He ascended on high, He led captivity captive, and gave gifts to men.” (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.) And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ—from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love. (Eph 4:1–16)

The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he says, there is “one body”; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, “and one Spirit,” showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, “You who have received one Spirit and have been made to drink at one fountain, ought not to be divided in mind”; or else by spirit, he means their zeal. Then he adds, “Even as you were called in one hope of your calling,” that is, God has called you all on the same terms. He has bestowed nothing upon one more than upon another. To all He has freely given immortality, to all eternal life, to all immortal glory, to all brotherhood, to all inheritance. He is the common Head of all; “He has raised all” up, “and made them sit with Him” (Eph. 2:6). You then who in the spiritual world have so great equality of privileges, how is it that you are high-minded? Is it that one is wealthy and another strong? How ridiculous must this be? For tell me, if the emperor someday were to take ten persons, and to array them all in purple, and seat them on the royal throne, and to bestow upon all the same honor, would any one of these, think you, venture to reproach another, as being more wealthy or more illustrious than he? Surely never. And I have not yet said all; for the difference is not so great in heaven as here below we differ. There is “one Lord, one faith, one baptism.” Behold “the hope of your calling. One God and Father of all, who is overall, and through all, and in all.” For can it be, that you are called by the name of a greater God, another, of a lesser God? That you are saved by faith, and another by works? That you have received remission in baptism, while another has not? “There is one God and Father of all, who is over all, and through all, and in all.” “Who is over all,” that is, the Lord and above all; and “through all,” that is, providing for, ordering all; and “in you all,” that is, who dwells in you all.

John Chrysostom, Homily on Ephesians 11

But this whole building up by which the body of the Church is increased through its parts will be completed in mutual love for itself.… A child grows up and, unperceived, matures in time to full age. The hand will have increased its size, the feet will undergo their growth, the stomach, without our knowledge, is filled out, the shoulders, although our eyes are deceived, have broadened, and all the members throughout the parts thus increase according to their measure yet in such a way that they appear not to be increased in themselves but in the body. So, therefore, it will be in the restoration of all things when Christ Jesus, the true physician, shall come to heal the body of the whole Church which is now scattered and torn apart. Each one, according to the measure of his “faith and recognition of the Son of God” (whom he is said to recognize because he had known him earlier and afterward had ceased to know him) will receive his place and will begin to be that which he was, yet not so that, as another heresy has it, all are placed in one age, that is all are transformed into angels, but each individual member is perfected in accordance with its measure and duty so that, for example, the rebellious angel begins to be that which it was created and human beings, who were cast out of paradise, are again restored to the cultivation of paradise. But all these things will happen in such a way that they are mutually joined among themselves in love. And while member rejoices with member and is delighted in the advancement of another, the body of Christ, the Church of the first-born, will dwell in the heavenly Jerusalem which the apostle calls the mother of the saints in another passage (cf. Gal. 4:26).

Jerome, Commentary on the Epistle to the Ephesians 4

Patristic Wisdom: Looking to the Sixth Sunday after Pentecost

And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. Concerning this thing, I pleaded with the Lord three times that it might depart from me. And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong. (2 Cor 12:7–10)

God told Paul that it was enough that he could raise the dead, cure the blind, cleanse lepers, and do other miracles. He did not need exemption from danger and fear as well, or complete freedom to preach without any form of hindrance. Indeed, when these troubles come, God's power of deliverance is shown, and the gospel triumphs in spite of persecution. The more the trials increased, the more grace increased as well.

John Chrysostom, Homilies in the Epistles of Paul to the Corinthians 26

Still, we must realize that as you cannot have a persecution without evil on the part of the devil or a trial of faith without persecution, the evil that seems required for the trial of faith is not the cause of persecution but only its instrument. The real cause of the persecution is the act of God's will, choosing that there be a trial of faith; then there follows evil on the part of the devil as the chosen instrument of persecution which is the proximate cause of the trial of faith. For in other respects too, insofar as evil is the rival of justice, to that extent it provides material to give testimony of that of which it is a rival, and so justice may be said to be perfected in injustice, as strength is perfected in weakness. For the weak things of the world are chosen by God that the strong may be put to shame, and the foolish things of this world to put to shame its wisdom. Thus even evil may be used that justice may be glorified when evil is put to shame.

Tertullian, Flight in the Time of Persecution 2

Paul showed the weakness of nature, saying, I begged to be free of the trials. He showed also the Lord’s comforting: he said the abundance of grace was sufficient for consolation, while the weakness and patient endurance of the preachers brings out also the power of what is preached.… He did not say I endure, but I take pleasure, that is I rejoice, I am happy, I accept with pleasure what befalls: the apparent weakness is the source of real power to me.

