Do not be ashamed to enter again into the Church – St. John Chrysostom

130820_FOR_BurnedChurchEgypt.jpg.CROP.rectangle3-large

Do not be ashamed to enter again into the Church. Be ashamed when you sin. Do not be ashamed when you repent. Pay attention to what the devil did to you. These are two things: sin and repentance. Sin is a wound; repentance is a medicine. Just as there are for the body wounds and medicines, so for the soul are sins and repentance. However, sin has the shame and repentance possesses the courage.

[St. John Chrysostom, Homily VIII, On Repentance and Almsgiving]

Awake, you who sleep, Arise from the dead, And Christ will give you light – St. John Chrysostom

The_Ressurrection_of_Christ
“Awake, you who sleep,
Arise from the dead,
And Christ will give you light.”
(Ephesians 5:14)

By the sleeper and the dead, he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions. Some indeed read, And you shall touch Christ; but others, And Christ shall shine upon you; and it is rather this latter. Depart from sin, and you shall be able to behold Christ. For every one that does ill, hates the light, and comes not to the light (John 3:20). He therefore that does it not, comes to the light.

Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, Awake, you who sleep, arise from the dead, and Christ will give you light. To these it is fitting to say this also, God is not the God of the dead, but of the living (Matthew 22:32).

If then he is not the God of the dead, let us live.

[St. John Chrysostom, Homily 18 on Ephesians]

Excerpt from Gospel of the Day – John 10:1-16, the 3rd of Tout – St. John Chrysostom

good shepherd

“Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. Yet they will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” Jesus used this illustration, but they did not understand the things which He spoke to them.
Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep. All who ever came before Me are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.
“I am the good shepherd. The good shepherd gives His life for the sheep. But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep. I am the good shepherd; and I know My sheep, and am known by My own. As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. (Jn 10:1-16)

Here He declares Himself to be Master even as the Father, if so be that He is the Shepherd, and the sheep are His. See how He speaks  in a more lofty tone in His parables, where the sense is concealed; and gives no open handle to the listeners? What then does this hireling? He “sees the wolf coming, and leaves the sheep, and the wolf comes, and scatters them.” This those false teachers did, but He the contrary. For when He was taken, He said, “Let these go their way, that the saying might be fulfilled” (c. 18:8, 9), that not one of them was lost. Here also we may suspect a spiritual wolf to be intended; for neither did Christ allow him to go and seize the sheep. But he is not a wolf only, but a lion also.“Because our adversary the devil,” It says, “walks about as a roaring lion.” (1 Peter 5:8) He is also a serpent, and a dragon; for, “Tread you on serpents and scorpions.” (Luke 10:19)

Therefore, I beseech you, let us remain pasturing beneath this Shepherd; and we shall remain, if we obey Him, if we hear His voice, if we follow not a stranger. And what is His voice? “Blessed are the poor in spirit, blessed are the pure in heart, blessed are the merciful.” (Matthew 5:3, 8, 7) If we do so, we shall remain beneath the Shepherd, and the wolf will not be able to come in; or if he come against us, he will do so to his own hurt.

For we have a Shepherd who so loves us, that He gave even His life for us. When therefore He is both powerful and loves us, what is there to hinder us from being saved? Nothing, unless we ourselves revolt from Him. And how can we revolt? Hear Him saying, “You cannot serve two masters, God and money.” (Matthew 6:24) If then we serve God, we shall not submit to the tyranny of money. And truly a bitterer thing than any tyranny is the desire of riches; for it brings no pleasure, but cares, and envyings, and plottings, and hatred, and false accusations, and ten thousand impediments to virtue, indolence, wantonness, greediness, drunkenness, which make even freemen slaves, no, worse than slaves bought with money, slaves not to men, but even to the most grievous of the passions, and maladies of the soul.

Such a one dares many things displeasing to God and men, dreading lest any should remove from him this dominion. O bitter slavery, and devlish tyranny! For this is the most grievous thing of all, that when entangled in such evils we are pleased and hug our chain, and dwelling in a prison house full of darkness, refuse to come forth to the light, but rivet evil upon ourselves, and rejoice in our malady. So that we cannot be freed, but are in a worse state than those that work the mines, enduring labours and affliction, but not enjoying the fruit. And what is in truth worse than all, if any one desire to free us from this bitter captivity, we do not suffer it, but are even vexed and displeased, being in this respect in no better case than madmen, or rather in a much more miserable state than any such, inasmuch as we are not even willing to be delivered from our madness.

What? was it for this, O man, that you were brought into the world? Was it for this that you were made a man, that you might work in these mines, and gather gold? Not for this did God create you in His Image, but that you might please Him, that you might obtain the things to come, that you might join the choir of Angels. Why now do you banish yourself from such a relationship, and thrust yourself into the extreme of dishonour and meanness?

