Texts on Thanksgiving: John Chrysostom

On Sunday morning, it seems appropriate that the text should come from perhaps the preeminent preacher in all of Christian history. This is from John Chrysostom's 15th Homily, a sermon regarding the martyrdom of Stephen:

None, I repeat, will be able to harm us, unless we harm ourselves; nor will any make me poor, unless I make myself such. For come, let us look at it in this way. Suppose that I have a beggarly soul, and let all lavish all their substance upon me, what of that? So long as the soul is not changed, it is all in vain. Suppose I have a noble soul, and let all men take from me my substance: what of that? So long as you do not make the soul beggarly, no harm is done…And why say I these things? None will ever be able to plot against us, nor lay us under any evil charge, if we choose (that they shall not). For how now, I ask you? Let him drag me into a court of justice, let him lay vexatious informations, let him, if you will, have the very soul out of me: and what of that? for a little while, undeservedly to suffer these things, what does it signify? “Well, but this,” say you, “is of itself an evil.” Well, but of itself this is a good, to suffer undeservedly.

what is a man injured, when from death itself he has got great gain, not merely no hurt? If indeed the man had been immortal, and this made him mortal, no doubt it would be a hurt: but if he be mortal, and in the course of nature must expect death a little later, and his enemy has but expedited his death, and glory with it, what is the harm? Let us but have our soul in good order, and there will be no harm from without. But thou art not in a condition of glory? And what of that? That which is true of wealth, the same holds for glory: if I be magnanimous I shall need none; if vainglorious, the more I get, the more I shall want. In this way shall I most become illustrious, and obtain greater glory; namely, if I despise glory. Knowing these things, let us be thankful to Him Who hath freely given us such a life, and let us ensue it unto His glory; for to Him belongs the glory, forever. Amen.

This text responds to the question of whether or not Stephen losses anything by virtue of being martyred. The preacher answers that persecutors took nothing from Stephen when was of any enduring worth. He was, after all, mortal to begin with. His life was not something he possessed; it was something he was slated to give up eventually anyway. Moreover, in dying Stephen found much more than he lost, embraced as he was by the eternal glory of God. Instead of depriving him of his life, Stephen’s murderers had ironically initiated him into Life. No matter how hard anyone may try to deprive Christians of anything, John Chrysostom reminds his listeners, so long as they have their priorities rightly ordered then their true treasure is invincible. It is for this that the preacher urges his audience to be grateful, that God should so love them as to give them a hope of life which can never be taken from them. They have an unassailable promise for future glory that of which trial, persecution, and even death cannot deprive them.

How often are we grateful when we are given that for which we ask? John reminds his readers that the greatest gift of God was that for which we did not ask, which we did not deserve, but which God took the initiative to grant us nonetheless.

Reading Titus with John Chrysostom (1:5-11)

John's second homily on Titus addresses 1:5-11, the qualifications for elders:

The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you. An elder must be blameless, the husband of but one wife, a man whose children believe and are not open to the charge of being wild and disobedient. Since an overseer is entrusted with God's work, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.

For there are many rebellious people, mere talkers and deceivers, especially those of the circumcision group. They must be silenced, because they are ruining whole households by teaching things they ought not to teach—and that for the sake of dishonest gain. (NIV)

It should be noted that by John's time the episcopacy has been established for at least three centuries, so that these verses are understood exclusively in episcopal terms. I have used various titles to refer to church leaders below, but it should always be understood that John sees these passages as addressing bishops.

The text of the homily can be found here.

From God Be the Glory

“Retire from the earth, and look to that theater that is in Heaven.”

I found it somewhat ironic that in his exposition on a passage of scripture which gives a man (Titus) the means by which to judge the character of other men (potential elders) John should find the occasions to so vehemently reject the notion that Christians ought to care about the judgments of men. Upon further reflection, however, it seemed quite appropriate if the list of qualifications given is understood not as the human means of judging character but instead God’s. What is presented in Titus is God’s rubric for the character of a man, and that is the only judgment the Christian should consider.

For John there is nothing “so tyrannical, [and] so universally prevalent,” as the wanton pursuit of glory, i.e. human accolades. John sees in his congregation and in the hearts of all men the tendency to act primarily so that others will see and applaud our good works. The glory which is acquired is, nevertheless, utterly worthless. “…human glory is empty, and an imitation of glory; it is not true glory.” Only glory which is from God is true glory, and seeking that glory, according to John, is the only way to overcome the temptations of vainglory.