Theodoret of Cyrus, Commentary on the Second Epistle to the Corinthians

Patristic Wisdom: Looking to the Fifth Sunday after Pentecost

But as you abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us—see that you abound in this grace also. I speak not by commandment, but I am testing the sincerity of your love by the diligence of others. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. (2 Cor 8:7–9)

See again his exhortation accompanied with commendations, greater commendations. And he said not, “that you give,” but “that you abound; in faith,” namely, of the gifts, and “in utterance,” the word of wisdom, and “knowledge,” namely, of the doctrines, and “in all earnestness,” to the attaining of all other virtue. “And in your love,” that, namely of which I have before spoken, of which I have also made proof. “That you may abound in this grace also.” See that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also. See how constantly he humors them, how he avoids offensiveness and is not violent nor compulsory; or rather what he says has both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says,

“I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love.”

“Not as doubting it,” (for that is not what he would here imply,) “but to make it approved, display it and frame it unto greater strength. For I, therefore, say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.” Then from this, he proceeded to another and a greater point. For he lets slip no mode of persuasion but moves heaven and earth in handling his argument. For he exhorted them both by other men’s praises, saying, you know “the grace of God which has been given in the Churches of Macedonia;” and by their own, “therefore that you abound in everything, in utterance and knowledge.” For this has the power to sting man more that he falls short of himself than that he does so of others. Then he proceeds afterward to the head and crown of his persuasion.

“For have in mind,” says he, “ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature, and you will grudge nothing of yours. He emptied Himself of His glory that you, not through His riches but through His poverty, might be rich. If you believe not that poverty is productive of riches, have in mind your Lord and you will doubt no longer. For had He not become poor, you would not have become rich. For this is the marvel, that poverty has made riches rich.” And by riches here he means the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposes to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but you owe to Him.

John Chrysostom, Homilies on the Epistles of Paul to the Corinthians 17

Patristic Wisdom: Looking to Holy Trinity Sunday

Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. This Jesus God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. (Acts 2:29–32)

Observe how, at the beginning of his discourse, he does not say that Jesus Himself had sent Him, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: which you now see and hear. And of the resurrection, he has made continual mention, but of their outrageous deed he has spoken once for all. And having received from the Father the promise of the Holy Spirit. This again is great. The promise, he says: because before His Passion. Observe how he now makes it all His, covertly making a great point. For if it was He that poured it forth, it is of Him that the Prophet has spoken above, In the last days I will pour forth of My Spirit on My servants, and on My handmaids, and I will do wonders in the heaven above. Observe what he secretly puts into it! But then, because it was a great thing, he again veils it with the expression of His having received of the Father. He has spoken of the good things fulfilled, of the signs; has said, that He is king, the point that touched them; has said, that it is He that gives the Spirit. (For, however much a person may say, if it does not issue in something advantageous, he speaks to no purpose.) Just as John: The Same, says he, shall baptize you with the Holy Spirit. And it shows that the Cross not only did not make Him less, but rendered Him even more illustrious, seeing that of old God promised it to Him, but now has given it. Or the promise which He promised to us. He so foreknew it about to be and has given it to us greater after the resurrection. And, has poured Him out, he says; not requiring worthiness: and not simply given, but with abundance.

John Chrysostom, Homilies on the Acts of the Apostles 6

Patristic Wisdom: Looking to Pentecost

When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1–4)

But let us look over what has been said from the beginning. It filled, he says, the house. That wind was a very pool of water. This betokened the copiousness, as the fire did the vehemence. This nowhere happened in the case of the Prophets: for to uninebriated souls such accesses are not attended with much disturbance; but “when they have well drunken,” then indeed it is as here, but with the Prophets, it is otherwise. The scroll of a book is given to him, and Ezekiel ate what he was about to utter. And it became in his mouth, it is said, like honey for sweetness. (And again the hand of God touches the tongue of another Prophet; but here it is the Holy Spirit Himself: so equal is He in honor with the Father and the Son.) And again, on the other hand, Ezekiel calls it, Lamentations, and mourning, and woe. To them, it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also, Elisha receives the grace through the medium of a mantle; another by oil, like David; and Moses by fire, as we read of him at the bush. But in the present case it is not so; for the fire itself sat upon them. (But wherefore did the fire not appear so as to fill the house? Because they would have been terrified.) But the story shows that it is the same here as there. For you are not to stop at this, that there appeared unto them cloven tongues, but note that they were of fire. Such a fire as this is able to kindle infinite fuel. Also, it is well said, Cloven, for they were from one root: that you may learn, that it was an operation sent from the Comforter.

John Chrysostom, Homilies on the Acts of the Apostles 4