He who came by the same birth pangs with thee, (the spiritual birth pangs I mean,) is perishing with hunger, and you art bursting with fullness: your brother goes about with naked body, but you provide garments even for your garments, heaping up all this clothing for the worms. How much better would it have been to put them on the bodies of the poor; so would they have remained undestroyed, would have freed you from all care, and have won for you the life to come. If you do not wish them to be moth-eaten, give them to the poor, these are they who know how to shake these garments well.

The Body of Christ is more precious and more secure than a chest, for not only does It keep the garments safe, not only does It preserve them unconsumed, but even renders them brighter. Oftentimes the chest taken with the garments causes you the utmost loss, but this place of safety not even death can harm. With It we need neither doors nor bolts, nor wakeful servants, nor any other such security, for our possessions are free from all treacherous attacks, and are laid up under guard, as we may suppose things laid up in heaven would be; for to all wickedness that place is inaccessible.

These thing we cease not continually to say to you, and you hearing are not persuaded. The reason is, that we are of a soul which is mean, gaping upon the earth, groveling on the ground. Or rather, God forbid that I should condemn you all of wickedness, as though all were incurably diseased. For even if those who are drunk with riches stop their ears against my words, yet they who live in poverty will be able to look clearly to what I say. “But what,” says some one, “has, this to do with the poor? for they have no gold, or any such garments.” No, but they have bread and cold water, but they have two pennies, and feet to visit the sick, but they have a tongue and speech to comfort the bedridden, but they have house and shelter to make the stranger their inmate. We demand not from the poor such and such a number of talents of gold, these we ask from the rich. But if a man be poor, and come to the doors of others, our Lord is not ashamed to receive even a penny, but will say that He has received more from the giver, than from those who cast in much.

How many of those who now stand here would desire to have been born at that time, when Christ went about the earth in the flesh, to have talked and sat at meat with Him? Lo, this may be done now, we may invite Him more than then to a meal, and feast with Him, and that to greater profit. For of those who then feasted with Him many even perished, as Judas and others like him; but every one of those who invite Him to their houses now, and share with Him table and roof, shall enjoy a great blessing. “Come,” it says, “you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the
world. For I was hungry, and you gave Me food: I was thirsty, and you gave Me drink: I was a stranger, and you took Me in; sick, and you visited Me; I was in prison, and you came unto Me.” (Matthew 25:34-36)

That then we may hear these words, let us clothe the naked, let us bring in the stranger, feed the hungry, give the thirsty drink, let us visit the sick, and look upon him that is in prison, that we may have boldness and obtain remission of our sins, and share those good things which transcend both speech and thought. Which may we all obtain, through the grace and loving-kindness of our Lord Jesus Christ, to whom be the glory and the might forever. Amen.

[St. John Chrysostom, Homily 59 on the Gospel of St. John]

Excerpt from Gospel of the Day – John 16:20-33, the 24th of Mesra – St. John Chrysostom

StJohnChrysostom

Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy. A woman, when she is in labour, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world. Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you. (Jn 16: 20-22)

Verse 20: “Most assuredly, I say to you that you will weep and lament, but the world will rejoice;”

Because by reason of their (the disciples) not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that “little” meant, He says, “You shall weep and lament.”

“but your sorrow will be turned into joy.”

Then having shown that after grief comes joy, and that grief brings forth joy, and that grief is short, but the pleasure endless, He passes to a common example; and what says He?

Verse 21: “A woman, when she is in labour, has sorrow”

And He has used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He says is of this kind: “Labour pains shall lay hold on you, but the pang of childbirth is the cause of joy”; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day.

As though He had said, “Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passes in like manner through pain.” Here also He implies something mystical, that He has loosened the labour pangs of death, and caused a new man to be born of them, And He said not, that the pain shall pass away only, but, “she does not even remember it,” so great is the joy which succeeds; so also shall it be with the Saints.

And yet the woman does not rejoice because “a man has come into the world,” but because a son has been born to her; since, had this been the case, nothing would have stopped the barren from rejoicing over another who bears a child. Why then did He say this? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs.

He said not, “a child has been born,” but, “A man.” For to my mind He here allludes to His own Resurrection, and that He should be born not unto that death which bore the birth-pang, but unto the Kingdom. Therefore He said not, “a child has been born unto her,” but, “A man has been born into the world.

 [St. John Chrysostom, Homily 79 on the Gospel of St. John]

A lesson from the poor man – St. John Chrysostom

Image

When you are weary of praying, and do not receive, consider how often you have heard a poor man calling upon you, and have not listened to him, and he has not been angry nor insulted you.