“When in doing any good thou considerst that it ought to be displayed to men, and thou seekest for some spectators of the action, and art in travail to be seen, reflect that God beholds thee, and all that desire will be extinguished. Retire from the earth, and look to that theater that is in Heaven. If men should praise thee, yet hereafter they will blame thee, will envy thee, will assail thy character; or if they do not yet their praise will not benefit thee. It is not so with God.”

When this true glory from God is understood as the real aim of our virtuous deeds and is sought accordingly, the praise which is received from men becomes meaningless in comparison. Thus, John exhorts us to become “as those who desire gold, but receive clay.” Whatever praise is given by men is to glory from God what dirt is to the most precious material man can imagine.

Having God as the sole judge, living according to His standards, comes at a price. God, who is always watching when a good deed is performed, sees every evil, even the “hidden” evil deep within the heart. For the pious, this is good news, for “thou obtainest glory for thy piety. If thou art truly pious, and conscious of no guilt, thou shouldest rejoice, not because thou are reputed pious, but because thou art so.” On the other hand, “if while conscious of guilt, thou art supposed by all to be pure, instead of rejoicing, thou shouldest grieve and mourn bitterly, keeping constantly in view that Day, in which all things will be revealed, in which the hidden things of darkness will be brought to light.” If God alone is judge, then the need to be pious becomes more important than the need to be seen being pious. If God alone is judge, it is more critical that one avoids being impious than that one avoids being seen to be impious. For this reason, John exhorts “Let us cast away the sheep’s clothing, and rather become sheep.”

In reading a text on the virtue of the leaders of the church, John sees the perfect opportunity (and perhaps justly so) to remind his congregants that the glory which is afforded to the great men of the church is from God alone. Whatever judgments are made in the selection of leaders and whatever honor is accorded to them because of their apparent virtues, the true judgment rests in the hands of God. The best that can be done here and now is to judge ourselves in view of what God requires of us, to find joy in the knowledge that He rejoices in our virtues and to be shamed by the fact that He will make known our vices.

Prescription for Christians from Descriptions of Elders

The elders being selected in Titus 1 are undoubtedly intended to be the pillars of the church, the cream of the crop, so to speak. What Paul offers is a list of qualifications that seem largely descriptive (though they are undoubtedly commands to Titus to select such men). John, however, sees in these ideal descriptions the grounds for which to make a number of practical assertions about everyday life for Christians.

The command that the elder should have only one wife is for John a tacit affirmation of the sanctity of marriage. In a modern context that does not seem all that crucial, but in early Christian times as far back as the New Testament, the question of the validity of marriage in God’s plan was widely questioned. Here, John goes further than many other authors who merely accept marriage either as permissible or inevitable. He declares that “it is not an unholy thing in itself, but so far honorable, that a married man might ascend the holy throne.” Leaders, and therefore all men, should have a high regard for marriage. Entering into a single marriage and never a second shows the high regard for one’s wife that Christ has had for his bride, the church.

John also has a word for absentee fathers based on the section relative to the orderly behavior of an elder’s children. Apparently, as is still the case, there were fathers in ancient times who were “occupied in the pursuit of wealth” such that they had “made [their] children a secondary concern, and not bestowed much care upon them…” This neglect is unacceptable to John, as it should be, and he places the sins of the children on the heads of the fathers (a nice reversal of biblical imagery). “Sins are not so prevalent by nature, as to overcome so much previous care,” John speculates. If fathers would dedicate sufficient time and offer adequate instruction, their children would not be delinquents. A father has not only a great length of time, but the force of laws and nature to inculcate virtue into his children. He must take responsibility for that.

Finally, John has advice for rulers of any sort, advice which seems obvious now but may appear strange given the authoritarian way the government and the church in antiquity are viewed. Beginning with the affirmation that an elder ought not to be “a striker” (NIV, violent), John concludes that “…a ruler without, as he rules by law and compulsion, perhaps does not consult the wishes of those under his rule…if he so conduct himself as to do everything of his own will, and share counsels with no one, makes his presidency tyrannical rather than popular.” Instead, leaders “ought to rule men with their own consent” so that their subjects “will be thankful for his rule.” Authoritarian leaders are not good leaders, a maxim as true in the fourth century as it is now.

It seems perfectly reasonable to me to take these qualifications for leaders and extrapolate them to other areas of life. Certainly the behaviors which are good elders who are fathers are good for all fathers. Surely virtues which are necessary of leaders in the church are necessary for Christian leaders in business, in the community, or even in the home. All men, in fact, ought to aspire to live a life worth of position of elder without the ambition, perhaps, to actually attain that office.

