St. John Chrysostom: The rich exists for the sake. . .
“The rich exist for the sake of the poor. The poor exist for the salvation of the rich.”
— St. John Chrysostom
St. John Chrysostom: Let no man then accuse poverty as being the cause of innumerable evils. . .
“Let no man then accuse poverty as being the cause of innumerable evils, nor let him contradict Christ, who declared it to be the perfection of virtue, saying, ‘If you will be perfect.’ [Matthew 19:21] For this He both uttered in His words, and showed by His acts, and taught by His disciples. Let us therefore follow after poverty, it is the greatest good to the sober-minded.
Perhaps some of those who hear me, avoid it as a thing of ill omen. I do not doubt it. For this disease is great among most men, and such is the tyranny of wealth, that they cannot even as far as words endure the renunciation of it, but avoid it as of ill omen. Far be this from the Christian’s soul: for nothing is richer than he who chooses poverty of his own accord, and with a ready mind.”
+ St. John Chrysostom, Homily 18 on Hebrews
St. John Chrysostom: Happiness can only be achieved by. . .
“Happiness can only be achieved by looking inward and learning to enjoy whatever life has and this requires transforming greed into gratitude.”
+ St. John Chrysostom
St. John Chrysostom: For the value of fasting consists not in abstinence from food, but in withdrawing from sinful practices. . .
For the value of fasting consists not in abstinence from food, but in withdrawing from sinful practices; since he who limits his fasting only to an abstinence from meats, is one who especially disparages it. Do you fast? Give me proof of it by your works! Is it said by what kind of works? If you see a poor man, take pity on him! If you see in enemy, be reconciled to him! If you see a friend gaining honour, envy him not! If you see a handsome woman, pass her by! For let not the mouth only fast, but also the eye, and the ear, and the feet, and the hands, and all the members of our bodies.
Let the hands fast, by being pure from rapine and avarice. Let the feet fast, by ceasing from running to the unlawful spectacles. Let the eyes fast, being taught never to fix themselves rudely upon handsome countenances, or to busy themselves with strange beauties. For looking is the food of the eyes, but if this be such as is unlawful or forbidden, it mars the fast; and upsets the whole safety of the soul; but if it be lawful and safe, it adorns fasting. For it would be among things the most absurd to abstain from lawful food because of the fast, but with the eyes to touch even what is forbidden.
Do you not eat flesh? Feed not upon lasciviousness by means of the eyes. Let the ear fast also. The fasting of the ear consists in refusing to receive evil speakings and calumnies. ‘You shall not receive a false report,’ it says. Let the mouth too fast from disgraceful speeches and railing. For what does it profit if we abstain from birds and fishes; and yet bite and devour our brethren? The evil speaker eats the flesh of his brother, and bites the body of his neighbour. Because of this Paul utters the fearful saying, ‘If you bite and devour one another, take heed that you be not consumed one of another. [Galatians 5:15]
+ St. John Chrysostom, Homily 3, On the Statues
St. John Chrysostom: Envy is the mother of murder. . .
Envy is the mother of murder.
Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that thy brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleaseth the Master of the world. Yet thou warrest not with thy brother, but with Him whom he serves, Him thou insultest when thou preferest thy glory to His.
And what is in truth worst of all, is that this sin seems to be an unimportant one, while in fact it is more grievous than any other; for though thou showest mercy and watchest and fastest, thou art more accursed than any if thou enviest thy brother. As is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness; Cain envied Abel; but he was not healed, and although God Himself continually charmed the wound, he became more pained and wave-tossed, and was hurried on to murder.
Thus this passion is worse than that other, and doth not easily permit itself to be cured except we give heed. Let us then by all means tear it up by the roots, considering this, that as we offend God when we waste with envy at other men’s blessings, so when we rejoice with them we are well pleasing to Him, and render ourselves partakers of the good things laid up for the righteous. Therefore Paul exhorteth us to “Rejoice with them that do rejoice, and weep with them that weep” ( Rom. xii. 15 ), that on either hand we may reap great profit.
St. John Chrysostom: God loves us more than. . .
God loves us more than a father, mother, friend, or any else could love, and even more than we are able to love ourselves.
+ St. John Chrysostom
St. John Chrysostom: Discouragement does not allow the one who falls to get back up. . .
Discouragement does not allow the one who falls to get back up, and laziness throws down the one who is upright. The latter deprives us constantly of the goods that we gain; it does not allow us to escape from the evils that are to come. Laziness throws us down even from heaven, while discouragement hurls us down even to the very abyss of wickedness. Indeed, we can quickly return from there if we do not become discouraged.
+ St. John Chrysostom, “Homily 1: When He Returned from the Countryside” from On Repentance and Almsgiving (Fathers of the Church)
St. John Chrysostom: Are you a sinner? Do not become discouraged, and come to Church. . .
Are you a sinner? Do not become discouraged, and come to Church to put forward repentance. Have you sinned? Then tell God, ‘I have sinned.’ What manner of toil is this, what prescribed course of life, what affliction? What manner of difficulty is it to make one statement, ‘I have sinned’? Perhaps if you do not call yourself a sinner, you do not have the devil as an accuser? Anticipate this and snatch the honor away from him, because it is his purpose to accuse. Therefore, why do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent? Have you sinned? Come to Church. Tell God, ‘I have sinned.’ I do not demand anything else of you than this. Holy Scripture states, ‘Be the first one to tell of your transgressions, so you may be justified.’ Admit the sin to annul it. This requires neither labor nor a circuit of words, nor monetary expenditure, nor anything else whatsoever such as these. Say one word, think carefully about the sin and say, ‘I have sinned.
+ St. John Chrysostom, On Repentance and Almsgiving, Homily 2
St. John Chrysostom: For there is nothing which so welds our life together as the love of man and wife. . .
The love of husband and wife is the force that welds society together. Men will take up arms and even sacrifice their lives for the sake of this love. St. Paul would not speak so earnestly about this subject without serious reason; why else would he say, “Wives, be subject to your husbands, as to the Lord?” Because when harmony prevails, the children are raised well, the household is kept in order, and neighbors, friends, and relatives praise the result. Great benefits, both of families and states, are thus produced. When it is otherwise, however, everything is thrown into confusion and turned upside-down.
+ St. John Chrysostom, Homily 20, Homilies on Ephesians
St. John Chrysostom: After the sin comes the shame; courage follows repentance. . .
Pay attention carefully. After the sin comes the shame; courage follows repentance. Did you pay attention to what I said? Satan upsets the order; he gives the courage to sin and the shame to repentance.
+ St. John Chrystotom, Homily 8, On Repentance and Almsgiving (Fathers of the Church Patristic Series)