[St. John Chrysostom, Homily XI on First Thessalonians]

Do you know how much fasting defends us? – St. John Chrysostom

Image

Do you want to know how much fasting adorns human beings; how much she defends and secures us from danger? I beg of you, think of the blessed and marvelous race of the monastics. In other words, they took flight from the tumult in their midst and they ran quickly to the peaks of the mountains; they erected their huts in the solitude of the desert as if they pitched them in a sheltered harbour; and they took fasting as a companion and joint communicant throughout their entire lives. This is why she made them angels from men; not only them, but as many as she finds in the cities that submit to her, she elevates to the same height of the wisdom of God.

Likewise Moses and Elijah, the pillars of the prophets in the Old Testament – although they were brilliant and great from their other virtues and courageous in approaching God and conversing with Him, as much as is humanly possible – fled for refuge to fasting, and with her power they approached Him.

For this reason, God, when in the beginning he created man, He immediately brought him over to and deposited him in the hands of fasting; and he entrusted his salvation to her as if to a loving mother and an excellent teacher. Because the command: “Of every tree which is in the garden you may freely eat, but of the tree of knowledge of good and evil, of it you shall not eat” (Gen 2.16) was one kind of fasting. If fasting was imperative in paradise, much more so was it outside of paradise. If the medicine was useful before the wound, much more so was it after the wound. If the weapon was necessary for us before the rising of the war of the passions and the tremendous battle with the demons, much more so will the defense of fasting be indispensable. If Adam had heard the voice (Gen 2.16), he would not have heard the second one, which said: “You are earth, and to earth you shall return” (Gen 3.20). However since he disobeyed that voice, death, anxieties, toils, faintheartedness, and a life that is altogether more burdensome than death came upon the human race; this is why thorns and thistles came about, this is the reason for the labours and pains and a life weary with toil.

[St. John Chrysostom, On Fasting and the Prophet Jonah, [the Prophet] Daniel and the Three Youths]

Behold now is the accepted time, now is the day of salvation – St. John Chrysostom

Image

We then, as workers together with Him also plead with you not to receive the grace of God in vain. For He says:

“In an acceptable time I have heard you,
And in the day of salvation I have helped you.” (Is 49:8)

Behold, now is the accepted time; behold, now is the day of salvation. (2 Cor 2:6)

For, “Behold,” he saith, “now is the acceptable time; behold, now is the day of salvation.” Let us therefore not let slip the favorable opportunity but display a zeal worthy of the grace. For therefore is it that we also press forward, knowing both the shortness and the suitableness of the time.

Wherefore also he said; “And working together we intreat also. Working together” with you; `for we work together with you, rather than with God for Whom we are ambassadors. For He is in need of nothing, but the salvation all passeth over to you.’ But if it is even with God that he speaks of working together, he repudiates not even this [interpretation]; for he says in another place, “we are God’s fellow-workers:” (1 Corinthians chapter 3, verse 9) in this way, sixth he, to save men. Again, “We entreat also.” For he indeed, when beseeching, doth not barely beseech, but sets forth these His just claims; namely, that He gave His Son, the Righteous One that did not so much as know sin, and made Him to be sin for us sinners, that we might become righteous: which claims having, and being God, He displayed such goodness. But what we beseech is that ye would receive the benefit and not reject the gift. Be persuaded therefore by us, and “receive not the grace in vain.” For lest they should think that this of itself is “reconciliation,” believing on Him that calleth; he adds these words, requiting that earnestness which respects the life. For, for one who hath been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to” receive the grace in vain,” in respect of the life. For from “the grace” we reap no benefit towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices.

This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit. Then he also reminds of a prophecy, urging and compelling them to bestir themselves in order to lay hold of their own salvation.”For,” saith he, “He saith,”At an acceptable time I hearkened unto thee, “And in a day of salvation did I succor thee:”behold, now is the acceptable time: behold, now is the day of salvation.””The acceptable time.” What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and and all the rest.

For how much toil would it have behoved us to undergo in order to obtain this “time!” But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it “acceptable,” because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also He calleth it acceptable. Whilst then we are yet in the lists, whilst we are at work in the vineyard, whilst the eleventh hour is left [us], let us draw nigh and show forth life; for it is also easy. For he that striveth for the mastery at such a time, when so great a gift hath been shed forth, when so great grace, will early obtain the prizes. For in the case of monarchs here brow also, at the time of their festivals, and when they appear in the dress of Consuls, he who bringeth a small offering receiveth large gifts; but on the days in which they sit in judgment, much strictness, much sifting is requisite.

Let us too therefore strivefor the mastery in the time of this gift. It is a day of grace, of grace divine; wherefore with ease even we shall obtain the crown. For if when laden with so great evils He both received and delivered us: when delivered from all and contributing our part, shall He not rather accept us?

[St. John Chrysostom, Homily XII on 2 Corinthians]