Reading Titus with John Chrysostom (Excursus): An Enlightened Antique

There is a certain perception about exegesis in antiquity which believes that it is lost in a quagmire of dogmatism and allegory. While I never quite adhered to that mentality, it was always hard to dismiss it outright, since much of my readings in antique exegesis had been from Philo, Clement of Alexandria, Origen, and Didymus the Blind. One can only read that the ark is the church so many times before the phrase "patristic exegesis" begins to ring with the quaint tone of irrelevance.

I was therefore pleasantly surprised to realize the degree of serious scholarship that appears to have gone into John's exegesis of Titus. (Certainly this perceived exegetical superiority is attached in part to the modern preference for the Antiochine school, of which John was a part.) It reminded me that early Christians were capable of commenting intelligently on matters which we continue to debate today, without allowing those facts to become the content of biblical studies (a challenge which we have not, sadly, been able to adequately overcome in my opinion).

John begins his first homily on Titus a section of introductory material, not unlike the kind of introductions which are appended to most modern commentaries. He identifies the recipient of the letter as "Titus...an approved one of the companions of Paul" and then justifies this description based on the content of the epistle. He notes that many believe that Titus was a young man when this was written, based largely on the reference to Titus as "my son." John, without rejecting the conclusion, notes that this is not sufficient to constitute proof of Titus' age. He mentions the possible reference to Titus at Corinth in Acts 18, but notes that even if there is a Titus here it is not necessarily the same Titus to which the letter is addressed.

He then proceeds to discuss the status of Paul for the writing of the letter. He notes that Paul must certainly have been freed from his imprisonment, and gives two reasons for this. First, he notes that, unlike in many other letters, Paul does not mention any trials or sufferings in Titus. Second, he references 3:12 in which Paul speaks of wintering in Nicopolis as proof that Paul was at large and no longer in prison. Based on the tradition which links Timothy to a second roman imprisonment, John concludes that Titus was written before Timothy.

Finally, he considers the purpose of the letter, which he sees as two fold. First, it is to encourage the Christians in Crete to persevere in virtue "for to learn to what state they had been transferred, and that by grace, and what had been vouchsafed them, was no little encouragement." Second, he targeted Jews who were causing trouble in the church in Crete. John makes a special point not to let this appear to be anti-semitism. He draws a parallel to Galatians 3:1, pointing out that the harsh censure of the Jews, like that of the Galatians, was a labor of love.

It is telling to me how many of these observations continue to be valid (though perhaps not the most popular) even today. Having just heard lectures on the Pastoral epistles, there were a surprising number of parallels between John's and conservatives' positions on the authorship, date, audience, and purpose of Titus. For all our methodological advances (or perhaps metamorphoses is a better, less qualitatively judgmental term), John seems to have been able to discern much of what we now know even in the fourth century. Certainly, whatever we feel about the legitimacy of his interpretation, we cannot pretend that it was arrived at in ignorance. Even knowing "historical-critical" information about the text, John preached what he did.

The question for me then becomes, is it really the wealth of knowledge garnered from historical which precludes ancient interpretation which seem so foreign to us or is it merely a (perhaps artificial) change in hermeneutical presuppositions?

Reading Titus with John Chrysostom (1:1-4)

More and more my reading turns away from both Scripture and the Fathers to secondary literature in my field. This is, unfortunately, unavoidable. As much as I would like to make a life of reading only the Fathers and interacting only with blessed dead, occupational necessity requires that I examine the literature of my contemporaries as well. Thus, in an effort to keep myself devotionally grounded both in the apostolic documents and the Fathers, I am going to (attempt) to read through Titus with John Chrysostom. John preached six extant homilies on Titus while he was a priest in Antioch (386-398) which I hope will help to direct and challenge my own thoughts both on the text and on the early theology of the church.

His first homily concerns Titus 1:1-4

Paul, a servant of God and an apostle of Jesus Christ for the faith of God's elect and the knowledge of the truth that leads to godliness— a faith and knowledge resting on the hope of eternal life, which God, who does not lie, promised before the beginning of time, and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior. To Titus, my true son in our common faith: Grace and peace from God the Father and Christ Jesus our Savior. (NIV)

The text of the homily may be found here.


Underserved Grace

“Observe how the introduction is full of the mercies of God, and this whole epistle is especially of the same character…”

This is John’s overarching analysis of the text. It is, for all its other nuances to be discussed at length below, a text about the wonderful gifts of God to His people. Paul himself is a gift; he was made a servant of God not for his own sake or for God’s sake but as a blessing of God for the His elect.

The most glorious of these gifts, however, is that of eternal life, something which is sealed by the very fact of God’s perfection and foreknowledge. Our gift of eternal life is “not now upon a change of mind,” but has been part of God’s plan since before time began and is inviolable since God cannot lie. That this was achieved by foreknowledge rather than by a decision in time further displays the goodness of God to us since it shows “our high origin, in that He did not love us now first, but from the beginning.” John makes a particularly compelling point here that “it is no little matter to be loved…from the beginning.” Consider how much God loves us such that from before the beginning of time He had already begun to love us; before we existed, before anything existed, God had already begun an eternal, inexhaustible outpouring of love for His elect. In this love, he ordained for those elect eternal life with an unbreakable promise.

Paul even concludes, in typical fashion, by praying even greater mercies upon them: “grace and peace” from the Father.

To what end has Paul reminded us of the manifold blessings of God? John suggests “nothing profits us so much as constantly to remember the mercies of God, whether public or private.” The constant reflection on what God has done is a constant inspiration for Christians. In realizing what He has done for us, we are humbled. In realizing what He has done for us, we are stirred to do even greater works of righteousness for him. After all, “if our hearts are warmed when we receive the favors of our friends, or hear some kind word or deed of theirs, much more shall we be zealous in His service when we see into what dangers we had fallen, and that God has delivered us from them all.”

Thus, in this short exposition about God and the work that He has done through Paul for Titus and the church in Crete, we see the picture of a Father who has provided abundantly for His children. Paul in the act of writing it is imitating this example by providing also for his “true son,” Titus so that he might continue to provide for his flock. And we too should seek to live a life of response to the great blessings which have been showered on us, none more great than the promise of eternal life, ordained for us before the ages.

A Theologically Consistent Methodology

John is the beneficiary of a rich, systematized theological tradition which had not yet developed in the time of the apostle Paul. To that end, John presents some interpretations which would undoubtedly seem foreign to Paul had he read this homily and is equally likely to seem forced and eisegetical to modern readers.

For example, that Paul is “a servant of God and an apostle of Jesus Christ” is fundamentally an anti-Arian statement for John. The fact that Paul can be something at the same time “of God” and “of Christ” here suggests that the two are coequal (or, in Nicene-Constantinopolitan language, consubstantial).

He will also develop with regard to this first part of the passage in question a doctrine of the free will activity of man in relation to God in the process of election. He begins by emphasizing that it was through God’s providential activity that the elect were entrusted to Paul. “It was wholly through the effect of His goodness who intrusted [sic] me.” This divine activity of God takes primacy in Paul’s election as an apostle, but it is not the entirety of that election, because “the whole was not of Him, for why did He not intrust [sic] it to others?” Instead, John understand Paul’s election as the act of God followed by the free will response of the apostle. He extrapolates this process onto his readers: “First we are apprehended, and afterwards we apprehend; first we are known, and then we know; first we were called, and then we obeyed.” In doing so, John believes he can at the same time say that it is in no way Paul who merited election as an apostle, that it was solely for “the sake of the faith of God’s elect,” but at the same time Paul is not chosen arbitrarily nor is he appointed apart from his response to God.

Later he will attach the reference to Titus as a “true son” to this question of the free will of man. Sonship, for John, is dependent on one’s behavior, and he cites 1 Cor 9:16 for a list of behaviors which may make one a “spurious” son. What’s more, these categories of true and spurious sonship are not absolute or static but “subject to frequent changes.” “For one who was a true son may become spurious, and a spurious son may become a true one. For it is not the force of nature, but the power of choice, on which it depends…” An example: Onesimus, who John says was a true son, become “unprofitable,” and then was restored again to true sonship. (I wonder to what degree these very early doctrinal beliefs on free will contributed to the fierce reaction to the Eastern Church when Calvinism started creeping into its doctrine.)

Finally, John’s interpretation of “truth that is after godliness” (ESV “truth, which accords with godliness) is intriguing, particularly given my recent studies on Eastern epistemology. According to John, Paul is drawing a distinction here between two types of knowledge of the truth. “For there is a truth in other things, that is not according to godliness; for knowledge in matter of agriculture, knowledge of the arts, is true knowledge.” These natural truths which are acquired naturally (i.e. through intellection and sense perception to borrow later theology) are distinct from truth which is “according to godliness.” The other kind of truth is the truth of faith which transcends rational knowledge: “This acknowledging then is from faith, and not from reasonings.”

This raises the question for the modern reader: to what degree can these four seemingly insignificant verses bear the weight of all of John’s theology? The simple answer: they can’t. But as easy as it would be to write off John’s exegesis with that matter-of-fact evaluation, there is value in his methodology even apart from the immense value of the theology which it betrays. Certainly, Titus 1:1-4 cannot be seen as the definitive text to settle the Arian, Calvinist, and Palamite controversies. (Would that it were that uncomplicated?) Nevertheless, John does provide a stark corrective to the way modern readers might normally treat these verses.

The superscriptions of Paul’s letters, and perhaps of an underappreciated letter like Titus in particular, are generally only glanced at by clergy, laymen, and scholars alike. Yet, of the six homilies recorded in NPNF that John preached on Titus (and they by no means cover the full text of the epistle), this sermon was recorded and saved for generations. John treats this passage not only with dignity and care, but with urgency as if it contained great answers to life’s questions, to the turmoil of the church, and to the personal struggles of his congregants. Each word, each sentence, is richly layered with meaning and importance. It seems to me ironic that while the Bible has assumed a theoretical importance in our day which would probably scandalize most people in the time of John, it is then and not now that we see a great plumbing of Scriptures depths. John takes what has devolved into an insignificant introductory formula and makes it a rich statement of orthodoxy meant to encourage, to vivify the faithful. He is theologically consistent in his treatment of Scripture in that he looks for God in all its parts, not only where He is most evident.

Certainly I am not suggesting that Christians ought to neglect other texts to focus on the introductions and closings of the epistles, nor do I suppose that we can found any great theologies on closer examinations of these texts. We can, however, afford to them the same respect which is afforded to the rest of Scripture and read them with the same theological presuppositions (whatever those happen to be for the reader). Paul is certainly not intending to combat Arianism in Titus 1:1, but that does not mean that his dual reference to God and Jesus does not have theological implications. And what does it mean to be a “servant” and an “apostle” for the faith of others? Is there truth which is according to godliness and how is it distinct from other truth? These are some questions, among countless others, which should be addressed by the minds of the faithful in ways not so unlike John tries to address them here.

“By grace through faith” should not be treated as more inspired than “God who cannot lie.”

Some Miscellaneous Wisdom

Some thought-provoking quotations from three Church Fathers:

Gregory Palamas

Do you not understand that the men who are united to God and deified, who fix their eyes in a divine manner on Him, do not see as we do? Miraculously, they see with a sense that exceeds the senses and with a mind that exceeds mind, for the power of the spirit penetrates their human faculties, and allows them to see things which are beyond us.

It should be remembered that no evil thing is evil insofar as it exists, but insofar as it is turned aside from the activity appropriate to it, and thus from the end assigned to this activity.

God is not only beyond knowledge but also beyond unknowing.

No one has ever seen the fullness of this divine Beauty, and this is why no eye has seen it, even if it gaze forever: in fact, it does not see the totality such as it is, but only a measure in which it is rendered receptive to the power of the Holy Spirit. But in addition to this incomprehensibility, what is most divine and extraordinary is that the very comprehension a man may have, he possesses incomprehensibly.

Not only are man’s knowledge of God and his understanding of himself and his proper rank (which knowledge now belongs to those who are Christians, even those considered uneducated laymen) a more lofty knowledge than natural science and astronomy and any philosophy in these subjects, but also our mind’s knowledge of its own weakness and the search for its healing would be incomparably superior by far to the investigation and knowledge of the magnitude of the stars and the reasons for natural phenomena, the origins of things below and the circuits of things above, their changes and risings, their fixed positions and retrograde motions, their disjunctions and conjunctions, and, in general, the entire multiform relation that results from their considerable motion in that region. For the mind that realizes its own weakness has discovered whence it might enter upon salvation and draw near to the light of knowledge and receive true wisdom which does not pass away with this age.

Maximos the Confessor

The wise man who gives or receives instruction wishes to give or to receive it only in useful matters. However, when the man who appears wise seeks information or is questioned, he advances only more contrived things.

Those who are still timid in the war against the passions and who fear the inroads of invisible enemies should be quiet, that is, not engage in warlike behavior above their strength, but by prayer abandon the care of themselves to God’s concern.

Who knows how God is made flesh and yet remains God? This only faith understands, adoring the Logos in silence.

The one who has joined the body to the soul through virtue and knowledge has become a lyre and a flute and a temple. A lyre, firstly, because he beautifully maintains the harmony of the virtues; next, a flute because through the divine experiences he receives the Spirit’s inspiration; finally a temple because through the purity of his mind he has become the Word’s dwelling place.

John Chrysostom

A drop of grace filled all things with knowledge; through it wonders took place, sins were loosed.